Gopalacampu 1.2

Now begins the second chapter.

Obeisance to Śrī Rādhā and Kṛṣṇa.

Now, for the unfolding of the narrative, this composition is begun.
Having slain Dantavakra, the Blessed Lord once again brought about reunion with His host of people of his own Vraja in Goloka, where all sorrow had departed, having manifested them upon the earth for the sake of the excellence of His pastimes—such as birth and the like—which bestow true honor upon minds glowing with devotion to Him. This will be clearly revealed as the focal narrative supported by scriptural evidence, to be stated at the completion of each of the two campūs.

Once that reunion had taken place there, at the close of a certain night, a charming pair of kettledrums sounded at the gate of the sovereign of Goloka, free of dualities. Considering that bliss itself had arisen in the guise of this special sound, the folk also awoke. Nor did they awake alone, but together with thirst to behold Kṛṣṇa, just like a bed of lotuses along with a stream of fragrance. Then the bards, minstrels, and heralds, gathered in their respective groups, mounted the moon-pavilion situated at the very top of the magnificent lion-gate that shone before the city of glorious King Nanda. There, as if dancing at will, reciting boundlessly the fresh panegyrics and metered compositions connected with the slaying of the host of foolish enemies of Indra, beginning with Pūtanā and ending with Dantavakra, they caused the assembly of people on all sides to attain an outpouring of bliss. They also performed an array of stories of His divine play, accompanied by melodies of graceful charm arranged in deeply affectionate rāga modes.

Then, their satisfaction nourished over and over by the singing of Hari's heroic deeds, the king and queen of the cowherd settlement, out of supreme delight, eagerly and with their own hands bestowed upon them an abundance of the finest garments and ornaments. Yet in hearing, satisfaction found no satiety—how indeed could that satiety, which must necessarily be kept in subjection, ever reach its limit there? Thereupon the ocean of Vraja, wherein an abundance of the rasa of love had welled up, attained the state of causing wonder to the whole universe through its association with the surge of song celebrating the dark-complexioned youth who is the auspiciousness of Vraja, dear to each of their hearts. And there, we infer that His moon of fame, brought near by being sung, possessed equality [with the moon in the sky].

When, however, the women, eager to sing the pastimes of the glorious Gopāla, began to sing, all people became silent with longing, like cuckoos following the soft low notes of Kṛṣṇa's flute. That very singing was nurtured to fullness by the deep sound of churning-rods, adorned with the jingling of bracelets touched with artistic grace, as if providing the notes and rhythm.

Such being the case, in accordance with what is to be described with authority as the quintessence of everything, all the beautiful women of Vraja—their delusions of having other husbands dispelled, their vital cores pierced by the arrows of Love—making that one lover alone their beloved, who had arrived at their respective mansions devoted solely to His service, wished for no cessation. Therefore, by the jest of singing morning rāgas, their female friends brought them to a stop.

And that was not done suddenly, but gradually. Thus it is said:

Arms slackened, the chest loosened, the face slightly turned away, / rising from the bed at once, each leaning with effort upon the other again and again, / by these two lovers of Hari, even their eager yearning for the joy of touch was checked; / alas, in that moment, they could not bear to tear their gaze suddenly away from one another. // 1
Alas, and among them, Rādhikā, who is superior to all, indeed falls into a swoon almost continually from the very beginning of that [parting]. Whereupon,

"Fallen into pining from former longing, even upon attaining Me, / and then crushed by worldly slander upon separation from Me, / resembling a jasmine grove consumed by a forest fire— / alas, how, oh how can I bring solace to her?" // 2

To the young prince of Vraja who continually contemplates thus and is now becoming exceedingly anxious, her dearest companions, who are like her very life, bringing reassurance and confidence to Him, conceal her condition, and with the remnants of His betel nut and the like they restore her to consciousness; and when she is comforted on all sides, they ask, "Alas, what kind of behavior is this of yours?"

She, in turn, tearfully makes them hear:
"I am not of foolish mind, nor am I obstinate, / nor am I excessively greedy for bodily pleasures. / But the virtues of the son of Vraja's king / forcibly lead me to a state of swooning madness." // 3

"What can we do? Due to this torment of the heart, we find no peace anywhere."

Then, as she became distraught again, that maiden of white teeth was comforted by them through a different mood. On that day, however, this was announced: "An order arrived from the venerable feet of the queen of Vraja, who performs all auspicious deeds: 'Alas, all the young girls have arrived; why has Rādhikā, dearer to me than my own life, not yet come?'" Having thus comprehended, Śrī Rādhā too, becoming attentive, quickly performed her morning duties, and in the early morning, having met with all her friends such as Lalitā and Viśākhā, who were joined in waking from sleep, she went to the abode of the queen of Vraja. Having gone there, through the sprouts of her supremely lovely splendor, she made the cowherd maidens gathered at the edge shine brightly on all sides, both within and without. And there they became unblinking. And this was their imaginative reflection:
"Upon a moon, a pair of blue lotuses, a sesame flower, and a bandhūka blossom— / that such is found on a golden creeper, this woman of Kṛṣṇa's, is a marvel!" // 4

Then, her mind thirsty with devotion toward Kṛṣṇa's mother, out of respect she bowed her face down to the ground. And she [Yaśodā], along with the joy of the assembled folk, welcomed her. And there,

She bowed at her feet, and the queen placed her hand upon her head; / she remained thus upon the ground, and raising her up, the queen smelled her hair; / she folded her limbs together, and drawing her beneath her arm, / she looked up through tears—ah, what shall I say of the two of them together?

Even so, noticing that she held a secret modesty out of respect for Rohiṇī and the others, the queen permitted her: "Daughter, pay your respects to those worthy of honor." And she, endowed with charming qualities and exceedingly clever, out of an abundance of devotion bowed down to all the elders, and took her seat far off with her face cast down.

Then Lalitā and the row of her companions, having likewise paid their service to those elder women, sat down beside her. Thereupon the mother of Śrī Rāma said clearly: "Queen of Vraja, today the star Rohiṇī shines, which brings forth all happiness. So let the order be given: This maiden, whose expertise surpasses all the brides of every quarter because of her pure devotion, has already known the kitchen in pleasing accordance with the beauty of the moon for the excellence of cooking and the like. Along with her, let those other blessed women, headed by Maṅgalā, women of the younger brother of Balarāma who is an orchard of auspiciousness, as well as those women possessing other varied names who are women of Balarāma who is an orchard of prosperity—let these women everywhere follow her alone. As for Lalitā and the rest, they are indeed of the very form of her own body; they need not be appointed by us as assistants."

Thus instructed by her, she whose virtues were count-worthy among the group of noble women bowed her head, vanished among her friends, and set out at that very moment.

Now we narrate another connected episode. Now, holding the essence of affection and prudence, matched in age, splendor, and vigor, resembling an assembly, the young Śūdra-cowherd attendants handed down through family lineages—having gained their opportunity because the full sequence of their proper moments had arrived—stood splendidly together early in the morning, arriving at the fine door of the chamber of the Enchanter.

And then, followed by those servants whose hands were delightful with bath-materials and the like, that youth of prime adolescent age, the protector of all, the brother of Rāma, had already entered the nearby seating area to perform his morning duties.

And there the cowherd sons of the Vaiśya caste, his friends Subala and the others whose affection brings jesting joy, met him all together. With those companions who had assembled, taking up the topic of why they were late, eager for the delight of mutual joking, he took his seat on a splendid throne. All of them performed most astonishing acts in affectionate service, for:

Because of the distinction between what is taken and what is its container, / the vital breaths are distinct, and living beings are distinct. / But Kṛṣṇa and the others, who partake of the joy of mutual tenderness, / are to be understood as one another's vital breaths and living beings alike.

And morning after morning, in the midst of such companions, of him who was so distinguished:

The art of washing the glorious face, hands, and feet; massaging with oil and the like; / the bath, wiping the limbs, wearing a pair of garments, and the making of vertical marks along with sipping water; / the morning religious duty, the heavenly attire, the adornment of jewel-garlands, / and the holding of flute, horn, peacock feather, and staff—these captivate my heart. / And among those attendants of his person, a special excellence became the subject of even Śeṣa's remaining speech, for:

Those who, filled with longing, attain the fragrance of his head, his two lotus feet, the stretching forth of his arms and so forth, / and thus hold a special closeness of embrace with Kṛṣṇa— / whether in parental affection, personal attendance, friendship, or even the state of a beloved— / those who are bathed in that love experience all the happiness that exists in each.

Then, surrounded by them, clad in yellow garments, entering his courtyard together with boys of similar age from his neighborhood, he was received by his mother like the infusion of life into an image. And there:

"May he who approaches be victorious! Ah, his sweetness! May I become the object used for waving away evil! / May there be an abundance of eyelashes upon my two eyes!" / If a painted figure, perceiving the sudden arrival of the lotus-eyed one in this manner, / were always to experience such a state, what wonder! But what can I say of these women?

Then those elder women, overwhelmed by a flood of affection ignited by the pangs of separation from him born during the night, repeatedly gained lightness [of heart] and, manifesting irreproachable joy, came down from the portico of the great east-facing mansion. There, the mother first met her child as a cow meets her calf, where even Rohiṇī was imagined by the circle of people to be like the star Rohiṇī. And Śrī Govinda, having bowed to the lotus feet of both of them in order and rejoiced, duly enhanced the respect shown to the other venerable ladies as well.

At that very time, arriving after Śrī Nīlāmbara, his companions Śrīdāman, Sudāman, and the others, the extensive circle of companions who play with Śrī Hari, the brahmin boys of the family priest skilled in all learning, certain other noble women counted among the venerable ladies equal to his mother or respected by her, and the assembly of affectionate kinswomen bringing all happiness, such as sisters and nieces, entered that place. Indeed, an established etiquette was settled by all of them in that very manner so that there would not be repeated standing up and greeting for each one.

Then indeed, she who is celebrated in the assembly of the perfected as Yogamāyā, who is established in the Śrīmad-Bhāgavata, which is devoted to the true reality of the doctrine of devotion, through words such as 'having taken recourse in yoga-māyā' as having authority over the Lord's divine play—the intrinsic energy, designated as an ascetic woman in another form without revealing her true nature, whose customary name was Paurṇamāsī—she arrived. Without pride, everyone respectfully and unerringly bowed to her all together. And she clearly congratulated them with blessings out of joy.

[29] Now, her graduate, who was thoroughly versed in every branch of learning and who, having contracted a thirst for the intimate pleasantries of Śrī Kṛṣṇa, brought his friendship under his sway, and who, though merely colored with an innocent disposition, adorned even the role of jester for his amusement because he had the nature of the divine sage—he indeed, named Madhumaṅgala, greatly delighted everyone with witty, heart-touching humorous inventions and words of blessing, and bowed before Hari's presence as if before a treasure.

[30] Thereupon, holding each other's hands, the two excellent boys—one white and one dark—having hands placed on their backs from behind by both their mothers, radiant with faces subject to smiles, slowly, slowly reached that very grand terrace. [31] They sat down separately upon a large jeweled throne, carefully fashioned and variegated with gold, and cast their glance upon all who were seated, like a shower of nectar.

[32] Then, knowing that this monthly birth-star day had arrived, the highly discerning sons of his preceptors performed the ablution of that giver of fame to Śrī Yaśodā with water from the tips of kuśa grass, accompanied by the recitation of most auspicious mantras. And then,

Mantras, songs, musical instruments, and cries of victory, the beauty of Kṛṣṇa, and the exceedingly wondrous, playful displays of affection by his dear companions—on this festive day, / each of these individually, and their coming together as one, attained an extraordinary delightfulness, / just like the aesthetic rasa of erotic love and the rest, or a poet's composition, or a ṣāḍava beverage. ||

In this [festival], Kṛṣṇa was the source of the auspicious objects touched—the waving of lights, the waved offerings of food, and auspicious articles—as well as the worship of the Brahmins and his own people, beginning with the seeing of ghee and mirrors; they reached the highest, supreme state, / and from them other lineages of hundreds of blessings spread throughout the entire world. ||

The Brahmin women placed on Acyuta's head / auspicious offerings headed by dūrvā grass; / even if tears obstructed their words of blessing here, / oh, may the well-being of their heart's desire come to pass! ||

Though restrained by the dam of tears in her eyes, as the mother applied the tilaka, / what could she have done if Rohiṇī had not offered her help? ||

"A gift, a tilaka!"—such were the few words uttered / by his mother and father, and there by the brothers' wives and the sisters / who possessed motherly affection; / but there was no measure to the heaps of wealth belonging to it. ||

[33] Then, coming from the second courtyard to the east, a handsome boy, who had indeed been sent earlier for this very purpose, announced: "O glorious prince of Vraja, everyone has assembled here on this festival day in the court of the glorious king of Vraja, but they are looking only toward the door for your coming. And those riches meant to honor all, prepared for the vicinity of the lotus feet of the glorious king of Vraja and sent by you, such as betel nut and fine silk cloth—shaking their heads, they have not yet made use of them even now."

[34] Thereupon, he too, considering that very thing, and looking toward his mother as if distressed, sought her permission for the effort of departing; then, having taken leave of Paurṇamāsī with prostrations and the like so she could return to her cottage home, placing Śrī Rāma in front and Śrīdāman and the others around him, with a heart swaying on a swing of affection between those behind and those ahead, he stepped forth from there; and suddenly enveloped in splendor, he was beheld by the assembled multitude.

[35] Then, like cātaka birds when a cloud has risen, like cakora birds having obtained the moon, like lotuses having reached water, like bodies whose vital breaths have revived, all of them stood up at once with the pride of joy and with the roar raised by the crowd of bards. [36] But though their minds were seized with eager longing, as if constrained by their respective proprieties, they remained motionless where they stood. And this is rightly said, for indeed in this village of ours, belonging to King Nanda, the king of Vraja, the proper conduct and rule of each particular love is like the village headman. [37] For indeed, it was once said by someone to another:

"Those two, who rob the luster of the white-rayed moon and of the cloud, / whose splendid garments steal the radiance of sapphire and gold, / whose charming faces steal the beauty of the white water lily and the blue lotus, / whose pairs of eyes surpass the darting wagtail birds, whose prowess conquers the king of elephants— / that they paralyzed all those people, O friend, is indeed no wonder!" ||

[38] And on the right were the elders, weighty with a dignity that was not modern; and they all stood, each elder in front of the next. There the family priests, themselves bearing priceless respectful offerings and standing foremost among all, made plain the etymology of their own title, as it were: "they are placed in front" (puro dhīyante). And this too is appropriate, for by a pun, it is they who are called "beneficial from the first" (prathamato hitāḥ).

[39] Then, swollen with the nectar of joyful love for such a moon of their own clan, those named the glorious Upananda, Abhinanda, Nanda, Sananda, Nandana, and others, possessing the sweet radiance of intense paternal affection, and after them the relatives of higher and lower degree, binding the bonds of kinship with love, stood awaiting their meeting.

[40] Then on the left also, the young ones, humbling themselves out of great love, took their stand. [41] And all of them, as before and in proper order, having met with Hari who captivates along with Rāma, the delight of all minds, had their loving sentiments blossom forth, just like clusters of night-blooming water lilies obtaining the moon.

Then, after a few moments, when they had emerged from the quickly spreading swoon brought on by masses of unbroken bliss and remained fixed in gazing upon his splendid face, the illustrious king of Vraja spoke to him: 'My child, today is your birthday star, full of all auspicious prosperity. Therefore, you yourself must stay in the abode of Vraja until midday. As for the tending and protecting of the cows, I have already stationed suitable men in the morning at the appointed place. First sit down yourself, and let the company of your kinfolk be looked after.'

Then he too, placing the kings' command upon his head like a garland with a properly bowed head, having looked upon the lotus face of Śrī Rāma, ascended, accompanied by the company of his kinsmen, the spacious pavilion situated in the courtyard, and sat down with a radiant smile like the lord of stars ascending the eastern mountain. He also distributed cattle and other gifts in the proper manner, giving them to brāhmaṇas and others. Having sat there, through the enjoyment of sharing betel nuts and the like, he engaged with his kinsmen in playful and witty conversation with curious delight.

After a short while, an excellent boy from the inner apartments approached Śrī Rāma and Kṛṣṇa, the elder and younger, who were seated side by side, eager to honour the gathered kinsmen, and whispered into their ears; and having received their approval, he went to the illustrious lord of Vraja's land, who was amazed by their appearance. And with merely folded hands expressing humility, [the boy] implicitly invited them to dine, conveying: 'Today is the auspicious, prosperous birthday star of the boy obtained through the grace of the wielder of the Śrīvatsa mark.' With great delight, they glanced at one another, stood up together, and proceeded to the inner apartments.

Then, with that tender youth leading the way, the women residing in the inner quarters having withdrawn from the courtyard to prevent meeting them, those dear friends of Kaṃsa's conqueror entered, fascinated for a moment by the desire to behold the splendour of the house, and gradually made their way to the dining hall.

Rāma and Kṛṣṇa, however, eager to view the cows, mounted a lofty mansion shaped like Mount Meru adjacent to the courtyard; and having cast glances like showers of nectar upon the earth-honoured cows, instructed their servants regarding distant places: 'O cowherds! The cows are to be protected only on the left and right sides of the pathway!'

Then, when the two descended, along with the guests,

there was heavy incense born of aguru, a gleaming white array of jewelled seats with golden dining plates accompanied by clusters of water-pitchers, regular attendants standing by, and loving affection full of deference; thus was seen on every side the righteous banquet hall. ||

'May your honour live long!'—such was the prayer during the washing and wiping of feet, while thorough fanning proceeded; inside, joyful good words arose from the mothers, evoking laughter; the serving of delicious dishes; and the nectar of Muraripu's gracious gaze—where the feast of the dear friends is conducted thus, does it not produce supreme delight? ||

There, in one place was the row of brāhmaṇas, both the seasoned and junior eaters, and elsewhere were the descendants of the vaiśyas, affectionate beyond doubt and anointed for eating together. And in each place, the old, the middle-aged, and the fresh youths sat distinctly apart, yet through the play of mutual jesting, a sense of unity was seen among them. Nor was it through that alone, but also through the simultaneous, repeated experience of the moon of nectar of the king of Vraja's lineage—an ocean of the rasa of sports, playful conversation, delighting the eyes that opened wide upon beholding him.

And where he himself was the sole, vessel-free sacrifice of all rasas. And there:

Spreading around news that provoked open laughter among one another and with Hari,
those who served the six tastes
became here the servers of the seventh [taste, the rasa of laughter] as well.

And the source of jesting was that the names of soups and sauces, renowned among people of different regions yet prepared differently right here, could not be uttered by their usual name, or were cited by other names, even by relatives and kinsmen born of noble traditions, and other such signs were observed.

Furthermore, out of amusement, Madhumaṅgala sent word to the illustrious king of Vraja through an attendant dear to himself: 'O best of kings, our brāhmaṇas make this submission: 'Our very first birth, named Śaukla (from the seed), was indeed designed for great comfort for people like us. Since in the second birth, named Sāvitra (the investiture), as twice-born of the vaiśya class who have acquired the opulence of their own clan, you, like kṣatriyas, with cooked grains fit to be eaten by brāhmaṇas, have seated us far apart in a separate row, we do not understand what has been served there or what has been served here! Therefore, let the lord of the cowherd settlement first serve us all the sauces once more, after having inspected them with his own eyes. Those very sauces, cooked by the hands of the daughter of Vṛṣabhānu and others and supremely praiseworthy, which formerly even Durvāsas—expelling his evil propensity for anger and manifesting grace—tasted with his tongue according to the Uttaratāpanī Upaniṣad, and which, being distinguished by total deliciousness, the servers secretly stole along the way so that only remnants were left, while others have already been consumed merely with the eyes—having eaten them, we will quickly accept the third birth called Daikṣasa (consecration), consisting of auspicious remedial rites prescribed by the Vedas and Smṛtis, for the sake of the Vaiṣṇava sacrifice!'

Understanding this and perceiving from her chambers the uproar of laughter that arose, the queen of Gokula's dynasty personally sent forth many sun-cooked items, comparable to fire-cooked foods, never tasted before, whereby everyone experienced abundant, curious amusement accompanied by laughter.

[52] Thus they were satisfied simply by filling their bellies, but not in their eagerness for the flood of abundant rasas, and still less with him who is the root of those various joys and wears the lovely, auspicious yellow silk, for there a freshness of desire ever renewed itself with every taste. Even so, perfumed and delightful water for rinsing the mouth was offered as if by force; for without that resort, the desire would never have come to an end, so vast was it. And then,

All the kinsmen were honored with heavenly betel, sandal-paste,
garments, garlands, and ornaments,
and the brāhmaṇas with priestly gifts. ||

[53] And when the priestly gifts were seen, Madhumaṅgala milked the nectar of playful delight: "O revered elders of Vraja, you must not look upon us with envy even though this gift is not meager! For as we eat, all of it together does not even match the price of a single one of your savory dishes!"

[54] Thus, when the curiosity of loud laughter and commotion had subsided, Śrīla Gopāla, the protector of all happiness, approached his father, bowed gently with modesty, and said, "May Your Honored Self go ahead, taking everyone along to the circle of the assembly hall. We, along with Śrī Rāma, Dāman, Sudāman, and the others, are just about to arrive." Approaching his mother’s quarters, he said to her as well, "Mother, grant permission to us who follow to look after our mothers [the cows]."

[55] And his mother, the buds of whose breasts were trickling streams of milk, said, "Long-lived one, you are our only life; therefore, do not delay."

[56] And then her companions and elder women spoke all together in tears: "Child, those cows are mothers in name only, whereas this one is your real mother; so why do you not show an extraordinary partiality toward her?" With bowed face and a tearful smile, he said, "Mothers, what can we do? Being animals, they have not a single shred of discernment, since without me they do not even chew grass."

[57] The mother said, "The child speaks truly, for our very nature has pierced our vital core, since our wealth and our sons always make the forests their abode."

[58] Kṛṣṇa said with a smile, "Mother, there is no fear at all in this forest. It has departed entirely along with Keśin and the others who were uprooted from the very ground."

[59] The mother said, "Then why is it heard that even today some insolence of theirs remains, like spirits of the dead who, having immediately become ghosts, still assume their respective forms?"

[60] Kṛṣṇa said with a smile, "Mother, they have not entered the race of ghosts. Rather, on the earth multiplied by the dust of your feet, through the fiery power of dying they have attained liberation itself. As for us, displaying an array of magical imitations of them, we only perform pastimes now and then for the continuity of joy; just as we play the sports of Kauśalyā’s son [Rāma] by hiding, building causeways, and leaping like monkeys."

[61] Then, when all their doubts were removed, Kṛṣṇa’s mother, out of an excess of affection, touched his back with her left hand and his chin with her right, and said with tears to Kṛṣṇa’s elder brother, "Child Nīlāmbara, this mother of yours does not openly manifest much parental affection toward you in my presence since your childhood, but remains sitting as if indifferent. How then can this agitation of mine be made calm? Therefore I instruct you myself: together with the yellow-robed one, take the path back to Vraja without delay."

[62] Then Rohiṇī, wishing well to Rāma’s younger brother, said, "Dear child, son of Yaśodā, because of your pampered state since childhood you never listen to your mother's counsel. But with me you do not hold a different opinion. Therefore, just once, heed my command as if it were repeated many times: spread quickly the nectar-rays of your face to relieve your mother from the expansion of her mental distress."

[63] Then, when he whose eyes were like spotless lotuses showed a desire to fall at their feet, the faithful wife of the cowherd lord [Yaśodā], taking his hand, left the house accompanied by all the elderly matrons and came to the courtyard; and his beloveds, most excellent in every way, looked upon him through the latticed walls that framed their vision. To explain:

Overcome by longing, intoxicated with the wine of their beloved's sweetness, bewildered by the excess of love,
and followed by fear of impending separation, yet utterly confused by bashfulness,
as Hari set out for the forest to herd the cows, the troops of his women,
having gazed upon him, stood about the walls for two or three moments like paintings. ||

That being so,
Acyuta's pair of eyes, though thirsty,
closed out of intense bashfulness,
as if wishing to unite with their minds,
seeing that these women gazed deep within his heart. ||