Arjtma's Wish and Its Fulfilment

1-3. Once, in private, glorious Uddhava, dear to the lord and an attendant of his, asked Sanatkumara: “Where is that great place which is always the abode of gods, where Govinda sports everyday with the cowherdesses? If you have affection for me, tell me the account of (Govinda’s) sport and whatever else that is wonderful, if you know it.”

4-6. As occasion arose, I have told what that noble Arjuna, of a good vow, and the attendant of the lord, at some time seated on the bank of Yumuna, at the root of a certain tree, saw and did — his experience in loneliness. I shall tell you that. Listen with great attention. But you are not to divulge it here and there (i.e. anywhere).

7-12. О you ocean of compassion, О lord, be pleased to tell me all that which Shankara and others, so also Brahma and others have not seen or heard. What have you told before? The cowherds’ wives are dear to you. How many kinds do they have? How many are they in number? How many names do they have? Who are they? Where are they? Where are they settled? How many (i.e. what) are their deeds? О lord, what is their age?

What is their dress? О lord, with whom and where will you sport in privacy in every forest that is eternal, that has eternal happiness and eternal grandeur? Where and of what kind is that eternal and great place? If you have that kind of favour (towards me) then please tell all that to me. О you glorious one, О you who destroys the distress of the distressed, you will (please) tell me all the secret, which even I have not asked and which is not known to me.

13-29a. That is my place. Those are my dear ones. Such is my sport, which is imperceptible even to men who are (to me) like my own life. This is the truth. О dear one, when told about it, you will be eager to see it. How other people can, when it cannot be seen even by Brahma and others? Therefore, О dear one, desist (from asking about it). What (do you lose) without that?

Hearing these very fearful words of the lord, Arjuna, being helpless, fell at both his lotus-like feet (prostrating himself) like a staff. Then the revered lord, affectionate towards his devotees, raised him with his arms, and with great love said to him: “What is the use of telling about it now? For you are going to see it. Having with great devotion propitiated that glorious goddess Tripurasundari, in whom everything has come up, remains even now and will merge, present yourself to her. Without her I can never give this position to you.”

Having heard these words of the lord, Arjuna, with his eyes full of joy, went to the feet of the glorious goddess Tripura. Having gone there he saw the altar of the desire-yielding gem, very much decorated with staircases fashioned with various jewels. There (he saw) a desire-yielding tree which was bent with many flowers and fruits, and which was brightened due to foliage, having leaves, tender in all seasons and dripping with sprays of flowing honey and unsteady due to wind; which (i.e. the tree) was resounding with parrots, flocks of cuckoos, sarikas and pigeons, so also with sportive partridges and (other) charming birds; which had at its foot a divine, very wonderful, jewelled temple which was shining with bright jewels, and charming like a wild fire. There was a jewelled throne, made of bright gold and enchanting, and very wonderful.

29b-31a. Arjuna, saying, “I am known as Arjuna”, and having repeatedly saluted, by folding the palms of his hands, and full of devotion to the goddess who resembled the young (i.e. morning) Sun, who was decorated with many ornaments, who was endowed with fresh youth, whose four arms resembling creepers shone with a goad, a nouse and a bow, who was very much pleased and attractive, whose lotus-like feet were adorned with the rays of the gems in the crowns of Brahma, Vishshu, Mahesa (i.e. Shiva) etc., who was covered with (i.e. who possessed) the (supernatural powers) like apima,1 sat in a secluded place. The goddess, the treasure of compassion, knowing his adoration and good temper, and overcome by his recollection said (to him) tenderly:

31b-37. О child, which rare gift have you made to a person worthy to receive gifts? Which sacrifice have you performed? Or, which penance have you practised here (i.e. in this world)? Or formerly which (kind of) devotion have you accomplished? Or which difficult and auspicious, great act have you done, so that the lord has, indeed, gladly done you a favour, which is the most secret, and which cannot be had by anyone else? О child, that favour which the universal soul has done to you, is not (done by him) to the people of the mortal world, living on the earth, (so also) to deities etc. living in heaven, and not at all (done) to all his devotees who are best ascetics and practise abstract meditation. Then, come on; knowing the lake, my seat, resort to it. The goddess fulfils all desires. (Therefore) go with her; and having duly bathed there, quickly come (back) here.

38-46a. Then only, Arjuna went there, bathed, and came like that (i.e. as he was told). The goddess made him who had bathed and come (back), offer nyasa2, mudra3 etc., and told into bis right ear the lore (called) Balavidya which gave instant success, which was great, which had for its goal half the portion of Shiva (i.e. Parvati), which was unique and which was adorned by everything. (She also made him) practise religious austerities, worship and mutter the prayer five lakh times; and having duly carried out the performance (of worship) with the buds of karavira tree, the goddess, kindly spoke to him this (i.e. these words): “Worship me in this manner only. Then, when I shall be pleased, you will be entitled to the sport of Krishna due to my favour. This rule has been formerly formulated by the lord himself.”

2. Nyasa — Assignment of the various parts of the body to different deities, which is usually accompanied with prayers and corresponding gesticulations.

3. Mudra — Name of certain positions of the fingures practised in religious worship or devotion.

Having heard like this, Arjuna worshipped her with that hymn. Then having performed the worship and muttering, he pleased the goddess. Then, having performed an auspicious sacrifice and having bathed duly, Arjuna regarded himself as blessed, as one whose almost all desires were fulfilled, and as one having every success in his hands.

46b-51a. At this time the goddess, coming to him, spoke, with a smiling face, to him: “O child, now go into the interior of that house”. Then, Arjuna hastily and joyfully got up, and full of immeasurable delight, he saluted her in the manner of a staff (i.e. by prostrating himself before her). Then, ordered by the goddess, Arjuna, along with the friend of the goddess went to the place of the lord of Radha, which is inaccessible even to siddhas. Then he was shown Vradavana which remained above Goloka, which was stable, sustained by wind, eternal, the abode of all happiness, in which the great festival of Krishna’в dance with the cowherds constantly went on. He saw the great secret full of the feeling of love.

51b-54. By her words (i.e. order) only he saw that secret, and being beyond himself and overcome with enhanced love, he fell there. Then regaining consciousness with difficulty he was raised by her by (holding) his arms. Due to her words of consolation, he somehow became stable. “Tell me what other penance should be practised by me?” Thus, full of anxiety to see him, he was unsteady. Then holding him by her hand, she went towards the southern direction of that place.

55-61 a. Going along a good region, she spoke these words (to him): “O Arjuna, in order to bathe enter this (lake) which is auspicious, has extensive water, has the shape of a thousand* petalled lotus with a bud in the centre, four waterfalls and four streams, and is full of a multitude of wonders. On entering into its interior, you will notice a special property. To the south of it is this lake. There is drunk honey and spirituous liquor distilled from the madhuka tree, after which the stream (flowing) from Malaya (mountain) is named. This park is full of flowers, where, in the spring season, Кгеда celebrates the vernal festival in honour of Cupid, heaped with vernal flowers; where they, day and night, praise the incarnation of Krishna, by whose mere recollection the sprout of love would be (rising) in the heart of an ascetic. Then, having bathed in this lake, and having gone to the bank of the eastern lake, and having bathed in its water, accomplish your desire (i.e. desired object).”

61b-74a. Then having heard the words, when Arjuna plunged into the water of the lake, which was tinged with the pollen dropped from white lotuses, lotuses opening on moonrise, (other) lotuses and red and blue lotuses, and which was agreeably perfumed with honey-drops, which was shaken by the notes of corpulent swans, whose four banks were decked with jewels, which had ripples due to gentle breezes, she vanished just there. The charmingly smiling one got up and on seeing around, was confused. He instantly saw himself (to be turned into) a wonderful, excellent lady, who had a slim, fair, charming body like the rays of pure gold, whose age was that of a sparkling youth, whose face resembled the autumnal moon, whose hair was very dark, curly, glossy and shining with jewels, whose curls of hair on the plate (-like forehead) were brightened up due to the rays from the mark of red lead, who had vanquished Cupid’s bow due to the knittings of the creeper-like eyebrows being manifest, whose wagtail-like eyes were dark like clouds and sportive, whose round cheeks were sparkling due to the bright lustre of the jewelled ear-rings, whose wonderful creeper-like arms were delicate like lotus-stalks, whose sprout-like hands took away all the beauty of autumnal lotuses, who had put on a waist-band made of gold and arranged cleverly, whose hips were shining with jingling girdles, whose beautiful place of hips was covered with a shining garment, whose lotus-like feet were very charming due to the jingling jewelled anklets, who possessed the skill in the various arts of love being manifested, who was endowed with all (good) characteristics, who was adorned with all ornaments. Due to the illusion of (i.e. created by) the lover of the cowherdesses he forgot whatever belonged to his former body; and after that, being very much astonished, stood there, not knowing what to do.

74b-80. In the meanwhile, there was heard a sudden, grave voice in the sky, saying: “O beautiful lady, go along this (path) only to the eastern lake. Having bathed in its water, accomplish the (object of your) desire. О you of an excellent complexion, there are your friends. Do not sink. They will, there only, accomplish (for you your) desired choice.” Hearing these divine words, she went to the eastern lake which had many wonderful streams and which was crowded with various birds, which shone with quivering white lotuses, white lotuses opening at moonrise, (ordinary) lotuses and blue lotuses that were quivering, and with rubies, which had a good bank of (i.e. decked with) lotuses, whose four banks were adorned with various lovely arbours of creepers and trees having abundant flowers. Having bathed (there), she stood for a moment. Then she heard in her ear (i.e. with her ears) the tinkling of small bells tinged with the (sound of) jingling girdles and sweet anklets.

81-88. Then (she saw) a bevy of young damsels that had wonderful youth, who had put on wonderful ornaments, whose figures and speech were wonderful, whose bodies were wonderful, who were unique, whose amorous actions were the same and wonderful, whose conversation was interesting, whose laughter and beholding were agreeable, whose beauty was sweet and wonderful, who possessed all sweetness, whose charm of understanding had reached the extreme, who were wonderfully beautiful, whose beauty was wonderfully glossy, whose favour etc. was wonderful, who were a heap of all wonders, whose appearance etc. was wonderful. Seeing that great wonder and thinking a little in her heart, she, scratching the ground with her toe, remained (there) with her face hung down. Then they hastily looked at one another: ‘Who is this one, belonging to my class, that has created curiosity (in us) for a long time?’ Having thus observed her, and (thinking) for a moment, ‘she should be known* (i.e. ‘we should know who she is’), they, clever in deliberation, deliberated, and came to see her out of curiosity. One of them, a wise one, named Priyamuda, came (to her) and with sweet words and affection spoke to her:

89-91. Who are you? Whose daughter are you? Whose beloved are you? Where were you born? Who brought you into this (region)? Or have you come on your own? Tell all this to us. What is the use of anxiety? Is there any trouble to anyone in this, place of great joy?

Thus asked by her, she bowed through modesty; and enticing their minds, she spoke in a sweet voice.

92-97. I do not know anything as to who I am, as to whose daughter I was born, whose beloved I was, who brought me here or if I came here on my own; but the goddess might know it. (Please) hear what is told by me, if you believe my words. To the southern side of this, there is a lake. I came to bathe there, and remaining there only I became fearfully eager. Then looking all round in (every) direction, I heard a wonderful voice in the sky, “O beautiful lady, go along this (path) only to the eastern lake. Having bathed in its water, accomplish the (object of your) desire. О you of an excellent complexion, there are your friends. Do not sink. They will, there only, accomplish (for you your)desired choice.”

98-104a. Having heard these words I came here from there. My mind is full of dejection and joy and I am fully overcome with anxiety. I came here, and after bathing in its water, I heard many kinds of auspicious sounds, and then I saw you, the great ones. Physically, mentally, and through words, I know this much only. О respectable ladies, this much I have told you, if you like. Who are you? Whose daughters are you? Where were you born? Whose beloveds are you?

Hearing those words of hers, that Priyamuda spoke: “Let it be so. О auspicious one, we are his beloveds. We are daughters happily sporting with the Moon of Vrindavana (i.e. Krishna). We are self-delighted. So we have come here as the cowherdesses. These are the groups of the sacred texts; these again are the sages. We are cowherdesses. I have told you about our nature.

104b-121. (We are those) most beloved to the lord of Radha due to (our) mirth. We always sport irregularly; we always play and move. This is goddess Purparasa. This is Rasamanthara. This one is Rasalaya by name; and this is Rasavallari. This is RasapiyQshadhara; this is Rasatarangipi; and this is Rasakallolini; and this is Rasavapika; this is Anangasena; and this is Anangamalini. This young lady is Madayanti and this is Rasavihvala. This is Lalita by name, and this is Lalitayauvana; and this is Madanamanjari. This is Kalavati by name, and this one is known as Ratikala. This is Kamakala by name; this is Kamadayini. This young lady is Ratilola; and this young lady is Ratotsuka; and this one is Ratisarvasva; and this one is Raticintamani. Some of these are always delighted and always give love. After this (come) the groups of the scriptures. Listen to (the names of) some of these: This one is Udgita; this one is Sugita; this dear one is Kalagita. This young lady is called Kalasura; this young lady is Kalakapthika. This one is Vipanci; this one is Kramapada; this one is known as Bahuhuta. This is one known as Bahuprayoga. This lady is called Bahukald. This one is called Kalavati; and this one is known as Kriyavati. After this (come) the groups of the sages. Some of them are here: This one is named Ugratapa; this one is known as Bahugupa. This one is Priyavrata by name; and this one is said to be Suvrata. This one is known as Surekha. This young lady is known as SuparvaThis is Bahuprada. This one is called Ratnarekha. This one is known as Manigriva; and this one is Suparna; (and these are) Akalpa, Sukalpa, Ratnamalika. This (lady of) beautiful eyebrows is Saudamini; and this one is Kamadayini; and this one is called Bhogada; this chaste one is Visvamata. This one is Dharipi; and this is Dhatri; this one is Sumedha; and this one is Kanti. This one is Aparpa; this one is known as Suparpa; and this one is Sulakshapa. This one is Sudati. This one is Gupavati; and this one is known as Saukalini. This one is called Sulocand; and this one is known as Sumana. (These are known as) Airuta, Sushila, and Ratisukhapradayini. Next are we, the cowherdesses, that have come here.

122-138. О you having a face like a lotus, get acquainted with some of them. This one is Candravati; this auspicious one is known as Candrika. This is Candravali. This one is Candrarekha and this is Candrika. This one is called Candramala and this one is known as Candralika. This is Candraprabha and this lady is known as Candrakala. This one is Varpavali; this one is Varpamala; this one is Mapimalika. (This one) is called Varpaprabha; this one is Suprabha; this one is Mapiprabha. This one is Haravali; this auspicious one is Taramalini. This one is Malati; this oneisYuthi. (These are) Vasanti and Navamallika. This one is Mali!; this one is Navamalli. This one is known as Sepbalika. This one is Saugandhika. This one is KastQri; this one is Padmini; this one is Kumudvati. This one is Rasollasa; this one is Chitravjnda; this one is Surekha; this one is Svarparekhika. This one is Kancanamala; this other one is the chaste Asantatika. All these have surrounded (you). Others also are to be introduced to you. О you beautiful, young lady, you will amuse yourself with us and with these. Come on to the bank of the eastern lake. There, О friend, having duly given you a bath, I shall give you a hymn, giving success.”

Thus suddenly taking her (to the lake) and having duly bathed her, she made her accept, according to the proper rites, and in brief, the excellent hymn of the beloved of the Moon of Vjndavana, which was excellent and belonged to the germ of Varupa (-hymn), and put forward by the seed of the hymn sacred to Fire, which was endowed with the fourth note, and decorated with a point of sound, and sewn between the Prapavas and extremely difficult to get in the three worlds. Every success comes by merely accepting the hymn. There is the repetition of the name of a deity accompanied with burnt offerings. There is meditation; and there is a number of sacrifices and the success due to muttering of prayers. Along with her friends she gladly worshipped the goddess whose body was fair like heated gold, who was adorned with various ornaments, whose form and beauty were wonderful, who was well-pleased, and who gave boons according to proper rites, and with white lotuses and karavira flowers etc., with camkaka flowers and lotuses, so also with other fragrant flowers and (other objects) having fragrance, with water for washing feet and rinsing mouth, with charming incense and lights, so also various offerings of eatables; then she repeated the hymn for a lakh times; she made offerings according to the proper rites, praised her and fell (prostrate) on the ground like a staff.

139-143. Then without a wink the goddess was praised with a longing for her. She, through illusion, got ready her shadow, and put, as it were through force, the beloved, near her. She was surrounded by her friends, and was delighted. Due to the worship, muttering of prayers, eulogies, devout salutations, she manifested herself through grace. Her complexion was like gold or campaka flowers. She was bright due to beautiful ornaments. Her figure was lovely due to beauty in every limb, large and small. Her face was beautiful like the full moon in autumn. Her smile and appearance were kind and simple. She was attractive in (all) the three worlds. She brightened the ten directions with her lustre. Then that goddess, granting boons and affectionate towards her devotees, spoke:

144-154. The words of my friends are true. Therefore, you are my dear friend. Get up, come along, I shall fulfil your desire.

Arjuni, having heard the words of the goddess which were (but) the longing of her heart, and with her body lovely due to the sprout-like horripilations, with her eyes full of tears, and again overcome with love, fell at the feet of the goddess. Then she said these words to her friend-goddess, Priyamvada. "Holding her hand, and cheering her up, bring her near me." Then, being zealous by the order of the goddess, Priyamvada took her like that and came near the goddess. The goddess, dear to Hari, went to the bank of the northern lake, and having duly bathed her and made her worship according to the proper rites and preceded by a solemn vow, made her accept the hymn, granting good success, of (i.e. sacred to) the Moon in fshri Gokula. The vow is called Gokulanatha, is old, and adorned by Mohana (i.e. Krishna); the hymn gives all success and is preserved in all religious treatises teaching magical and mystical formalities. She, knowing the songs of Govinda gave her steady devotion. She told her the meditation and the enchanting king of hymns. It is told in the religious treatise called Mohana. Even its recollection gives success. One should meditate upon (Krishna), dark like the petal of a blue lotus and adorned with many ornaments, and having beauty like that of a crore Cupids, and full of love. For purification, she told this secret to Priyamvada.

155-167a. Till her excellent initiatory rite would be over, be attentive, and along with your friends, protect her.

Having kept (there) the shadow of her own and of her beloveds, she went near the lotus-like feet of Krishna. That Radhika, the beloved of Krishna, remained there as before. Here, by the advice of Priyamvada, she prepared an auspicious eightpetalled lotus, and having written that wonderful auspicious hymn, and drawn the mystical diagram giving success, with bright yellow pigment, saffron, and sandal mixed together, and having made Nyasa etc., and having duly offered water for washing the feet, materials for worship, and having offered worship to Nanda’s son with many flowers of the season, with saffron and sandal incenses, lights, offerings of eatables, tambulas and perfumes used to scent the mouth, and with garments, ornaments and flowers, and having, along with all followers, weapons and vehicles, praised and duly saluted him, she remembered him. Then the lord, YaSoda’s son, influenced by devotion, with a smile and wavy side-glances and thoughts said to goddess Radhika: “Quickly bring her here.” The goddess (thus) ordered, sent for friend Sarada, and she brought her suddenly before the playful one. Having come in front of Shri Krishna, and overcome with love, she, observing everything wonderful, fell on the ground after being turned into gold. Having somehow got up with difficulty, and having slowly opened her eyes, she, full of burden of perspiration and horripilation and trembling, saw there a beautiful and attractive place.

167b-177a. There was also a desire-yielding tree, which was having bright emerald-like leaves, which was having foliage with sprouts, which was delicate, and had golden stems, which had crystal-like shoots and roots, which granted rich objects of -desire, and which gave the desired fruits to a suitor. Under it was a jewelled temple. There was a jewelled throne. There (i.e. on it) was an eight-petalled lotus. There were the two treasures1 viz. Sankha and Padma, placed on the left and right (sides). In the four directions were placed the desire-yielding cows at proper places. Around it was the Nandana garden. It was served by the Malaya-breezes. It was scented with lovely fragrances of flowers of all seasons (and) thus had defeated (the fragrance of) Kalagaru (sandal). It was cool due to the shower of the drops of honey and was very lovely. Its interior was constantly resounding with the hummings of the swarms of female bees intoxicated on tasting the honey. It was resounding with the sweet notes of cuckoos, pigeons, sarikas, and female parrots, and others in (i.e. hidden behind) leaves. It was full of the dances of intoxicated peacocks and enhanced the passion of love. It had the beauty of the thin (layer) of darkness like collyrium produced by the emission of juice.

177b-196a. She saw Кгэда whose hair was very glossy, dark, -curly and fragrantly perfumed; on whose head was tied the best tail of a peacock intoxicated with madness; on whose left side was the ear-ornament of flowers resorted to by bees; who was shining with the mirrors of his cheeks, bright with the bee-like hair; who was shining with the beauty of the large forehead having a beautiful mark; whose nose was lovely like the Sheshamum-flower and the eagle’s beak; whose lips were charming and like the bimba fruits; who inflamed passion of love with his gentle smile; who looked lovely due to the necklace resembling a wild flower; whose both large and charming shoulders were shining with the garland (of the flowers) of the divine tree, resorted to by thousands of intoxicated female bees; who was adorned with the Kaustubha on the region of the chest shining with a pearl necklace; who had the mark of Shrivatsa, who was attractive on account of his hands hanging up to the knees; who was very handsome on account of having his waist like that of a lion and with a deep navel; who was lovely due to not long and very round knees like a good tree; who was adorned with excellent ornaments like bracelets, armlets, and anklets; whose hips were covered with a portion of his yellow garment; who had vanquished a crore of Cupids in beauty by means of his loveliness; who enchanted (others) by means of charming songs proceeding from his flute; who made the three worlds plunge into the ocean of happiness; who had the arrogance of Cupid in every part of his body; who was tired due to his interest in dancing. There were deities appointed at respective places, observing his internal feelings, having fixed their eyes on his face, who were in due order and with respect carrying separately a chowrie, a fan, a flower, a perfume, sandal, and tambiila, a mirror, a drinking vessel, a spitting pot, and also other objects of sport, so also frankincense and an amulet. Arjuniya, having seen in confusion on the left side of the pleasing goddess Radhika, propitiating and offering a tambula to him of a bright smile, was overcome with the passion of love. Then ЗпKrishna, who knew everything, knowing her to be like that, seized her hand, and he the lord, the great master of magical art secretly sported with her in the entire pleasure-forest. Then putting his sport-like arm on her shoulder and coming to aarada, said to her: “Bathe quickly this slim-bodied lady of a gentle smile, fatigued due to sport, in this western lake.” Then that goddess Sarada (took her) to the western lake, (and) said to her, “Take bath”. The fatigued one did like that. She who got to the interior of the water, again turned into Arjuna and got up at the place where the lord of gods and the chief of the beautiful Vaikuptha stood. Seeing Arjuna dejected and broken-minded, Krishna kindly touched him with his hand and put him (back) to his nature.

1. Nidlii — The treasure of Kubera. They are nine in number: Mahftpadma, Padma, Sahkha, Makara, Kacchapa, Mukunda, Kunda, Nila and Kharva.

196b-198a. О Dhananjaya, I bless you. You are my dear friend. In the three worlds there is none else like you who knows my secret. О Arjuna, you will curse me if you tell anyone the secret about which you asked (me) and which you have experienced.

198b-200a. Thus having received his grace and having taken decision due to being bound by oaths, Arjuna, with his mind delighted and having wonderful recollections, went home from that (place). I have thus told you the entire secret of Govinda that is known to me. I swear you if you tell it to him.

200b-204. Having heard these words the follower of the cowherd got success. He went to Vrindavana in the abode of Nara and Narayana. There he, knowing the daily sports of Krishna, stays even today. I did not tell this secret to Narada, even though I was asked by him. Yet, having reached the natural form, he obtained it. О you auspicious one, like one of your stock, you are not to tell the secret which I told you through love (for you), to anyone else.

He who would read or listen to this wonderful chapter describing the greatness of the lord’s devotee, obtains pleasure in Hari.

1. О lord, you have told me in various ways the secret of Vrindavana. Due to which particular religious merit did Narada obtain the natural form?

2-6. Once, formerly I desired to know a wonderful account. From the lotus-like mouth of Krishna I heard the secret told by Brahma. Narada asked me. Then I got this. “I am not at all able to tell its greatness. What shall I do? Remembering his oath I am distressed in my mind.” Hearing these words of mine, when he became sad, then, О dear one, I called Brahma and ordered him: “Tell Narada what you told me.” Then Brahma, hearing my words, went with Narada near Krishna and asked him that only.

7. О you lord of the subjects, what is that Vjndavana forest of thirtytwo (parts)? О lord, I desire to hear (about it). If I am fit (to hear about it, then) tell it to me.

8-14a. This charming Vpidavana is just my unique abode where there are actually these beasts, trees, insects, men and gods, who stay near me. When they (will) die they (will) come to me. Those wives of the cowherds that live in my abode, are the female devotees. The gods (also) are devoted to me. This forest of mine, which is of a divine nature, is (having an area of) five yojanas. This Kalindi called Sushumna (the artery in the human body lying between Ida and Pingala), is a great river of nectar; and in it gods and beings live in a subtle form. I have pervaded (the forest) on all sides, and I never leave it. In every yuga appearance and disappearance take place here. This place is full of lustre, and it is invisible to the physical eyes. In the yuga, see my secret, my prowess — the Vrindavana. It can never be seen by gods like Brahma.

14b-16. Having heard that, Narada saluted Krishna and Brahma, and came to the Misraka Naimisha forest on the earth. There he was well-received by the best sages like shaunaka; and they asked him: “O brahmana, tell us wherefrom you have come now.” Hearing that Narada said: “Having heard the secret of Vjndavana from Krishna’з lotus-like mouth, I have come from Goloka.”

There I heard all the hymns and spells. I shall truly tell (you) those only according to the questions (asked by you).

19. If you favour us, then tell us the secret of Vrindavana, 'which Brahma told you.

20-22a. Sometime, on the bank of Sarayii we saw Gautama who was wise, very unhappy and had his mind full of anxiety. Seeing me, th<e divine Gautama fell on the ground (i.e. prostrated himself before me). I said to him: “O child, О child, get up. If you like, tell me why you are called wise”.

22b-24a. From your mouth (i.e. from you) only, I have heard the fact about Krishna like that. (I have also heard) many times the secret called Dvaraka and Mathura. But from your lotus-like mouth I have not heard the secret about Vjndavana, from (i.e. by hearing) which my mind will be steady, О good preceptor.

24b-32a. This is a great secret, the secret of secrets. Formerly Brahma told me that secret about Vrindavana (when I had said to him): “O lord of gods, О father, tell me the secret of Vrindavana.” Hearing this desire (of mine), he remained silent for a moment. Then he said to me: “O child, go to Maha (i.e. great) Vishnu, my lord. Undoubtedly I must also go there with you.” Saying so, and taking me (with him) he went to the abode of Vishnu. He told Maba Vishnu what I had said to him. Hearing that Maha Vi?iju himself ordered the self-born one (i.e. Brahmi). “By my order, you take the sage Narada, and arrange for hie bath in the lake called Amfta.” Ordered by great Vishshu the self-born one acted like that with me. Having entered the Amfta lake, I took bath there. Just at that moment I was (i.e. I found myself) near women, beyond (i.e. on the other side of) the lake. (I was) turned into a woman, endowed with all (good) Characteristics and was very much amazed. Seeing me coming, those (women) repeatedly asked (me):

Listen to what I said on hearing their agreeable talk. “Where I have come from, who I am, how I have become a woman — all this appears like a dream. Am I confused on the earth?” Hearing those words of mine, the goddess spoke to me in a sweet sound: “This is the city by name V^pda, which is always dear to the Moon in the form of Krishna; and I am the goddess Lalita, gone beyond the fourth state and without parts (i.e. whole).”

36-39a. The great goddess, who was addressed like this, and whose mind was soft with pity, again said to me: “Come along with me.” All other women, devoted to Kysoa’s feet, said the same thing to me: “Come along with her.” О you who resemble gods, the fourteen-lettered hymn of the Moon in the form of Krishna — the noble one, and also of that goddess was then kindly narrated to me; and just at that moment, I got her resemblance.

39b-45. With them, (we) went where the eternal Куshца remained. The lord, who was merely of the form of the Good, the Intelligence and the Joy, and of that of a woman, and whose heart was delighted due to the women, again and again said to me: “Come along О dear one, О beloved, embrace me devoutly.” О you best brahmana, there only he enjoyed (with me) for a year. Then that best lover said to that goddess Radhika: “This was my natural form there, which had taken the form of Nirada. Take her to the Am(ta lake, and arrange for her bath.” Then I spoke agreeable words to my lover. “I am Goddess Lalita and that Radhika who is celebrated in songs. I am called Vasudeva, who always is of the nature of the art of love. I am truly of a feminine form, and I am the ancient woman, and I am goddess Lalita, and in a manly form I have Krishna’в body.

46-53. О Narada, there is no difference between us. This is the truth, the (only) truth. He, who knows, along with the (code of) conduct and convention, the fact and usual practices about me, so also the hymn (sacred to me), is dear to me like Lalita. This sacret (place) named Vjndavana, is my abode. This is to be disclosed at no place. It should never be told to a brute.” After that goddess Radhika took me to the lake, waited there, and went (back) near the feet of the Moon in the form of Krishna. Then immediately after plunging (into the lake) I came (back) as Narada, having the lute in his hand, and repeatedly engaged in gladly singing that great secret. Having saluted the self-bom (i.e. Brahma), I went to Vishnu’s assembly. The self-bom one saw that, but did not say anything at that time. О child, I have told you -a great secret. You too have to guard carefully the (secret about the) unique, perfect abode of the Moon in the form of Krishna, like (that of) the paramour of one’s mother. As I have told the agreeable (story) along with its secret to my dear disciple Gautama, in the same way I have narrated fully to you the great secret.

54-55. О brahmanas, if sometime it would be disclosed wheresoever, then certainly there would be a curse from the Moon in the form of Krishna, О best sages.

He, who would read or listen to this excellent chapter full of the sports of Krishna goes to the highest position.

1-3. Here, hearing that shishupala was killed, Dantavakra came to Mathura to fight with Krishna. Hearing that Krishna got into a chariot and came with him to Mathura. Then he killed him, and having crossed Yamuna, and having gone to Nanda’s abode, he saluted his parents and consoled them. He was embraced by them. He embraced all the old cowherds, consoled them, and pleased all living there by (giving them) many garments and ornaments.

4-6. On the charming sand-bank of Kalindi (i.e. Yamuna), crowded with auspicious trees, he, day and night enjoying sports with the cowherdesses, lived for three nights. In that region, all people like the cowherd Nanda, with their sons and wives, so also beasts, birds and animals, having divine forms, got into an aeroplane and reached the highest place — Vaikuptha. And Shrikftpa, having given all the residents of Nanda’s cow-pen his own infallible place, and being praised by hosts of gods, entered the glorious Dvaravati.

7-9. There he was everyday worshipped by Vasudeva, Ugrasena, Samkarshana, Pradyumna, Aniruddha, Akrura etc. He of an omnipresent form, enjoyed on very soft beds, strewn with flowers of the divine trees in the divine, jewelled bowers of creepers, with his queens numbering sixteen thousand and eight. Thus, for the welfare of the gods, for destroying the entire burden of the earth, he descended in the Yadu family, and having destroyed all the demons (and thus) having destroyed the great burden on the earth, having released the immobile and mobile living in Nanda’s abode and at Dvarika from the bondage of the worldly existence, he established them in his great, eternal, charming abode meditated upon by the meditating saints. Being always waited upon by divine queens etc. Vasudeva said to all: “Brahman was unseparated like (the particles of) hail and gbee. Freed from the constituents (of the Primordial Matter), he, living in the Prakjti (the Primordial Matter), melted and went to heaven.”

1 -2. Tell me in detail the importance of the meaning and the words of the hymn; so also (tell me) the nature of the god, and (about) the splendour ofhis places. О lord of gods, (tell me) all (about) the great abode of Vishnu and Hari’s (i.e. Vishnu’s> different modes called eternal bliss.

3-6a. In the excellent Vrindavana (one sees) Krishna surrounded by crores of cowherdesses. Ganga is a great power there. The Anandakanana is (also) there. It is made fragrant by fragrant breezes (blowing) over many good flowers. It is cool and has the colour of the divine ripples of the daughter of Kalinda (i.e. Yamuna). It has come in contact with the best sages — the devotees of the lord like Sanaka etc. It is adorned with flocks of cows» bellowing joyfUUy and sweetly. It is covered with boys having charming garlands and ornaments and dancing.

6b-13a. There is a glorious desire-yielding tree, covered with gold. It is rich with many gems and corals. It is bright with many gem-like fruits. At its root is a jewelled altar. It is brightened by the rays of jewels. There (i.e. on it) is an excellent golden throne made of the triad (of the Vedas); (one can see there) the lord of the world who is seated there, who is beyond the three constituents (i.e. beyond Prakjti), who is immutable, who resembles a crore of moons, who is bright like a crore of suns, whose handsomeness is like that of a crore of Cupids, who illumines the ten quarters, who has three eyes, two hands, who is fair and bright like heated gold, who is always embraced by beautiful women, who is always everywhere respected, who is meditated upon and influenced by Brahma and others and Sanaka and others, who is always surrounded by crores and crores of scriptures that have obtained the bodies of cowherdesses repeatedly kissing him, embracing him and laughing, and with their hearts set upon the spirituous liquor (coming) from bis lotuslike feet.

13b-18. That goddess who among them is bright like heated gold, who brightens up all directions and makes them bright as (with) lightning, is the Pradhana (i.e. Prakrti), who has pervaded all this. She is of the nature of creation, maintenance and destruction. She is beyond knowledge, ignorance and the triad (of Vedas). She is of (his) natural form, is of the nature of power, of the nature of illusion (Maya) and is full of intelligence. She brings about the cause of the bodies of Brahma, Vishnu and Shiva.

The entire mobile and immobile world is grasped by illusion. Due to her similarity with Vishnu, Radha is called VfndavaneSvari. A man should meditate like this, upon him, god Krishna, the lord of Vrindavana, who remains embracing her, who is shaking due to the influence of passion for kissing and embracing. He would obtain success.

19-21. That noble one, who knows this best hymn, hymn of (i.e. sacred to) him, and mutters or listens to it, is very difficult to find. (There arc) Radhika, Chitrarekha, Candra, Madanasundari, Shripriya, Shrimadhumati, SaSirekha, Haripriya, beautiful like gold, deluding and shining with horripilation due to love, having paleness and perspiration, attached due to love, talking agreeably. (Then there are) Suvanjamalini, Santa, Surasaand Rasika.

22-23. She who leads the full life of a woman, who is affectionate to the helpless, who is of a pure heart, who has fully drunk the nectar of (Krishna’в) name, is called Radha. Radha is endowed with a prolonged smile, has the lustre of heated gold, is the river of surging love, a choice collyrium for (better) view.

24a. She who possesses pity and envy, who lives in the empire of charity, who indulges in the joyful battle of copulation, is called Chitrarekha.

24b-27a. She whose body is fair, who is not very tall, who is always engaged in instrumental music, who gesticulates helplessness, who is overcome by swoon and horripilation, who remains on the right side of Hari (i.e. Krishna), to whom all hymns are dear, who possesses sweetness due to desire for love (making), is called Candra.

27b-30a. She whose gait is sportive and slow, who has charmingly closed her eyes, who is bright and full of the stream of love, who looks charming due to expanded collyrium, who is interested in Krishna’в love, who is eager for the sound of Krishna’sh dance, who possesses egotism, who has condemned the moon with her face, who is clever in (speaking) sweet words, who is the crest-jewel of those who have curbed their senses, who is endowed with a charming smile, is Madanasundaif.

30b-31. She who is interested in the faultless dance of Krishna, who is dark (yet) charming, who attracts Hari’s heart through love and affectionate glance, who has conquered her senses, who has curbed her anger, is called Priya.

32-34a. She whose body is fair like well-heated gold, who has a sportive gait and is beautiful, whose figure is sweet due to the strikingness of the love caused by Cupid and horripilation, whose face endowed with a charming smile has put down the moon, who is skilled in (speaking) sweet words, who is the crestjewel of those who have restrained their senses, and who is intent upon the fulfilment of love, is Madhumati.

34b-40a. She who is endowed with the fever of delusion, horripilation and stream of love, who diverts herself with charity -(looking upon it as insignificant) as dust, who is a great dancer following the sound of Krishna’в dance, and who is always Krishna’в beloved, is shashirekha. She is Kona's soul. She is excellent, is dark, has lovely and tawny eyes. She is fascinated by the love for his feet; sometimes she is touched by horripilation. At tShivakun^ashe is Shivananda; on the bank of Dehika she is Nandini. She is Rukmifli at Dvaravati; and in the Vj-ndavana-grove she is Radha. This goddess of mine has become Devaki at Mathura; similarly at Chitrakfita she is Sita. On the Vindhya (mountain) she is Vindhyanivasini. At Varapasi she is Vishalakshi; and in (i.e. with) Vishnu she is Vimala. Krishna who graced her, gave her the rule over Vrindavana. At other places she is the goddess and is Radha in the V^ndavana-grove. Krishna has always a happy body, who is called bodiless.

40b-48a. He having Krishna’в body is described as the superintending deity of Air, Fire, Sky (i.e. Ether) and Earth, so also of Brahma. Though the sun is powerful, yet is not designated with power; in the same way Krishna endowed with brilliance, certainly deludes time. He does not have a material form, produced from marrow, flesh or bones. He possesses a wonderful power, is another lord, and having an eternal body, is the soul of all. Hardness is accidental as in the case of (particles of) ’hail and ghee. The surface of the foot of Krishna of unlimited primary substance is not a deity (obscure!). In the mass of dust in Vpidavana, there are crores of Vishnus. In Anandakirapa, the Moon of the universe (i.e. Krishna) is surrounded by a group. The souls are parts of his rays as the nature of constituents is present in the soul. Krishna is surrounded by (i.e. having) two arms. He never has four arms. There, surrounded by a cowherdess, he always sports. Govinda (i.e. Krishna) alone is a man; Brahma and others are women only. From that nature appears. This lord is a mode of nature.

48b-51. Rfidha and Кгеда are the first Prakjti and Purusha. Except the lord of Vjndavana, everything is the product of Prakjti. Due to their appearance, this world appears, and breaks on their disappearance. As gold does not perish (even though its products may perish), so Krishna does not fall even if (his incarnation like) Matsya perishes. This expanse of the three constituents (gupas) (i.e. the mundane existence) is the expanse of him who sports in Vjndavana. The ripple of an ocean turns into a wave; but the ocean is not (newly) produced.

52-55. There is no woman resembling Radhika, and no man resembling Krishna. There is no (better) age than adolescence; that is the great innate disposition of Prakjti. Adolescence should be thought upon. Vjndavana-grove should be thought upon. The greatest form is (that of) Syama, and the greatest delight is the first god. Childhood lasts up to the fifth year. Boyhood is up to the tenth year. Adolescence lasts for eight and five years. The limit (of it) is the fifteenth year. Adolescence, springing up from youth (yauvana) is called fresh youth (navayauvana). That age is his all-in-all; other age (than that) is unreal (prapanca).

56-62. I salute the charming childhood, boyhood and adolescence. I salute the young cowherd Krishna who is of the form of Cupid-like cowherd, who is the cowherd-Cupid, of the nature of an adolescent and is wonderful, and whom they call the Cupid-enticer, whose youth has just broken up (i.e. set in), who is the great ocean of continuous, matchless nectar-like joy. The lord of Shri is victorious. The body of him having the form of youth is hidden. Men of different minds, according to thedifference in their likings, see him who is one only, immutable, ancient, who is to be known through meditation in the group of the cowfaerdesses. I salute him, the lustre of whose nails is Brahma, who is meditated upon by gods like Brahma, who is beyond the three constituents (i.e. Prakjti), who is the lord of Vjndavana. Govinda never leaves Vjndavana. His body elsewhere is artificial. There is no doubt about it. I worship that Nanda’s son who is easily accessible to the women in Vraja, but difficult to be reached by those who desire salvation. The hymn is the great lustre of his nails.

63. As long as the female imp in the form of the desire for salvation or enjoyment is present in the heart, how can, till then, the delight of love rise there?

64-65. О good one, you have asked well. I shall tell all that there is in my mind. Listen attentively. (A devotee) remembers his virtues, his name, songs pleasing the mind; enlightens him* self, and always is merged in (his) love.*

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