sri_prem-samput_1ed

8/3/2019 Sri_Prem-samput_1ed

1/95


2/95


3/95

r Prema-sampua

The Treasure Chest of Pure,Transcendental Love


4/95

OTHER BOOKS BY

R RMAD BHAKTIVEDNTA NRYAA GOSVM MAHRJA

Arcana-dpik

Bhakti-rasmta-sindhu-bindu

r Bhajana-rahasya

Bhakti-rasyanaBhakti-tattva-viveka

r Brahma-sahit

Controlled By Love

Dmodara-ll-mdhur

Essence of the Bhagavad-gtFive Essential Essays

Going Beyond Vaikuha

Happiness in a Fools Paradise

Jaiva-dharma

r Mana-ikPinnacle of Devotion

Prabandhval

Secret Truths of the Bhgavatam

Secrets of the Undiscovered Self

iva tattva

r Gauya Gti-guccha

r Gt-govinda

r Harinma Mah-mantra

r Navadvpa-dhma Parikramr ikaka

r Upademta

rla Bhakti Prajna Keava Gosvm

His Life and Teachings

rmad Bhagavad-gtThe Butter Thief

The Essence of All Advice

The Nectar of Govinda-ll

The Origin of Ratha-ytr

The Way of Lover Vraja-maala Parikram

Veu-gta

r Camatkra-candrik

r Dmodarakam

Rays of the Harmonist (periodical)


5/95

r r guru-gaurgau jayata

rla Vivantha Cakravart hkura's

r Prema-sampua

The Treasure Chest of Pure,

Transcendental Love


6/95


7/95

Dedicated to my Holy Master

r gauya-vednta-crya-kesar nitya-ll-pravia

o viupda aottara-ata r

RMAD BHAKTI PRAJNAKEAVAGOSVMMAHRJA

the best amongst the tenth generation

f d da t i th bhgavata ara ar


8/95

Acknowledgementsto the English edition

TRANSLATION:Vraja-sundar ds, nti ds

TRANSLATION CONSULTATION:rpad B. V. Mdhava Mahrja, Amala-ka dsa,Mdhava-priya dsa, rmat Um Dd, Prim ds


9/95

Foreword(translated from the Hindi edition)

Today I am most joyful to be able to present this Hindi editionofr Prema-sampua to the faithful reader. rla VivanthaCakravart hkura, the highly exalted preceptor and crown jewel ofr Gauya Vaiava cryas, has masterfully crafted this incom-parable narrative poem in language that is simple, yet replete withdeep meaning.

Once, r Ka, disguised in the attire of a heavenly damsel, came

to rmat Rdhik and stood before Her completely silent. The sightof this incredibly beautiful celestial damsel filled rmat Rdhik withbliss and She became most eager to befriend Her. rmat Rdhikasked Her several questions, but the girl offered no reply.

rmat Rdhik thought the beautiful sakh may not be well,

and that this was the reason for the damsel not speaking to Her


10/95

r Prema-sampua

You, r Rdh, have left everything Your father, mother, brother,friends, husband, society, modesty and the orders of Your elders all so that You can love Ka. Yet He treats You so cruelly that Heabandons You and disappears. I cannot fathom this. In My opinion,You should not love Him, for if You do Your future will be full ofsuffering.

These words prompted rmat Rdhik to explain to the damselthe very nature ofprema. This explanation is the subject ofr Prema-sampua.

Sampua means that place where precious jewels and othervaluable stones are carefully hidden from the vision of people. rlaVivantha Cakravart hkura has revealed the unnata-ujjvalaprema in r Rdhs heart, which is likened to a treasure chest, andprotected it in the box in the form of this book. Therefore, the nameof this book is r Prema-sampua. r Rdh describes Herprema inthe following two verses (Verses 108 and 109):

ektmanha rasapratame tyagdheeksusagrathitam eva tanudvaya nau

kasyicidekasarasva caksadeka-nlotthamabjayugala khalu nlaptam

h bh bh j ji ik


11/95


12/95


13/95


14/95


15/95

oreword

The Life History of rla Vivantha Cakravart hkura

rla Vivantha Cakravart hkura appeared in a family ofbrhmaas from the Rhya community of the Nadiy district, WestBengal. He was celebrated by the name Hari-vallabha, and had twoolder brothers, Rmabhadra and Raghuntha. During his childhoodhe completed his study of grammar in the Devagrma village. Hethen studied devotional scripture at the home of his spiritual masterin the aidbda village of the Muridbd district. When living inaidbda he wrote Bhakti-rasmta-sindhu-bindu, Ujjvala-nlamai-kiraa and Bhgavatmta-ka. Soon after, he renounced householdlife and went to Vndvana, where he wrote many other books andcommentaries.

After the disappearance of r Caitanya Mahprabhu and the sixGosvms of Vraja, the current of unalloyed devotion (uddha-bhakti)continued to flow through the influence of three great personalities:rnivsa crya, r Narottama hkura and r ymnandaPrabhu. rla Vivantha Cakravart hkura is fourth in the line ofdisciplic succession coming from rla Narottama hkura.

rla Narottama hkuras disciple, rla Gag-nryaaCakravart Mahaya, lived in Blcara Gambhil in the Muridbdd h d d h d b h


16/95

r Prema-sampua

Here, the name r Rma refers to rla Vivantha Cakravarthkuras spiritual master, r Rdh-ramaa; Ka refers to hisgrand spiritual master, r Ka-caraa; Gag-caraa refers to hisgreat grand spiritual master, r Gag-caraa; Narottama refers tohis great-great grand spiritual master, rla Narottama hkura; andthe word ntha refers to rla Narottama hkuras spiritual master,r Lokantha Gosvm. In this way he offers obeisances to all thosein his disciplic succession up to rman Mahprabhu.

Refuting concocted philosophical doctrines

Once, an estranged disciple of Hemalat hkur, Rpa Kavirja,concocted his own doctrine which opposed the philosophicalconclusion of the Gauya Vaiavism. He taught that the positionofcrya could only be occupied by one in the renounced order never by a householder. Rpa Kavirja disregarded the necessity of

following vidhi-mrga, the path of regulated devotional practice, andpropagated a doctrine of spontaneous attraction (rga-mrga) in away that was undisciplined and disorderly. His new doctrine statedthat one could abandon the practices of hearing and chanting, andpractise rgnuga-bhakti by remembrance alone. For this, Hemalat

hk h l d V i d h f i


17/95

oreword

crya, award and accept the title of Gosvm, an action considered

improper by Vaiava cryas. Although rla Cakravart hkuraacted as crya, he personally never used the title Gosvm so as toinstruct foolish and unfit descendants of crya families of moderntimes.

In his old age, rla Vivantha Cakravart hkura spent most

of his time in a semi-conscious or internal state, deeply absorbed inbhajana. During that time, a debate broke out in Jaipur between theGauya Vaiavas and Vaiavas who supported the doctrine ofsvakyvda, or the Lords pastimes of wedded love.

The Vaiavas [of the r Rmnuja line] from the antagonistic

camp had led King Jaya Singh II of Jaipur to believe that the worshipof rmat Rdhik with r Govindadeva is not supported by thescriptures. Their contention was that rmat Rdhiks name is neithermentioned in the rmad-Bhgavatam nor the Viu Pura, and thatShe was never married to r Ka according to Vedic ritual.

The antagonistic Vaiavas further objected that the GauyaVaiavas did not belong to a recognised sampradya, or line of disciplicsuccession. From time immemorial there have been four Vaiavasampradyas: the r sampradya, the Brahma sampradya, the Rudrasampradya and the Sanaka (Kumra) sampradya. In this age of Kali,h i i l f h f p d i l


18/95

r Prema-sampua

Vidybhaa was greatest among exalted teachers of Vedntaand was therefore known as Gauya Vaiava vedntcrya mah-mahopdhyya and the crown of the assembly of learned scholars. Heleft for Jaipur accompanied by rla Cakravart hkuras disciple rKadeva.

The castegosvms had forgotten their own connection with theMadhva sampradya and disrespected the viewpoint of the GauyaVaiavas Vednta. This caused considerable disturbance to the trueGauya Vaiavas. But rla Baladeva Vidybhaa used irrefutablelogic combined with powerful scriptural evidence to prove theGauya sampradya as a pure Vaiava sampradya coming in theline of r Madhvcrya, called the r Brahma-Madhva-Gauya-Vaiava sampradya. rla Jva Gosvm, rla Kavi Karapraand other previous cryas also accepted this as fact. The GauyaVaiavas accept rmad-Bhgavatam as the genuine commentaryon Vednta-stra. For this reason no one in the Gauya Vaiavasampradya had written a separate commentary for Vednta-stra.

The name of rmat Rdhik, the personification of the pleasure-giving potency (hldin-akti) and the eternal beloved of r Ka,is mentioned in various Puras. Throughout rmad-Bhgavatam,specifically in the Tenth Canto in connection with the descriptionf h L d V d R dh k f d


19/95

oreword

in the temple of r Govindadeva, and the validity of the r Brahma-

Madhva-Gauya sampradya was firmly established.It was only on the authority of rla Vivantha Cakravart

hkura that r Baladeva Vidybhaa was able to write rGovinda-bhya and prove the connection of Gauya Vaiavas withthe Madhva sampradya. There should be no doubt in this regard. Thisaccomplishment of rla Vivantha Cakravart hkura, performedon behalf of the sampradya, will be recorded in golden script in thehistory of Gauya Vaiavism.

Establishing the identity of the kma-gyatr

In his Mantrrtha-dpik, rla Vivantha Cakravart hkuradescribes a special event. Once, while reading r Caitanya-caritmta,he came upon a verse (Madhya-ll 21.125) describing the meaning ofthe kma-gyatr-mantra.

kma-gyatr-mantra-rpa, haya kera svarpa,srdha-cabbia akara tra haya

se akara candra haya, ke kari udaya,trijagat kail kmamaya

Th k i id i l i h K I hi ki f


20/95

r Prema-sampua

Pura he found Vndvanevar rmat Rdhik named as Pacad-

vara-rpi, one whose form is composed of fifty syllables. But in allthe literature he studied he found mention of only fifty vowels andconsonants. There was no mention of any half-syllable.

rla Vivantha Cakravart hkuras doubt increased. Hewondered whether rla Kadsa Kavirja Gosvm might havemade a mistake in his writing. But this could not have been possible,because rla Kavirja is omniscient and therefore free from materialdefects such as falling into illusion or error.

If the fragmented letter t (the final letter of the kma-gyatr)was taken as a half-syllable, then rla Kadsa Kavirja Gosvmwould be guilty of the fault of disorder, for in r Caitanya-caritmta(Madhya-ll 21.1268) he has given the following description:

sakhi he! ka-mukhadvija-rja-rjaka-vapu-sihsane, vasi rjya-sane,

kare sage candrera samjadui gaa sucikkaa, jini mai-sudarpaa,

sei dui pra-candra jnilale aam-indu, thte candana-bindu,

sei eka pra-candra mni


21/95

oreword

rla Vivantha Cakravart hkura was in a profound dilemma

because he could not decipher the mysterious half-syllable andconcluded that if the syllables would not reveal themselves he wouldbe unable to behold the worshipful deity of the mantra. He decidedthat if he could not obtain the audience of the deity of the mantra, itwould be better to die. Thinking this way, he set out at night to the

banks of Rdh-kua to give up his life.After the second division of the night had passed, r Cakravart

hkura began to doze off, when the daughter of Vabhnu Mahrja,rmat Rdhik, appeared before him and said affectionately, OVivantha, O Hari-vallabha, do not lament. What rla Kadsa

Kavirja has written is the absolute truth. By My grace, he knows allthe inner sentiments of My heart. Have no doubt about his statements.The kma-gyatr is a mantra to worship Me and My dearly beloved,and We become revealed to the devotees through the syllables of thismantra. No one can know Us without My kindness. The half-syllable

is described in the book Vargama-bhsvat. It was after consultingthis text that r Kadsa Kavirja determined the actual identityof the kma-gyatr. Study this book and broadcast its meaning for thebenefit of all faithful people.

When he heard this instruction from Vabhnu-nandin rmat

R dhik H lf l C k h k lli i


22/95

r Prema-sampua

of r Vndvana. It was at this time that he wrote his Sukha-varttin

commentary on rla Kavi Karapras nanda-vndvana-camp,and stated therein:

rdh-parastra-kura-vartinaprptavya-vndvana-cakravartina

nanda-camp-vivti-pravartinasnto-gatir me sumah-nivartina

I, Cakravart, completely leave aside all other things, and only desire

to attain r Vndvana. Residing in a simple hut on the bank of

r Rdh-kua, the topmost place of r Rdhs pastimes, I write

this commentary onnanda-vndvana-camp.

In his old age, rla Cakravart hkura spent most of his time ina fully internal state or in a semi-conscious state, deeply absorbed inbhajana. His principal disciple, r Baladeva Vidybhaa, took over

the responsibility of teaching the scriptures in his place.

Re-establishing the doctrine of paraky

When a slight decline in the influence of the six Gosvms in r

V d k l d h d i f


23/95

oreword

resolved, out of envy, to kill him. They knew that, early each morning,

r Cakravart hkura used to circumambulate r Vndvana, sothey hid in a dark, dense grove waiting for him to walk by. As hisadversaries watched him approach, he suddenly disappeared, and inhis place, a beautiful young girl of Vraja appeared, picking flowers withher friends.

The scholars asked the girl, Dear child, just a moment ago a greatdevotee was coming this way. Did you see where he went? The girlreplied that she had seen him, but that she did not know where hehad gone. Her astonishing beauty, gentle smile, graceful manner andsidelong glances captivated the scholars. Their hearts melted, and

all the impurities in their minds were vanquished. They asked thegirl who she was, and she replied, I am a maidservant of rmatRdhik. She is presently at Her in-laws house at Jvaa, and She sentme here to pick flowers. So saying the girl disappeared, and in herplace the scholars saw rla Cakravart hkura once again. They fell

at his feet and prayed for forgiveness, and he forgave them all. Thereare many such astonishing occurrences in the life of rla Cakravarthkura.

In this way rla Cakravart hkura refuted the theory ofsvakyvda and established the truth of pureparaky: an achievement

f i f h G V i


24/95

r Prema-sampua

remains within the assembly (cakra) of pure devotees. Therefore, his

name is Vivantha Cakravart.

In 1754, on the fifth day of the light phase of the moon of the monthof Mgha ( JanuaryFebruary), when rla Vivantha Cakravarthkura was around a hundred years old, he left this material world

in Vndvana deeply absorbed in internal consciousness. His samdhistands today next to the temple of r Rdh-Gokulnanda in rDhma Vndvana.

rla Vivantha Cakravart hkuras legacy

Following in the footsteps of rla Rpa Gosvm, rla Cakravarthkura composed abundant transcendental literature on bhakti,thereby establishing the innermost desire of the heart of rmanMahprabhu in this world. He also refuted faulty conclusionsopposed to the genuine following of r Rpa Gosvm (rpnuga),and is thus revered in the Gauya Vaiava society as an illustriouscrya and authoritative, self-realised soul. He is renowned as a greattranscendental philosopher and poet, and a rasika devotee.

A Vaiava poet, Ka dsa, has written the following linesat the conclusion of his translation of rla Cakravart hkurasM dh k d b


25/95

oreword

of describing complex truths in a way that is easy to understand. O

ocean of mercy, rla Vivantha Cakravart hkura, I am foolishindeed. Kindly reveal the mystery of your transcendental qualities

within my heart. This is my prayer at your lotus feet.

Few Gauya Vaiava cryas have written as many books as

rla Cakravart hkura. The following proverb regarding threeof his books is quoted among Vaiavas to this day: kiraa-bindu-ka, ei tina niya vaiava-pan the Vaiavas take these threebooks, Ujjvala-nlamai-kiraa, Bhakti-rasmta-sindhu-bindu andBhgavatmta-ka, as their wealth.

Below is a list of his books, commentaries and prayers, whichcomprise a storehouse of incomparable wealth of Gauya Vaiavadevotional literature:

(1) Vraja-rti-cintmai

(2) r Camatkra-candrik

(3) r Prema-sampua (khaa-kvyam)

(4) Gtval

(5) Subodhin (commentary onAlakra-kaustubha)

(6) nanda-candrik (commentary on r Ujjvala-nlamai)

(7) commmentary on r Gopla-tpan


26/95

r Prema-sampua

(l) r Govindakam

(m) r Gopinthakam(n) r Gokulnandakam

(o) Svayam-bhagavattakam

(p) r Rdh-kuakam

(q) Jaganmohanakam

(r) Anurgavall

(s) r Vnddevyakam

(t) r Rdhik-dhynmtam

(u) r Rpa-cintmai

(v) r Nandvarakam

(w) r Vndvanakam

(x) r Govardhanakam

(y) r Sankalpa-kalpa-druma

(z) r Nikuja-keli-virudval (virutkvya)

(aa) Surata-kathmtam (ryaatakam)(bb) r yma-kuakam

(9) r Ka-bhvanmtam Mahkvyam

(10 Bhgavatmta-ka

(11) Ujjvala-nlamai-kiraa


27/95

oreword

My most revered r Gurudeva, crya-kear aottara-ata r

rmad Bhakti Prajna Keava Gosvm Mahrja, guardian of ther Gauya sampradya and founding crya of r Gauya VedntaSamiti and the Gauya mahas established under its auspices, re-published the books of rla Bhaktivinoda hkura and other pre-vious cryas in the Bengali language, along with publishing his

own works. Today, by his heartfelt desire, enthusiastic blessings andcauseless mercy, books such as the following have been printed inHindi, the national language of India: Jaiva-dharma, r Caitanya-ikmta, r Caitanya Mahprabhu k ik, r ikaka, Bhakti-rasmta-sindhu-bindu, Ujjvala-nlamai-kiraa, Bhgavatmta-

ka, r Gta-govinda, r Bhajana-rahasya, r Gauya-gti-guccha,rmad Bhagavad-gt, r Veu-gta, Bhakti-tattva-viveka, Vaiava-siddhnta-ml, r Brahma-sahit, Rga-vartma-candrik, r Bhad-bhgavatmtam, Gauya-kahahra and r Camatkra-candrik.Gradually, other books are being published as well.

rla Vivantha Cakravart hkura composed r Prema-sampuain Sanskrit, and many editions have since been published in Bengali.Among them, that of r Hari-bhakta dsa of r Dhma Vndvanais particularly full of transcendental moods, and its language is alsoeasy to understand. This Hindi translation is based on that edition.

I h f ll f h h k d bh k dh k d dh k


28/95

r Prema-sampua

An aspirant for a particle of mercy from r Hari, Guru and the

Vaiavas,

Humble and insignificant,Tridaibhiku r Bhaktivednta Nryaa

r Utthna Ekda

12th November, 2005


29/95

r Prema-sampuaThe Treasure Chest of Pure, Transcendental Love

prta kadcidurarkta crurm-

veo hari priyatambhavanapraghe

gatvruukataena pidhya vaktra

ncna locanayuga sahasvatasthe (1)

Loving attachment has a particular nature that is extra-ordinary. Within the heart of the lover, a yearning may

spontaneously arise to hear from his beloveds mouth about theexcellence of her love for him and the inferiority of his love for

h


30/95

r Prema-sampua

conveyed with those words. Thus, desiring to hear His beloved r

Rdh speak proudly and unhesitatingly while in Her affectionatesulky mood (praaya-mna), He disguised Himself as a lovely younglady.

These are the moods of the lover (nyaka) and beloved (nyik)that are specifically described in r Prema-sampua. (1)

rdvilokya tamatho vabhnuputr

provca hanta lalite! sakhi! paya keyam

svasyubhirharimamayat ninya

matsadma padmavadandbhuta-bhahy (2)

When Vabhnu-nandin rmat Rdhik saw this charmingyoung woman in the distance, She addressed Her dear friend, rLalit: O sakh Lalit, look, just look! Who is this beautiful youngwoman adorned with astonishing ornaments? The glow of Her

lotus-like face rebukes the lustre of lotus flowers and the radianceof Her yma-complexioned body illuminates our courtyard. Ourwhole house appears to be decorated with sapphires. (2)

rutv sakhgiramatho lalit vikhe

d d bhi kh


31/95

r Prema-sampua

When She did not answer, r Rdhik became even more

curious. After careful thought, She came before the disguised rKa and inquired, O beautiful one, who are You? The lustreof Your limbs has stolen our minds. Are You a divine maiden?Upon beholding You, it seems that You have appeared before usembodying the entirety of the worlds beauty. (4)

t sthita tadapi ta punarhabhvi-

nytmnamu kathaytra yadi tvamg

jnhi nastava sakh paramntarag

ki akase natamukhi! trapase tha kiv(5)

Still, the pretty young maiden did not reply. O Bhvin(beautiful woman), r Rdhik inquired, it is You who havecome here to us, so please introduce Yourself at once and removeour curiosity. O shy one, in our company, there is no reason to be

timid or reserved. Please understand that we consider You to beour intimate friend. (5)

nivasya kacana vidamivbhinya

vaktra vivtya tamakhaita mauna-mudram


32/95

r Prema-sampua

O lotus-faced one, with full trust in us, please openly and

clearly tell us about Your pain. I will try My best to nullify thecause of Your anguish. When, within the heart, a deep woundof despair opens, the unbearable anguish one suffers can bemitigated by revealing it to intimate friends. (7)

kntena ki tvamasi samprati viprayukt

tasyaiva v viguatodayat pratapt

ki svgasastadavisahyatay vibhesi

tat ki nu kalpitamaho piunairnasatyam (8)

Are You now suffering separation from Your beloved? Orhave You become exceedingly perturbed upon discovering someshortcoming in him? Or have You committed some great offencethat has shattered the affection of Your beloved? Is that why Youare fearful? Perhaps, in order to destroy the love and affection

that Your beloved has for You, some wicked person has falselyaccused You of a misdeed, although You have actually done nowrong. Is that why You are unhappy? (8)

kiv vivohari mana sagha tavbh-


33/95

r Prema-sampua

sambhvyate tvayi nacaitadaho par k

tvatto bahatvatula saubhagacrucarccm (10)

The continued silence of the beautiful young damsel onlyserved to increase r Rdhs apprehension. O comely one,She said, has Your co-wife become proud, intoxicated by her tiny

drop of good fortune? Has her intelligence become corrupt and asa result has she pierced Your heart with the arrows of her sharpwords? No, surely this could not happen to You. I cannot believethere is a young woman in the entire universe more fortunatethan You. You could not possibly have a co-wife. Why would a

man who is married to a wife endowed with all good qualitiesever abandon her to marry another? (10)

tva mohin rutacar kimu mohanrtha

ambhorivendumukhi! kasya hahdudei

kicekate yadi haristadapgaviddha-stv kautuka bhavati tadvyatimohankhyam (11)

O moon-faced one, we have heard from BhagavatPaurams-dev that there was once an incarnation of the


34/95

r Prema-sampua

rutvottarya-pariyantrita sarvagtra

romcita tamupalabhya jagda rdhh ki sakhi! tvamasi daihikadukhadn

vako tha phamathav vyathate iraste (12)

As r Ka disguised as a celestial damsel continuously drank

the nectarean words flowing from the lotus mouth of inquisitiver Rdhik, He felt a transcendental rapture well up in Hisheart, and the hairs of His body stood up in ecstasy. In order tohide this, He covered His limbs with His veil.

When r Rdhik saw this, She imagined that the damsel

must have some kind of bodily ailment. O sakh, She asked, areYou experiencing some discomfort in Your body? Are You feelingsome pain in Your chest, Your back or Your head? (12)

vtsalyata pitpadairbahumlyam eva

prasthpita yadakhilmaya-tankhyamtaila tadasti bhavanntarato vikhe!

ghra samnaya tadpaya srthakatvam (13)

In this way, r Rdhik guessed about the young maidens


35/95

r Prema-sampua

manifestation of My fathers love for Me; hence, I will use it to

massage this beautiful girls entire body with My own hands. Iwill also skilfully massage Her head; then all Her suffering willbe relieved. (14)

nairujyakrivarasaurabhavastuvnda-

prakepa crutarakoapayobhirem

sasnpaymi vigatruamsyapadma-

mullsaymyatha girpi virjaymi (15)

And listen: bring some warm water mixed with the finest

healing ingredients for Me to bathe Her in. I will alleviate Hersuffering and then Her lotus-like face will appear happy. Perhapsthen She will speak with Me. (15)

vc may mdulaytihitapravtty

snehena cnupdhin paramdtpino vakti kicidadhuneva kaktsy

tihediya kapain yadihanta sakhya (16)

O sakhs, I have spoken sweet and gentle words to this girl,


36/95

r Prema-sampua

Dhanvantari cures any disease, this remedy will remove, within a

second, all the diseases of Her body, life-force, mind and senses. Itwill especially serve to nourish Her body. (17)

kujdhirjakarakajatalbhimara-

masy urasyatitar yadi kraymi

seya hasiyati vadiyati stkariya-

tyasmca hsayitumeyati kcidbhm (18)

Listen, and I will tell you more about this new treatment.Until now, this sakh has been sitting here, overcome by some

incurable disease and incapable of uttering a single word.However, if Her whole chest were touched by the lotus-like palmsof the Lord of our kuja, She would soon start to talk, giggle andsob. Having experienced the indescribable pleasure of the touchof rasika-ekhara r Kas hand, She would murmur indistinct

sounds. What more can I say? She would assume such a radiancethat we would all laugh without end. Her body would manifestall the signs of having met with r Ka, and by His touch, allkinds of exceptional symptoms would manifest. This would makeus happy. (18)


37/95

r Prema-sampua

kicijjagda rama-ramaya kaha-

sausvaryyam eva racayan vacana yadeas taccakoralalan eva papau cirya

kciccamatktimavpa ca slipli (20)

The disguised r Ka assumed the sweet voice of a young

lady and showered alluring words as sweet as nectar upon allthose present. Like cakor birds, r Rdh and Her sakhs drankevery word with eager hearts. In this way, they experiencedsupreme bliss and felt such astonishment that mere words cannotdescribe. Upon hearing the sweet talk of the beautiful new girl,

they revelled in a bliss equalled only by the rapture they felt uponhearing the talk of r Ka Himself. (20)

devyasmi nkavasati u yasya heto-

stmagama suvadane vidhurkttm

kutrpi me vividisti vivakite rthesampdayiyati par tvadte kutastm (21)

The new sakh said, O beautiful r Rdh, I am a damsel fromthe heavenly planets. Please hear why I have come to You with


38/95

r Prema-sampua

yattvayyaha saraladhrvitatha vitarka-

vaividhyamapyakarava aradambujsyetat paryyahsiamito stu na me pardha-

stva snihyasha mayi yadyabhava tvady (23)

O You whose face resembles an autumnal lotus, I have

considered many possible reasons for Your sadness, such as feelingseparation from Your husband, and I have told You of them, butactually, I was joking. Please do not take offence to My words.

Now You have become affectionate towards Me, and I havebecome Yours. (23)

ki sakucasyayi sakh tvamabhstvadyo

dev jano pyahamabhvamiti prathi

tva premarpa guasindhukanubhter-

dsbhavmyahamapti sadbhimanye (24)

The celestial damsel said, Rdh, You are My sakh. Why areYou so reserved? Although I am a heavenly damsel, I have becomeYour subordinate. Do not doubt it. I constantly yearn to be Yourmaidservant so that I may experience one drop of the ocean of


39/95

r Prema-sampua

sdhvtaterapi mana sagha yato bht

kahopakahamilana smarae pi patyu (26)

O sakh, the flute-song that is heard in r Vndvana hasalso entered our heavenly abode. Its power is such that thechaste ladies there no longer wish to embrace their husbands.

In fact, the mere thought of doing so disgusts them. When theLord of the universe, r Ka, attracts their minds and theirhearts, their thoughts no longer run towards a mortal husband.Anything connected with r Ka has this power. The slightestconnection with Him completely removes the desire to enjoy

whatever is material. (26)

liveva mucati sura savitarkamtma-

knt druta jvaladalta-nibhgayaim

hlhala muralik-ninadmta yat

ptvaiva stanumahjvaramrcchitbht (27)

This flute sound is as sweet as nectar, but it is mixed withdeadly poison. Anyone who hears it feels an unprecedented joyas if they are tasting nectar; but afterwards, when they have


40/95

r Prema-sampua

k v haseyurapar yadim sattva

viplvayan muralik ninado vyajea (28)

One of the names of our heavenly city is Tridalaya, meaninga place where the inhabitants experience only three stages of life,namely, childhood, adolescence and youth; they never grow old

there. Since none of the women ever age, they all feel attractedto the sound of the flute. Who, then, is in a position to rebukeothers or joke at their expense? The sound of the flute destroysthe heavenly damsels chastity and defeats each and every one ofthem. (28)

eva yadi pravavte prativsara sa

veu-dhvani prabhavitu vivudhgansu

tarhyakad hdi mayaiva vicrita h

ko ya kutacarati vdayitsya ko v (29)

In this way, the influence of the flute-song spread day by dayamong the heavenly damsels. Then one day, filled with wonder, Ithought to Myself, From where does this sweet sound come? Whois playing that flute? (29)


41/95

r Prema-sampua

any punarbalavadutkalikkp

kttendriyaiva sumanastvamapdaprtham (31)

After hearing the words of the heavenly damsel, r Rdhspoke sweetly and jokingly. O most fortunate one, I considerYou the most clever of all heavenly damsels in the celestial realm

because only You, Your mind cut asunder by the sword of Yourstrong eagerness to meet the flute-player, are trying to find outthe source of the flute-song. The other damsels are not trying totrace this source. For this reason, only You can really be calledSuman, for only You have an undisturbed mind. [In other words,

You are Suman because You have become attached to r Kalike Me.]

The purport is that the hearts of the demigoddesses were sointensely eager to attain r Ka that their minds could not remain

steady and consequently they were suffering all kinds of severe pains.You (the heavenly damsel) on the other hand, not only becameeager to meet with the flute-player, but You decided to come hereand suspend this eagerness by meeting Him. Therefore, only You areblessed and only You are Suman. (31)


42/95

r Prema-sampua

kiv parea puruea harervilsa-

mevnvabh rahasi sdhu yadarthamgtadbrhi ki tava vivakitamatra madhye

narmmtanomi yadi mmakaro sakh svm (33)

r Rdhik replied, I do not know Your reason for coming

here, but in any case, while You are here, please try to experiencer Kas confidential, loving pastimes. What is the need of arelationship with any other man? Anyway, what was it that Youwanted to ask Me? Until now I have just been joking and playingwith You, because You have accepted Me as Your friend. (33)

narmmtanudhva sakhi! narmmai k jayettv

prstvabhstvamayi me kiyadeva sakhyam

tva mnu bhavasi kintvamargast

mrddhaiva te guakath puatrnamanti (34)

The heavenly damsel replied, O sakh, please continue to joke.Who can defeat You in this art? O Rdh, You are more thanjust a friend to Me; You are as dear to Me as My very life-air. It istrue that You are only a human being, but nonetheless, the young

P


43/95

r Prema-sampua

she took the form of a cow and approached r Brahm. Brahm

took her and the demigods to the shore of the Milk Ocean, whereKrodakay r Aniruddha told them about the advent of rKa. Lord Brahm heard the words of r Aniruddha and conveyedthem to the demigods: tat-priyrtha sambhavantu sura-striya ... the wives of the demigods will take birth as the maidservants

of the beloveds of r Ka (rmad-Bhgavatam 10.1.23). LordBrahms words here are in the same mood as in the above verse(34). Therefore, it is not inappropriate for the heavenly damsels, asqualified maidservants, to bow down upon hearing narrations ofrmat Rdhiks qualities. (34)

neya stutistava na cpi taasthat me

npi hriya bhaja vadmyanta na kicit

sindho sutpi girijpi na te tuly

saundaryya-saubhagaguairadhirohume (35)

The heavenly damsel then said, Sakh, I will never lie to You,so please do not be embarrassed by My praise. My ornamentedlanguage was not spoken just to flatter You, and I am not jokingout of indifference to You. Really, Your beauty, fortune and other

r Pr


44/95

r Prema-sampua

In these verses he explains that even Prvat and r Lakm pray to

attain r Rdhs beauty and other qualities. rla Rpa Gosvmalso writes in r Ujjvala-nlamai (r Hari-priy-prakaraam, 3.18):

rgollsa-vilaghatryapadav-virntayo pyuddhura-

raddhrajyadarundhat-mukha-satvndena vandyehit

ray api mdhur-parimalavykipta-lakmriya-ststrailokyavilaka dadatu va kasya sakhya sukham

Arundhat and other eminent, chaste women reverentially praise

the vraja-gops behaviour, even though the beautiful young girlsof Vraja stray from the path of chastity due to being overpowered

by their love for r Ka. The gops are country girls who dwellin the forest, but their sweetness defeats the beauty of r Lakm,

the Queen of Vaikuha. Within the three worlds the beloveds of

r Ka are most extraordinary. May they bestow happiness upon

you.

In this verse it is mentioned that because r Rdh is the foremostof r Kas beloveds, Her mdhurya and other qualities surpassthe qualities of r Lakm. r Ka has unlimited potencies, ofwhich three are prominent: His internal spiritual potency (cit-akti),His external potency (my-akti) and His marginal potency (jva-

r Prema sampua


45/95

r Prema-sampua

In r Caitanya-caritmta (di-ll 4.83) rla Kavirja Gosvm

quotes Bhad-gautamya-tantra:

dev ka-may prokt rdhik para-devatsarva-lakm-may sarva-knti sammohin par

She who shines brilliantly and who is non-different from r

Ka is called rmat Rdhik. She is most worshipful andpresides over all goddesses of fortune. She possesses all splendour

and completely bewilders r Ka. She is the supreme internal

potency of the Lord.

r Caitanya-caritmta (di-ll 4.90, 92) explains this verse (devka-may ...) as follows:

sarva-lakm-gaera tiho hana adhihna

sarva-saundarya-knti vaisaye yhtesarva-lakm-gaera obh haya yh haite

She is the abode of all goddesses of fortune. ... All beauty and

splendour rest in Her. All the goddesses of fortune derive their

beauty from Her.

These scriptural evidences establish that the qualities and fortune

r Prema sampua


46/95

r Prema-sampua

heard Your glories in the assembly of Prvat-dev at the top of

Mount Kaila. (36)

rutv mahnajani me manaso bhila-

staddaranya samapri sa cpi kintu

tpatadantariha yo rabhasdadpi

tensphuanna kahino hi mamntartm (37)

When I heard of Your qualities, I developed an intensedesire to meet with You. It is true that seeing You has fulfilledMy desire, but still My heart is burning with distress. The only

reason My heart has not shattered in its fire is because it is sohard. (37)

ko sau tamu kathayeti muhustayokto

vaktu aka na sa vpaniruddhakaha

aruplutekaamathsya mukha svaya ssvencalena mdulena mamrjja rdh (38)

r Rdhik, who is most loving, heard the heavenly damselswords, which were full of unbearable agony, and asked, My

r Prema-sampua


47/95

r Prema-sampua

The heavenly damsel remained in that mood for a moment,

and then calmly and patiently replied, O innocent one, r Kais a licentious debauchee. How could You fall in love with such alusty person? In this world, Your prema is unequalled. Because it iscauseless it is indestructable, and because it is so powerful nothingcan check it. Yet those who knowingly make something that is

unworthy the object of their loyalty only cause distress to themselvesand their dear ones. (39)

saundaryya auryya varsaubhagakrttilakm

pro pi sarva-gua-ratna-vibhito pi

premvivecakatamatvamasau vibhartti

kmitva hetukamasau rayitu na yogya (40)

Let Me tell You something more. It is true that r Ka iscomplete with sweet beauty, bravery, matchless fortune, fame

and other opulences, and that He is adorned with all jewel-likequalities; nevertheless, He has one fault that nullifies all theseopulences: He is quite unable to discriminate in matters ofpremabecause He has so many amorous desires. It is never appropriateto find refuge in such a person. (40)

r Prema-sampua


48/95

r Prema sampua

sarva tadli! nibhta mayaknyabhli

vavaa-sthitatay valitruaiva (42)

Your sakhs were distressed when they heard You lamenting,and even the creepers, animals and birds of the forest cried inpain. At that time, I also became filled with mental anguish, for I

was hiding at Vavaa and watching.

When rmat Rdhik experiences separation from r Ka,mohankhya-mahbhva arises within Her. In r Ujjvala-nlamai(Sthy-bhva-prakaraam) it is stated that mohankhya-mahbhva

causes such an agitation within the universe that even the non-human species cry. That is why r Ka is saying here (Verse 42)that the trees, creepers and birds also cried.

In r Caitanya-caritmta (Madhya-ll 2.43) it is stated:

akaitava ka-prema, yena jmbunada-hema,

sei prem nloke n haya

yadi haya tra yoga, n haya tabe viyoga,

viyoga haile keha n jyaya

Unalloyed ka-prema, like pure gold from the Jmbu River, does

r Prema-sampua


49/95

r Prema sampua

tarhi pluta vilapita gahan ca mrcch

cepyatibhramamay tava yadyadstvypyaiva h bahujani hdi sthita me

tat kaamaavidhayaiva tano prakty (44)

At that time You displayed the various conditions of Your

body and heart You lamented loudly and fainted over and overagain. Your movements showed that You were confused; theywere not natural. Alas, it was so painful I will never forget seeingYou in that condition. Even in future births, as I pass through theeight stages of life, such as birth, old age and death, Your anguish

will ceaselessly pierce My heart like a sharp iron rod. (44)

dev jano smi hdi me kva nu kaamsd-

daivd yaasvini! vabhva bhavaddidk

mmgamayya vata skta klaviddh

yasysti naiva sakhi! nirgamane pyupya (45)

O glorious one, My heart should not feel pain. After all, I ama heavenly damsel. But alas, at some inauspicious moment, thedesire to see You suddenly entered My heart. O sakh, that desire

r Prema-sampua


50/95

p

udghrate pratipada na pada labheta

adybhava tvayi cirtpraka kttm (46)

Sakh, continued the heavenly damsel, My heart has becomeso bound to Yours that when I see You suffer, I become powerlessto return to the heavenly planets. At the same time, I cannot

remain here bearing such heavy grief in My heart. Since I cannotfind peace, I have come to see You to express the feelings broughtup by what is revolving in My mind. (46)

kt punarvahu vibhemi na dharmaloka-

lajje daydhvani kadpi na pnthatsyablye striystaruimanya cirdvasya

vatsasya madyamanu yo vyadhitaiva hism (47)

What is more, I am very afraid of r Ka, because He hasno sense of religion, or moral principles, nor does He fear publicopinion. He is so hard-hearted that He has never stepped footon the path of mercy. When He was just a little baby, He killeda woman, the rkas Ptan. In His youth He killed the bullVsura, and in His boyhood He killed the calf Vatssura. So, as

r Prema-sampua


51/95

p

behaviour, but the moment I saw Him again, I would forget

everything. I see a power in You similar to the power I see in Him,because even though You are criticising r Vrajarja-kumra, theson of the King of Vraja, who is more dear to Me than millionsof My own lives, You still attract My heart, making Me attachedto You. Surely it is unnatural to feel affection for someone who

criticises a loved one, unless one comes under the control of somesupernatural power; then, maybe it could happen. The nature ofunconditional love is such that once it manifests it is not easilydestroyed. This love is so firm and so vast that it never wavers,nor can it ever be annihilated even after hearing criticism of the

loved one.

In r Caitanya-caritmta this is explained with the verse akaitavaka-prema, yena jmbunada-hema, sei prem nloke n haya / yadihaya tra yoga, n haya tabe viyoga, viyoga haile keha n jyaya. The

meaning of this verse was given earlier, in Verse 42. (48)

tva me sakh bhavasi cenna diva praysi

nityasthiti vrajabhuvha may karoi

tat premaratnavarasampuamudghaayya

r Prema-sampua


52/95

p

hantdhunpi nahi vivasii prasda

ds bhavmi kimu m nu sakh karoitva dhi sdhu dhinu v tuda v gatirmme

rdhe! tvam eva apatha karavi vio (50)

When the disguised r Ka heard the words of r Rdhik,

He said, Alas, alas, You still lack faith in Me, even though Wenow know each other. Rdh, You want Me to be Your sakh, butthat is something for the distant future. At the moment, I am justYour maidservant. Please be happy with Me, and control Me inevery way. O Rdh, I swear by r Viu that You are My one

and only shelter, whether You punish Me or show Me mercy.

r Kas words here are completely true. This is becausewithout mdankhya-mahbhva it is impossible to fulfil theboundless desire to enjoy ofgra-rasa-rja1 r Ka. (50)

vaktu tad pravavte vabhnunandi-

nykarya t vividimiha ceddadhsi

premeyadevamidam eva na cedametat

yo veda vedavidasvapi naiva veda (51)

r Prema-sampua


53/95

deliberation. Prema is completely beyond all else. It is sva-savedya,

meaning it can only be experienced by itself. Prema will not mani-fest if ones heart has any inclination other than to make thebeloved completely happy. Prema is nothing other than being fullyabsorbed in meditating on what makes the beloved happy Willmy beloved become happy by my doing this? In such a condition,

no other consideration can be present. One who merely deliberatesuponprema cannot realise it, and upon attainingprema nothing elseis perceived. All scriptures may be realised through deliberation, butnotprema. (51)

yo vedayedvividiu sakhi! vedana yatyo vedan tadakhila khalu vedanaiva

prem hi ko pi para eva vivecane sa-

tyantardadhtyalamasvavivecane pi (52)

O sakh, suppose someone wants to grasp the nature ofprema and tries to explain it to another, even though he has norealisation of it himself. In that case, he who tries to explain it ischeating, and any realisation resulting from those words is simplya fraud. Prema is the most excellent of topics, and it cannot

r Prema-sampua


54/95

pleasing to r Ka, it will not manifest in ones heart. Now, even

though the slightest tendency to analyseprema may be absent, it stillwill not manifest in ones heart unless one meditates on whether ornot ones actions are pleasing to r Ka. This is because premais found only in a person whose natural tendency deep in his heartis to act entirely for r Kas pleasure. Unless one meditates on

whether or not ones actions are pleasing to Ka, the tendency toact solely for His happiness will not arise in the heart. In that case,only the tendency to perform activities to fulfil the desire for onesown happiness will appear, and thenprema cannot arise. (52)

dvbhy yad rahitam eva mana svabhva-sihsanopari virjati rgi uddham

tacceitai priyasukhe sati yatsukha syt

tacca svabhvamadhirhamavekayet tam (53)

When the heart is filled with rga attachment to Ka withaffection a mood naturally reigns in which there is no otherdesire than to give happiness to ones beloved. And when onemakes the beloved happy, even though ones tendency of heart isneither to deliberate on how to do so nor to neglect it, happiness

r Prema-sampua


55/95

When praaya reaches exultation, thus causing the heart to

experience even extreme misery as happiness, it is known as rga.When prema arises, other conditions of the heart also arise. At

that time the heart becomes purified, and no desires appear thereother than to give pleasure to the beloved. Furthermore, one neitherneglects the beloved nor meditates on serving him. This is because

service to him will manifest naturally. At that time there is notendency in the heart to gain knowledge aboutprema.

These conditions of heart must occur naturally. Prema cannot becreated artificially. Its presence can be perceived when anubhvas orsttvika-bhvas manifest naturally. There is no other way to perceive

prema. The following symptom reveals that prema has appearedin a persons heart: upon seeing the happiness of ones beloved, ahappiness naturally arises in ones own heart. That happiness causesanubhvas and other transcendental sentiments to manifest. (53)

lokadvayt svajanata parata svato v

prapriydapi sumerusam yadi syu

klestadapyatibal sahas vijitya

premaiva tn hariribhniva puimeti (54)

r Prema-sampua


56/95

and abuse by enemies cannot enter the ears, and one even forgets to

protect ones own body. Prema has absolutely no obstacle. Even thelovers own attempts to break it by neglecting his beloveds love donot act as an obstacle to prema. The symptom ofprema is given inr Ujjvala-nilamai (Sthy-bhva-prakaraam, 14.63) as follows:

sarvath dhvasa-rahita satyapi dhvasa-kraeyadbhvabandhana yno sa prem parikrttita

When the deep emotion that binds a young couple does not break

despite many reasons, it is calledprema.

In fact, multitudes of difficulties nourish prema rather thanobstruct it. If the current of a quickly flowing river is obstructed, thewater will overcome the obstruction and flow with redoubled force.Similarly, attraction for the beloved increases in proportion to theobstacles encountered. As a result the force of thatprema increases ahundredfold.

The great sage Bharata Muni, who is the original guru of thescriptures on rasa, has explained this phenomenon as follows (asquoted in r Ujjvala-nlamai, 1.20):

bahu vryate yata khalu yatra pracchannakmukatva ca

r Prema-sampua


57/95

The proud, confident and graceful lion sleeps fearlessly

without disturbance. Similarly, that prema that brims withaffection, exhibits pride due to the rise ofmna, and reaches thestage ofpraaya, can never be destroyed. In thatprema, the prideof possessiveness he is mine, he is exclusively my beloved isfirmly situated within the heart of the lover.

Just as a lion considers a dog to be insignificant, so premadoes not recognise insignificant, dog-like obstacles. Just as alamps glow becomes brighter in the darkness, so the glory ofprema becomes more lustrous in the face of obstacles. With thoseobstacles conquered, prema becomes more radiant than before.

Thus situated, it never diminishes. (55)

lmpayato navanava viaya prakurva-

nsvdayannatimadoddhurat dadhna

hldayannamtaramiriva trilok

santpayan pralayasrya ivvabhti (56)

Sakh, through lascivious desire, this prema makes one con-tinually relish the beloved in new and fresh ways. Like the moon,it pleases the three worlds with excessive intoxication, and it also

r Prema-sampua


58/95

prema gives more pain than millions of forest fires, and it seems that

everything is burning. (56)

ena vibhartti sakhi! ka khalu goparja-

snu vin tribhuvane taduparyyadho pi

premamenamalameado nvavinda-

nnatraiva gohabhuvi kcana trtamyt (57)

My dear sakh, in the entire universe, in the upper planetarysystems such as Maha, and in the lower planetary systems suchas Rastala, is anyone worthy of receiving this prema other than

Vrajendra-nandana r Ka? It is only in this land of Vraja thatsome doe-eyed girls taste this prema according to their variousindividual bhvas.

Prema can only be attained when one is completely independent

and free from care, and when one can completely relinquish thepride born of ones occupational duty. No ordinary human being canpossessprema, for such a person is always controlled by time, fruitiveactivities, illusion, the senses and so forth. Consequently, he cannotpeacefully feel affection for anyone.

r Prema-sampua


59/95

Furthermore, no one can be a truepremik if her heart harbours a

trace of desire or slight consideration for her own personal happiness.This kind of mood can be found only in the gops of Vraja, becausethey have given up everything, including their social duties andobligations, the religious principles prescribed in the Vedas, theirshame, patience and bodily comforts, and their spiritual happiness

solely to serve r Ka for His pleasure. They have also givenup their relationships with friends, relatives and family members,despite being scolded and reproached by them. Therefore, only thevraja-sundars can love r Ka purely. (57)

prem hi kma iva bhti vahi kadcit-tenmita priyatama sukham eva vindet

premeva kutracidavekyata eva kma

kastu ta paricinoti balt kalvn (58)

Sometimes prema manifests externally as kma, or transcen-

dental lust, from which the beloved, r Ka, obtains unlimitedhappiness. And sometimes mere lust is portrayed as prema. Onlythe crown jewel of clever personalities and the abode of all arts,r Ka, is able to understand its true nature.

r Prema-sampua


60/95

slightest trace of kma in the gops. Their relationship with r

Ka is solely based on giving Him pleasure.Some acts, such as embracing and kissing, are common to

both kma and prema, so externally they appear to be similar, yettheir true natures are in fact opposite. In Bhakti-rasmta-sindhu(1.2.2834) it is also said:

premaiva gopa-rm kma ity agamam prathmity uddhavdayo py eta vachinta bhagavat-priy

The prema of the vraja-sundars manifests in such a way that it

appears to be kma. r Uddhava and other dear devotees of the

Lord pray to attain this kmarp-bhakti.

The vraja-sundars prema, which seems to be kma, is supremelypleasurable to r Ka, who is topmost of those who relishtranscendental mellows. This is because the nature of love is thatone who loves always longs to see the beloved happy. If this mood isnot manifest, then love cannot remain. Because the vraja-sundarshave no desire for their own happiness, waves of bliss manifest intheir limbs when they give joy to r Ka. They clean their bodiesand decorate them with beautiful clothes and ornaments with the

r Prema-sampua


61/95

ataeva sei sukha ka-sukha poe

ei hetu gop-preme nhi kma-doe[The gops think,] r Ka has obtained so much pleasure fromseeing us, and thus their faces and bodies blossom. r Kas

beauty increases when He sees the beauty of the gops, and the

gops beauty increases, the more they see Kas beauty. ... The

happiness of the gops nourishes Kas happiness because theirprema is completely free from the fault ofkma.

r Ka is not satisfied by one who flaunts their kma asprema,and He is not controlled by it. r Ka also does not find happiness

inprema contained with kma. Theprema of the queens of Dvrakcould not control r Ka when mixed with the desire to satisfytheir own senses. This is also explained in rmad-Bhgavatam(10.61.4):

smyvaloka-lava-darita-bhva-hri

bhr-maala-prahita-saurata-mantra-auaipatnyas tu oaa-sahasram anaga-bair

yasyendriya vimathitum karaair na eku

The sixteen thousand queens of r Ka were unable to allure

r Prema-sampua


62/95

to her beloved cannot be called mere lust (kma); rather, it is true

love, orprema. (59)

premmbudhirguamakhanirasya hya-

cpalyajaihmyamakhila ramayam eva

premam eva kila kmamivgansu

sandarayan svamudakarayadeva yast (60)

Sakh, r Vrajendra-nandana is both an ocean ofpremaand a mine of jewel-like qualities. His deceitfulness, fickleness,crookedness and other such qualities are extremely charming. He

devises how to increase womens love for Him by presenting Hisprema in the semblance of lust before them all.

Vrajendra-nandana r Kas form consists of pure sweetness.His mood of heart-stealing sweetness appears even when opulence

(aivarya) is manifest in His pastimes of killing the demons. There-fore, Kas moods of fickleness, crookedness and so forth are sweet.r Govindas form is filled with rasa, and the movements of allHis limbs cause waves of bliss to arise. He increases the love of Hisbelovedgops through His crookedness, fickleness and other qualities.

r Prema-sampua


63/95

prem tadatra ramavanupdhireva

premaikavayatamat ca maynvabhvi (61)

Are hundreds and thousands of beautiful girls intoxicated byyouthful lust able to satisfy by their various kinds of endeavoursr Kas desire for amorous meetings? r Ka is self-satisfied(tmrma) and free from material desires (ptakma), so noone can enchant Him by their lust. He is only controlled bypure prema. Therefore, rmat Rdhik says, Sakh, stay in rVndvana. Experience for Yourself how the vraja-ramas premafor r Ka is free from any desire for personal happiness, and

how r Ka is controlled only by suchprema. (61)

tatrpi mayyatitarmanurajyatti

lokaprattirapi na hyant kadpi

yat prema merumiva me manute pars

no sarapaistricaturairapi tulyamea (62)

Although the prema of all the beautiful young girls of Vrajais unconditional, everyone knows that r Ka is much moreattracted to Me than to all others. Indeed, this is true, becauser Ka feels My prema to be as boundless as Mount Sumeru

r Prema-sampua


64/95

This is explained in r Ujjvala-nlamai (Sthy-bhva-prakaraam,

14.176): rdhikytha evsau modano na tu sarvata.Mdankhya-mahbhva is only present in r Rdhik. It doesnot arise in anyone else. This is stated in r Ujjvala-nlamai (Sthy-bhva-prakaraam,14.219):

sarvabhvodgamolls mdano ya partpara

rjate hldinsro rdhymeva ya sad

Hence, by deliberation upon the true nature ofprema, one canconclude that r Rdhiksprema is topmost. (62)

premnurpamayi rajyati yat parsurgnurpamiha dvyati npardhyet

daivdvyatikramamupaiti kadcidasmt

nsau sukh bhavati tena ca m dunoti (63)

O friend, r Ka is attracted towards other nyiks and sportswith them only to the extent of theirprema for Him. This is not afault of r Ka. If this principle were ever to be transgressed by a

gop, then r Ka would not become satisfied, and I also wouldfeel distress.

r Prema-sampua


65/95

there, it is only due to some obstacle. Although He is completely

enchanted by Me, He still may sport with another beautiful girl,being bound by her request. But in doing so He feels no pleasure,because all night long the forest fire of remembering My sufferingcauses Him distress.

The suffering that rmat Rdhik feels in separation from rKa drowns the entire universe in an ocean of distress. Whenr Ka is directly embraced by any other nyik, He remembersr Rdhiks distress in separation from Him and faints. This isdescribed in r Ujjvala-nlamai (Sthy-bhva-prakaraam, 14.181):

atrnubhv govinde kntlie pi mrcchan. That is why rRdhik says, When r Ka goes to other nyiks He cannot bepeaceful because He thinks of My unhappiness. (64)

tenaiva me hdi mahdavathurvabhva

madveabhaavilsaparicchadditanmodakdviphalatmagamat kimadye-

tykrandita yadapi tarhi tadanvabhstvam (65)

Sakh, while He sports with other young girls of Vraja,

r Prema-sampua


66/95

beloved mistress of Yours and enjoy with her some more! This

anger was actually for r Kas happiness. Internally, though,I was asking Myself why He would go to a place where He findsno pleasure. My anger was only due to prema, which consistswholly and solely of the endeavour to give r Ka pleasure.Reflect upon the loving affairs in r Vndvana in the light of

this consideration. These affairs are transcendental and mostastonishing. (66)

adyotaya muhuraha nijakmam eva

ki m vihya ramayasyapar aheti

vc sa cpi raticihnaju svamrttyvyajyaiva kmamatha mantumurcakra (67)

You rogue, why did You leave Me so You could go and sportwith other women?, with such language I repeatedly expressed

My own desire for enjoying. His lusty activities were evident bythe love-marks on His transcendental body, so He had to admitHis fault. (67)

prem dvayo rasikayorayi dpa eva

r Prema-sampua


67/95

antasthitasya khalu tasya rucicchaki-

vtyandadharagaalalavakacru pradpya tadabhijajana svabhso

vjpayedapi vilakaatmupet (69)

The splendour of the lamp ofprema in the pavilions of thelovers and beloveds hearts shines through the lattice of theirwindow-like eyes. It illuminates their lips, cheeks, foreheadsand breasts in a most wondrous way, and reveals its unique andinexpressible beauty to one who is experienced in regard to thenature ofprema.

It is inappropriate to express prema in words, for they cause itsintensity to diminish. But even if one does not express onesprema inwords, it cannot be concealed when facing the object of ones prema.When prema appears in the heart, then the eyes, cheeks, lips and

forehead blossom, and an unprecedented, radiant mood appears. (69)

kntena kintu bahuvallabhatjusyt

nikrmito pi sa muhurnahi yti ntim

mitthyaikabhaapautvamay prathsya

r Prema-sampua

Wh f K b l d lk H ll


68/95

When one of r Kas beloveds starts to sulk, He tells

her, O My beloved, I love you alone. Could any other younggirl attain a place in My heart? And when I become jealous(khait) on seeing the marks made by another nyik on Hisbody, He pacifies Me with words of a similar nature. (71)

madvaktranetra-suam-samamdhurka-saundaryyavaranabaladvijihra eva

prstvam eva hi mameti vadan vyanakti

na prema tat sadapi kintviha kmam eva (72)

In this situation, r Ka glorifies the beauty, matchlessgrace and sweetness of My face and eyes, and in His intenseeagerness to sport with Me, He speaks words such as, You aloneare My life. With such talk He covers His prema for Me, andinstead shows lust. (72)

santapyate yadi punarvirahgnipujai-

rutkahay culukita svagabhrimbdhi

prema vyanakti dayitpi gir yathaiva

yat te sujtacaramburuheti padye (73)

r Prema-sampua

D l b l d f id f i i Y f


69/95

Dearly beloved, we are afraid of causing pain to Your very soft

lotus feet, and we therefore place them gently on our hard breasts.

Do Your soft feet not suffer when You step on sharp stones and

pebbles as You roam through the forests? Our minds are reeling

with anxiety for You, who are our very soul. (73)

tasmin mahvirasattitamasyaprena pravyurapi sacaritu aka

prema-pradpavara etyati dptim eva

sneho nu yat pracurat ciramcikya (74)

Although the movement of the life air is checked when one

is in the darkness of the suffering of separation, the lamp ofprofound prema shines long and bright with the oil of abundantaffection.

The vraja-sundars life-air cannot remain in their bodies whenthey are suffering in separation from r Ka; yet at the same timeit does not leave, because their immense affection causes theirpremato increase. (74)

rse mayaiva vijahra vihya sarv-

r Prema-sampua

h d d k t


70/95

gacchan vand vanamarramadeva knt-

many puna smtipathe pi ninya nyam (76)The basis of this statement is that r Ka seated Me on a

divine jewelled throne of matchless fortune, decorated Me withthe ornaments of various playful pastimes, and enjoyed with Meas We roamed from one forest to another. At that time He didnot remember His other beloveds. (76)

kicinmayaiva manasaiva vicrita ta-

rhyeta mahotsava sudhmbudhimatyapram

naivnvabhnmam sakhtatirvayo svileasagaradhut kva nu ki karoti (77)

Then, I began to think, Alas, My sakhs are not able toexperience this vast and fathomless ocean of ecstatic nectar.They are burning in the fever of separation from Me, and I do not

know where they are wandering in their search for Me. (77)

atrsvahe yadi puna katicit kast

lyo milanti rabhasdabhito bhramantya

ityabhyadh priyatamtha na praye ha

r Prema-sampua

p r n liti B ing tr m l nning nd m t hl in Hi


71/95

personalities. Being extremely cunning, and matchless in His

ability to relish divine mellows, He thought to Himself, (79)et nayannupavane yadi vabhrammi

sambhvitlyatiruj puruviddhacittm

ki syt sukha yadi dadhe sthitimatra gopya

sarv mileyurapi t kuilabhruvo mm (80)

et punaciramanekamuplabheran

bhagaca smpratika kelirasasya bhv

sampatsyate dya nahi rsavinodantya

tsu krudh nijanija sadana gatsu (81)

If r Rdhik and I roam in the groves alone, She will notfeel the slightest happiness. Rather, Her heart will be full of painbecause She will be aware of the possible distress of the sakhs. Aslong as She bears such pain in Her heart there can be no pleasure

in Our union. However, if I do stop here for a short while, thesakhs will be jealous of the fact that We are together. They willlook at Me with crooked eyebrows and reproach r Rdhik, thusinterrupting the loving exchange between Us. Then they will allgo home angrily, and we will not be able to delight in the rsa

r Prema-sampua

embrace innumerable virtuous gops at the same time Kindly


72/95

embrace innumerable virtuous gops at the same time. Kindly

satisfy My curiosity. If the rsa dance with thegops is not takingplace, r Rdhiks desire will not be fulfilled. Now, if I leaveRdhik for a moment, that will remove Her pride born of goodfortune. It will make Her humble and free from blame in theeyes of the othergops. I will accept all the blame. I will show the

other young ladies of Vraja that the fault is all Mine, and not rRdhiks. But if I leave Rdhik, I will not be able to serve Her,and thereby reciprocate with Her affection for Me. As a resultI will become indebted to Her, and all the gops will becomeaffectionate towards Her. (8283)

vaileikajvaramapramatulyamasy

sandarya vismayamahbdhiu majjitnm

svapremagarvamapi nirdhunavnyathain

ntbhirmahdhikatammanubhvaymi (84)

I will plunge the other vraja-sundars into an ocean of aston-ishment by revealing the boundless and incomparable agony thatRdhik feels when She is separated from Me. They will thencome to understand the depth of Her prema for Me, and that

r Prema-sampua

also incomparably higher than that of all the other gops Only in


73/95

also incomparably higher than that of all the othergops. Only in

Rdhik is the transcendental mellow of amorous love (gra-rasa) nourished to the utmost point by union with Me andseparation from Me. Thus the other vraja-sundars will becomeashamed, and they will clearly see Rdhik as theirguru. (85)

kmharirbhavati no yadasau vihyapremdhik api raho ramate tu tasym

ittha vadantya iha samprati y rusy

lstudanti bahu nvapi dayanti (86)

t eva koiguit virahe tvamuy

premgnivavaikh paricyaymi

ybhirbaldupagatdavalihyamn

svapremadpadahanyitam eva vidyu (87)

O friend, r Ka also had another thought in His heart:

The angry gops called Me lusty because I had left them to playsecretly with Rdhik. They thought that they were more lovingtowards Me than r Rdhik was, and this saddened Lalit andthe other gops in Rdhiks own group. The angry gops accusedboth Rdhik and Me of having many faults Accordingly I

r Prema-sampua

When the other vraja-ramas see Rdh crying in separation


74/95

When the other vraja-ramas see Rdh crying in separation

from Me, they will become sympathetic towards Her. Then, all ofthem will come together to search for Me, and that is just what Idesire. Finally, at the time of the rsa dance they will all dance ina circle, and they will not feel any jealousy when they see Me inthe centre, with Rdhik shining brilliantly by My side. (88)

kaa kadpi sukhasampadudarkam eva

mitrya mitramapi yacchati taddhitaii

tvrjanairyadapi mrcchayati svadi

myatyadyutimat kurute janastm (89)

People make their eyes appear bright and beautiful by applyingcollyrium to them, even though that collyrium may cause themsome discomfort. Similarly, well-wishers may create temporarydifficulties for their friends that ultimately result in their friends

wealth or happiness. Even though I will cause pain for Rdh byabandoning Her for some time, She will experience the highestbliss when We meet again. (89)

ityttayuktiruras sarasa vahan m

r Prema-sampua

Sakh, My beloved r Ka became perturbed when He saw


75/95

Sakh, My beloved r Ka became perturbed when He saw

My grief in separation from Him, and He wanted to come beforeMe again. But, just at that moment My sakhs and the othergopsarrived. They were extremely distressed to see My suffering, andthey tried to console Me. (91)

yaccvadht punarariakghavatsnvivadruha kapainmapi ptan tm

doo na cyamapi tccataraiva viu-

aktirharvajani sdhujanvanyam (92)

r Ka was not at fault in killing the bull-demon Arisura,the crane-demon Baksura, the snake-demon Aghsura, the calf-demon Vatssura, or the deceptive rkas Ptan. It is the divinepotency of Lord Viu, the protector of all virtuous men, that killsdemons, and that potency is within r Ka.

r Caitanya-caritmta (di-ll 4.8, 13) states:

svaya bhagavnera karma nahe bhra-haraasthiti-kart viu karena jagat-plana

r Prema-sampua

On the occasion of r Kas name-giving ceremony, the


76/95

On the occasion of r Ka s name giving ceremony, the

sage Gargcrya told Vraja-rja r Nanda, O King of Vraja, yourson is just like Nryaa.

Kas killing of demons, His lifting of Govardhana Hill and themany other divine feats that He performed are proof of the great

sages words. (93)

kica sphuratyayi yath mama cetasda

tenpi npi kathita muni pugavena

nryao pyaghabhido nahi smyamasya

rpairguairmadhurimdibhiretume (94)

O dev, at r Kas name-giving ceremony, Gargamuni,the best of sages, did not say that r Nryaas form, qualities,sweetness and other attributes will never be able to equal those of

r Ka, the enemy of Agha. But naturally it seems like that inMy mind.

Bhakti-rasmta-sindhu (1.2.59) mentions:

siddhntatastvabhede pi raka-svarpayo

r Prema-sampua

karya kararamayatam priyy


77/95

y y p y y

vco hari sarabhasa punarabhyadhattapremokta eva khalu lakitalakao ya

so ya tvadrayaka eva maydhyavodhi (95)

The words of r Kas beloved r Rdhik were blissfulnectar to His ears, and caused Him great joy. Still disguised as a

heavenly damsel, He said with great curiosity, Rdh, now I canfully understand that You alone are the shelter of the symptoms oftheprema that You have been explaining. (95)

do api priyatamasya gu yata syu-

staddattakaaatamapyamtyate yat

taddukhaleakaikpi yato na sahy

tyaktvtmadehamapi ya na vihtume (96)

yo santamapyanupama mahimnamuccai

pratyyayatyanupada sahas priyasyaprem sa eva tamima dadhat tvam eva

rdhe rut khalumayaiva tathaiva d (97)

My dear sakh, You have explained to Me the following

r Prema-sampua

prem harirnahi bhavediti satyam eva


78/95

p y

tacceitairanumime tamime vadantipr mama tvadanutpadavgnidagdh

sakhyastavtra nikhil api yat pramam (98)

But sakh, I am telling You without any doubt that r Kahas noprema. Please understand this to be true. I have concluded

this after seeing His behaviour. The proof of this is found in Yoursakhs, and in the flames of Your intense lamentation, which havescorched My life-air. (98)

yacca tvayoktamidam eva manogata mat-

prehasya tat tu vayamatra katha pratmano tanmukht tvamaorna ca tasya sakhyu-

stau v januyabhavat kva nu satyavcau (99)

You have told Me the reasons why He left You at the time ofrsa, but how can I believe what You say? You have not heard thisfrom His mouth, nor from any of His friends. And even if You didhear it from them, so what? Have any of them ever spoken a trueword in their life? (99)

r Prema-sampua

yat pcchasdamayi vaktumaeame


79/95

y p y

ced vivasiyaparath tu kath vthaiva (101)r Rdh replied, You are a celestial damsel, so You are always

eager to cultivate the perfection ofacyuta-yoga. I am just a humanbeing; how can I be like You? Are You asking Me how I canpossibly know the mind of My beloved? I shall tell You everything

if You have faith that what I say is true; if not, why should I wasteMy words? (101)

pratyyane sti yadi yuktiratiprabhva

kivli te kathamida na vaya pratma

no cet priyastava gurava eva kintuprem bhavedayamidantu mata tavaiva (102)

Hearing this, that heavenly damsel answered, O Rdh, ifYou can convince Me with logic, and if You can awaken My faith,then why would I not believe You? It is true that Your belovedr Ka is an ocean of good qualities, but, it is only Your ownpersonal opinion that He hasprema. (102)

preha paro bhavati tasya mano na budhya

r Prema-sampua

The celestial damsel said, O Rdh, if You know the mind


80/95

and heart of Your beloved r Ka, why were You lamenting soloudly when He left You? If You knew His heart, why did You notbecome happy?

r Rdhik replied, Dev, Your point is valid, but pleaselisten carefully. I truly know r Kas heart, but still, when I

was in separation from Him, an indescribable potency arose andoverwhelmed Me. It stole all My discrimination and caused Me tolose consciousness and all awareness of My mind and body. (104)

tva vetsi tanmana ihstu na me vivdo

gndharvike! tava mana sa hi veda no vvedeti ki bhaasi bho u yadrahasya

tattva tvay yadabhava taralktaiva (105)

r Ka disguised as a heavenly damsel said, Gndharvik,

I am not questioning whether or not You know r Kas mind;rather, I want to know whether He knows Your mind.

r Rdhik replied, Sakh, have You inquired yet whetheror not r Ka knows My mind? Listen and I will tell You thesecret of this. It is generally impossible to speak of this, but today

r Prema-sampua

everything to Your eager sakh; it is not appropriate to withhold


81/95

this information. (106)

anyonyacittaviduau nu paraspartma-

nityasthiteriti nu prathitau yadvm

taccaupacrikamaho dvitayatvam eva

naikasya sambhavati karhicidtmano nau (107)

r Rdhik then spoke: Common people say, Rdh andKa are eternally present in each others hearts, and that is whyThey know each others minds. Factually, the real truth is this: We

are one soul. It is not possible for one soul to become two. (107)

ektmanha rasapratame tyagdhe

eksusagrathitam eva tanudvaya nau

kasyicidekasarasva caksadeka-

nlotthamabjayugala khalu nlaptam (108)

In a lake, two lotuses one blue and one yellow may bloomfrom a single stem. In the same way, Our two bodies, one blueand one yellow, are connected as one life. They are one supremely

f d l d f t t rasa A b di W

r Prema-sampua

imau gauriymau manasi viparrtau bahirapi


82/95

sphurattadvadvastrviti budhajanairnicitamidamsa ko pyacchaprem vilasadubhayasphrtikatay

dadhanmrtbhva pthagapthagapyvirudabht

The meaning of this verse (from r Gopla-camp) is that r Kais fully present in r Rdhs heart, and r Rdh is fully present

in r Kas heart. r Rdhik wears yma-coloured cloth, thecolour of r Kas complexion, and Ka wears yellow garments(ptmbara), the colour of Rdhiks. Seeing this, scholars learned inphilosophical conclusions have ascertained that pure prema, whichis impossible to describe in words, has manifested in two different

forms. Furthermore, to perform enchanting pastimes these forms areboth different and non-different.

In r Caitanya-caritmta (di-ll 4.55, 56) it is said:

rdh ka-praaya-viktir-hldin-aktir-asmd

ektmnv api bhuvi pur deha-bheda gatau taurdh-ka eka tm, du deha dharianyonye vilse rasa svdana kari

rmat Rdhik is the very form of the transformation of ka-d i k i i d d Sh i

r Prema-sampua

destroying the darkness of each others distress, and also givingkh


83/95

pleasure to the sakhs present with Us. (109)

yadypated virahamruta etadtta-

kampa bhaved yugapadeva bhajecca mrcchm

vyagr sadlyatha tadvarae yateta

tat susthayecca sukhasadmagata vidhya (110)Sakh, when the wind of separation from each other blows, the

flames of Our two bodies tremble and We both faint at the sametime. The sakhs, all of whom are expert, anxiously try to stopthis wind from blowing. They remove all Our distress and restoreOur peaceful condition by arranging for Us to enter the house ofhappiness in each others company. (110)

sandarita tadidamadya rahasyaratna

svasvntasampuavara sphuamudghaayyasandehasantamasahri tavstu bhavye

hdyeva dhryyamania na bahi prakyam (111)

O Kalyi (auspicious one), today I have completely openedup the most precious treasure chest of My heart and shown You

r Prema-sampua

tva varttase tra sa tu smpratamtmatta

h k d d


84/95

gehe kadcidavanya gav vane pi

tmaikyamli yuvayoryadiha pratma-

stat ki parkaamte samupaiti siddhim (113)

Sakh, as You sit here, Your beloved r Ka may be in Hisfathers house or in the forest tending the cows. I do believe that

You are one soul in two bodies, but only by testing it can it beactually proven. (113)

yaiva smti sumukhi! yasya yath yad te

saivsya ced bhavati tarhi tath tadaiva

pratyakam eva yadi t kalaymi sampra-

tyatraiva v sakhi tadaiva dadhe prattim (114)

O Sumukh (beautiful-faced one), if right now, at this veryplace, I directly perceive that r Ka instantaneously and

precisely knows what You are thinking, then O friend, My beliefwill become resolute. (114)

dre thav nikaa eva sa te priya sy-

dehha satvaramiti smtamtra eva

r Prema-sampua

However I will not say anything if the two of You are fullyb b d i hi ki f h h b b


85/95

absorbed in thinking of each other but cannot meet becauseobstacles have arisen, such as the sudden arrival of a demon orYour having to obey the orders of elders. (116)

yadyapyamu gurupure sakhi sakucant

naivhvayasyabhisarasyata eva dramkicaikadpi na tadgamamhase tva

svrthantvidantu nitar madirki vidma (117)

kapriye sakhi! tadapyadhun mamnu-

rodhdamu smara sa etu sukha tanotu

ntrsti te gurujangamanvako

matsaayotthamapi khedamapkarotu (118)

O sakh, O You with intoxicated eyes (Madirki), I know verywell that when You are confined to the home of Your elders, out

of fear of them, You cannot call r Ka to come to You. Yourmeeting with Him takes place far from Your home; You neverdesire that He come to You for Your own pleasure.

But, now, My dear friend, O beloved of r Ka, in accord-ance with My request please remember Him just once I would be

r Prema-sampua

cannot satisfy Your request, I shall feel ashamed of Myprema andh I ill b i bl f (119)


86/95

thus I will be miserable forever. (119)

vndrakeya! bhagavan! mad-abha-deva!

rbhskara! trijagadkaasaukhyadyin

matsarvakmada! kpmaya! padmina!

satyntdyakhilaskitay pratta (120)gndharvikgiridharau bhavata sadaik-

tmnvityamant na yadi prathsti

sampratyasau giridharo tra taddadno

mannetrayo paricaya svamude bhyudetu (121)

O Lord, who are worshipped by the demigods, O You who givepleasure to the living entities in all three worlds, O You who fulfilall My desires, O merciful one, O Padmina, O witness to all thatis true and false, O My worshipful Lord, O Bhagavn Sryadeva,

if people speak the truth when they say Rdh and Ka areeternally one soul, may r Ka appear directly before My eyesso as to give pleasure to My intimate associates. (120121)

uktvedameva vabhnusuttmaknta

r Prema-sampua

In a moment r Ka removed His disguise, thus revealingHi id tit t th th sakhs With th t f Hi


87/95

His identity to the other sakhs. With the movement of Hiseyebrows He conveyed His desire that they play along with Him,and then He embraced His beloved r Rdhik and began to kissHer freely again and again. (122123)

romcitkhilatanurgaladarusiktdhyngata tamavavudhya bahirvilokya

nandalnahday khalu satyam eva

yoginyarjata nirajanadire (124)

r Rdhiks whole body began to horripilate, and tears ofjoy flowed from Her eyes. As soon as She understood in Hermeditation that Her beloved r Ka had come, She openedHer eyes. Seeing r Ka before Her, She became immersed inan ocean of rapturous bliss. r Rdhik appeared like a yogindirectly meeting brahma. The tears from Her eyes washed awayHer collyrium. (124)

saj kadalabhattha pacalena

vaktra pidhya sudgtanute sma lajjm

r Prema-sampua

Only the women of the family are allowed entrance into thisprivate inner chamber of the house Even the wind cannot enter


88/95

private, inner chamber of the house. Even the wind cannot enterhere. That male who comes here without fear must be the crestjewel of courageous men. (126)

tatrpi madvidhasakhjanaplity

sdhvkulplavanakrttisurpagysntvaiva mitrayajanya ktsany-

sta dhytum eva vinimlitalocany (127)

aga balt spasi yadvabhnuputry

devt tato dinapaterapi no vibhei

na tva kimatra gaayiyasi lokadharmau

lajj tu keyamiti nahi paryyacai (128)

You are forcibly touching the body of r Rdhik, thedaughter of King Vabhnu, even though She is constantly

guarded by fierce sakhs like me. Her fame is like the sacred riverMandkin, in which chaste women ritually bathe by engaging inthe purification of hearing and chanting. In other words, She isthe best of chaste women. Even Arundhat desires to attain Herchastity

r Prema-sampua

O Mdhava, I praise Your good fortune that r Rdhiksmother-in-law Jail and Her angry husband are not home We


89/95

mother-in-law Jail and Her angry husband are not home. Wesakhs are but frail and weak women. How can we oppose You? Otopmost amongst all debauchees, today by Your good fortune Youhave skilfully protected Yourself from this danger.

r Lalits words were full of irony. She actually meant: O Ka,r Rdhs mother-in-law Jail and Her angry husband are notat home. I am Her friend and since I always desire Her happiness,please sport with my friend Rdhik without any fear. (129)

ko bravt kamapi naiva dadhmi mantugolacatvaramanuritakhelano ham

daivt samasmaramimmatha sadya eva

daivena kenacidivgamito pyabhvam (130)

r Ka replied, Lalit, I am not to blame for what hashappened. I was playing in the courtyard of the cowshed, whenI suddenly remembered r Rdhik, and then some demigodinstantly brought Me here. (130)

r Prema-sampua

devti k bhaasi t paricyaytre-

tyuktv sakh harirathbruvadabruvm


90/95

tyuktv sakh harirathbruvadabruvm

jtamadya lalite khalu dhrttat vo

vyakteyataiva samayena vabhva diy (132)

r Ka said, Please introduce Me to this heavenly dam-sel. When r Lalit did not reply, He said, Aah, now I under-

stand. Now, by good fortune, I have come to understand yourcunningness. (132)

kpyatra siddhavanit kimu khecar v

dev sameti tata eva ghtavidy

mmatyayamiyamtmavae vidhya

dsyati pratidina prasabha prakya (133)

Some adept young lady endowed with supernatural power,or some aerial demigoddess, must have come to your home, and

your friend Rdhik must have learned some supernatural mantrafrom her. Now Rdhik has rendered Me weak and helpless, eventhough I am not controlled by anyone. Every day She forcefullyallures Me and wants to make Me Her servant. (133)

r Prema-sampua

r Rdhik said, In Your hand You hold Your shining flute,which is endowed with supernatural power and which can attract


91/95

which is endowed with supernatural power and which can attractsupremely chaste young married women to fulfil Your desires.Why do You need any other mantra?

The flute cannot always fulfil My task, r Ka answered.How can it help Me when You people steal it? (135)

dev hriy tava ghntarihsti ln

tvm eva mantramupadekyati s katha v

utkahase tadapi cet pravia svaya bho

s cet dayeta bhavit eva kryyasiddhi (136)

Lalit replied, O Ka, the celestial damsel became shy whenShe saw You so She hid in the house. Why would She teach Youa mantra? If You are so eager, go into the house. If the heavenlydamsel is merciful, She will certainly fulfil Your desires. (136)

ityacyute viati vema jagda rdh

ki tattvamatra sakhi! m vada saaynm

rdhe! na sakuca cala pravimi tasy

sakhystavtra hari kalaymi sagam (137)

r Prema-sampua

sweet laughter from the clouds of r Lalit and the other sakhsit grew into a tree of knowledge that gave fruits that were filled


92/95

it grew into a tree of knowledge that gave fruits that were filledwith rasa.

r Kas clever talk, as potent as a mantra given by a demi-goddess, put doubts in r Rdhiks heart. These doubts thickenedwith the laughter of the sakhs. However, after carefully contemplatingwhat had happened, She came to understand everything, and becameoverjoyed to learn that She had met with r Ka, who is more dearto Her than millions of Her own lives. (138)

antardadhe bahiragdathavtradevtanmrgaya taditastvaray prayma

vidy tvam eva sakhi! tmupadiya ka-

mnandayeti sahas niragustadlya (139)

r Lalit said, It seems that the heavenly damsel has dis-

appeared from this place or gone outside. Let us immediately goand search for Her. O friend Rdh, please impart knowledge ofthe mantra to r Ka and make Him happy. Thereupon, thesakhs hastily left. (139)

r Prema-sampua

After one has tasted the rasa of transcendental pastimes, thedesire for mundane enjoyment cannot remain in the heart. The


93/95

j y

heart and mind will then remain eternally immersed in relishingsuch rasa, leaving no place for thoughts related to the body or thesenses. (140)

anyatvavanibhirgaite tapasye

rrpavmadhurimmtapnapua

rdhgirndradharayo sarasastante

tat prema-samapuamavindata ko pi kvyam (141)

iti rrprema-sampua sampra

This poem about r Rdha-Ka, entitled r Prema-sampua,was manifested in the month of Phlguna in year 1606 of theakbda Era (AD 1684) on the bank of r Rdh-kua and

r yma-kua by one who is fully nourished by drinking thesweet, nectarean words of rla Rpa Gosvm.

Thus ends r Prema-sampua.

H t f h ilit l Vi th C k t hk d


94/95


95/95

sri_prem-samput_1ed

Documents