Sri Vidagdha-Madhava (Clever Krishna)

Radha Devi and Lord Krishna

Venu Harana - Theft of the Flute

Sri Vidagdha-Madhava (Clever Krishna)
by Srila Rupa Goswami

A seven act play by Srila Rupa Goswami, 
translated by Sriman Kusakratha dasa 

Act Four: Venu-harana
Theft of the Flute

 
TEXT 29 (c)
Lalita: (sasambhramam. sanskrtena). aho vaiparityam, aho vaiparityam.

kesara-nikunja-kuhare 
kuhaka vasanti sakhi tvaya rahite
srita-nava-pallava-sayana
trutim api kalpadhikam mene

Lalita: Aha, what treachery, what treachery! You did not arrive until the rooster crowed! Resting on this couch of newly blossomed flowers, my friend Radha waited for You in the middle of this grove of naga-kesara trees. In Your absence, she considered a fraction of a second to be longer than a kalpa.


TEXT 30
krishnah: (kapatenatopam natayan). aho, dambha-bhararambhesu gambhiryam asyah. (nagara-kesarany uddhatya darsayan).

aratim mama nisi pasyan 
aklamyan naga-kesaro 'py asakrit
vigalan-madhubhih kusumair
ebhir netrair ivodasraih

Krishna: (with feigned arrogance) Ah, she is expert at deception. (Krishna points to the bakula flowers). Tonight, seeing My grief, this bakula tree also became unhappy. The flowers of that tree continually drip honey, and they appear to be eyes continually shedding tears.


TEXT 31 (a)
Lalita: ammahe, dhuttatanam, jam ba-ula-va-ina kesarena danim naga-kesaro vikkhavi-adi.

Lalita: Ah, Krishna is deceptively clever. He used the word "kesara" to mean both the inner part of the “bakula-flowers, and also to mean the “naga-kesara” flowers.

Note: Kesara can mean both the inner part of any flower, or also the naga-kesara flower.


TEXT 31 (b)
krishnah: (savyaja-nirvedam)_ lalite, visramyatu taveyam sabdarthasyatha-kalpanena vacana-cancuta. atha va kas te dosah. drishta-dosabhir api gaurangibhih sauhardam abhilasyata mayaivaparaddham. 
Visakha: ko kkhu gauranginam dittho tu-e doso.

Krishna: (Pretending to be disgusted) O Lalita please stop this clever playing with words. It is not you who are at fault, but I, who desire to befriend such golden complexioned gopis, who are so eager to find fault with Me.

Visakha: What fault do You see in the gopis?

Note: “drsta-dosabhih” can be interpreted to mean “one who finds fault with others,” or “one who is himself full of fault.” Krishna intended the first, and the gopi assumes the second meaning.


TEXT 31 (c)
krishnah: pasya pasya.

nava-rasa-dharini madhure
dharani-santapa-hari-visphurane
vidadhati na krishna-mudire
gauryah kshana-rocishah sthairyam

Krishna: Look, look. Full of fresh nectarean water, a charming dark cloud has appeared to alleviate the burning heat of the earth. Golden flashes of lightning appear in that cloud for a brief moment only.

(Alternate translation:) Full of the nectarean mellow of conjugal love, the charming dark cloud of Krishna has appeared to alleviate the burning distresses of the earth. The golden flashes of lightning which are the gopis stay in that cloud for a brief moment only.


TEXT 32 (a)
Visakha: tassim kulisa-kuda-kathora-cetthide tanam komalanam jutta jjevva tadha pa-utti.

Visakha: It is proper for the delicate gopis to act in that way, for Krishna is as harsh as a thunderbolt.


TEXT 32 (b)
Lalita: visahe, sunahi kampi gaham. (iti bhringam darsayanti).

campa-aladam siniddham na-a-kancana-kanti-kusuma-gaurangi
mukkhi-a dhava-i bhamare cavala cci-a samala honti

Lalita: O Visakha, please listen to this song. (Lalita points to a bumble-bee). This campaka creeper is full of yellow flowers as splendid as fresh gold. Running away from this creeper, this bumble-bee appears to be like streaks of quickly moving black lightning.

(In this allegory Radha is compared to the golden campaka creeper, and Krishna to the black bumble-bee).


TEXT 33 (a)
krishnah: (smitva) satyam vagminam asi rajni. 
Lalita: (apavarya) sutthu, nisankena, va-anadovena anavaraddham jjevva na takkemi.

Krishna: (Smiles) You are certainly the queen of all those who are eloquent.

Lalita: Because You are speaking so proudly and fearlessly, I do not think that You are free from fault.


TEXT 33 (b)
krishnah:

vamyad bhaven na viratir nava-yauvananam
vama-bhruvam iti jana-srutir avyalika
catuni kartum ucitani vimucya khinnam
mam pratyutadya yad amur aparam jayanti

Krishna: There is a very truthful common saying that young girls with beautiful crooked eyebrows will not give up their nonsense. Although no one is superior to Me, these girls have conquered Me with their expert clever words.


TEXT 34 (a)
Lalita: (apavarya) hala, saccam ujja-ara-khinno kanho. ta pasida.

Radhika: (krishnam apangenavalokya) muddhanam vancala-kala-vi-addhosi.

Lalita: (Concealing her actual intention) Be merciful to Krishna. He is depressed because He has stayed awake (all night).

Radha: (Glances at Krishna from the corner of her eyes) You are expert at the art of cheating the foolish.


TEXT 34 (b)
krishnah: (sanandam) phulla-kesara-kalapenamuna dhammilla-sris tavalankriyatam. vandhyatam mam vindatu mama prayasah. (iti putikam uddhatya) priye, pasyamuni sugandhinam agresarani kesarani yair aham sadyah suvasito 'smi.

Krishna: (blissful) These blossomed kesara flowers shall decorate your braided hair. Please do not make My efforts go in vain. (Krishna opens the package of flowers) O beloved, look at these kesara flowers, the best of all fragrant things. I have now become aromatic (By holding these flowers).


TEXT 34 (c)
Radhika: (sanarma-smitam) nunam canda-ali-parimalena vasidosi tumam. krishnah: priye, parihasikany api te vacamsi na kadacid api vyabhicaranti. yad adya mad-angatas candravali-saurabhyam udancati.

Radha: (Angrily turning away) O Lalita, did you hear that?

Krishna: (Smiling) O beloved, why have you become so impatient simply because these two words are homonymous? By saying the word Candravali, I meant “camphor”.


TEXT 34 (e)
Radhika: (sasmitam) samappehi puppha-im. (iti patancalam prasarayati) krishnah: (radha-mukham prekshya. svagatam). hanta, vibhrama-manditasya cilli-kodandasya tandava-kala.

Radha: (smiling) Give me the flowers. (Radha extends the corner of her sari).

Krishna: (Looking at Radha's face, Krishna says to Himself:) Ah, decorated with restlessness, the eyebrows of Radha are expert in the art of violent dancing.


TEXT 34 (f)
Visakha: (janantikam) lalide, pekkha pekkha. sammohanena rahi-e kadakkha-banena lakkhi-kido puppha-pudi-a-e saddham ancale dinnampi venum na janadi kanho.

Visakha: (Whispers) O Lalita, look, look. Because Radha has aimed the enchanting arrow of her sidelong glance at Krishna, Krishna has become bewildered and He is not aware that He has placed His flute on the edge of Radha's sari, along with the package (Of flowers).


TEXT 34 (g)
Lalita: (sanskritena)

nidragamo 'pi sakhi nanda-sutasya hartum
yam saknuvanti na parah pasu-pala-balah
dhanya kataksha-kalaya kila mohayanti
tam radhikadya purato muralim jahara

Lalita: The transcendental cowherd boys are not able to steal away Krishna's flute, even when He sleeps. The fortunate Radha has nevertheless bewildered Krishna with the art of her sidelong glances, and she has stolen away the flute, before His very eyes.


TEXT 35
Radhika: (apavarya, sanskritena).

ya nirmati niketa-karma-racanarambhe kara-stambhanam
ratrau-hanta karoti karsana-vidhim ya patyur ankad api
gaurinam kurute gurori api puro ya nivi-vidhvamsanam
dhurta gokula-mangalasya murali seyam mamabhud vasa

Radha: (Aside) This is is the same flute which causes the gopis' hands to become numbed when they perform their household duties. At nightime this flute attracts the golden-complexioned gopis, even from their husband's laps. This flute loosens the gopis tight belts, even in the presence of their superiors. This rascal flute, the property of Krishna, the auspiciousness of Gokula, is now under my control.


TEXT 36 (a)
(nepathye)

are kuranga, dittho tumhehim pi-a-vaasso. 
krishnah: katham milaty esa madhumangalah.

Madhumangala: (From offstage) O deer, you are now looking at my dear friend.

Krishna: How is it that Madhumangala is coming here?


TEXT 36 (b)
(pravisya malya-hastah) 
madhumangalah: sudam subala-muhado jam ajja ni-unja-majjhe rahi-a jagarida asi. ta gadu-a nam pocchaha-issam.

(Madhumangala enters, holding a garland in his hand).

Madhumangala: I have heard from the mouth of Subala, that Radha is staying awake in the middle of the forest. I have therefore come here to give her courage.


TEXT 36 (c)
(ity upasritya, sanskritena)

avirala-vana-malalankrita-snigdha-murtih
sphurita-kataka-kantir dhatubhir manditangah
akhila-bhuvana-tungo netra-bhangya vikrishtah
katham iva sakhi radhe krishna-sailas tvayabhut (Madhumangala approaches Radha).

My dear fried Radha, Krishna appears very handsome, garlanded with many forest flowers. He wears glistening golden bracelets, and His limbs bear many decorative lines drawn in (colorful) mineral pigments. He is the supreme monarch of all the worlds. How is it, that attracted by the wave of your sidelong glance, He has become stunned, and now appears as a great black stone.


TEXT 37 (a)
(radhika smayate). 
krishnah: priye, vetti me tamas tami-sambhavam vayasyo 'yam. 
Radhika: ajja, damsidam ajja sineha-dakkhinam jam kantara-sindhu-santara-kosala-im sikkhavidamhi.

(Radha smiles). Krishna: O beloved, my friend Madhumangala knows how I have become unhappy by the arrival of night.

Radha: O noble boy, you have shown great skill in the art of loving affairs, and in this way You have instructed me in the art if how to expertly cross over the great ocean which is this forest.


TEXT 37 (b)
madhumangalah: sahi, sahu amhe uvalahijamha, jehim calantim pi vallim tumam takki-a vane vasantehim sadankam ja-aridam. tumhe kkhu salahi-jjha-i, jahim pi-a-vaassa-sanaham pi kunjam anibbandhena sunnam bhani-a ghare pavisanthihim niradankam suttam.

Madhumangala: It is right that You rebuke us. You must have remained awake thinking the movements of the creepers was due to the wild animals in the forest. All glories to You. Now You know there are no wild animals here. In the forest, there is only my dear friend Krishna. Now, free from any fear, You can go home and go to sleep.


TEXT 37 (c)
radhika: ajja kim evvam bhanasi. (iti sanskrtena)

nikunjam kamsarer bata nakhara-candravali-ruci-
cchatagras tam nagre muhur api yada preksitam abhut
tada sadyah prodyah-vidhu-hata-kavi-kranti-hataya
maya labdharanye klama-nivaha-purna parinatih

Radhika: Noble sir, why do you speak in this way? When I can no longer see the moonlight of Krishna's toenails in this forest, then the ordinary moonlight overwhelms Me and I become filled with despair.


TEXT 38 (a)
madhumangalah: (svagatam) aho kaham kudanga-sangada candra-ali bi rahi-a-e ditthatthi. ta vancanam mukki-a nam ukkarisa-issam. (prakasam sanskrtena)

klantena te vadana-candram anakalayya
kalyani gokula-purandara-nandanena
candravali....

Madhumangala: (aside) Alas, Radha has seen Candravali meet Krsna in this forest-grove. I will give up trying to cheat Her. I shall simply flatter Her. (He openly says in Sanskrit:) O beautiful girl, when He could not see You, Gokula's prince Krsna became filled with despair. In that condition Candravali . . .


TEXT 38 (b)
(ity ardhokte)

(krishno bhru-sanjnaya nivarayati). 
(sarvah parasparam sakutam avalokayanti).

(Halfway through Madhumangala's verse Krsna knits His eyebrows, signaling him to stop. Struck with wonder, everyone gazes at each other).


TEXT 38 (c)
madhumangalah: (svagatam) hanta hanta kidam ma-e bamhana-batu-ocidam cabalam.

Madhumangala: (aside) Alas! Alas! I am a brahmana boy who has spoken very recklessly!


TEXT 38 (d)
krishnah: (vibhavya) vibhavari-bhavam me variyah kashtam baspa-ruddha-kantho 'yam samvrittah. tad aham eva vakyam samapayami. (iti smitva) 

candravalina-nayanantataya kilasya
sa drsyatah katham api ksapita ksapeyam

Krsna: (Reflecting) I have had a long night. Madhumangala is so exhausted that his throat is now choked with tears. I shall complete the verse he has begun. (Smiles) Madhumangala meant to say: "The shining of the moon entered the corner of His eyes and reminded Him of Radha. Only in this way was Krsna able to pass the night".


TEXT 39 (a)
madhumangalah: pi-a-assa savannosi. kim ti maha hi-a-atthidam pajjhaddham na janissasi.

Madhumangala: Dear friend, You are omniscient. Why should You not know the second half of the verse I kept in my heart?


TEXT 39 (b)
lalita: rahe ajja bi sandiddhasi. pekkha rati-vilasa-pisuna-im na-arassa canga-im anga-im. (iti sersyam sanskrtena)

bale gokula-yauvata-stana-tati-dattardha-netrad itah
kamam syama-sila-vilasi-hrdayac cetah paravartaya
vidmah kim na hi yad vikrsya kulajah kelibhir esa striyo
dhurtah sankulayan kalanka-tatibhir nihsankam unmuncati

Lalita: Radha, now You are bewildered. Look at how the handsome limbs of this rake bear these marks of amorous pastimes. (Angry, she says in Sanskrit:) My dear girl, turn Your heart from this Krsna, whose chest is as splendid as sapphire and whose sidelong glances rest on the breasts of the young girls of Gokula. Do we not already know how this rake Krsna attracts respectable girls, pollutes them, and then fearlessly leaves them.


TEXT 40 (a)
radhika: haddhi haddhi sutthu vidambidamhi.

Radhika: Alas! Alas! I have been cheated!


TEXT 40 (b)
krsnah: priye mudhaiva mam dusayasi.

Krsna: Beloved, You rebuke Me without any good reason.


TEXT 40 (c)
radhika: (sopalambham, sanskrtena).

muktantar-nimisam madiya-padavim alokamanasya te
jane kesara-renubhir nipatitaih soni-krte locane
sitaih kanana-vayubhir viracito bimbadhare ca vranah
sankocam tyaja deva daiva-hataya na tvam maya dusyase

Radhika: (taunting Him, She says in Sanskrit:) I know that Your eyes are red because some pollen fell in them when, without blinking, You searched for the path to come to Me, and I know that the wound on Your bimba fruit lips was created by the cold forest wind. My Lord, do not be afraid. I am not criticizing You. I have already been attacked by My own destiny.


TEXT 41 (a)
krsnah: priye tavadhinasya me sankoso 'py alankarayaiva.

Krsna: Beloved, I am Your submissive servant. My fear is fear to decorate You with ornaments.


TEXT 41 (b)
radhika: sahino savva-lo-a-vikkhadosi. kadham mamahino duvissasi.

Radhika: In all the worlds You are famous as the supreme independent. How is it possible for You to become the submissive, dependent servant of Me?


TEXT 41 (C)
krsnah: tavadhino naham eva kevalo 'smi. kintu te mama dasavataras ca. tatha hi

cancan-mina-vilocanasi kamathotkrsta-stani sangata
krodena sphurata tavayam adharah prahlada-samvardhanah
madhyo 'sau bali-bandhano mukha-ruca ramas tvaya nirjita
lebhe sri-ghanatadya manini manasy angi-krta kalkita

Krsna: I am not alone in being Your surrendered servant. My ten incarnations are also Your servants. My fish incarnations Matsya serves the restless fish of Your eyes. My turtle incarnation Kurma serves the two beautiful turtles of Your breasts. My boar incarnation Varaha serves the line of hairs between Your breasts. My Nrsimha incarnation, who delights Prahlada Maharaja, serves Your delightful lips. My Vamana incarnation, who bound Bali Maharaja with ropes, serves Your waist, which is with the folds of skin known as tri-bali.

My incarnation of Ramacandra, Parasurama, and Balarama, are subdued by the beauty of Your face, which also defeats the splendor of all beautiful girls. My incarnation of Buddha serves the loveliness of Your body. O noble girl, My incarnation of Kalki serves the crooked anger You harbor in Your heart.

Note: The following ambiguous words conceal the names of the ten incarnations: mina (fish or Matsya), kamatha (turtle or Kurma), kroda (middle or the boar Varaha), prahlada-samvardhana (delightful, or He who increases the pleasure of Prahlada) bali-bandhana (Vamana, who bound Maharaja Bali, or the folds of skin known as tri-bali) rama (Ramacandra, Parasurama, Balarama, or beautiful girls) ghana (Buddha, or intensity), and kalki (Kalki, or one who is impure).


TEXT 42 (a)
radhika: hala lalide a-annidam tu-e.
Radhika: Ah! Lalita! Now you have heard.


TEXT 42 (b)
lalita: kanha tuha odara tu-ammi jjevva vasanti. jam edanam cinha-im disanti. (sanskrtena)

vanyantar-guru-capalam kathinata go-sangatih panije
krauryam dambha-rucih sucandi-madhura lankesa-vidhvamsanam
asrantonmada-laulyam ishta-kadanam nistrimsa-lilonnatir
minendrady-avatarah sphutam ami bhrajanti bhagas tvayi
Lalita: O Krsna, Your incarnations all remain within Your own self. We can clearly see the symptoms of these incarnations in Your character. You possess the restlessness of Matsya, the hardness of Kurma, Varaha's touching the earth, the cruel fingernails of Nrsimha, the ferocity of Parasurama, the power to crush Ravana of Ramacandra, the continual drunkenness of Balarama, Buddha's wish to stop Vedic sacrifices, and Kalki's pastime of attacking with a raised sword. In this way Matsya and the other incarnations are all present within You.


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