Stava-mālā chapter-17

Mukunda-muktavah

sri-vraja-nagaraya namah

I offer respects to the clever boy of Vraja.

nava-jaladhara-varnam campakodbhasi-karnam vikasita-nalinasyam visphuran-manda-hasyam | kanaka-ruci-dukulam cdru-barhava-culam ham api nikhila-saram naumi gopl-kumaram ||1||

I offer respects to the clever boy of Vraja, the essence of everything, the extraordinary son of Yasoda, endowed with the complexion of a fresh cloud, whose ears shine with campaka flowers, whose face is a blossoming lotus, whose cloth is the color of gold, who reveals a soft smile, who wears a peacock feather crown.

The author praises Mukunda by these verses called in various meters. I praise (naumi) the extraordinary (ham) son of Yasoda (gopl-kumaram) with campaka flowers on his ears. His face is like a blossoming lotus. He protects (avd) or wears a crown with an attractive peacock feather: he wears a crown made of peacock feathers. The rest is clear.

mukha-jita-sarad-induh keli-lavanya-sindhuh kara-vinihita-kandur ballavi-prana-bandhuh I vapur upasrta-renuh kaksa-niksipta-venur vacana-vasaga-dhenuh patu mam nanda-sunuh ||2||

May the son of Nanda, whose face conquers the autumn moon, who is a beautiful ocean of pastimes, who holds a ball in his hand, who is the life-giving friend of the gopis, whose body is covered with dust, who carries a flute under his arm, who controls the cows by his voice, protect me.

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He holds a ball in his hand. Cow dust is held on his body (upasrta-renuh). The rest is clear. Meter is malini, which was previously described.

dhvasta-dusta-sankha-cuda ballavi-kulopagudha bhakta-manasadhii~udha nila-kantha-pincha-cuda I kantha-lambi-manju-gunja keli-labdha-ramya-kunja karna-varti-phulla-kunda pahi deva mam mukunda ||3||

O Mukunda! O killer of evil Sarikhacuda! O Krsna embraced by the gopis! O Krsna who appears in the minds of the devotees! O Krsna wearing a peacock feather in your hair, a necklace of gunja berries hanging on your neck! O Krsna, going to a pleasant bower with jasmine flowers in your ears! O playful

boy! Protect me.

O Mukunda! Protect me. O killer of evil Sankhacuda! Because of this, out of joy, he is embraced (upagudha) by the group of

gopis. He has a peacock feather (nlla-kantha-pincha) in his hair (cuda). Nllakantha means peacock according to Amara-kosa. He has a necklace of attractive (manju) gunja berries hanging on his neck. He has an attractive bower for pastimes. The rest is clear.

yajna-bhanga-rusta-sakru-nunna-ghora-megha-cakra vrsti-pura-khinna-gopa-viksanopajata-kopa I ksipra-savya-hasta-padma-dharitocca-saila-sadma gupta-gostha raksa raksa mam tathadya pankajaksa ||4||

O lotus-eyed Krsna, who became angered on seeing the suffering cowherds covered with rain by the fierce assembly of clouds ordered by Indra, offended because his sacrifice was stopped! O Krsna who quickly protected the cowherds by making a house out of towering Govardhana by holding it in your left lotus hand! O lotus-eyed Lord! Therefore, please protect me, protect me today!

Mukunda-muktavali 123

Though the protection was caused by lifting the hill, in the verse it is written that the left hand is the cause since the hill and the hand are nondifferent (as cause and effect). This is explained in Kavya-kaustubha. O lotus-eyed Krsna, as you protect the cows, please protect me. The meter is citra.

citra-samjnam iritam samanika-pada-dvayam

Citra is two lines of samanika.

Samanika is defined:

g-lau ra-jau samanika tu II

Samanika: 1 s Isl sis (gu, la, ra, ja)

mukta-haram dadhad udu-cakrakaram saram gopi-manasi manojaropi I kopl kamse khala-nikurambottamse vamse rangl disatu ratim nah sarngi ||5||

May the holder of the bow, wearing an excellent pearl necklace shining like constellations, who places love in the gopis’ hearts, who becomes angry at Kamsa, the chief of all the wicked, who indulges in flute playing, bestow priti to us.

May the holder of the bow (sarngi), Krsna, give priti (ratim) to us. What does he do? He wears a necklace of pearls on his chest. Even though the word hara by itself means a pearl necklace, as defined in Visva-prakasa with hdro muktavali, the word mukta in this verse removes any doubt, as explained by Bharata Muni:

karnavatamsadi pade karnadi dhvani nirmitih | sannidhanadi bodhaya sthitesv etat samarthanam II

In phrases like karndvatamsa even though the word karna is superfluous (since avatamsa means an ear

ornament), it is possible to add such words for clearer understanding.

The necklace is further described. It has the splendor of a host of constellations (udu-cakra). It is most excellent (saram) since the pearls are perfectly round, etc. Krsna is further described. He causes love (manoja) to rise in the hearts of the gopis. He is angry at Kamsa. Kamsa is described as the chief (uttamse) of all the wicked. This is an example of alliteration (vrttyanuprasa).

liloddamajaladhara-mala-syamd ksamah kamad abhiracayanti ramah I sd mam avyad akhila-munindm stavya gavya-purtih prabhur agha-satror murtih ||6||

May that form of the enemy of Agha, the master, independent in pastimes, endowed with the complexion of a string of clouds, who makes the gopis thin from love, who is praised by all sages, who satisfies all the cows, protect me.

May that form of the enemy of Agha protect me. That form is described. He is independent in his pastimes (liloddama). He is dark like a garland of clouds (jaladhara-mala). He makes (abhiracayanti) the gopis (ramah) slender (ksamah) from their love for him. He is praised by all the sages like Sukadeva, who are detached. They meditate upon him. He makes all the cows satisfied (purtih). The word cow (gavyd) indicates all the cows according to khala-go-rathadyat: the affix ya comes in the sense of ‘collection thereof, after the words khala, go, and ratha. (Panini Sutras 4.2.50)

Jaladhara-mala is the meter.

abddhangaih sd jaladhara mala m-bhau s-mau

jaladharamala: 111 Iss ssl 111 (ma, bha, sa, ma)

Mukunda-muktavali 125

The alankara is mudra (since jaladhara-mala is used in the verse too).

parva-vartula-sarvari-pati-gajya-riti-hardnanam nanda-nandanam indirakrta-vandanam dhrta-candanam I sundari-rati-mandirikrta-kandaram dhrta-mandaram kundala-dyuti-mandala-pluta-kandharam bhaja sundaram ||7||

O heart! Worship the beautiful son of Nanda, whose face steals the pride of the full moon, who is worshipped by Laksmi, who wears sandalwood, who makes a palace out of a cave to enjoy with the gopis, who held up Govardhana huge as Mandara Mountain, whose shoulders are spread with a halo from the light of his earrings.

O heart! Worship the son of Nanda! He is described. His face steals the limit of pride of the full (parva-vartula) moon (sarvari- pati). Though the moon is full, not being equal to Krsna, it wanes. He makes the cave into a palace (mandirlkrta) to enjoy with the beautiful gopis. He held up Govardhana, similar to Mandara mountain (dhrta-mandaram). His neck is spread with a halo of light from his earrings. Kandhara means neck according to Amara-kosa.

gokulahgana-mangalam krta-putana-bhava-mocanam kunda-sundara-dantam ambuja-vrnda-vandita-locanam | saurabhakara-phulla-puskara-visphurat-kara-paUavam daivata-vraja-durlabham bhaja ballavl-kula-vallabham ||8||

O heart! Worship Krsna dear to all the gopis, who is auspicious for all the gopis, who delivered Putana from material life, whose teeth are like jasmine buds, whose eyes are worshipped by lotuses, whose bud-like hands, mines of fragrance, shine like blossoming lotuses, who is difficult for the devatas to attain.

O heart! Worship Krsna dear to all the gopis (ballavl-kula- vallabham). He is described. His two bud-like hands shine (visphurat) like blossoming lotuses, mines (akara) of fragrance. He is difficult to attain by the host (vraja) of devatas.

The rest is clear. The meter is rahginl. The form with eighteen syllables is not seen in Vrtta-ratnakara and other works. It is seen in Vanl-bhusana. It is described as follows:

rasjajair atha bhena rena ca ranginiti samiritatn

Isl ssl sis sis Iss Isl (ra, sa, ja, ja, bha, ra) is known as

ratiginl.

tunda-kanti-danditoru-pandurarnsu-mandalam ganda-palitandavali-sali-ratna-kundalam | phulla-pundarlka-khanda-klpta-malya-mandanarh canda-bahu-dandam atra naumi kamsa-khandanam ||9||

In this world I praise Kamsa’s killer, who derides the full moon by the beauty of his face, who makes his jeweled earrings dance on the edge of his cheeks, who is decorated with garlands made of blossoming white lotuses, and who has ferocious arms.

I praise the killer of Kamsa in the world (atra). Krsna is described. He derides (dandita) the disk of the full (uru) moon (panduramsu) by the beauty of his face (tunda). The edges of his cheeks become dancing places for his jeweled earrings. Pali means edge according to Haima. His makara earrings move at the end of his cheeks. He is decorated with garlands made from groups of blossoming white lotuses (pundarlka-khanda). Khanda refers to a group of lotuses according to Amara-kosa. The rest is clear. Because the verse suggests valor, the letters used are full of energy.

Mukunda-muktavali 127

uttarangad-anga-raga-sangamati-piiigalas tunga-srnga-sangi-pdnir anganatimangalah I dig-vilasi-malli-hasi kirti-valli-pallavas tvam sa patu phulla-caru-cillir adya ballavah ||10||

May the young cowherd, pale from applying cosmetics which act like waves, who holds an excellent horn in his hand, who is auspicious for the gopis, who is a sprout on the vine of fame, smiling like a jasmine in all directions, whose attractive brows expand with beauty, protect you today.

May the young cowherd (ballava) protect you. He is described. He becomes very yellow from application of cosmetics, as if flooding him with wave (uttaranga). Pingala means yellowish according to Amara-kosa. He holds an excellent (tunga) horn in his hand. He is a bud on the vine of fame which smiles brightly like jasmine flowers (malli) spreading (vilasa) in all directions. His attractive brows are joyful with beauty.

The meter is tunaka:

tunakam samanika-pada dvayam vinantimam

Tunaka is two lines of samdnika without the last syllable.

Isl sis Isl sis Isl (ra, ja, ra, ja, ra, gu)

Samanika is Isl sis 1 s (ra, ja, gu, la) x 2= Isl sis Is 1 sis Isl (minus last s)

indra-nivaram vraja-pati-varam nirdhuta-varam hrta-ghana-varam | raksita-gotram prinita-gotram tvam dhrta-gotram naumi sa-gotram 111 111

I praise the son of Nanda, who angered Indra, who dried up the rain, who removed water from the clouds, who protected

the land, who pleased the cows, who held up the mountain, who was accompanied by friends.

Ipraiseyou, the sonofNanda (vraja-pati-varam). He is described. You angered Indra by stopping his sacrifice. You are very skillful. You dried up (nirdhuta) the rain (varam) by your decision. “But again the clouds will shower rain.” You removed the water from the clouds. Thus you protected the land of Vraja (gotra), driving Indra away. By this you pleased the cows (prlnita-gotram). You lifted the hill, Govardhana. You are accompanied by your joyful

friends (sagotram).

Gotra means mountain, forest, land and cows according to Haima. Yamaha is the dlatikara in the last two lines (repetition of gotra).

kamsa-mahipati-hrd-gata-sulam santata-sevita-yamuna-hulam I vande sundara-candraka-culath tvatn ahatn akhila-caracara-mulam II 12||

I offer respects to you who are a lance in king Karhsa’s heart, who serve the bank of the Yamuna always, who wear a beautiful peacock feather on your head, who are the cause of the universe.

I offer respects to you. Krsna is described. You are the cause (mulam) of all moving and nonmoving beings. You are the cause of the universe. You do not have a cause, since the root does not have a root. The rest is clear. Because it is pleasing, he praises Krsna using pajjhatika twice. This is matra-vrttam.

pratipadayamakita sodasa mdtra navama-gurutva vibhusita gatra I pajjhatika punar atra vivekah kvapi na madhyagato gurur ekah ||

Mukunda-muktavali 129

A meter which echoes similar sound arising from the repetition of similar words and containing sixteen matras in every foot with the ninth matra long and having no ja- gana (sis) is known as pajjhatika. (Chandah kaustubha)

Those who know meters deviate concerning the long ninth syllable.

malayaja-ruciras tanu-jita-mudirah palita-vibudhas tosita-vasudhah I mam alirasikah kelibhir adhikah sita-subhaga-radah krpayatu varadah ||13||

May the giver of blessings who is attractive with sandalwood, whose body conquers a cloud, who protects the learned and devatas, who satisfies the earth, who is the greatest rasika in pastimes, whose teeth shine with beauty, be merciful to me.

He protects the learned and the devatas (vibudhah). He satisfies the earth (vasudhah). His teeth (radah) are bright like jasmines (sita) and attractive like buds (subhaga). The rest is clear.

urarikrta-murali-ruta-bhangam nava-jala-dhara-kiranollasad-angam I yuvati-hrdaya-dhrta-madana-tarangam pranamata yamuna- tata-krta-rah gam 1114| I

Offer respects to Krsna, who produces waves of sound on his flute, whose limbs shine with the rays of a new cloud, who produces waves of love in the hearts of the gopis, who dances on the bank of the Yamuna.

He manifests (urarlkrta) waves (bhangam) of flute sound. His limbs shine with the rays of a fresh cloud. He dances (rangam) on the bank of the Yamuna. Offer respects (pranamata) to Krsna. The meter is pajjhatika, which was explained previously.

navambhoda-mlamjagat-tosi-silam mukhasangi-vamsarn sikhandavatamsam | karalambi-vetram varambhoja-netram dhrta-sphtta-gunjam bhaje labdha-kunjam II1511

I worship Krsna who is blue like a fresh cloud, who satisfies the universe by his nature and actions, who holds a flute to his mouth, who has a peacock feather crown, who holds a stick in his hand, who has excellent lotus eyes, who wears a huge gunja necklace, who goes to the bower.

By nature, or by actions (sllam) he satisfies the universe. Sila

means nature or pure occupation according to Visva. He has a flute touching his mouth (mukha-sahgi). The rest is clear.

hrta-ksauni-bharam krta-klesa-hararh jagad-gita-saram maha-ratna-haram I mrdu-syama-kesam lasad-vanya-vesam krpabhir nadesam bhaje ballavesam ||16||

I worship Krsna, lord of the cowherds, who relieves the earth of its burden, who destroys all suffering, whose strength is glorified in the universe, who wears necklaces of huge gems, whose hair is soft and black, who wears charming forest clothing, who is an ocean of mercy.

1 worship Krsna, lord of the cowherds (ballavesam). He is described. He destroys suffering (klesa-haram). His power (sdra) is glorified in the universe. Sara means power according to Visva. He wears necklaces having huge gems. He is an ocean of mercy (krpabhir nadesam).

The meter is bhujanga-prayatam.

bhujanga-prayatam bhavedyais caturbhih

Mukunda-muktavali 131

Bhujanga-prayatam is composed of four yas: sll sll sll sll (ya, ya, ya ya)

ullasad-ballavl-vasasam taskaras tejasa nirjita-prasphurad-bhaskarah I plna-doh-stambhayor ullasac-candanah patu vah sarvato devaki-nandanah 1117||

May Yasoda’s son, who stole the bright cloth of the gopis, who conquers the sun by his own effulgence, whose broad arms shine with sandalwood, protect you in all ways.

May the son of Yasoda (devaki-nandanah) protect you in all ways. Dve namnl nanddbharyayayasoda devaklti ca: Nanda’s wife has two names—Yasoda and Devaki. He is then described. He is the stealer of the gopis’ clothing with bright borders. The rest is clear.

samsrtes tarakam tarn gavam carakam venuna manditam kridane panditam I dhatubhir vesinam danava-dvesinam cintaya svaminam ballavl-kaminam || 1811

Meditate on Krsna who delivers the devotee from samsara, who herds the cows, who is decorated with a flute, who is expert at playing, who is ornamented with mineral colors, who is the enemy of the demons, who is the master, who desires the gopis.

He leads the devotee beyond the ocean of samsara (.samsrtes tarakam). He is decorated (vesinam) with minerals. The rest is clear. The meter is sragvinl.

klrtitaisa caturephika sragvinl

Sragvinl is composed of four ras: Isl Isl Isl Isl (ra, ra, ra,

ra).

upatta-kavalam paraga-sabalam sad-eka-saranam saroja-caranam | arista-dalanam vikrsta-lalanam namami sa-maham sadaiva tam aham 1119||

I continually offer respect to Krsna, who holds a morsel of yogurt rice, who is colored by flower pollen, who is the only shelter of the devotees, who has lotus feet, who vanquished Arista, who plunders the gopis, who is always festive.

He has accepted a morsel of yogurt rice (upatta-kavalam). He is colorful (sabalam) with flower pollen (pardga). Sabala means

colorful according to Amara-kosa.

vihara-sadanam manojna-radanam pramta-madanam sasanka-vadanam | urastha-kamalam yasobhir amalam karatta-kamalam bhajasva tam alam 112.011

Worship Krsna, the abode of pastimes, who has attractive teeth, who inspires the gopis’ love, whose face is like the moon, who has the line of Laksmi on his chest, who has unblemished fame, who holds a play lotus in his hand.

Worship Krsna (tam). He is described. He inspires love in the gopis (pramta-madanam). He has the line of Laksmi (kamalam) on his chest. He holds a play lotus in his hand (karatta). The meter is jaloddhata-gati.

rasairja saja sajaloddhatagatih

Jaloddhatagati: sis ssl sis ssl (ja, sa, ja, sa) with caesura after the sixth syllable.

dusta-dhvamsah karnikaravatamsah khelad-vamsl-pancama-dhvana-samsl |

Mukunda-muktavali 133

gopi-cetah-keli-bhangi-niketah patu svain hanta vah kamsa-vairl ||21||

May Kamsa’s enemy, who vanquishes the wicked, who wears karnikara ear ornaments, who produces on his flute the fifth note which spreads everywhere, who is the shelter of the gopis’ hearts by his waves of pastimes, who is independent, protect you.

May the enemy of Kamsa protect you. He is described. He destroys the wicked. He has an ear ornament of karnikara flowers. He produces from his flute the fifth note, which spreads everywhere (khelat). He is the shelter of the gopis’ hearts with waves of pastimes. Or he lives in their hearts with waves of pastimes. He is independent (svairi).

vrndatavyam kelim ananda-navyam kurvan nari-citta-kandarpa-dhari I narmodgari mam dukulapahari nlparudhah patu barhavaciidah ||22||

May Krsna who has a peacock feather in his hair, who performs pastimes which are praised blissfully in Vrndavana, who spreads love in the gopis’ hearts, who jokes, who stole the gopis’ clothing and climbed a kadamba tree, protect me.

May Krsna who has a peacock feather in his hair protect me. He is described. He performs pastimes, which are praised (navyam) blissfully in the Vrndavana forest.

He speaks jokes (narmodgarl). When, in order to take their clothes they must come out of the water to the bank, while hiding their private parts with their hands, he jokes and tells them that since they have offended the deity of the water, they must place their hands on their heads and offer respects to the sun in order to atone for their offense. The rest is clear. The meter is sdlini.

mat tau gau cec chalinl veda-lokaih

Salini: 111 Ils Ils 11 (ma, ta, gu, gu) with caesura after the fourth and the seventh following that.

rucira-nakhe racaya sakhe valita-ratim bhajana-tatim I tvam aviratis tvarita-gatir nata-sarane hari-carane ||2311

O friend, active and willing to give up your life for Krsna! Perform constant bhakti which produces bhava, directed to the Lord’s feet, which are endowed with attractive toenails, which are the shelter of the devotees.

O friend! Perform bhakti (bhajana-tatim), with hearing, etc., at

the feet of the Lord.

The bhakti is described. It produces bhava (valita-ratim). The devotee is described. He is constantly active (aviratih). He moves quickly. This means he gives up his body in a moment. Tvarita- gati also indicates the meter. This is the alankara of mudra.

rucira-patah pulina-natah pasupa-gatir guna-vasatih I sa mama sucir jalada-rucir manasi parisphuratu harih ||24||

May the Lord, who wears shining cloth, who dances on the river bank, who is the shelter of the cowherds, who is the abode of all good qualities, who is the very form of madhurya- rasa, who has the complexion of a cloud, appear in my mind.

The author desires that the Lord appear in his heart. May the Lord appear in my mind. He is the abode of qualities (guna- vasatih) like affection for his devotees. He removes all faults

Mukunda-muktavali 135

(sucih) or is the form of madhurya-rasa. The rest is clear. The meter is tvarita-gati:

tvarita-gatis ca na-ja-na-gaih

Tvarita-gati: sss sis sss 1 (na,ja, na, gu)

keli-vihita-yamalarjuna-bhanjana sulalita-carita-nikhila-jana-ranjana I locana-nartana-jita-cala-khanjana mam paripalaya kaliya-ganjana 112511

O defeater of Kaliya! O you who broke the two arjuna trees as a pastime! O Lord who attract all people by your most charming actions! O you who defeat the fickle khanjana bird with your dancing eyes! Nourish me with bhakti-rasa.

O defeater of Kaliya! Nourish me with bhakti-rasa. The rest is clear.

bhuvana-visrtvara-mahimadambara viracita-nikhila-khalotkara-samvara I vitara yasoda-tanaya varam varam abhilasitam me dhrta-pltambara ||26||

O Yasoda’s son, wearing yellow cloth whose proclaimed glory spreads through the worlds! O destroyer of a host of all wicked people! Grant me my desired, excellent boon.

O lord, the proclamation (adambara) of whose supreme power spreads (visrtvara) through all the worlds. Adambara means a loud announcement according to Visva. O Lord who destroys (samvara) the host (utkara) of all wicked people (hhala)! O son of Yasoda! Bestow to me my desired excellent (varam) boon (varam). The rest is clear.

cikura-karambita caru-sikhandam bhala-vinirjita-vara-sasi-khandam | rada-rucir nirdhuta-mudrita-kundam kuruta budha hrdi sapadi mukundam ||27||

O intelligent people! Immediately hold in your hearts Mukunda, who has an attractive peacock feather in his hair, whose forehead defeats the waxing moon of the eighth tithi, whose teeth deride the beauty of jasmine buds.

O intelligent people! Immediately hold Mukunda in your hearts. Mukunda is described. He has placed an attractive peacock feather in his locks. His forehead defeats the waxing moon of the eighth tithi. The beauty of his teeth derides the jasmine buds

(mudrita-kundatn).

yah pariraksita-surabhi-laksas tad api ca surabhi-mardana-daksah I murali-vadana-khurali-sall sa disatu kusalarii tava vana-mali ||28||

May the wearer of the garland, Krsna, who protects hundreds of thousands of cows, who is expert at destroying the devatas’ fears, who is accustomed to playing his flute, offer you auspiciousness.

May the wearer of the garland, Krsna, offer you auspiciousness (kusalam). He is described. He protects hundreds of thousands of cows. He expertly crushes the fear (bhi) of the devatas (surd). This is a pun if the word is divided differently as sura-bhl. The words tad api suggest a contradiction (he protects cows but crushes cows). This creates a confusion in poetic expression (until the word is analyzed as sura-bhl). He is accustomed to practice (khurall) playing the flute. Khurall means practice according to Trikanda-sesa.

Mukunda-muktavali 137

ramita-nikhila-dimbe venu-pitostha-bimbe hata-khala-nikurambe ballavi-datta-cumbe I bhavatu mahita-nande tatra vah keli-kande jagad-avirala-tunde bhaktirurvi mukunde ||29||

May you have great bhakti for Mukunda, who gives pleasure to all the young cowherds, who holds a flute in his bimba lips, who kills all the demons, who is kissed by the gopis, who worships Nanda, who performs a variety of pastimes, who holds the universe in his stomach.

May you have great (urvi) bhakti for Mukunda. He is described.

He gives pleasure (ramita) to all the cowherd boys (dimbe). Dimba means baby according to Amara-kosa. His bimba lips are drunk by the flute. This means his mouth is decorated with the flute. He kills a host (nikurambe) of demons like Putana. Nikuramba means a group according to Haima. He is kissed by the gopis. He worships Nanda. He is devoted to his father. He performs various pastimes (keli-kande). His stomach is packed (avirala) with universes. Tundam means stomach according to Amara-kosa.

pasupa-yuvati-gosthi-cumbita-srimad-osthi smara-taralita-drstir nirmitananda-vrstih I nava-jala-dhara-dhatna patu vah krsna-natna bhuvana-madhura-vesa malini murtir esa ||30||

May that form called Krsna, whose beautiful lips are kissed by all the young gopis, whose eyes are restless with love, who showers the gopis with bliss, who appears like a fresh cloud, whose dress gives sweetness to the world, who wears a garland, protect you.

May that form called Krsna protect you. He is described. His beautiful lips are kissed by the group of young gopis. His eyes are

restless (tarala) with love, stimulated by the kisses. By that he showers them with the happiness of enjoyment. The rest is clear. The meter is malinl13, which was previously explained.

Though Krsna’s qualities are repeatedly mentioned, it is not a fault, since they are repeated out of deep attachment. This is the quality of the devotee.

Thus Mukunda-muktavali has been explained.

sri-sn-radhakrsnabhyam namah

I offer respects to Sri Radha and Sri Krsna.

anga-syamalima-cchatabhir abhito mandlkrtendlvaram jadyam jaguda-rocisam vidadhatam pattambarasya sriya I vniddranya-vilasinam hrdi lasad-damabhir amodaram radha-skandha-nivesitojjvala-bhujam dhyayema damodaram II

We should meditate on Damodara, who derides the blue lotus completely by the darkness of his successive limbs, who stuns kurikuma by the beauty of his garment, who plays in Vrndavana, who is made fragrant by a garland shining on his chest, whose radiant arm rests on Radha’s shoulder.

The author desires to meditate on the couple together. He derides (mandikrta) blue lotuses by the succession (cchatabhih) of his dark limbs. He stuns the beauty of kuhkuma by the beauty of his cloth. He is fragrant with garlands shining on his chest. The rest is clear.

One should consider this. “Since Krsna has a svarupa of complete bliss, it is not proper to say that he has a desire for bliss from enjoying sense objects like form and touch of the gopis. This is contrary to his full bliss. Yet Sukadeva describes him as enjoying

13Malini: sss sss III sll sll (na, na, ma, ya, ya)

Mukunda-muktavali 139

form and touch, etc. This will cause people to absorb their minds in enjoyment and thus degrade people. That is the conclusion.”

This is not so.

na paraye’ham niravadya samyujam sva sadhu krtyam vibudhayusapi vah | ya mabhajan durjarageha srnkhalah samvrscya tad vah pratiyatu sadhuna II

I am not able to repay my debt for your spotless service, even within a lifetime of Brahma. Your connection with me is beyond reproach. You have worshiped me, cutting off all domestic ties, which are difficult to break. Therefore, please let your own glorious deeds be your compensation. (SB 10.32.22)

dharayanty ati-krcchrena prayah pranan kathancana pratyagamana-sandesair ballavyo me mad-atmikah

Simply because I have promised to return to them, my fully devoted cowherd girlfriends struggle to maintain their lives somehow or other. (SB 10.46.6)

One can perceive the conclusion by such statements. People’s degradation takes place from wicked actions being enacted by their followers. The gopis are forms of himself. If Krsna enjoys touching them, etc., this does not spoil his nature as atmarama. Worry of being contaminated is completely rejected. This is understood from the commentary on kamadhikarana. The conjugal pastimes of the Lord with the gopis may be that of a husband but not that of an upapati.14 If one were to criticize

14 Seems like Baladeva Vidyabhusana is supporting Jiva Gosvami’s svakiya-

vada

Krsna and the gopis for improper conduct, it is said: Nourishing oneself with mouthfuls of grass of studying dharma-sastras is useless.

He is the excellent rasika of madhurya-rasa, the Supreme Lord, and atmdrama. His very decision comes true. From his beginningless decision, without touching others he performs pastimes with his beloveds, who are one with him, manifesting without beginning. This does not damage his status as atmarama. Devoted Sukadeva described this while criticizing Pariksit. The king with folded hands listened.

Even in this world love between couples who have mutual attraction, between princes and princesses shining with great brilliance, whose minds are pure, deep with qualities, and most generous, is excellent. There is no trace of fault in this. Since the couple mutually desire the highest benefit, there is no fault of attachment to material objects. Absorption of people’s minds becomes perfected. There is no fault at all.