Stava-mālā chapter-27

Utkalika-vallarih

sri vimdatavi-nagarabhyam namah

I offer respects to the clever couple of Vrndavana.

asid yasmad utkalika-vallarir esa karkasa-citta-grava nitanta druti-hetuh I sri-radha-govinda-padabja-vrata-dayi sa srt-rupo bhavaka-bhiipo dayatam nah ||

Since Utakalika-vallari was the cause of melting this stone of rough heart, may Rupa, king of the bhavakas, who bows at the lotus feet of Radha and Govinda, be merciful to us.

The stotra states that the humble devotee having revealed his lack of qualification to attain the Lord, with heart melted out of longing for his desired goal, not yet attained, falls down crying with a river of tears. The author first admits his condition to himself.

prapadya vrndavana-madhyam ekah krosann asav utkalikakulatma I udghatayami jvalatah kathoram baspasya mudram hr di mudritasya II 111

Alone, my heart filled with longing, attaining the middle of Vrndavana, loudly shouting in pain, I reveal the heap of scars from blazing tears impressed on my heart.

One person alone (ekah), I, my heart (atma) filled with longing (utkalikakula), attaining the middle of Vrndavana, loudly shouting in pain (krosan), reveal (udghatayami) the heap of scars from blazing tears impressed on the heart. This state certainly bestows the goal for the devotee.

217

katham vind roma-harsam dravata cetasd vind vindnandasru-kalaya sudhyed bhaktya vindsayah

Without bhakti how can the heart melt? Without melting of the heart, how can one’s hairs stand on end and tears come to the eyes? Without hair standing on end and tears in the eyes how can the consciousness become purified? (SB 11.14.23)

The meter is seen later in the work. It is not described for fear of increasing the length of the commentary.

aye vrnddranya tvaritam iha te sevana-parah param dpuh ke vd na kila paramananda-padavlm I ato nlcairyace svayam adhipayor iksana-vidher varenyam me cetasy upadisa disam ha kuru krpam ||2||

O Vrndavana! What persons absorbed in your service did not quickly attain the path of supreme bliss? Thus, with humility I request that you personally show the best way to see your two rulers in my heart. Please be merciful to me.

First, he prays for Vrndavana as his shelter. Aye indicates lamentation according to Haima. O Vrndavana (vrnddranya)! Which persons absorbed in your service (sevana-parah) did not quickly attain the path of supreme bliss? They all attained it. Because of this (atah), being most humble (nicaih) I request you. “What do you request?” Personally, show the best way to see Radha and Madhava (adhipayoh) in my heart. Be merciful to me.

tavaranye devi dhruvam iha murarir viharate sada preyasyeti srutir api virauti smrtir api | itijnatva vrnde caranam abhivande tava krpam kurusva ksipram me phalatu nitaram tarsa-vitapl ||3||

O Vrnda! Murari plays always with his beloved and her friends

U tkalika-vallarih 219

in your forest. Sruti proclaims this. Discerning this, I offer respects to your feet. Be merciful to me. May the tree of my thirst bear fruit.

He then prays to Vrnda, the deity of Vrndavana. O Vrnda (devi)l Murari plays always with his beloved and her friends in your forest. Sruti proclaims this (yirauti).

gokulakhye mathura-manddle vrndavana-madhye sahasra- dala-padma-madhye kalpa-taror mule asta-dala-kesare govindo

’pi syamah pitambaro dvibhujo mayura-puccha-siro venu- vetra-hasto nirgunah saguno nirakarah sdka.ro nirihah sacesto vivajate I dve pdrsve candravali radhika ca

In the place called Gokula, within Vrndavana within Mathura district, within a thousand petelled lotus, at the base of a desire tree amidst the filaments of the eight petalled lotus resides Govinda, dark in complexion, wearing yellow cloth and peacock feather on his head, possessing two arms, holding a flute and stick in his hands, who is beyond the material gunas and possessed of all qualities, who has no material form and has a spiritual form, who has no material activity and all spiritual activities. On his two sides are Candravali and Radha. (Purusa-bodhi Upanisad)

radhaya madhavo devo madhvenaiva radhika vibhrajante janesu

Radha shines with Krsna and Krsna shines with Radha among the people. (Rk-parisista)

Smrti proclaims this.

atraya gopa-kanyas ca nivasanti mamalaye | yoginyas ta maya nityam mama sevd-pardyandh II

The daughters of the cowherd men live in my abode. Completely giving up all connections, they serve me continually. (Gautamiy a-tantra)

dvibhujah sarvada so’sti na kadacic caturbhujah I gopyaikaya yutas tatra parikridati nityada ||

Krsna has two arms and never four. Along with one gopi he plays in Vrndavana eternally. (Rudra-yamala)

Ekaya means with Radha the chief of all gopis.

Discerning this, 1 offer respects to your feet. Be merciful to me. May the tree of my thirst (tarsa-vitapi) bear fruit. May I attain Radha and Krsna as the result.

hrdi cira-vasad-asa-mandalalamba-padau gunavati tava nathau nathitumjantur esah | sapadi bhavad-anujnam yacate devi vrnde tnayi kira karunardrarh drstim atra praslda ||4||

O merciful Vrnda! This person immediately requests your permission to beg your masters whose feet are the shelter of my long-standing desires in the heart. Cast a tender glance of mercy upon me. Be pleased with me.

Having pleased Vrnda, the forest’s presiding deity, he asks for permission for his request. O Vrnda, full of the quality of mercy (gunavati)! This person immediately requests your permission to request your two lords. Sapadi means quickly according to Amara-kosa. I pray to you. Sprinkle a tender glance of mercy to me. Be pleased (praslda). Without your mercy the mercy of the couple who are your authorities is rare. The couple is described. The feet of that couple are the shelter of many long-standing (cira-vasat) desires. My desires will be fulfilled by their feet.

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dadhatam vapur amsu-kandalim dalad-indivara-vrnda-bandhuram I krta-kancana-kanti-vancanaih sphuritam caru-marici-sancayaih ||5||

This person, offering respects, begs you, Krsna, whose bodily rays are more attractive than a host of blossoming blue lotuses, and begs you, Radha, who shine with many attractive rays which cheat the beauty of gold.

Ten verses (5-14) are connected. O son of Nanda! O excellent daughter of Gokula! This person, offering respects to you two, begs. In each verse, Krsna and Radha are described.

Krsna’s body is endowed with a heap of rays or beauty. More attractive (bandhuram) than a host of blossoming (dalat) blue lotuses. Kandalim means a group according to Visva. Radha shines (sphuritam) with a group of attractive rays (caru-marici) which cheat the beauty of gold.

nicitam ghana-cancala-tater anukulena dukula-rocisa I mrga-nabhi-rucah sanabhina mahitam mohana-patta-vasasd II6II

This person, offering respects, begs you Krsna, whose beautiful cloth is like thick lightning, and you Radha, whose glorious, charming cloth is similar to the beauty of musk.

Krsna is covered (nicitam) with the beauty of cloth which is like the thick lightning. Radha is glorious with cloth enchanting as (sanabhina) the beauty of musk (mrga-nabhi). Sanabhi means similar according to Haima.

madhurim prakatayantam ujjvalam snpater api varistha-sausthavdm |

indira-madhura-gostha-sundari- vinda-vismaya-kara-prabhonnatam 11711

This person, offering respects, begs you Krsna, whose intense sweetness is more praiseworthy than that of Visnu and begs you Radha, whose beauty astonishes all the gopis who are sweeter than Laksmi.

Krsna manifests intense sweetness which is more praiseworthy (sausthavam) than that of Visnu. Radha’s beauty (prabha) astonishes all the gopis who are sweeter than Laksmi.

itara-janasu-durghatodayasya sthira-guna-ratna-cayasya rohanadrim | akhila-gunavatl-kadamba-cetah pracura-camatkrti-kaii-sad-gunadhyam ||8||

This person, offering respects, begs you Krsna, whose Rohana Mountain of jewel-like qualities do not manifest in other persons, and he begs you Radha, filled with good qualities which astonish the hearts of all women filled with good qualities.

Krsna is a Rohana Mountain of fixed jewel-like qualities such as omniscience, friendship and mercy, which do not manifest in other associates such as Indra.

Radha is full of good qualities like affection, beauty, friendliness, etc., which deeply surprise the hearts of all women who are endowed with good qualities like affection and beauty.

nistula-vraja-kisora-mandali- mauli-mandana-harin-manlsvaram | visva-visphurita-gokulollasan- navya-yauvata-vatamsa-mdlikam ||9||

U tkalika-vallarih 223

This person offering respects, begs you Krsna, who are the excellent emerald on the head of all incomparable cowherd boys, and begs you Radha, who are the jasmine crown for all the beautiful young girls of Gokula which manifests in this world.

Krsna is the best emerald decorating the head of all incomparable (nistula) cowherd boys like Sridama and Subala. Radha is the jasmine crown on all the beautiful young girls like Syamala and Pali of Gokula which has manifested in the universe.

svanta-sindhu-makankrta-radham hrn-nisakara-kurangita-krsnam | preyasi-parimalonmada-cittam prestha-saurabha-hrtendriya-vargam ||10||

This person offering respects, begs you Krsna, who makes Radha a makara in the ocean of your heart, and whose heart is intoxicated with her fragrance, and begs you Radha, who makes Krsna a deer on the moon of your heart, and whose senses are stolen by his fragrance.

He shows their mental qualities. Krsna makes Radha a makara fish in the ocean of his heart (svanta). Radha makes Krsna into a deer (kurangita) in the moon of her heart. These lines indicate the great attachment of the two for each other. His heart becomes intoxicated with her fragrance. Her senses are stolen by his fragrance.

prema-miirti-vara-kartika-devi kirti-gana-mukhan-krta-vamsam | visva-nandana-mukunda-samajna- vrnda-kirtana-rasajna-rasajnam || 111|

This person, offering respects, begs you Krsna, whose flute sings the glories of Radha, best of all forms of prema, and

begs you Radha, whose tongue knows the taste of glorifying Mukunda’s famous qualities, which delight the world.

He makes his flute sing the fame of Radha, (kartika-devi) the best among forms of prema like Lalita, etc. Radha’s tongue knows the taste of glorifying the host of qualities of Mukunda, which give all joy to the world (viSva-nandanam). Samajna. means fame according to Amara-kosa.

nayana-kamala-madhuri-niruddha- vraja-nava-yauvata-mauli-hni-mardlam I vrajapati-suta-citta-mina-raja- grahana-patistha-vilocananta-jalam ||12||

This person offering respects, begs you Krsna, who catch the swan of Radha’s heart by the sweetness of his lotus eyes, and begs you Radha, whose net-like eyes are skillful at catching the fish of Krsna’s heart.

He catches the swan-like heart of Radha, the crown of all young girls of Vraja, by the sweetness of his lotus eyes. The net (jaldm) of the edge (anta) of her eyes are skillful at catching the fish of Krsna’s heart. Jala means net in the masculine according to Amara-kosa. They are greatly attracted to each other’s eyes.

gopendra-mitra-tanaya-dhruva-dhairya-sindhu- pana-kriya-kalasa-sambhava-venu-nadam I vidya-mahistha-mahati-mahaniya-gana- sammohitakhila-vimohana-hrt-kurangam ||13||

This person offering respects, begs you Krsna, whose flute sound, like Agastya, drinks up the ocean of Radha’s fixed composure, and begs you Radha, whose worshippable songs on the vina, supreme in all arts, bewilders the deer-like heart of Krsna who bewilders the whole world.

U tkalika-vallarih 225

The sound of Krsna’s flute becomes Agastya (born from a pot — kalasa-sambhavd) for drinking up the ocean of Radha’s fixed composure. She is the daughter of the friend of Nanda (gopendra- mitra — Vrsabhanu). She bewilders the deer-like heart of all enchanting Krsna, by her worshipable (mahaniyd) songs on the vlna (mahatl), supreme in arts (vidya-mahistha).

kvapy anusahgikatayodita-radhikakhya- vismaritakhila-vilasa-kald-kalapam I krsneti-varna-yugala-sravananubandha- pradurbhavaj-jadima-dambara-samvrtahgim 111-411

This person offering respects, begs you Krsna, who forget your playful arts on uttering Radha’s name, and begs you Radha, who become stunned on hearing the two syllables “Krsna.”

Krsna forgets all his playful arts (yilasa-kala) when Radha’s name is uttered on some occasion (anusahgikataya). All of Radha’s limbs become covered with intense (dambard) paralysis (jadima) by hearing the two syllables “krs-na." Each is controlled by the sweetness of the other’s name.

tvam ca ballava-purandaratmaja tvam ca gokula-varenya-nandini I esa murdhni racitanjalir naman bhiksate kim api durbhago janah ||15||

This unfortunate person begs you, O son of Nanda, and you, O daughter of Vrsabhanu, offering respects with hands on his head.

Bdllava-purandara is Nanda. Gokula-varenya is Vrsabhanu.

hanta sandra-karuna-sudha-jhan- purna-manasa-hradau prasidatam 1 durjane’tra disatam rater nija- preksana-pratibhuvas chatam api II1611

O couple whose lake-like hearts are full of condensed rivers of sweet mercy! Be kind to this wicked person. Give abundant rati which is the guarantee of seeing you.

“What do you beg?” Hanta expresses joy. O couple whose lake like hearts are full of condensed rivers of sweet mercy! Be kind to this wicked person. Give (disatam) heaps (chatam) of rati, which is glorified as the guarantee (pratibhuvah) of seeing you. Pratibhu means surety according to Halayudha.

syamayor nava-vayah-susamabhyam gaurayor amala-kanti-yasobhyam I kapi vam akhila-valgu-vatamsau madhuri hrdi sadd sphuratan me II1711

O Radha and Krsna, attractive head ornaments for all people! May the indescribable beauty of you two, who are syama with new age and new beauty, and gaura with spotless beauty and spotless fame, manifest in my heart.

The effects of rati are described. O Radha and Krsna who are the attractive head ornaments (valgu-vatamsau) for all people! May your beauty (madhura) manifest in my heart. The two are described. They are a couple, syama and syama, with freshness of youth (nava) and beauty of youth. Susamd means great beauty according to Amara-kosa. Syama and Syama are combined as one sydmayoh. The same applies to the word gaurayoh. Syama of new youth is Radha, aged sixteen. Syama, Krsna, has new beauty, shining like an emerald.

They are again described. They are golden with pure beauty and pure fame. She is gaurl and he is gaura. Radha shines like gold with pure beauty. Krsna is bright(gaura) with spotless fame. Gaura means yellow and bright according to Visva.

sarva-ballava-varenya-kumdrau prarthaye bata yuvam pranipatya |

Utkalika-vallarih 227

lilaya vitaratam nija-dasyam lilaya vitaratam nija-dasyam ||18||

O Radha and Krsna, the best youthful couple among all the cowherds! Surrendering, I pray to you two. Please with ease give me service to you. Please with ease give me service to you.

“Why should you become absorbed in our beauty?” O Radha and Krsna, the best youthful couple among all the cowherds! The rest is clear. In this condition, I should serve you (nija- dasyam).

pranipatya bhavantam arthaye pasupalendra-kumara kakubhih | vraja-yauvata-mauli-mdlika- karuna-patram imam janam kuru ||19||

O son of Nanda! Offering respects to you, I pray with plaintive voice. Make this person the object of mercy of Radha, the jasmine garland decorating the heads of all Vraja’s young women.

In two verses the author requests mercy of the two who have appeared before him when they are pleased with him. O son of Nanda! Offering respects to you, 1 pray with plaintive voice. “What do you want?” Make this person, me, the object of mercy of Radha, the head garland of the girls of Gokula.

bhavatim abhivadya catubhir varam urjesvari varyam arthaye I bhavadlyataya krpam yatha mayi kuryad adhikam bakantakah ||20||

O Radha! Bowing to you, using pleasing words, I request an excellent boon. May Krsna bestow to me great mercy with a sweet mood like yours.

O Radha (urjesvari), deity of Kartika month! Bowing to you,

I request an excellent (varyam) boon (varam) using pleasing words (catubhih). The boon is described.

May Krsna (bakantakah) be greatly merciful to me with a mood like yours (bhavadiyataya).

disi vidisi viharam acarantah saha pasupala-varenya-nandanabhyam I pranayi-jana-ganas tayoh kurudhvam mayi karunam bata kakum dkalayya ||21||

O affectionate associates who play with Radha and Krsna in all directions! Hearing my plaintive plea, be merciful to me.

He begs for mercy from their followers. O affectionate people (pranaya-jana-ganah.) of the couple! This refers to Radha’s friends and Krsna’s friends. Hear my plea (kakum) and be merciful to me. They are described. You perform pastimes in all directions with Radha and Krsna, offspring of the best cowherds. They are assistants in the couple’s pastimes.

giri-kunja-kutira-nagarau lalite devi sada tavasravau I iti te kila nasti duskaram krpaydngikuru mam atah svayam ||22||

O Lalita! Radha and Krsna, playing in the cottages, bowers and mountains, always listen to you. Thus, nothing is difficult for you. Please mercifully accept me on your own.

Instead of general requests, the author requests to two groups in three verses (22-24).

O Lalita devi! Skillful Radha and Krsna listen to you (asravau) in the cottages, in the bowers and mountains. Asravah means

Utkalika-vallarih 229

“listening to” according to Amara-kosa. For this reason (iti), nothing is difficult for you. Accept me on your own (svayam).

bhajanam varam ihasi visakhe gaura-nila-vapusoh pranayanam | tvam nija-pranayinor mayi tena prapayasva karunardra-kataksam ||23||

O Visakha! In Gokula, you are the best object of the affection of Radha and Krsna, having gold and black bodies. For this reason, please help me attain the soft glance of mercy of your dear couple.

O Visakha! In Gokula (iha), you are the best candidate of the affection of Radha and Krsna, having gold and black bodies. For this reason (tena), please help me attain the soft glance of mercy of your dear couple.

subala ballava-varya-kumarayor dayita-narma-sakhas tvam asi vraje I iti tayoh purato vidhuram janam ksanam amum krpayadya nivedaya ||24||

O Subala! Since you are the priya-narma-sakha of Radha and Krsna in Vraja, mercifully inform the couple about this suffering person.

O Subala! You are the priya-narma-sakha of Radha and Krsna in Vraja. For this reason, inform the couple about this suffering (vidhuram) person in front of them with a mood of mercy.

srnuta krpaya hanta pranesayoh pranayoddhurah kim api yad ayam dinah prani nivedayati ksanam | pravanita-manah kith yusmabhih sarnam tilam apy asau yugapad anayoh sevam prernna kadapi vidhasyati l|25|| • O servants made with love for the couple! Please hear by your

mercy what this miserable living entity entreats for a moment. With humble heart, when will this person serve the couple in prema along with you, even for a moment?

He addresses their servants. O servants wild with prema (pranayoddhurah) for the lords of your life (pranesayoh), hear by your mercy. “What should we hear?” Hear what this miserable living entity reveals. “What is that?” When will this person, with humble heart (pravanita-manah), perform service for the couple in prema at the same time as you, even form a short time (tilam)?

kvajano’yam atlva pamarah kva durapam ratibhagbhir apy adah I iyam ullayaty ajarjara gurur uttarsa-dhura tathapi mam ||26||

What is this most degraded person in comparison to that service rare even for devotees in bhava? Still, intense thirst, ever new, keeps agitating me.

He analyzes his wicked nature. What is the status of this most degraded person? What is the auspiciousness of service hard to attain by devotees who have attained bhava? It is impossible for me to have a relationship with it. Though this is so, my intense thirst (uttarsa-dhura) agitates (ullayati) me. The thirst is described: it is fresh (ajarjara). Jarjara means worn out according to Visva. The thirst is great.

dhvasta-brahma-marala-kujita-bharair urjesvarl-nupura- kvanair urjita-vaibhavas tava vibho vamsl-prasutah kalah I labdhah sasta-samasta-nada-nagari-samrajya-laksmim param aradhyah pramadat kada sravanayor dvandvena mandena me ||27||

O Lord! When will the sound of your flute, whose power increases by the sound of Radha’s ankle bells which defeat the murmuring of Brahma’s swan, and which has attained the

Utkalika-vallarih 231

position of Laksmi ruling over all cities of all praiseworthy sounds, be worshipped with affection by my ears?

Understanding his lack of qualification, he prays with intense thirst again.

O bhagavan (vibho)! When will the sweet sound (kalah) coming from your flute be worshipped (aradhyah) by my two ears? The sound is described. Its power increases (urjita-vaibhava) by the sound of Radha’s (urjesvan) ankle bells. The sound of her ankle bells is described. The sound minimizes (dhvasta) the murmuring of Brahma’s swan. The sound of the flute is further described. It has attained the high position of ruling Laksmi over all the praiseworthy villages of sound. When will I hear your flute in the rasa dance along with Radha’s jingling ankle bells?

stambham prapancayati yah sikhi-pincha-mauli- venor api pravalayan svara-bhangam uccaih I nadah kada ksanam avapsyati te mahatya vrndavanesvari sa me sravanatithitvam ||28||

O queen of Vrndavana! When will I hear for a moment the sound of your vina, which, interrupting the flute’s notes, stuns the flute?

O queen of Vrndavana! When will the sound of your vina become guests of my ears for a moment? The sound is described. It produces (pravalayan) breakage of the notes of Krsna’s flute and stuns them. When Krsna becomes bewildered on hearing the sound of her vina, the flute stops producing sound.

kasya sambhavati ha tad ahar va yatra vam prabhu-varau kala-gitih | unnaman madhurimormi-samrddha duskrtam sravanayor vidhunoti 112.911

O excellent couple! When will that day arise when your soft songs, swelling with towering waves of sweetness, will destroy the impurity of my ears?

He prays to hear their songs together. O excellent lords (prabhu- varau)! That day will happen for which person? Va is an ornament of speech. At that time, your soft songs, manifesting together, will destroy the impurity of my ear. The songs are described. They swell with towering (unnaman) sweet waves.

parimala-saranir vam gaura-nilanga-rajan- mrgamada-ghusrndnugrahinl nagaresau | sva-mahima-paramanu-pravrtdsesa-gandha kim iha mama bhavitrl ghrdna-bhrngotsavaya 1130||

O charming lords! Will the streams of fragrance, of musk and kunkuma shining on your gold and black limbs, which make the glory of other unlimited fragrances infinitesimal, become a festival for the bee of my nose?

He prays to experience the fragrance of their limbs. O charming lords! Will a continuous streams (saranih) of fragrance be a festival for the bee of my nose? Sarani means a line or path according to Visvalocana. The paths give (anugrahini) fragrance of musk and kunkuma shining on your golden and black limbs.

pradesinim mukha-kuhare viniksipan jano muhur vana-bhuvi phutkaroty asau I prasldatam ksanam adhipau prasidatam drsoh purah sphuratu tadid-ghana-cchavih ||31II

Placing his forefinger into his mouth, this person shouts in the forest constantly. O lords! For a moment be merciful, be merciful! May your beauty of lightning and a cloud be visible to my eyes!

Utkalika-vallarih 233

It is impossible for me to have the fortune of close contact. May I meet you from far off! Pradesini means forefinger according to Amara-kosa. It is next to the thumb. Placing his forefinger into his mouth, he shouts (phutkaroti). The rest is clear. The couple have beauty (chavih) like lightning and a cloud.

vraja-madhura-jana-vrajavatamsau kim api yuvam abhiyacatejano’yam I mama nayana-camatkrtim karotu ksanam api pada-nakhendu-kaumudl vam ||32||

O ornament of the sweet people of Vraja! This person prays to you. May the moonlight from your toenails astonish my eyes for even a moment!

He prays, desiring to see their toenails. The meaning is clear.

atarkita-samiksanollasitaya muda slisyator nikunja-bhavanangane sphurita-gaura-nilangayoh | rucah pracurayantu vam purata-yuthika-manjari- virajad-ali-ramyayor mama camatkrtim caksusoh ||33||

As you embrace with intense joy on suddenly seeing each other, with shining gold and black limbs, attractive as a bee on golden yuthika bud, may your complexions deepen the astonishment of my eyes, in the yard of the bower pavilion.

He prays, desiring to see suddenly the couple together. May your complexions deepen (pracurayantu) the astonishment of my eyes, in the yard (angane) of the bower pavilion. The couple is described. They embrace with increased joy on suddenly (atarkita) seeing each other. They are further described. They shine golden and black. They are described with metaphor. They are attractive, like a bee situated on golden yuthika bud.

saksatkrtim batayayor na mahattamo’pi kartum manasy api mandk prabhutam upaiti I

icchann ayam nayanayoh pathi tau bhavantau jantur vijitya nijagara bhiyatn hriyam ca ||34||

Even a great person cannot directly meet, even slightly, the two lords. But this person desiring to see you two, has conquered and devoured fear and shame.

Realizing his incompetence, he shows regret. Bata indicates surprise. Even a person endowed with all sadhanas (mahattamah), the best devotee, cannot (prabhutam na upaiti) directly meet even slightly the two lords made of knowledge and bliss. Desiring to see you two (icchan nayanayoh pathi), this person, foolish, wicked, and possessing a material body, has conquered and swallowed (nijagara) fear and shame. He is without fear and shame.

athava mama kim nu dusanam bata vrndavana-cakravartinau I yuvayor guna-madhuri nava janam unmadayatiha ham na va. ||35||

O lords of Vrndavana! What sin have I not committed? Does not the attractiveness of your fresh qualities intoxicate all people?

In praying though he has explained that he is a fool, he suggests that he still prays because of the sweetness of the couple. The attractiveness of your ever fresh (nava) qualities (guna-madhuri), such as delivering the fallen, will not intoxicate what person? The greed of a beggar for a desirable object is the cause of the object’s attractiveness.

priya-jana-kria-parsni-graha-caryonnatabhih sugahana-ghatanabhir vakrimadambarena I pranaya-kalaha-keli-ksvelibhir vam adhisau kim iha racayitavyah karnayor vismayo me ||36||

U tkalika-vallarih 235

O my two lords! Will the joy of your pastimes of love quarrels, heightened by the assistance of your associates, made intense by crooked bombast, cause astonishment to my ears?

O two lords (adhlsau)! Will astonishment of my ears be produced by the joy (ksvelibhih) in pastimes of your love quarrels? Kim indicates a question. This is further described. The joy is increased (unnatabhih) by assisting actions (parsni- graha-carya) of your associates. This is further described. They are compact (sugahana-ghatanabhih) with crooked bombast or pride (varkimadambarena).

nibhrtam apahrtayam etaya. vamsikayam disi disi drsam utkam prerya samprcchamanah I smita-sabala-mukhibhir vipralabdhah sakhlbhis tvam aghahara kada me tustim aksnor vidhatse ||37||

O killer of Agha! When will you satisfy my eyes as you inquire, searching with eager eyes in all directions when Radha has stolen your flute in a solitary place and you are fooled by the sakhis who display variegated smiles?

O killer of Agha! When will you give satisfaction to my eyes? He is described. You ask, “Who stole my flute?” while sending eager (utka) eyes in all directions, when the flute was stolen by Radha in a solitary place (nibhrtam). He is cheated by the sakhis who say that Radha did not steal it. The sakhis are described. Their faces have variegated (sabala) smiles. My eyes will be satisfied on seeing you cheated directly by the sakhis, though you are the king of cheaters.

ksatam adhara-dalasya svasya krtva tvad-all- krtam iti lalitayam devi krsne bruvane | smita-sabala-drg-anta kincid uttambhita-bhriir mama mudam upadhasyaty asya-laksmlh kada te 113811

O Radha! When Krsna says to Lalita, “Your friend did this,” though he bit his own lip with his teeth, when will the beauty of your face, with eyes smiling at the edges and raised brow, offer me joy?

O Radha (devi)! Having wounded his own petal-like lip by his teeth, Krsna says to her friend Lalita, “Your friend has done this.” When will the beauty of your face at this time offer (upadhasyati) me joy? The beauty is described. The tip of the eye is variegated with a smile. The brow is slightly raised because of Krsna’s clowning nature. It indicates Radha’s anger when he speaks lies.

katham idam api vdnchitum nikrstdh sphutam ayam arhati jantur uttamarham I guru-laghu-gananojjhitarta-nathau jayatitaram athava krpa-dyutir vam ||39||

O protectors from suffering! This person should not desire at all this service which should be desired by elevated devotees. But the luster of your mercy, devoid of distinguishing elevated from fallen, shines excellently.

He again speaks with humility. O protectors from pain (drta- nathau)! This fallen person should not desire at all such good fortune of service. The service is described. It is desired by great devotees (uttamarham). The effulgence of your mercy shines most excellently (jayatitaram). It is devoid of considering good from bad (guru-laghu-ganana ujjhita). Though I am most fallen, by your mercy I can desire this.

vrtte daivad vraja-pati-suhrn-nandim-vipralambhe samrambhenollalita lalita-sankayodbhranta-netrah I tvam sarlbhih samaya-patubhir drag upalabhyamanah kamam damodara mama kada modam aksnor vidhata II40II

O Damodara! When will you, in separation from Radha, your

U tkalika-vallarih 237

eyes terrified out of fear of Lalita who is enflamed with rage, while the sari birds, knowledgeable of circumstance, quickly scold you, give pleasure to my eyes?

He prays for results of that mercy. O Damodara! When will you give pleasure to my eyes, as much as you desire (kama)? Krsna is described. There is separation from Radha (vraja-pati-suhrn- nandini) by Cupid’s desire (daivat). Daiva means Krsna’s friend called Ujjvala, or the devata Cupid. His action is called daiva. Daivat means by his desire. His desire acts to manifest pastimes. His eyes are in terror (udbhranta) out of fear of Lalita who is blazing (ullalita) with anger (samrambhena). He is scolded suddenly by the sari birds knowledgeable of the situation (samaya-patubhih). “Though you have a most beautiful form and you are the prince, you do not have beauty of intelligence. You have cheated your princess full of incomparable qualities.” In this way they scold him. They request that he give pleasure to Radha. Radha requests, “If I make these rough entities, the birds, favorable to you by my skills, you should accept me.”

rasarambhe vilasati parityajya gosthambujaksl- vrndam vrndavana-bhuvi rahah kesavenopaniya I tvam svadhina-priyatama-pada-prapanenarcitanglm dure drstva hrdi kim acirad arpayisyami darpam ||41 II

Will I, seeing you in the distance, quickly offer up the pride in my heart, after you give up the assembly of lotus eyed gopis in the splendid rasa dance and are led by Kesava to a solitary place, where he, becoming obedient to you, decorates your limbs with flowers?

O Radha! Seeing you in the distance in Vrndavana, will I quickly (acirat) offer the pride in my heart? Radha is described. Giving up all the lotus eyed gopis at the beginning of the shining rasa dance, brought by Kesava to a solitary place, you are worshipped

by him, in the form of being decorated with flowers by him (arcitaiigim). Kesava is described. He has attained the position (pada) of decorating you with flowers, as a lover dependent on you. He follows your orders.

ramya sona-dyutibhir alakair yavakenorja-devyah sadyas tandn-mukulad alasa-kldnta-netra vrajesa I pratas candravall-parijanaih saci drsta vivarnair asya-sfis te pranayati kada sammadam me mudam ca ||42||

O lord of Vraja! When will the beauty of your face, attractive with the shining red lac from Radha’s feet, with eyes tired from laziness, closing from sleepiness, the object of crooked glances in the morning from Candravali’s friends, give me pride and j°y?

O lord of Vraja! When will the beauty of your face produce pride (sammadam) and joy in me? Mada means pride according to Halayudha. The beauty is described. It is attractive with the red luster of lac, stuck to his face as he offers obeisance to please her. The eyes are suddenly (sadyas) fatigued and lazy, closed by sleep. Sadyah means immediately according to Amara-kosa. The face is seen with crooked stares in the morning by Candravali’s pale followers.

vyatyuksi-rabhasotsave’dhara-sudha-pana-glahe prastute jitva patum athotsukena harina kanthe dhrtayah purah | isac-chonima-mllitaksam anrju-bhru-valli-helonnatam preksisye tava sa-smitam sa-ruditam tad devi vaktram kada ||43||

O Radha! When will I see your face, smiling and weeping, with slightly red eyes and brows crooked out of disrespect, when Krsna eagerly holds your throat to drink the nectar after winning, where the prize was drinking the nectar of your lips during the impetuous festival of squirting water?

Utkalika-vallarih 239

O Radha (devi)! When will I see your face in an impetuous (rabhasa) festival of splashing water? Vyatyuksi means sprinkling each other with water using syringes.

karma-vyatihare nac striyam

The affix nac comes after a root in denoting reciprocity of action, and the word so formed is in the feminine gender. (Panini Sutras 3.3.43)

This is a festival endowed with impetuosity (rabhasa). It is described. The wager (glahe) was drinking the nectar from the lips. Radha is described. Your throat was held by Krsna out of enthusiasm to drink the nectar of your lips when he won (jitva). The face is described. It was slightly red with closed eyes. The brows became crooked because of increased disrespect (helonnatam). Here the three bhavas kilakincita, kuttamita and bibboka are described. They are defined as follows:

garva-smitabhilasadorbhikopades ca misranam I pramodat preyasah sange kathyate kilakincitam ||

Meeting the lover out of joy with a mixture of pride, smiling, desire, tears, fear, anger, etc., is called kilakincita.

dayite kuca samsparsa mukha cumbadi kurvati I hrdyanando bahih kopah smrtam kuttamitam budhaih II

External anger while being blissful in the heart, when the lover touches the breasts and kisses the mouth is called kuttamita by the wise.

bibbokah kathyate garvad iste vastuny anadare 11

Bibboka is disrespecting desired things out of pride.

These symptoms should be seen in the verse.

allbhih samam abhyupelya sanakair gandharvikayam muda gosthadhlsa-kumara hanta kusuma-srenim harantyam tava I preksisye puratah pravisya sahasa gudha-smitasyam balad acchindanam ihottarlyam urasas tvarn bhanumatyah kada ||44||

O prince of the cowherds! As Radha softly approaches with her sakhis and joyfully steals your flowers, and you unexpectedly appear in front, when will I see you forcefully tearing the upper cloth from the chest of Bhanumati, Radha’s assistant, while you smile broadly?

0 prince of the cowherds! When Radha approaches with her sakhis headed by Lalita and joyfully steals your flowers, unexpectedly (sahasa) you appear in front, when will I see you tearing with force the upper cloth from the chest of Bhanumati, Radha’s assistant?

Sahasa means unexpected according to Amara-kosa. You smile broadly (gudha-smitasyam).

udahcati madhutsave sahacari-kulenakule kada tvam avalokyase vraja-purandarasyatmaja I smitojjvala-mad-isvari-cala-drg-ahcala-preranan nilina-guna-manjan-vadanam atra cumban may a. ||45||

O son of Nanda! When will you be seen by me during the spring festival, filled with many sakhis, as you kiss hiding Guna-manjari on the face, on the instigation of smiling Radha, who moves the edge of her eye?

O son of Nanda! As the spring festival appears, spread (akule) with groups of sahhis, when will you be seen by me? Krsna is described. You kiss the face of hiding Guna-manjari on the hint from movement of the edge of Radha’s eye, while she smiles brightly.

U tkalika-vallarih 241

kalinda-tanaya-tati-vana-viharatah srantayoh sphuran-madhura-madhavi-sadana-simni visramyatoh I vimucya racayisyate sva-kaca-vrndam atramuna janena yuvayoh kada pada-saroja-san-tnarjanam ||46||

O my lords! when will this person massage the lotus feet of you two, removing the dust from your feet, after undoing your hair, as you rest at the edge of a sweet, blossoming madhavi bower, exhausted from playing in the forest on the bank of the Yamuna?

Praying for seeing the pastimes, the author again prays for service.

O my lords! When will massaging the lotus feet of you two, removing the dust from your feet, after undoing your hair, be done by this person (me)? The couple is described. The two are resting at a madhavi bower. The meaning is clear.

parimilad-upabarham pallava-srenibhir vam madana-samara-carya-bhara-paryaptam atra I mrdubhir amala-puspaih kalpayisyami talpam bhramara-yuji nikufije ha kada kunja-rajau ||47||

O lords of the bowers! When will I make a bed for you two, out of soft, pure flowers, with rows of sprouting leaves, with a pillow, and suitable for intense battles of love, in the bower full of bees?

O lords of the bowers! When will 1 make a bed for you two, out of soft, pure flowers in the bower? The bower is described. It has bees (.bhramara-yuji). The bed is described. It has a pillow (upabarham). It is capable of tolerating (paryaptam) the intense (bhara) actions of love battles.

ali-dyutibhir ahrtair mihira-nandini-nirjharat purah purata-jharjhari-paribhrtaih payobhir maya I

nija-pranayibhir janaih saha vidhasyate vam kada vilasa-sayana-sthayor iha padambuja-ksalanam II48II

When will the lotus feet of you two, resting on a pastime bed, be washed by me along with your affectionate followers using dark water brought from the Yamuna in golden flasks?

When will the lotus feet of you two be washed by me along with your affectionate followers? This also includes washing their faces. The couple is described. They are situated on a pastime bed (vilasa-sayana-sthayoh). The water is described. It is dark, like the complexion of bees. Kalindl kala-salila: Yamuna has dark water. It has been brought from streams of the Yamuna (mihira-nandim). It is held in golden flasks (purata-jharjhari).

llla-talpe kalita-vapusor vyavahasim analpam smitva smitvajaya-kalanaya kurvatoh kautukaya I madhye kunjam kim ihayuvayoh kalpayisyamy adhisau sandhyarambhe laghu laghu padambhoja-sarnvahanani ||49||

O my two lords! Will I gently massage your lotus feet within a bower when you meet, lying on a pastime bed, after constantly joking with each other in sport, with a desire to win, while smiling?

O my two lords! Will I massage your lotus feet within a bower when you meet (sandhyarambhe) after arguing in a gambling match? Madhye-kunjam is an indeclinable meaning kunja-

madhye.

pare madhye sasthya va

The words para (across), and madhya (middle) may optionally be compounded with a word ending in the sixth case-affix, when they take the forms pare and madhye, and the compound so formed is indeclinable.

U tkalika-vallarih 243

(Panini Sutras 2.1.18) The couple is described. They joke with each other (vyavahaslm) excessively with a desire to win (jaya-kalanayd). Vyavahaslm is explained like vyatyuksl (sprinkling each other with water). The rest is clear.

pramada-madana-yuddharambha-sambhavukabhyam pramudita-hrdayabhyam hanta vrndavanesau I kim aham iha yuvabhyam pana-lllonmukhabhyam casakam upaharisye sadhu madhvika-purnam II50II

O lords of Vrndavana! Will I give a goblet full of fine wine unto you two, eager for drinking pastimes, skillful at beginning an intoxicating love war, with joyful hearts?

O lords of Vrndavana! Will I give (upaharisye) you two, eager for drinking pastimes (pana-lllonmukhabhyam) a goblet full of fine wine? Casaka is a drinking vessel according to Amara-kosa. You are very skillful (sambhavukabhyam) at beginning a love war having great intoxication (pramada).

kadaham sevisye vratati-camari-camara-marud- vinodena krida-kusuma-sayane nyasta-vapusau I daronmilan-netrau srama-jala-kana-klidyad-alakau bruvanav anyonyam vraja-nava-yuvanav ihayuvam ||51||

When will I serve you two, fresh youths of Vraja, your bodies placed on a pastime bed of flowers, your eyes half closed, your locks moist with drops of perspiration, making pleasant wind from a fan made of creeper buds as you converse with each other?

When will I serve you two, making pleasant wind (marut vinodena) from a fan (camara) made of creeper buds (vratati- caman)? The rest is clear.

cyuta-sikhara-sikhandam kincid-utsramsamanam viluthad-amala-puspa-srenim unmucya cudam I danuja-damana devyah siksaya te kadaham kamala-kalita-kotim kalpayisyami venlm ||52||

O subduer of demons! On Radha’s instructions, when will I undo your hair, with peacock feather in disarray, locks unbound, and flower clusters fallen and make a braid woven with lotuses?

O subduer of demons! On the order of Radha (devyah), when will I undo your tied hair and make a braid? The cuda, tied hair, is described. The peacock feather has fallen from the top. The bound hair has slightly loosened (utsramsamanam). The flower clusters have fallen off (viluthad). The braid is described. It has lotuses placed at the front (kotim). Koti means front according to Visva.

kamala-mukhi vilasair amsayoh sramsitandm tulita-sikhi-kaldpam kuntaldnam kalapam I tava kavaratayavirbhavya modat kadaham vikaca-vicakilanam malayalankarisye ||53||

O lotus-faced Radha! Tying up your locks of hair, which have fallen to your shoulders because of pastimes, appearing like a peacock’s tail, into a braid, when will I joyfully decorate it with a garland of blossoming jasmines?

O lotus-faced Radha! Tying up your hair (kuntaldnam kalapam) into a braid (kavarataya), when will I decorate you with a garland of blossoming jasmines (vikaca-vicakilanam)? Kavarl is a special way of tying the hair according to Halayudha. Vicakila is a jasmine. The locks are described. Because of pastimes the locks have fallen on your shoulders (amsayoh). The hair cluster (kalapam) is described. It looks like a peacock tail.

U tkalika-vallarih 245

mithah-spardhabaddhe balavati valaty aksa-kalahe vrajesa tvamjitva vraja-yuvati-dhammilla-manina I drgantena ksiptah panam iha kurangam tava kada grahlsyamo baddhva kalayati vayath tvat-priya-gane II54II

O lord of Vraja! When will we, inspired by Radha’s glance, when she conquers you in the dice game, tie up your deer, the wager in a dice game, filled with strong rivalry, and take it away, while your friends look on?

O lord of Vraja! When will we, inspired by Radha’s glance, when she conquers you in the dice game, tie up your deer, the wager in a dice game, and take it away, while your friends look on? Radha is the jewel in the hair of the women of Vraja (vraja- yuvati-dhammilla-manina). The dice game is described. It is increasingly filled with strong rivalry.

him bhavisyati subhah sa vasaro yatra devi nayanancalena mam I garvitam vihasitum niyoksyase dyuta-samsadi vijitya madhavam ||55||

O Radha! When will that auspicious day be mine, when you, by a movement of your eye, make me laugh, when proud Madhava is defeated in gambling?

O mistress Radha (devi)! Will that auspicious day be mine? On that day, you make me laugh when you defeat Madhava, proud of his strength of arms in the gambling match (dyuta-samsadi)?

“Where has your pride gone today? Gambling is accomplished by strength of intelligence not strength of arms. 1 laugh at you since you, the Lord are proud of killing demons.”

kim janasya bhavitasya tad dinam yatra natha muhur enam adrtah |

tvam vrajesvara-vayasya-nandim- mana-bhanga-vidhim arthayisyase ||56||

O master! When will the day come for me, when you, having favored me constantly, will request me how to break the anger of Radha?

O master (natha)! When will the day come for this person (asya janasya)? On that day, you, having favored me (adrtah) will request this person, me, how to break the anger of Radha, the daughter of the friend of the king of Vraja?

“O beautiful girl, filled with qualities like friendship, my benefactor! Radha is attracted to you for your constant service to her limbs. She should accept your words.” You will plead in this manner.

tvad-adesam sari-kathitam aham akarnya mudito vasami tvat-kundopari sakhi vilambas tava katham I itidam sridama-svasari mama sandesa-kusumam hareti tvam damodara janam amum notsyasi kada 1(5711

O Damodara! Saying, “Take this flower letter of mine to Radha, sister of Sridama,” when will you send this person? The letter says, “O friend! Hearing your instructions from the sari bird, overjoyed I stay near your kunda. Why are you late?”

O Damodara! Saying, “Take my flower letter to Radha, sister of Sridama,” when will you send this person, me? What are the contents of the letter? That is explained in two lines, which are clear.

satho’yam naveksya punar iha maya mana-dhanaya visantam stri-vesam subala-suhrdam varaya gira I idam te sakutam vacanam avadharyocchalita-dhiS chalatopair gopa-pravaram avarotsyami kim aham ||58||

U tkalika-vallarih 247

O Radha! You say, “Having a wealth of pride, I should not again see this cheater who, disguised as a woman, has entered this bower. Stop him with harsh words.” When will I, understanding the intentions of your words, having increased intelligence, stop Krsna, crest jewel of the cowherds, with cheating loud words?

O Radha! When will I, understanding the intentions of your words (sdkutam vacanam), having increased intelligence (ucchalita-dhih), stop Krsna, crest jewel of the cowherds (gopa- pravaram), with cheating loud words (chalatopaih)? What are your words? He is a cheater (sathd). Externally by pleasing words he attracts, but internally he has no liking for us. He should not be seen by me, having a wealth of pride (mana-dhanaya). Looking closely, the friend of Subala, enters in my bower wearing a woman’s clothing. Forbid him with false words. Radha says, “Subala cheats our elders by wearing a woman’s clothing. This knowledge was attained from Krsna. He has been prevented with harsh words. The deception has been discovered.”

“To fool the intelligence of the demons, you previously disguised yourself as a woman (Mohini). There is no demon here. Quickly manifest yourself. Disguised as a woman, you are recognized by my clever associates standing around my mistress. There is no opportunity to enter. Meditating on your deception, you should return to your own clothing.” These are the cheating loud words.

aghahara balivardah preyan navas tava yo vraje vrsabha-vapusa daityenasau balad abhiyujyate I iti kila mrsa-girbhis candravall-nilaya-sthitam vanabhuvi kada nesyami tvam mukunda mad-lsvanm ||59||

“O killer of Agha! Your favorite young bull has been attacked forcefully by the demon with a bull body.” O Mukunda! When will I lead you, hiding at Candravali’s house, to my mistress staying in the forest, using these false words?

O Mukunda! When will I lead you, hiding at Candravali’s house, to my mistress staying in the forest, using false words? What are the false words? O killer of Agha! Your favorite young bull has been attacked forcefully by the demon with a bull body. Though

1 am not fond of telling lies, if I please you by these false words, you will accept me.

nigirati jagad uccaih suci-bhedye tamisre bhramara-ruci-nicolenangatn avrtya diptam I parihrta-mani-kanci-nupurayah kadaham tava navam abhisaram karayisyami devi 116011

O Radha! When will I arrange your fresh meeting, covering your limbs, shining like lightning, with a cape, black like a bee, while you discard your jeweled belt and ankle bells, in the thick darkness which swallows the world?

O Radha (devi)! When will 1 arrange your fresh meeting, covering your limbs, shining like lightning (diptam) with a cape black like a bee, in the thick (siici-bhedye) darkness which swallows the world? Nicola is a covering cloth according to Amara-kosa. Radha is described. She has given up her jeweled belt and ankle

bells.

asye devyah katham api muda nyastam asyat tvayesa ksiptam parne pranaya-janitad devi vamyat tvayagre I akuta-jnas tad atinibhrtatn carvitam kharvitarigas tambuliyam rasayati janah phulla-roma kadayam ||61II

O my two lords! When will this person, deformed, but understanding your hint, taste in a secret place your chewed betel nut, which was placed affectionately and insistently in Radha’s mouth by you, and was thrown by Radha in front onto a leaf, out of affectionate obstinacy?

O my two lords! When will this person taste your chewed betel

U tkalika-vallarih 249

nut in a secret place (atinibhrtam)? The person is described. This person has deformed limbs (kharvitangah). The person understands your intention (akuta-jnah): “This recipient of my mercy should eat our prasada” The persons’s hairs stand on end on tasting the betel nut. The chewed betel nut is described. O lord of Vraja (isa)! It was placed by you into the mouth of Radha (devyah) with affection (muda) and insistence (katham). O Radha (devi)! You threw the betel nut onto a leaf from your mouth out of affectionate obstinacy saying, “I will not eat your leftovers.”

parasparam apasyatoh pranaya-maninor vam kada dhrtotkalikayor api svam abhiraksator agraham | dvayoh smitam udancaye nudasi kim mukundamuna drganta-natanena mam uparamety altkoktibhih ||62||

You both display affectionate anger, both long to see each other, both nourish stubbornness, and thus you cannot see each other. By uttering false words, “O Mukunda! Why do you force me, by the dancing of your side glance? Give this up,” when will I make you two smile?

O my two lords! When will I make you two smile? The two are described. You both have causeless anger (pranaya-maninoh). Both have longing to see each other (dhrtotkalikayoh). But you cannot see each other (apasyatoh) since you nourish own stubbornness (agraham).

“By what method will you make us smile?”

“O Mukunda! Why do you force me by the dancing of your side glance? The angry woman will not accept your prayer. Therefore, give up this attempt.” These are the false words (alika uktibhih).

The meaning is this. Hearing the words, “Why do you insist?”

Krsna becomes depressed and Radha smiles. Radha then becomes depressed because Krsna approaches her sakhi on his behalf. Then he smiles.

kadapy avasardh sa me kim u bhavisyati svaminau jano’yam anuragatah prthuni yatra kunjodare I tvaya saha tavalike vividha-varna-gandha-dravyais ciram viracayisyati prakala-patra-valll-sriyam II63II

When will I have the opportunity, where, out of affection, in a large bower, I will for a long time draw beautiful patterns on your foreheads using substances of various colors and fragrance, assisted by you?

O lords! When will I have the opportunity? Avasara means opportunity according to Visvalocana. It also means moment according to Haima. Assisted by you, Radha, this person will out of love make beautiful clear patterns on Krsna’s forehead with various colored fragrant materials. And I will make patterns on Radha’s forehead assisted by Krsna. The colors are yellow, blue, red and white. The scents are sandalwood, musk, saffron and

aguru.

idam seva-bhagyam bhavati sulabham yena yuvayos chatapy asya premnah sphurati nahi suptav api mama I padarthe’smin yusmad-vrajam anu nivasenajanitas tathapy asa-bandhah parivrdha-varau mam dradhayati 1164||

O excellent masters! The splendor of prema by which good fortune of service to you becomes easily available does not manifest in me even in dreams. But hope for that service, bom from living in your Vraja, makes me more determined.

Though I am not qualified to request this service, by attaining residence in Vraja, I have hope. O best masters (parivrdha- varau)! Parivrdha means master according to Halayudha. The

Utkalika-vallarih 251

splendor of prema by which (yena) it will be easy to attain the good fortune of service to you two does not appear to me even in dreams. “Therefore, give up hope.” In answer to this he says, “Even though that is true, because of living in your Vraja, my hope for the object (padarthe), good fortune of service, makes me more determined.”

prapadya bhavadiyatam kalita-nirmala-premabhir mahadbhir api kamyate kim api yatra tarnam januh | krtatra kujaner api vraja-vane sthitir me yay a krpam krpana-gaminim sadasi naumi tam eva vam II65II

Though I have a low birth, by staying in Vraja, where, attaining your service, great persons who have developed pure bhava desire birth as grass, I praise in the assembly your mercy which is directed to the fallen.

I have inferred that my living in Vraja is the only method of attaining your mercy. Therefore, that good fortune of service will be attained. That is indicated in this verse. Attaining your service (bhavadiyatam), birth as grass is desired by great persons like Uddhava, who have developed pure bhava.

asam aho carana-renu-jusam aham syam vpidavane kim api gulma-latausadhlnam

Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their lotus feet. (SB 10.47.61)

By being situated in the Vraja forest, though being born in a low family (kujaneh), I praise the mercy of you two in the assembly. Januh. means birth according to Amara-kosa. That mercy is directed to the fallen (krpana-gaminim).

madhavya madhuranga kdnana-pada-prdptddhirdjya-sriya vpidaranya-vikasi-saurabha-tate tapincha-kalpa-druma I nottapamjagad evayasya bhajate klrti-cchata-cchayayd citra tasya tavanghri-sannidhi-jusam kim va phaldptir nrnam ||66||

O sweet limbed Krsna embraced by a madhavi creeper, whose beauty rules the forest! O you whose abundant fragrance spreads in the forest of Vrndavana! O tamala tree that fulfills all desires! By the mere shadow of this tree’s great fame the world does not experience pain. Is it astonishing that men who reside at the base of this tree attain fruits?

By attaining understanding of the strength of bhakti, he attains strength with confidence. This is expressed in two verses (66- 67). O you whose sweet- limbs—trunk and branches- with the madhavi creeper which embraces you from foot to head (madhavya madhuranga)! The creeper is described. Its beauty rules over the kingdom (pada) of the forest. O you whose abundant fragrance spreads (vikasi) in the forest of Vrndavana! O tamala (tapincha) desire tree (kalpa-druma). Is it surprising that persons who attain the base of this tree, by the shadow of whose splendid fame the universe does not experience pain (uttapam), attain fruits? It is not surprising.

aprastuta-prasamsa yd sa saiva prastutasrayd I kdrye nimitte samdnye visesa prastute sati II tad anyasya vacastulye tulyasyeti ca pancadha II

When irrelevant topics are introduced in reference to the topic at hand, it is called aprastuta-prasamsa. There are five types: stating the effect when the cause is the subject, stating the cause when the effect is the subject, stating the general when the particular is the subject, stating the particular when the general is the subject, and stating similarity. (Kavya-prakasa 10.99)

Utkalika-vallarih 253

Chayayd employs a pun (beauty and shadow), which then creates a metaphor, in line with the comparison of Radha and Krsna to a madhavi creeper and tamala tree.

tval-hla-madhu-kulyayollasitaya krsnambudasyamrtaih sti-vrndavana-kalpa-valli paritah saurabhya-vispharaya I madhuryena samastam eva prthund brahmandam apyayitam nascaryam bhuvi labdha-pada-rajasam parvonnatir virudham 116711

O desire creeper of Vrndavana (Radha)! The whole universe is pleased by the great sweetness caused by the river of your sweet pastimes, swelling with the sweet water from the dark cloud, spreading fragrance everywhere. It is not surprising that the creepers which have attained your foot dust experience great joy on earth.

O desire creeper of Vrndavana! The whole universe is pleased (apyayitam) by the great (prthund) sweetness caused by the river (kulyaya) of your sweet pastimes, swelling with the sweet water from the dark cloud. It is not surprising that the creepers which have attained your foot dust experience great joy or elevation of their limbs (parvonnatih). Attaining foot dust means taking shelter of your feet. The river is described. The river swells (ullasitaya) with sweet water from the dark cloud (krsnambudasya), or from the sweet pastimes of the cloud, Krsna. It is also an alahkara. Others say it is the first type of atisayokti (hyperbole), the first part having a pun. That should be considered.

pasupala-varenya-nandanau varam etam muhur arthaye yuvam I bhavatu pranayo bhave bhave bhavator eva padambujesu me 1168||

O son and daughter of the two kings who are best of the cowherds! I beg this boon from you two. May I have affection for your lotus feet birth after birth.

The good fortune of service prayed for is difficult for me to attain. But for one who has developed bhakti to your lotus feet may it happen. Thus, he prays. O son and daughter of the two kings who are best of the cowherds! Bhave bhave means birth after birth. The rest is clear.

udgirnabhiid utkalika-vallarir agre vnidatavyam nitya-vildsa-vratayor vam I van-matrena vyaharato’py ullalam etam akarnyesau kamita-siddhim kurutam me 116911

O lords! The creeper of longing for you two, who play eternally in Vrndavana, has manifested in front of you. Hearing it, bestow my desired goal from reciting it while trembling.

He begs for attaining his desire from recitation of the stotra. O two lords (isau)! The creeper (vallarih) of longing for you two has manifested (udgirnabhut). Vallari means creeper according to Dhananjaya. Hearing it (akarnya), bestow my desired goal from reading (vyaharatah) these verses by voice or in the mind. The couple is described. They eternally play in Vrndavana.

candrasva-bhuvane sake pause gokula-vasind I iyam utkalikd-purva vallari nirmita maya ||70||

This work Utkalika-purva-vallari was composed by me, living in Gokula, during Pausa month, 1471 saka era.

He describes the time and place of the stotra’s creation. The numbers are counted in reverse (candra=l, asva=7 and bhuvana=14). The stotra was created in 1471 in Salivahana’s era or saka era. The commentary was written in 1686 saka. By calculating Salivahana’s era, one can understand Vikramaditya’s era also.

vikramaditya-rajyasya pancavimsottaram satam I patayitva bhavecchakah sa nrpah salivahanah ||

U tkalika-vallarih 255

Subtracting 125 years from Vikramaditya’s era produces the era of the saka king Salivahana.

May the Utkalika-vallari, elevated, refined in poetic skill, explained by Vidyabhusana, remain always the wealth of the devotees.