Vilapa Kusumanjali additions

A number of slight improvements or additions were made to my Vilapa Kusumanjali translation -

Corrections in Verse 2 –

 

STHALAKAMALINI YUKTAṀ GARVITĀ KĀNANE'SMIN

PRAṆAYASI VARA HĀSYAṀ PUṢPA GUCCHĀC CHALENA

API NIKHILA LATĀS TĀḤ SAURABHĀKTĀḤ SA MUÑCAN

MṚGAYATI TAVA MĀRGAṀ KṚṢṆA-BHṚṄGO YAD ADYA

 

         Sthala-kamalini - O female landlotus!; yuktaṁ - befitting; garvitā - proud; kānane asmin - in this forest; praṇayasi - you do; vara - best; hāsyaṁ - laughing; puṣpa - flower; guccha - a bunch; chalena - with a pretext; api - even though; nikhila - all; latā - vines; tā - they; saurabha - fragrance; ākta - anointed with; sa - He; muñcan - leaves behind; mṛgayati - searches; tava - Your; mārgaṁ - path; kṛṣṇa bhṛṅgah  - the blackbee (Kṛṣṇa); yat - which; adya - now.

 

Old translation -

         O Sthalakamalini (land-lotus)! It is fitting that you are laughing very proudly through your flower bunches, since, though all the flowers in the forest are anointed with fragrance, the blackbee Kṛṣṇa leaves them now to search for you only!

 

New translation -

         O Sthala-kamalini (land-lotus)! It is fitting that you are proud in this forest. You create excellent laughter through the pretext of this flower bunch. Even though all flower vines are anointed with fragrance, the black bee Kṛṣṇa leaves them now to search for your pathway only!

 

Explanation – The words ‘in this forest’ from the first Sanskrit line are brought to the first English sentence. The word pranayasi means ‘you created’, and has been added to the second sentence. The word ‘bunches’ has been changed to ‘bunch’, singular, as it is in singular in the Sanskrit text too. The word chalena, ‘by pretext’, has been added, the word ‘vines’ (latā), has been added to the last sentence, and the word ‘pathway’, mārgam, has been added there too. The word ‘forest’ has been shifted from the end to the beginning of the translation. ‘blackbee’ is not one word in English but two words.

 

Corrections in Verse 3 –

 

VRAJENDRA VASATI STHALE VIVIDHA BALLABĪ SAṄKULE

TVAM EVA RATI MAÑJARI PRACURA PUṆYA PUÑJODAYĀ

VILĀSA-BHARA VISMṚTA PRAṆAYI MEKHALĀ MĀRGAṆE

YAD ADYA NIJA NĀTHAYĀ VRAJASI NĀTHITĀ KANDARAM

 

         vrajendra - the king of Vraja; vasati sthale - in the abode; vividha - different kinds; ballabī - cowherd girls; saṅkule - in the group; tvam - you; eva - only; rati mañjari - Rati Mañjari; pracura - abundant; puṇya - fortune of great love; puñja  - abundance; udayā - the arising; vilāsa - love pastimes; bhara - absorbed; vismṛta - forgotten; praṇayi - beloved; mekhalā - belt; mārgaṅe - for searching out; yad - which; adya - now; nija - own; nāthayā - by the Queen; vrajasi - you go; nāthitā - requested; kandaram - to a cave.

 

Old translation -

O Rati Mañjari! You are the most fortunate cowherdgirl in the abode of the king of Vraja! When Your mistress (Śrī Rādhikā) forgets Her beloved sash of bells due to absorption in Her loveplay, She asks You to fetch it from the cave where She left it!

 

New translation –

         O Rati Mañjari! In this abode of the king of Vraja different groups of cowherd girls live. Of them you are the most fortunate one! When Your mistress (Śrī Rādhikā) forgets Her beloved sash of bells due to absorption in Her love-play, She asks You now to fetch it from the cave where She left it!

 

Explanation – The word adya, ‘now’, was overlooked. The ‘different groups of cowherd girls live’ was a first, separate, topic.

 

 Correction in Verse 5 –

 

YO MĀṀ DUSTARA GEHA NIRJALA MAHĀ-KŪPĀD APĀRA KLAMĀT

SADYAḤ SĀNDRA DAYĀMBUDHIḤ PRAKṚTITAḤ SVAIRĪ KṚPĀ RAJJUBHIḤ

UDDHṚTYĀTMA SAROJA NINDI CARAṆA PRĀNTAṀ PRAPADYA SVAYAṀ

ŚRĪ DĀMODARA SĀCCAKĀRA TAM AHAṀ CAITANYA-CANDRAṀ BHAJE

 

          yaḥ - he; māṁ - me; dustara - hard to cross; geha - household; nirjala - waterless; mahā - great; kūpāt - from the well; apāra - boundless; klamāt - from exhaustion; sadyaḥ - suddenly; sāndra - deep; dayā - mercy; ambudhiḥ - ocean; prakṛtitaḥ - by nature; svairī - independent; kṛpā - mercy; rajjubhiḥ - with the ropes; uddhṛti - redeemed; ātma - His own; saroja - lotus flowers; nindi - defeating; caraṇa - feet; prānta - tips; prapadya - taking shelter; svayaṁ - personally; śrī dāmadora - Śrīla Svarūpa Dāmodara; sāccakāra - accepting; taṁ - of Him; ahaṁ - I; caitanya candraṁ - the moonlike Lord Caitanya; bhaje - I worship.

 

Old translation -

         I worship the moon-like Lord Caitanya, who, with the ropes of His mercy, suddenly pulled me out of the deep waterless well of household life, which is so difficult to come out of, and is full of limitless suffering, gave me shelter at the tips of His feet, that defeat the beauty of lotus flowers, and entrusted me into the care of Śrī Svarūpa Dāmodara.

 

New translation -

       I worship the moon-like Lord Caitanya, who, with the ropes of His mercy, suddenly pulled me out of the deep waterless well of household life, which is so difficult to come out of, and is full of limitless exhaustion, gave me shelter at the tips of His feet, that defeat the beauty of lotus flowers, and entrusted me into the care of Śrī Svarūpa Dāmodara.

 

Explanation – The word klama does not mean misery but exhaustion.

 

Correction in Verse 7 –

 

ATY UTKAṬENA NITARĀṀ VIRAHĀNALENA

DANDAHYAMĀNA-HṚDAYĀ KILA KĀPI DĀSĪ

HĀ SVĀMINI KṢAṆAM IHA PRAṆAYENA GĀḌHAM

ĀKRANDANENA VIDHURĀ VILAPĀMI PADYAIḤ

 

         ati - extreme; utkaṭena - great; nitarāṁ - always; viraha - separation; analena - by the fire; dandahyamāna - being burned; hṛdayā -  a girl's heart; kila - indeed; kāpi - some; dāsī -maidservant; hā - alas!; svāmini - mistress; kṣanaṁ - for a moment; iha - here; praṇayena - with love; gāḍham - intense; ākrandanena - by crying; vidhurā - suffering; vilapāmi - I lament; padyaiḥ - with verses.

 

Old translation –

O Svāmini (my mistress Rādhe)! The heart of this maidservant constantly burns in a great fire of separation from You. Being thus afflicted, and crying with great love, I lament in the following verses!

 

New translation –

O Svāmini (my mistress Rādhe)! The heart of this maidservant constantly burns in a great fire of separation from You. Being thus afflicted, and crying with great love, I lament here in the following verses!

 

Explanation – The word iha, here, at Rādhākuṇḍa, was overlooked.

 

 Correction in verse 17 –

 

ATI SULALITA LĀKṢĀŚLIṢṬA SAUBHĀGYA MUDRĀ

TATIBHIR ADHIKA TUṢṬYĀ CIHNATĪ KṚTYA BĀHŪ

NAKHA DALITA HARIDRĀ GARVAGAURI PRIYĀṀ ME

CARAṆA-KAMALA SEVĀṀ HĀ KADĀ DĀSYASI TVAM

 

 ati - very; sulalita - charming; lākṣā - red footlac; śliṣṭa - anointed with; saubhāgya - of fortune; mudrā - signs; tatibhiḥ - by a multitude of; adhika - more; tuṣṭyā - by satisfaction; cihnatī - marking; kṛtya - doing; bāhū - arms; nakha - nails; dalita - scratched; haridrā - turmeric; garva - pride; gauri - golden; priyaṁ - dear; me - unto me; caraṇa - feet; kamala - lotus; sevāṁ - service; hā - alas!; kadā - when; dāsyasi - will give; tvam - You.

 

Old translation –

     O You whose golden hue possesses the pride of the color of a turmeric-bulb scratched by a fingernail! When will You, having, out of great satisfaction, marked my arms with Your emblems of good fortune that are anointed with Your very lovely footlac, bestow the service of Your lotus feet on me?

 

 New translation –

          O You whose golden hue possesses the pride of the color of a turmeric-bulb scratched by a fingernail! When will You, having, out of great satisfaction, marked my arms with Your emblems of good fortune that are anointed with Your very lovely footlac, bestow the dear service of Your lotus feet on me?

 

Explanation – The word priyāṁ in the text was not translated and is in 2^nd case female, meaning it must apply to sevāṁ, which is also 2^nd case female.

 

 Correction in Verse 22 –

 

PĀNĪYAṀ CĪNA-VASTRAIḤ ŚAŚIMUKHI ŚANAKAIḤ RAMYA MṚDVAṄGA YAṢṬER

YATNĀD UTSĀRYA MODĀD DIŚI-DIŚI VICALAN NETRA MĪNĀÑCALĀYĀḤ

ŚROṆAU RAKTAṀ DUKŪLAṀ TAD APARAM ATULAṀ CĀRU NĪLAṀ ŚIRO'GRĀT

SARVĀṄGEṢU PRAMODĀT PULAKITA VAPUṢĀ KIṀ MAYĀ TE PRAYOJYAM

 

         pānīyaṁ - drinking water; cīna - thin, fine, silk; vastraiḥ - with clothes; śaśimukhi – moon-faced girl; śanakaiḥ - gradually; ramya - beautiful; mṛdu - tender; aṅga-yaṣṭeḥ - of the limbs; yatnāt - carefully; utsārya - drying; modāt - from joy; diśi diśi - in all directions; vicalan - moving; netra - eyes; mīna - fish-like; añcalāyāḥ - corners; śroṇau - on the hips; raktaṁ - red; dukūlaṁ - silken garment; tad - that; aparam - other; atulaṁ - incomparable; cāru - beautiful; nīlaṁ - blue; śira - head; agrāt - from the top; sarvāṅgeṣu - over all the limbs; pramodāt - of ecstasy; pulakita - horripilating; vapuṣā - with the body; kiṁ - what; mayā - by me; te - Your; prayojyaṁ - for the sake.

  

Old translation –

     O Śaśimukhi (moon-faced girl)! After Your bath, may I gently and carefully wipe the water from Your tender limbs with fine towels as the borders of Your fish-like eyes joyfully move in all directions and then, with goosepimples of ecstasy on my body, after covering Your hips with a red silken petticoat, may I cover all Your limbs, from Your head down, with an incomparibly beautiful blue sārī?

 

     New translation –

         O Śaśimukhi (moon-faced girl)! After Your bath, may I gently and carefully wipe the water from Your tender limbs with fine silken towels as the borders of Your fish-like eyes joyfully move in all directions and then, with goose-pimples of ecstasy on my body, after covering Your hips with a red silken garment (petticoat), may I cover all Your limbs, from Your head down, with another, incomparibly beautiful, blue cloth (sārī)?

 

Explanation – The cloth is fine of course, but silk is the only dictionary meaning for the word cīna, so it should be fine silk. The word 'petticoat' is strictly speaking not in the original Sanskrit text, though it is a petticoat, so it was replaced with the word 'garment', and 'petticoat' placed after it, between brackets. the word aparam was not included in the original translation and has been added now as 'another', instead of 'an'. The word sārī is also not really in the original Sanskrit text and has been placed in between brackets, as explanation of 'blue cloth'.

 

 There are three corrections in Verse 24 -

 

 SUBHAGA MṚGAMADENĀKHAṆḌA ŚUBHRĀṀŚUVAT TE

 TILAKAM IHA LALĀṬE DEVI MODĀD VIDHĀYA

 MAṢṚṆA GHUSṚṆA CARCAM ARPAYITVĀ CA GĀTRE

 STANA-YUGAM API GANDHAIŚ CITRITAṀ KIṀ KARIṢYE

 

         subhaga - beautiful; mṛga madena - with musk; akhaṇḍa - full; śubhrāṁśuvat - like a moon; te - Your; tilakam - tilaka; iha - here; lalāṭe - on the forehead; devi - O Goddess!; modāt - out of joy; vidhāya - placing; masṛṇa - shining; ghusṛṇa - kuṅkuma; carcam - ointment; arpayitvā - placing; ca - and; gātre - on the body; stana-yugam - on both breasts; api - even; gandhaiḥ - with perfumes; citritaṁ - designs; kiṁ - what; kariṣye - will do.

 

 Old translation -

 “O Goddess, may I then joyfully make a full-moon-like tilaka on Your forehead, anoint Your body with fine glistening vermilion and make pictures on Your breasts with perfumes?”

 

    New translation -

O Goddess, may I then joyfully make a beautiful full-moon-like tilaka on Your forehead with musk, anoint Your body with fine glistening saffron and make designs on Your breasts with perfumes?

 

Explanation – The śloka’s first word, subhaga, or ‘beautiful’ was forgotten in the translation. subhaga can also mean ‘auspicious’ but ‘beautiful’ applies better here.

‘vermilion’ is changed to ‘saffron’. saffron is ghusṛṇa in Sanskrit and vermilion is sindūra (the hair-part powder).

The words 'with musk' are added to 'on Your forehead' as I overlooked the word mṛgamadena in the text. I placed it in the word-for-word back in 1987, but somehow never placed the word 'musk' in the verse translation.

 https://wikidiff.com/kumkum/saffron

 There is a pretty significant difference between saffron and vermilion as is shown in the above web-link.

  

Correction in verse 33:

 

RĀSOTSAVE YA IHA GOKULA-CANDRA BĀHU

SPARŚENA SAUBHAGA-BHARAṀ NITARĀM AVĀPA

GRAIVEYAKEṆA KIMU TAṀ TAVA KAṆṬHA-DEŚAṀ

SAṀPŪJAYIṢYATI PUNAḤ SUBHAGE JANO'YAM

 

         rāsa utsave - in the Rāsa-dance festival; ya - who; iha - here; gokula candra - the moon of Gokula, or the pleaser of the senses; bāhu - arm; sparśena - by the touch; saubhaga - fortune; bharaṁ - full; nitarām -fully; avāpa - attained; graiveyakeṇa - by a so called neck-ornament; kiṁ - whether; u - indeed; taṁ - that; tava - Your; kaṇṭha-deśaṁ - area of Your neck; saṁpūjayiṣyati - will fully worship; punaḥ - again; subhage - O beautiful, or fortunate girl!; janaḥ - person; ayam - this.

 

Old translation –

O Subhage (beautiful, fortunate girl)! Will this person one day worship Your neck, which attained all good fortune when it was touched by Kṛṣṇa, the moon of Gokula, during the festival of the Rāsa-dance, with a Graiveya-ornament?

 

New translation –

O Subhage (beautiful, fortunate girl)! Will this person one day worship Your neck, which attained all good fortune when it was touched by the arm of  Kṛṣṇa, the moon of Gokula, during the festival of the Rāsa-dance, with a Graiveya-ornament?

 

Explanation - bāhu, the arm, was always in the word-for-word translation but had been forgotten in the verse translation. It is added now. 

It seems to me that Raghunātha dāsa Gosvāmī was inspired to write this verse by Śrīmad-bhāgavata’s verse 10.47.60 - rāsotsave ’sya bhuja-daṇḍa-gṛhīta-kaṇṭha labdhāśiṣāṁ ya udagād vraja-sundarīnām – “In the Rāsa-festival the beautiful girls of Vraja received the blessing of being embraced by the neck by Śrī Kṛṣṇa’s rod-like arms.”

 

Correction in verse 35:

PRĀNTA-DVAYE PARIVIRĀJITA GUCCHA-YUGMA

VIBHRĀJITENA NAVA KĀÑCANA ḌORAKEṆA

KṢĪṆAṀ TRUṬATY ATHA KṚŚODARI CED ITĪVA

BADHNĀMI BHOS TAVA KADĀTI BHAYENA MADHYAM

 

         prānta - at the end; dvaye - both; parivirājita - manifest; guccha - tassles; yugma - pair; vibhrājitena - shining; nava - new; kāñcana - golden; ḍorakena - with a string; kṣīṇaṁ - thin; truṭati - it breaks; atha - and then; kṛśodari - O slender girl!; cet - if; iti - thus; iva - as if; badhnāmi - I will bind; bho - O!; tava - Your; kadā - when; ati - very much; bhayena - with fear; madhyam - middle.

 

Old translation –

        O Kṛśodari (slender girl)! Your waist is so thin that I'm very much afraid that it will break when I tie it with a golden string with tassles at both ends!

New translation –

     O Kṛśodari (slender girl)! Your waist is so thin that I'm very much afraid that it will break when I tie it with a new golden string shining with tassles at both ends!

 

Explanation – nava, new, and vibhrājitena, shining with, were forgotten in the old translation.

 

 Correction in verse 49:

 

NĀNĀ VIDHAIR AMṚTA SĀRA RASĀYANAIS TAIḤ

KṚṢṆA PRASĀDA MILITAIR IHA BHOJYA PEYAIḤ

HĀ KUṄKUMĀṄGI LALITĀDI SAKHĪVṚTĀ TVAṀ

YATNĀN MAYĀ KIM UTARĀM UPABHOJANĪYĀ

 

nānā - various; vidhaiḥ - kinds; amṛta - nectar; sāra - essence; rasāyanaiḥ - with elixers; taiḥ - with them; kṛṣṇa - Kṛṣṇa; prasāda - mercy; militaiḥ - by mixing; iha - here; bhojya - eatables; peyaiḥ - drinks; hā - O!; kuṅkumāṅgi - girl whose body shines like saffron; lalitā - Lalitā; ādi - and others; sakhī- girlfriends; vṛtā - surrounded; tvaṁ - You; yatnāt - with care; mayā - by me; kim u - whether; tarām - more; upabhojanīyā - to be enjoyed.

 

Old translation –

 O Kuṅkumāṅgi (girl whose body shines like vermilion)! When will I carefully serve You the many kinds of remnants left by Kṛṣṇa, that are like an elixir of the quintessence of nectar, mixed with other eatables and drinks, as You sit down, surrounded by Lalitā and other girlfriends?

 

New translation –

O Kuṅkumāṅgi (girl whose body shines like saffron)! When will I carefully serve You the many kinds of remnants left by Kṛṣṇa, that are like an elixir of the quintessence of nectar, mixed with other eatables and drinks, as You sit down, surrounded by Lalitā and other girlfriends?

 

Explanation - Here also, kumkum was translated as ‘vermilion’ and not as ‘saffron’. Now it has become ‘girl whose body shines like saffron’.

 

Correction in verse 50:

 

PĀNĀYA VĀRI MADHURAṀ NAVA PĀṬALĀDI

KARPŪRA VĀSITATARAṀ TARALĀKṢI DATTVĀ

KĀLE KADĀ TAVA MAYĀCAMANĪYA DANTA-

KĀṢṬHĀDIKAṀ PRAṆAYATAḤ PARAM ARPAṆĪYAM

 

         pānāya - for drinking; vāri - water; madhuraṁ - sweet; nava - fresh; pāṭala - rose; ādi - etc.; karpūra - camphor; vāsitataraṁ - more scented; taralākṣi - girl with restless eyes; dattvā - having given; kāle - in time; kadā - when; tava - Your; mayā - by me; ācamanīya - for washing the mouth; danta - teeth; kāṣṭhā - twig; ādikaṁ - beginning with; praṇayataḥ - out of love; param - great; arpaṇīyam - to be offered.

     Old translation –

O Taralākṣi (restless eyed girl)! When will the time come when I can offer You sweet drinking water scented with fresh roses and camphor for flushing Your mouth, along with a twig for brushing Your teeth?

 

New translation –

        O Taralākṣi (restless eyed girl)! When will the time come when I can lovingly offer You sweet drinking water scented with fresh roses and camphor for flushing Your mouth, along with a twig for brushing Your teeth?

Explanation – The word praṇayataḥ (lovingly) was forgotten in the verse translation.

Corrections in verse 52:

 

KARPŪRA PŪRA PARIPŪRITA NĀGAVALLĪ

PARṆĀDI PŪGA PARIKALPITA VĪṬIKĀṀ TE

VAKTRĀMBUJE MADHURA GĀTRI MUDĀ KADĀHAṀ

PROTPHULLA ROMA NIKARAIḤ PARAM ARPAYĀMI

 

         karpūra - camphor; pūra - by a flood; paripūrita - filled with; nāgavallī - betel; parṇa - leaf; ādi - and so; pūga - abundance; parikalpita - made; vīṭikāṁ - betel nuts; te - Your; vaktra - face; ambuje - in the lotus; madhura - sweet; gātri - body (fem.); mudā - blissful; kadā - when; aham - I; protphulla - blossoming; roma – skin pores; nikaraiḥ - with an abundance; param - great; arpayāmi -  I will offer.

 

Old translation –

     O Madhura Gātri (sweet-limbed girl)! When will my hair stand on end of ecstasy when I place a betelleaf with camphor, catechu, cloves and guvak into Your lotuslike mouth?

 

New translation –

     O Madhura Gātri (sweet-limbed girl)! When will my hair stand on end of ecstasy when I place betel nuts mixed with lots of camphor, wrapped in leaves, into Your lotus-like mouth?

Explanation – The ingredients catechu, cloves and guvāk mentioned in the old translation are not in the verse itself but were taken over from the ṭīkā of Bangeśvara Vidyālaṅkāra. They have been deleted. The words pūra and pūga have been translated as ‘lots of’, and distinction has been made between the betel nuts (vīṭikā) and betel leaves (nāga valli). The nuts are wrapped inside the leaves.

Corrections in verse 63:

 

MĀDHAVĀYA NATA-VAKTRAM ĀDṚTĀ

BHOJYA-PEYA RASA-SAÑCAYAṀ KRAMĀT 

TANVATĪ TVAM IHA ROHIṆĪ KARE 

DEVI PHULLA-VADANAṀ KADEKṢYASE

 

         mādhavāya - unto Mādhava; nata - lowered; vaktram - face; ādṛta - out of respect; affectionately or attentively; bhojya - eatables; peya - drinks; rasa - nectar; sañcayaṁ - collects large amount; kramāt - gradually; tanvatī - gives; tvam - You; iha - here; rohiṇī - Rohiṇī; kare - in the hand; devi - O goddess; phulla - blooming; vadanaṁ - face; kadā - when; īkṣyase - I will see.

 

Old translation –

         O Devi, when can I see Your lowered blushing face affectionately looking at Mādhava while You collect all His food and drinks and place them in Rohiṇī's hands?

 

The words mādhavāya, ādṛta, rasa, sañcayaṁ, kramāt  and phulla have been reconsidered. mādhavāya, 4^th case, means ‘for Mādhava’. Sanskrit commentator Bangeśvara Vidyālaṅkāra comments: mādhava tṛpti-janakaṁ - ‘For Mādhava’s satisfaction’. ādṛta can mean ‘with respect’, (sādarā) which She may have for Rohiṇī but does not really fit with Her feelings towards Mādhava. It also means ‘fondness’ which will fit for Her feelings for Madhava. It also means ‘carefully’ which will apply to the way She serves the meal. rasa can mean juice, juicy, tasty or delicious and may relate to the food, sañcaya means heap or large amount, so this is the word ‘all’. Anantadās Bābāji translates the verse as yathā krame bhojya-peya prabhṛti surasāla drabyādi yatna-pūrbaka phulla-vadane rohiṇī kare arpaṇa koritecho etc. “In due course you will, with Your blooming face, attentively place very juicy (or tasty) eatable and drinkable items into Rohiṇī’s hands.” The word kramāt did not appear in the original translation. Sanskrit commentator Bangeśvara Vidyālaṅkāra comments: kramāt ādau bhojyaṁ tataḥ peyam ityādy anukrameṇa “The word ’gradually’ means: first the food and then the drinks.” Of the many meanings of the adjective phulla, the following are best applicable -

फुल्ल   adj.    phulla - smiling     

फुल्ल   adj.    phulla - puffed, inflated    

फुल्ल   adj.    phulla - flowery     

फुल्ल   adj.    phulla - beaming    

फुल्ल   adj.    phulla - opened wide       

 

For īkṣyase – ‘I will see’ is better than ‘can I see’

 

This makes the new translation –

 

        O Devi, when will I see Your lowered blossoming face affectionately looking at Mādhava while You gradually and carefully place all His delicious food and drinks in Rohiṇī's hands, for His satisfaction?

Corrections in verse 64:

 

BHOJANE GURU-SABHĀSU KATHAÑCIN

MĀDHAVENA NATA-DṚṢṬI MADOTKAM 

VĪKṢYAMĀNAM IHA TE MUKHA-PADMAṀ

MODAYIṢYASI KADĀ MADHURE MĀM

 

         bhojane - in eating; guru - of superiors; sabhāsu - in the assembly: kathañcit - somehow; mādhavena - by Mādhava; nata - lowered; dṛṣṭi - glance; mada - joyful; utkam - eager; vīkṣyamāṇām - being seen; iha - here; te - Your; mukha - face; padmaṁ - lotus; modayiṣyasi - you will gladden; kadā - when; madhure - O sweet girl!; mām - me.

 

Old translation –

 O Madhure (sweet girl)! When will You gladden me when I see Mādhava  glancing at Your joyful and eager lotus-face with lowered eyes as He sits in the dining room with His superiors?

 

New translation –

         O Madhure (sweet girl)! When will You gladden me when I see Mādhava somehow glancing at Your joyful and eager lotus-face with lowered eyes as He sits in the dining room with His elders?

 

Explanation – kathañcit, somehow, was overlooked and now added, and ‘superiors’ replaced with ‘elders’, which is more understandable in English.

 Corrections in verse 65:

 

AYI VIPINAM AṬANTAṀ SAURABHEYĪ KULĀNĀṀ

VRAJA NṚPATI KUMĀRAṀ RAKṢAṆE DĪKṢITAṀ TAM

VIKALA MATI JANANYĀ LĀLYAMĀNAṀ KADĀ TVAṀ

SMITA MADHURA KAPOLAṀ VĪKṢYASE VĪKṢYAMĀṆĀ

 

          ayi - O!; vipinam - forest; aṭantaṁ - wandering; saurabheyī - of the Surabhī-cows; kulānāṁ - of the herds; vraja - of Vraja; nṛ-pati - king; kumāraṁ - son; rakṣaṇe - for keeping; dīkṣitaṁ - initiated; tam - him; vikala - agitated; mati - heart; jananyā - by mother; lālyamānaṁ - being cuddled; kadā - when; tvaṁ - You; smita - smile; madhura - sweet; kapolaṁ - cheek; vīkṣyase - seeing; vīkṣyamāṇā - being seen.

 

Old translation –

         When will the prince of Vraja (Kṛṣṇa) glance at You with His smiling face as He goes out to wander in the forest with the Surabhī-cows, in whose care He was initiated, being cuddled by His worried mother?

 

New translation –

“O! When will You see the son of the king of Vraja, Kṛṣṇa, with His sweet smiling cheeks while also being seen by Him as He is cuddled by His worried mother because He goes out wandering in the forest to tend His herd of Surabhī-cows, in whose care He was initiated?”

Explanation – The looking is mutual. Sanskrit commentator Baṅgeśvara Vidyālaṅkāra writes: tvaṁ kadā smita kapolaṁ…taṁ vrajanṛpati kumāraṁ nandanandanaṁ vīkṣyase drakṣyasītyanvayaḥ. “When will You see the sweetly smiling cheeks of Nanda-nandana, the prince of Vraja?” ….tvaṁ vīkṣyamāṇā arthāt tena dṛśyamānā “And you are vīkṣyamāṇā, meaning, seen by Him (tena).” So the seeing is mutual. ayi, “O!” was forgotten.

Padakartā Haripada Śīla writes: se heno nāgara kṛṣṇa, hoiyā ati sa-tṛṣṇa, he śrī rādhe dekhibe tomāya – “Such a hero Kṛṣṇa, being very thirsty, O Śrī Rādhe, looks at You….” smita hāsya sudhādhāre, tumi ki dekhibe tāṅre, nanda kula candra śyāma-rāya “You will look at Nanda-kula-candra śyāma-rāya (Kṛṣṇa)’s smile, which is a vessel of nectar.” ….duhu mukha duhu daraśane – “They look at Each other’s faces”

 Correction in verse 68:

 

HA RŪPA MAÑJARI SAKHI PRAṆAYENA DEVĪṀ

TVAD BĀHU DATTA BHUJA-VALLARIM ĀYATĀKṢĪM

PAŚCĀD AHAṀ KALITA KĀMA TARAṄGA RAṄGĀṀ

NEṢYĀMI KIṀ HARI-VIBHŪṢITA KELI-KUÑJAM

 

         hā - O!; rūpa mañjari - Rūpa Mañjari; sakhi - girlfriend; praṇayena - with love; devīṁ - goddess Radhika; tvad - Your; bāhu - arm; datta - given; bhuja vallarim - vine-like arm; āyata - wide; akṣīm - eyes (fem.); paścāt - from behind; aham - I; kalita - moved; kāma - of pure love shown in the form of lust; taraṅga - waves; raṅgāṁ - immersed; neṣyāmi - I will take; kiṁ - whether; hari - by Hari; vibhūṣita - decorated; keli - play; kuñjam - grove.

 

Old translation –

 O my dear friend Rūpa Mañjari! When can I walk behind you when you lovingly take wide-eyed goddess Rādhikā, who is moved by waves of desire, to the playgrove that is decorated by Śrī Hari, as She holds Her vine-like arm with yours?

 

New translation –

          O my dear friend Rūpa Mañjari! When can I walk behind you when you lovingly take wide-eyed goddess Rādhikā, who is immersed in waves of desire, to the play-grove that is decorated by Śrī Hari, as She holds Her vine-like arm with yours?

 

Explanation – Commentator Baṅgeśvara Vidyālaṅkāra says raṅgam nimajjanam – raṅga means immersing. Anantadās Bābājī says prema sāgare magnāṁ, padakartā Haripada Śīla says premābdhi taraṅge ḍube, immersed in an ocean of prema.

Corrections in verse 70:

ŚRUTVĀ VICAKṢAṆA MUKHĀD VRAJARĀJA SŪNOḤ

ŚASTĀBHISĀRA SAMAYAṀ SUBHAGE'TRA HṚṢṬĀ

SŪKṢMĀMBARAIḤ KUSUMA SAṄSKṚTA KARṆAPŪRA

HĀRĀDIBHIŚ CA BHAVATĪṀ KIM ALAṄKARIṢYE

 

         śrutvā - having heard; vicakṣaṇa - Vicakṣaṇa, a parrot; mukhāt - from his mouth; vraja - of Vraja; rāja - king; sūnoḥ - of the son; śasta - excellent; abhisāra - rendez-vous; samayaṁ - the time; subhage - O beautiful girl; atra - here; hṛṣṭā - joyful; sūkṣma - fine; ambaraiḥ - with garments; kusuma - flowers; saṅskṛta - created; karṇapūra - earrings; hārādibhiḥ - with necklaces and so on; ca - and; bhavatīṁ - You; kim - whether; alaṅkariṣye - will decorate.

 

Old translation –

          O Subhage (beautiful or auspicious girl)!  Can I joyfully decorate You with fine garments, floral earrings, necklaces and so after hearing from the parrot Vicakṣaṇa that the prince of Vraja has gone out for His excellent noontime meeting with You?

 

New translation –

 O Subhage (beautiful or auspicious girl)!  Can I joyfully decorate You with fine garments, floral earrings, necklaces and so after hearing from the parrot Vicakṣaṇa that it is time for the prince of Vraja’s excellent meeting with You?

Explanation – The word ‘noon-time’ is not in the Sanskrit text; this verse can apply also to Rādhā-Kṛṣṇa’s nakta-abhisāra, nocturnal meeting. Kṛṣṇa ‘going out’ is not in the text either, and the word ‘samayam’ was not included in the old translation – it is time for His meeting.

 

Correction in verse 71 -

 

NĀNĀ PUṢPAIR KVAṆITA MADHUPAIR DEVI SAṀBHĀVITĀBHIR    

MĀLĀBHIS TAD GHUSṚṆA VILASAT KĀMA-CITRĀLIBHIŚ CA

RĀJAD DVĀRE SAPADI MADANĀNANDADĀBHIKHYA GEHE

MALLĪ-JĀTAIḤ ŚAŚIMUKHI KADĀ TALPAM ĀKALPAYĀMI

 

         nānā - various; puṣpaiḥ - with flowers; kvaṇita - resounding; madhupaiḥ - by bumblebees; devi - O Goddess!; sambhāvitābhiḥ - filled;  mālābhiḥ - with garlands; tad - that; ghusṛṇa - saffron; vilasat - shining; kāma - erotic; citrālibhiḥ - with pictures; ca - and; rājad - glistening; dvāre - on the gate; sapadi - at the time; madana - Cupid; ānandada - giving joy; ābhikhya - known as; gehe - in the house; mallī - jasmines; jātaiḥ - abundance; śaśimukhi - moonfaced girl; kadā - when; talpam - bed; ākalpayāmi - I will make.

 

Old translation -

O Śaśimukhi (moonfaced girl)! O Devi (goddess)! When will I make a bed of Jasmine-flowers for You in the cottage in Madanānandada-kuñja (the grove which gives joy to Cupid) which has beautiful gates and erotic vermilion pictures hanging in it, hung with garlands made of various flowers surrounded by humming bees?

 

New translation -

 O Śaśimukhi (moon-faced girl)! When can I make a bed of Mallika (jasmine-) flowers for You in a cottage within Madanānandada Kunja (the grove which gives joy to Cupid), where the bees are humming and where the gates are beautified by lust-inciting pictures drawn with saffron, and garlands strung with various blooming flowers?

 

Explanation - It was "erotic vermilion pictures" but now "lust-inciting pictures drawn in saffron." Here also the word ghusṛṇa is used, which means ‘saffron’, not ‘vermilion’.

 

Correction in verse 76 -

 

SAROVARA LASAT TAṬE MADHUPA GUÑJI KUÑJĀNTARE

SPHUṬAT KUSUMA SAṄKULE VIVIDHA PUṢPA SAṄGHAIR MUDĀ     

ARIṢṬA-JAYINĀ KADĀ TAVA VARORU BHŪṢĀVIDHIR

VIDHĀSYATA IHA PRIYAṀ MAMA SUKHĀBDHIM ĀTANVATĀ

 

         sarovara - lake; lasat - shining; taṭe - on the bank; madhupa - bee; guñji - humming; kuñja - grove; antare - inside; sphuṭat - blooming; kusuma - flower; saṅkule - multitude; vividha - various kinds; puṣpa - flowers; saṅghaiḥ - with a multitude; mudā - blissfully; ariṣṭa-jayinā - by the victor over Ariṣṭa; kadā - when; tava - Your; vara uru - excellent thighs; bhūṣā - ornaments; vidhiḥ - by means of; vidhāsyata - will be done; iha - here; priyaṁ - beloved; mama - my; sukha - bliss; abdhim - ocean; ātanvata - expanding.

 

Old translation -

          O Varoru (nicely thighed girl)! When will the ocean of my bliss expand when I see You being decorated with flowers by joyful Kṛṣṇa, the victor over Ariṣṭāsura, in a grove with many blooming flowers and humming bees on the beautiful bank of Your lake?

 

New translation -

 O Varoru (nicely thighed girl)! When will the ocean of my bliss expand when I see You being decorated with flowers by joyful Kṛṣṇa, the victor over Ariṣṭāsura, in a grove with many blooming flowers and humming bees on the shining bank of Your lake?

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