दशश्लोकी
Daśa-ślokī

The ten essential verses of Śrī Śrī Govinda-līlāmṛta

By Śrīmad Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda

Introduction

Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda wrote a commentary on Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda’s Śrī Śrī Govinda-līlāmṛta entitled Daśa-ślokī-bhāṣyam in the middle to later portion of the 17th century. It is likely the first commentarial work on Śrī Śrī Govinda-līlāmṛta.

Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda was a great-grand-disciple of Śrī Gadādhara Paṇḍita Gosvāmī. He served as the chief sevaite of the Śrī Govindadeva deity established by Śrī Rūpa Gosvāmīpāda [i.e., as the mahānta of the later built Śrī Govinda Jī Mandira] following the tenure of his guru, Śrī Hari Dāsa Paṇḍita. Śrī Kavirāja Gosvāmīpāda highly praises Śrī Hari Dāsa Paṇḍita in Śrī Caitanya-caritāmṛta as an authority and luminary in the Gauḍīya Vaiṣṇava sampradāya during his era in Śrī Vṛndāvana Dhāma. He also states that Śrī Hari Dāsa Paṇḍita instructed him to compose a work describing Śrīman Mahāprabhu’s śeṣa-līlā [vide CC 1.8.54–65], and that it was in adherence to this instruction that he composed Śrī Caitanya-caritāmṛta.

In Daśa-ślokī-bhāṣyam, Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda comments on ten verses from Śrī Śrī Govinda-līlāmṛta, specifically verses 1.3, 1.4, 1.10, 2.1, 5.1, 8.1, 19.1, 20.1, 21.1, and 22.1. The first of these verses presents the anubandha-catuṣṭaya of the composition, the second succinctly summarizes Śrī Govinda’s aṣṭa-kāliyā-līlā, and the remaining eight verses summarize in further detail the līlās during each of the eight phases of the day. These ten verses, known as the Daśa-ślokī, thus constitute a complete overview of the entirety of Śrī Śrī Govinda-līlāmṛta.

Regarding the authorship of these ten verses, some are of the opinion that they are composed by Śrī Rūpa Gosvāmīpāda, and in many present day publications a composition entitled Smaraṇa-maṅgala-stotram can be found which is attributed to Śrī Rūpa Gosvāmīpāda and made up of these ten verses or a slightly elongated variant form of them wherein the final verse is expanded into two. Śrī Vṛndāvana Cakravartī, a disciple of Kṛṣṇadeva Sārvabhauma and grand-disciple of Śrī Viśvanātha Cakravartīpāda, wrote a commentary on the entirety of Śrī Śrī Govinda-līlāmṛta entitled the Sadānanda-vidhāyinī-ṭīkā, and therein he attributes the ten verses which Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda calls the Daśa-ślokī to a Smaraṇa-maṅgala-stotram authored by Śrī Rūpa Gosvāmī. He introduces the first verse of the Daśa-ślokī by saying, in gist, that the author of Govinda-līlāmṛta, that is, Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda, takes support of the Smaraṇa-maṅgala-stotram composed by Śrī Rūpa Gosvāmī and at the beginning of his own work praises Śrī Kṛṣṇa’s daily līlā in Vraja with its [i.e., the Smaraṇa-maṅgala-stotram’s] first verse (śrī-rūpa-gosvāmi-kṛta-saṅkṣipta-nitya-līlā-smaraṇa-maṅgala-stotram avalambya sva-granthādau tat-prathama-ślokena śrī-kṛṣṇasya vraja-kṛta-nitya-līlā-caritaṁ stauti—śrī-rādhā-prāṇa-bandhor iti). He similarly states that the second verse of the Daśa-ślokī summarizing the aṣṭa-kālīya-līlā of Śrī Kṛṣṇa is a verse of the Smaraṇa-maṅgala-stotram (aṣṭa-kāla-kṛtaṁ śrī-kṛṣṇasya naityikaṁ caritaṁ sūtra-rūpeṇa smaraṇa-maṅgala-ślokenāha—kuñjād iti), and that the eight periods of the day are described in brief in Govinda-līlāmṛta with verses of the Smaraṇa-maṅgala-stotram (tan-naityika-carita-rūpa-līlāṁ niśāntādy-aṣṭasu kāleṣu vibhājya smaraṇa-maṅgala-ślokaiḥ saṁkṣipya varṇayiṣyamāṇaḥ sann …). Throughout his commentary on Govinda-līlāmṛta, Śrī Vṛndāvana Cakravartī makes no reference to Daśa-ślokī-bhāṣyam, and in numerous instances differs with Daśa-ślokī-bhāṣyam in interpretation of the Daśī-ślokī. It is thus uncertain whether Śrī Vṛndāvana Cakravartī was acquainted with Daśa-ślokī-bhāṣyam or not.

In any case, in Daśa-ślokī-bhāṣyam Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda makes no mention of the Daśa-ślokī being composed by Śrī Rūpa Gosvāmīpāda. To the contrary, he explains, without noting any exception, that Śrī Śrī Govinda-līlāmṛta was composed by Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda at the express request of Śrī Rūpa Gosvāmīpāda after receiving an order from him to compose a text to facilitate service rendered in meditation (mānasī-sev​ā) by sādhakas following the path of rāgānugā-bhakti. This express request of Śrī Rūpa Gosvāmīpāda which he refers to is mentioned by Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda himself at the conclusion of Śrī Śrī Govinda-līlāmṛta, where he summarizes the subject-matter, purpose, and origin of his composition:

श्रीरूपदर्शितदिशा लिखिताष्टकाल्या
श्रीराधिकेशकृतकेलिततिर्मयेयम् ।
सेवास्य योग्यवपुषानिशमत्र चास्या
रागाध्वसाधकजनैर्मनसा विधेया ॥

śrī-rūpa-darśita-diśā likhitāṣṭa-kālyā
śrī-rādhikeśa-kṛta-keli-tatir mayeyam |
sevāsya yogya-vapuṣāniśam atra cāsyā
rāgādhva-sādhaka-janair manasā vidheyā ||
(Govinda-līlāmṛta: 23.94)

“This profusion of play performed by Śrī Rādhikā’s Īśa throughout the eight times [of the day] has been written by me following the direction shown [to me] by Śrī Rūpa. Sevā to him [i.e., Śrī Kṛṣṇa] and to her [i.e., Śrī Rādhikā] herein [i.e., within this līlā throughout the eight times of the day, or, here in Śrī Vṛndāvana] is to be performed continuously by sādhakas on the path of rāga with a befitting form within the mind.”

Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda also specifically states while discussing the subject of authorship of Govinda-līlāmṛta that the ten verses of the Daśa-ślokī were composed by Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda (tad eva bhagavan-naityikaṁ caritaṁ siddhāntena sūtrayanto daśa-ślokīṁ praṇītavantaḥ). His full discussion of this subject can be found below early on in his commentary on the first verse of the Daśa-ślokī.

It may also be considered that if Śrī Rūpa Gosvāmīpāda had composed the Daśa-ślokī, Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda would very likely have mentioned that specifically in Govinda-līlāmṛta rather than saying that he composed the text himself in adherence to directions given to him by Śrī Rūpa Gosvāmīpāda. Thus, on the basis of the aforementioned statement of Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda saying that he personally composed the entirety of the text of Śrī Govinda-līlāmṛta, and Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda’s comment that this statement refers also to the Daśa-ślokī itself, some conclude that Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmīpāda, and not Śrī Rūpa Gosvāmīpāda, composed the Daśa-ślokī. It is also noteworthy in this regard that neither the Stava-mālā, a collection of short compositions of Śrī Rūpa Gosvāmīpāda edited by Śrī Jīva Gosvāmīpāda, nor any other work of Śrī Rūpa Gosvāmīpāda known to be authentic, contains the verses found in the Daśa-ślokī, and there thus seems to be no means to otherwise demonstrate that Śrī Rūpa Gosvāmīpāda did compose the verses.

The question of the Daśa-ślokī’s authorship becomes further complicated, however, by statements found in a later work of Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda entitled Sādhana-dīpikā. There, Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda himself speaks of the Daśa-ślokī as being authored by Śrī Rūpa Gosvāmīpāda. For example, at the end of the fourth section of the text, he cites the Daśa-ślokī in full, albeit in a variant form wherein the final verse is expanded into two, and then attributes the verses to Śrī Rūpa Gosvāmīpāda: “This manual for remembrance is composed by Śrī Rūpa Gosvāmī. Glory to Śrī Rūpa! The Smaraṇa-maṅgala is thus complete” (iti śrī-rūpa-gosvāmi-viracitā smaraṇa-paddhatiḥ | śrī-rūpo jayati | iti smaraṇa-maṅgalaṁ samāptam |). One might wonder whether these brief lines of attribution at the very end of the chapter might have been added to the text of the Sādhana-dīpikā by a later scribe or publication editor, so it is noteworthy that in the written body of the Sādhana-dīpikā as well there are also references to this effect. To be specific, Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda refers to a composition entitled Smaraṇa-maṅgala being included in Govinda-līlāmṛta (sā tu smaraṇa-maṅgala-śrī-govinda-līlāmṛtādy-anusāreṇa kartavyā, 2), to the Smaraṇa-maṅgala as being the Daśa-ślokī (smaraṇa-maṅgala-daśa-ślokī-bhāṣye vivṛtam asti, 7; smaraṇa-maṅgala-daśa-ślokī-vaiṣṇava-raṅga-bhāṣye dhṛtā, 8), to a known verse of the Daśa-ślokī being found in the Smaraṇa-maṅgala (smaraṇa-maṅgale kuñjād iti, 4), and to a subject being stated by Śrī Rūpa Gosvāmīpāda in the Smaraṇa-maṅgala (śrī-rūpa-gosvāmi-caraṇaiḥ … sūtra-rūpe śrī-smaraṇa-maṅgale pratijñātam—śrī-rādhā-prāṇa-bandhoḥ iti, 9). Thus, if anyone who has not read the Daśa-ślokī-bhāṣyam were to read the Sādhana-dīpikā, one would readily conclude that the Smaraṇa-maṅgala-stotram that is otherwise known as the Daśa-ślokī is composed by Śrī Rūpa Gosvāmīpāda.

Elsewhere in Sādhana-dīpikā Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda presents numerous historical details regarding the lives of the gosvāmīs and other pārṣadas of Śrīman Mahāprabhu, offers analysis of numerous compositions by Śrī Rūpa Gosvāmīpāda and other authorities within the Gauḍīya sampradāya, and specifically discusses subtle matters such as the manner in which Śrī Jīva Gosvāmīpāda went about his discussion of svakīyavāda and parakīyavāda in the Bhāgavata Sandarbha (i.e., the Ṣaṭ Sandarbhas). Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda was thus evidently very well-informed about matters of authorship and intention (tatpārya) in regard to the works of the gosvāmīs, and therefore his speaking of Śrī Rūpa Gosvāmīpāda as the author of the Daśa-ślokī in this later work following the Daśa-ślokī-bhāṣyam also carries weight. It is thus unclear how to reconcile these two different accounts coming from the same commentator of the authorship of the Daśa-ślokī.

The early twentieth century scholar Śrī Kṛṣṇapada Dāsa Bābājī Mahārāja, who published a poetic Bengali translation of Govinda-līlāmṛta with an extended prose commentary entitled Govinda-līlāmṛta-rasa on the basis of an earlier poetic rendering of the text by Yadunandana Ṭhākura, a disciple of Śrīnivāsa Ācārya’s daughter Hemalatā Ṭhākurāṇī, asserts in his work, without any specific reference or explanation of the reason for his assertion, that the Smaraṇa-maṅgala-stotram is known to contain eleven verses, and therefore he favors a reading of the text of Govinda-līlāmṛta that contains an additional four lines of text in the verse(s) describing the nakta-līlā. He admits, however, that the source text of Govinda-līlāmṛta which he used to prepare his translation of the text contained only four lines of text, and that he has thus “corrected” the text by including four additional lines. Such a reading of the text seems to directly contradict Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda’s view of the text, however, as he would not likely have named his commentary on the text Daśa-ślokī-bhāṣyam [lit., “commentary on ten verses”] if the verses from Govinda-līlāmṛta which he commented are, those otherwise known as the Smaraṇa-maṅgala-stotram, were actually eleven in number rather than ten. Be that as it may, his presentation of the text in his Sādhana-dīpikā does contain eleven verses.

Śrī Kṛṣṇapada Dāsa Bābājī Mahārāja’s interpretation of some of the content in the Daśa-ślokī also differs in some cases from the interpretation given by Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda in Daśa-ślokī-bhāṣyam, and thus it is unclear whether Śrī Kṛṣṇapada Dāsa Bābājī Mahārāja had access to Daśa-ślokī-bhāṣyam or not. Simply that he interpreted the text differently from Rādhā Kṛṣṇa Dāsa Gosvāmīpāda, however, is not sufficient grounds to make this conclusion, since Śrī Kṛṣṇapada Dāsa Bābājī Mahārāja asserts in his work that he presumes Śrī Vṛndāvana Cakravartī to be either adherent to the view of Śrī Rūpa Kavirāja or to have been influenced by his views, and thus he does not regard Śrī Vṛndāvana Cakravartī’s commentary on Govinda-līlāmṛta, specifically his interpretation of some of the siddhānta discussed in the first verse of the Daśa-ślokī, as bearing the authority of authentic adherence to Śrī Rūpa Gosvāmīpāda. Śrī Kṛṣṇapada Dāsa Bābājī Mahārāja was thus evidently reading, translating, and commenting on the text as per his own understanding of the gosvāmīs’ siddhānta, and not simply uncritically rendering the content of earlier Sanskrit writers into Bengali.

Considering that both the 18th century commentator Śrī Vṛndāvana Cakravartī and the 20th century commentator Śrī Kṛṣṇapada Dāsa Bābājī Mahārāja both at times differ in their reading and interpretation of the text from the interpretation given in Daśa-ślokī-bhāṣyam, it may be that the text was never very widely circulated or well-known. And this could be one reason that many are of the opinion that the Daśa-ślokī, that is, the Smaraṇa-maṅgala-stotram, is authored by Śrī Rūpa Gosvāmīpāda. So, it may be only by the far-reaching and scrupulous efforts of Śrī Hari Dāsa Dāsa Bābājī Mahārāja to preserve otherwise lost or little known literature of the Gauḍīya sampradāya that the Daśa-ślokī-bhāṣyam became more broadly accessible in the middle of the twentieth century, as it was he who first published the text after finding a single manuscript of it in a library in Vṛndāvana. His edition of the text is the primary source used here to present the Daśa-ślokī and excerpts from the Daśa-ślokī-bhāṣyam. The Hindi edition of the text later published by Śrī Hari Dāsa Śāstrī Mahārāja of Kāliya Daha in Śrī Vṛndāvana Dhāma has also been consulted, though this publication seems to be an exact reproduction of Śrī Hari Dāsa Dāsa Bābājī Mahārāja’s Bengali edition, as it contains the same minor inconsistencies in spelling in the mūla text that the Bengali edition does and the Hindi translation matches the sentence structure of the Bengali translation verbatim throughout.

In both of these publications of Daśa-ślokī-bhāṣyam, the Daśa-ślokī itself is presented first in the front matter and then in the main flow of the text. Minor variations in the spelling of the verses in these two respective locations are noticeable. Furthermore, in paraphrases of the Daśa-ślokī in the Daśa-ślokī-bhāṣyam itself, the spelling of the text of the verses contains additional differences, thus revealing that the readings of the text that Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda comments on contain minor differences from the two aforementioned presentations of the Daśa-ślokī. To eliminate this inconsistency, the Daśa-ślokī has been presented here in exact accord with the readings of the text that Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda comments on, though notes of the variant readings of the text found in the aforementioned locations of the aforementioned publications of Daśa-ślokī-bhāṣyam, as well as in various publications of Śrī Śrī Govinda-līlāmṛta and in other works such as Sādhana-dīpikā, have also been added.

All the variant readings that have been observed between the various publications consulted are rather minor. The only variance that is pronounced is in the final verse of the Daśa-ślokī, the verse describing the nakta-līlā, as was mentioned earlier. In the reading Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda comments on in his Daśa-ślokī-bhāṣyam, and in some editions of Govinda-līlāmṛta, it contains four lines, while in other editions of Govinda-līlāmṛta, and some versions of what is circulated as the Smaraṇa-maṅgala-stotram, including the version found in Sādhana-dīpikā, variant readings containing an additional four lines of text are found, effectively doubling the length of the text into two verses.

Although neither Śrī Viśvanātha Cakravartīpāda nor Śrī Kṛṣṇa Dāsa Tātapāda [i.e., “Siddha Bābā of Govardhana”], nor any other prominent figures within the Gauḍīya sampradāya following the era of Śrī Rādhā Kṛṣṇa Dāsa Gosvāmīpāda have made any reference to Daśa-ślokī-bhāṣyam in their works, a number of points found in the text match very well with the views presented by Śrī Viśvanātha Cakravartīpāda in his Rāga-vartma-candrikā and Svakīyātva-nirāsa-vicāraḥ tathā Parakīyātva-nirūpaṇam regarding categorization of rāgānugā-bhakti-sādhana and the existence of parakīya-līlā in the aprakaṭa-prakāśa of Śrī Vṛndāvana Dhāma. Thus, the text may have served as a reference or forerunner for some of Śrī Cakravartīpāda’s work.

Lastly, it should be noted that the excerpts from Daśa-ślokī-bhāṣyam presented below have been selected because they pertain specifically to understanding the content of the Daśa-ślokī itself. The majority of the content of the text that has not been included here pertains to discussion of aspects of Gauḍīya siddhānta that are fundamental to the specific content of the Daśa-ślokī but not directly part of its discussion, such as a review of statements in śāstra that herald the appearance and divinity of Śrī Caitanya Mahāprabhu, statements in śāstra that substantiate Śrī Kṛṣṇa as being Svayaṁ Bhagavān, and statements in śāstra that discuss the existence of parakīya-līlā in the aprakaṭa-prakāśa. The great majority of such omitted content is part of the commentaries on the first and second verses of the Daśa-ślokī, which constitute roughly eighty percent of the content in Daśa-ślokī-bhāṣyam. Approximately one third of the total content of the Daśa-ślokī-bhāṣyam is included in the excepts below, with the content of each of the excerpts from the commentary on the final eight verses being nearly the entirety of the content in the original.

Verse 1

श्रीराधाप्राणबन्धोश्चरणकमलयोः केशशेषाद्यगम्या
या साध्या प्रेमसेवा व्रजचरितपरैर्गाढलौल्यैकलभ्या ।
सा स्यात्प्राप्ता यया तां प्रथयितुमधुना मानसीमस्य सेवां
भाव्यां रागाध्वपान्थैर्व्रजमनुचरितं नैत्यिकं तस्य नौमि ॥१॥

śrī-rādhā-prāṇa-bandhoś caraṇa-kamalayoḥ keśa-śeṣādy-agamyā
yā sādhyā prema-sevā vraja-carita-parair gāḍha-laulyaika-labhyā |
sā syāt prāptā yayā tāṁ prathayitum adhunā mānasīm asya sevāṁ
bhāvyāṁ rāgādhva-pānthair vrajam anucaritaṁ naityikaṁ tasya naumi ||1||

The attainment of prema-sevā to the lotus feet of Śrī Rādhā’s Prāṇa-bandhu [i.e., Śrī Kṛṣṇa], which is incomprehensible to Brahmā, Śiva, Śeṣa, and others, and attainable only through intense hankering by those who are devoted to the conduct of [the gopīs’ of] Vraja—to now expound mental sevā to him, [which is] to be meditated upon by the followers of the path of rāga, by which this [attainment of prema-sevā] can be attained, I offer obeisance to his daily activity in Vraja.

Excerpts from the Daśa-ślokī-bhāṣya

iha khalu nija-bhajana-rasāmṛta-vitaraṇenādhyātmikādi-trividha-tāpa-pariśamana-pūrvakaṁ sarvān eva jīvān samuddidhīrṣur bhagavān śrī-kṛṣṇa-caitanya-candro’vatatāra | avatīrya ca dāsya-sakhya-vātsalyādi-nānā-vidha-bhakti-vāsanā-vāsitāntaḥkaraṇebhyo nānā-vidha-bhaktebhyas tāṁ tām eva tad-abhirucitāṁ bhaktiṁ vitīrṇavān | nija-varga-śikṣaṇārthaṁ rahasi svayam anuṣṭhīyamānāṁ svābhimatāṁ tu śrī-rūpa-gosvāmibhyaḥ | …

Bhagavān Śrī Kṛṣṇa Caitanyacandra descended here [i.e., to the earth] with the desire to completely quell the three types of suffering beginning with those caused by the self (adhyātmikā) by distributing the nectar of the rasas of his own bhajana [i.e., service rendered to himself] and [thus] fully deliver all the jīvas. Furthermore, after descending, for bhaktas of various types, whose antaḥkaraṇas (psyches) were imbued with various types of bhakti-vāsanās (proclivities for devotion), such as dāsya (servitude), sakhya (friendship), and vātsalya (affectionate guardianship), he distributed those forms of bhakti desired by them, whereas to instruct his own group [i.e., his personal followers], [he distributed] to Śrī Rūpa Gosvāmī that which he himself practiced and personally cherished in seclusion. …

tasya bhagavattve siddhe tad-upadiṣṭārthaika-prameyatvād asya granthasyāpi parama-smṛti-rūpatvaṁ siddham |

With his [i.e., Śrī Kṛṣṇa Caitanya’s] being Bhagavān established, because of the object taught by him [i.e., the supreme puruṣārtha of prema-sevā] being [thus] the sole prameya [i.e., object to be known], this text’s [i.e., Govinda-līlāmṛta’s] also being the ultimate smṛti [i.e., text which inculcates directives, alt., subject of remembrance] is established.

śrī-rūpa-gosvāmino’pi—“sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi | tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ ||” ity ādinā tām eva bhaktiṁ mukhyatayā nirūpya stotrādi-dvāreṇa bahudhā prapañcitavanto’pi rahasyātirahasyatayā sva-gaṇātiriktebhyo gopanāya naikatra kutrāpi krameṇa tad-anuṣṭhāna-prakāraṁ nirūpayāmāsuḥ |

Although Śrī Rūpa Gosvāmī too described only that [form of rāgānugā-] bhakti [which Śrīman Mahāprabhu personally relished and taught him] to be principal through statements such as [BRS 1.2.195], “With the sādhaka-form and the siddha-form here only [i.e., only in Vraja], sevā should be performed by one desirous of that bhāva [i.e., the bhāva of the companion of Kṛṣṇa of one’s own longing] following the residents of Vraja,” and [although he] also elucidated it greatly through stotras and so forth, because of its being the most confidential of the confidential and meant to be concealed from those other than his own associates, he did not wish to sequentially describe in one place a method of practice for it anywhere.

yadā ca svīyānām āgraheṇa tan-nirūpaṇe pravṛttās tad eva teṣāṁ bhagavat-prāpti-samaya upasthito babhūva |

Furthermore, when, at the exhortation of his associates, he decided to describe it [i.e., when he later reconsidered the matter after being appealed to in regard to it by his associates and he did decide that a sequential method for practicing it should be described], then the time of his attainment of Bhagavān [i.e., his passing away from the world] arrived.

taṁ ca samayaṁ svayam eva jñātvā paramāptatamebhyaḥ śrī-kṛṣṇa-dāsa-kavirāja-mahānubhāvebhyaḥ sāṅgam eva tat-prakāram upadiśya tvayaivaitat prakāśanīyam iti tān praty ājñāpitavantaḥ |

Having himself understood this time [had come], he taught the exalted and most trustworthy [alt., capable, realized] Śrī Kṛṣṇa Dāsa Kavirāja Mahānubhāva [i.e., Śrī Kṛṣṇa Dāsa, who was the best of poets and of very deep realization] this method along with its subparts and instructed him, “This [method] is to be presented [i.e., described in writing] by you alone.”

te ca tad-ājñā-parādhīnāḥ svīya-jana-prārthanā-vaśaṁ gatāś ca santas tad-eka-pratipādaka-bhagavan-naityika-carita-varṇanātmaka-śrī-govinda-līlāmṛtābhidha-mahākāvya-racanā-vyājena yathopadeśam eva tat-prakāraṁ nirūpayām babhūvuḥ |

Being intent upon [fulfilling] his [i.e., Śrī Rūpa Gosvāmīpāda’s] order and compelled by requests from his own followers, he [i.e., Śrī Kṛṣṇa Dāsa Kavirāja], on the pretext of composing a mahākāvya entitled Śrī Govinda-līlāmṛta constituted of description of Bhagavān’s daily activities which presents that alone [i.e., only the bhakti which Śrīman Mahāprabhu personally relished and taught to Śrī Rūpa Gosvāmīpāda], he went about describing that method exactly in accord with the instruction [he received from Śrī Rūpa Gosvāmīpāda].

punaś ca tām eva bhaktim atilaghunopāyena bālān grāhayituṁ tad eva bhagavan-naityikaṁ caritaṁ siddhāntena sūtrayanto daśa-ślokīṁ praṇītavantaḥ |

Furthermore, to enable simple persons [i.e., the lesser educated] to take to this particular [form of] bhakti by a very easy means, he composed ten verses [i.e., the ten verses discussed in this Daśa-ślokī-bhāṣyam] weaving together the daily activities of Bhagavān with [the] siddhānta [i.e., the siddhānta that is fundamental to the practice of such bhakti].

tatraikena prathamataḥ sarva-māthura-vaiṣṇava-sampradāya-siddha-siddhānta-rahasya-nirūpaṇaṁ, dvitīyena pūrva-ślokāvaśiṣṭa-siddhānta-kathana-pūrvakam aṣṭa-kālikayā naityika-līlāyāḥ saṅkṣepeṇa kathanaṁ, śeṣair aṣṭabhiḥ ślokais tasyā eva līlāyāḥ krameṇa pṛthak pṛthag-varṇaneti vivekaḥ |

Therein [i.e., within these ten verses known as the Daśa-ślokī], in the first [verse], there is first of all description of the esoteric teaching (rahasya) of the siddhānta established in all the Vaiṣṇava sampradāyas of Mathurā; in the second [verse], there is discussion of siddhānta remaining [to be explained] from the previous verse and a brief narration of the daily līlā throughout the eight times [of the day]; and in the remaining eight verses, there is sequential, separated description of that [daily] līlā [during each of the eight phases of the day].

atha siddhānta-nirūpaṇa-puraḥsaram adhikāry-abhidheya-sambandha-prayojanākhyam anubandha-catuṣṭayaṁ nirūpayann abhidheyasya namaskāra-lakṣaṇaṁ maṅgalam ācarati—tatra rāga-mārgānugāmino’dhikāriṇaḥ, naityikaṁ caritam abhidheyam, tad-granthena saha vācya-vācaka-bhāvaḥ sambandhaḥ, mānasī sevā prayojanam | prema-sevā-prāptis tu prayojanasya prayojanam iti | tac ca maṅgalācaraṇa-padyam, yathā—śrī-rādhā-prāṇa-bandhoś … |

Now, first describing the siddhānta, the author [i.e., Śrī Kavirāja Gosvāmīpāda] describes the anubandha-catuṣṭaya [i.e., the four fundamental aspects of the composition], namely, the eligible person (adhikārī), the subject-matter to be stated (abhidheya), the relationship (sambandha) [between the subject-matter and the text], and the purpose (prayojana) [of the text], and evokes auspiciousness by means of an obeisance unto the abhidheya. Therein, the adhikārī is a follower of the path of rāga [i.e., a rāgānugā-bhakta], the abhidheya is the daily activity [of Bhagavān Śrī Kṛṣṇa in Vraja], the sambandha is its [i.e., the abhidheya’s relationship] with the text of being the object to be signified (vācya) by the signifer (vācaka) [i.e., by the text], and the prayojana is service (sevā) within the mind, though the prayojana of the prayojana, is the attainment of prema-sevā. And this verse evoking auspiciousness is as follows: Śrī-Rādhā-Prāṇa-bandhoś ….

asyārthaḥ— śrī-rādhā-prāṇa-bandhoś caraṇa-kamalayor yā prema-sevā sā yayā mānasyā sevayā prāptā syāt tām asya śrī-rādhā-prāṇa-bandhor mānasī-sevāṁ prathayituṁ vistārayituṁ tasya śrī-rādhā-prāṇa-bandhor vrajam anu vrajaṁ lakṣīkṛtya yat naityikaṁ caritaṁ dainandinī līlā tan naumīty anvayaḥ |

Its [i.e., the first verse’s] meaning: the mental service (mānasīm sevām) by which prema-sevā of the lotus feet (caraṇa-kamaloyoḥ) of Śrī Rādhā’s Prāṇa-bandhu can be (syāt) attained (prāptā)—to make known (prathayitum) that mental service (mānasī-sevāṁ) to him (asya), Śrī Rādhā’s Prāṇa-bandhu, I offer obeisance (naumī) to the daily activity (naityikam caritam), that is, the līlā throughout the day, of him (tasya), Śrī Rādhā’s Prāṇa-bandhu, in (anu) Vraja. This is the anvaya [i.e., syntactic order].

kimbhūtā? prema-sevā sādhyā aśeṣa-sādhana-kandaika-phala-rūpā | phala-rūpatvaṁ ca tasyāḥ parama-puruṣārthatvād eva, tathāhi—dharmārtha-kāma-mokṣākhyāś catvāraḥ puruṣārthāḥ suprasiddhaḥ, tebhyo’pi bhagavat-sevaiva parama-puruṣārthaḥ sevā-sukhānubhavināṁ tad-anādara-śravaṇāt | …

How is that [i.e., what is the nature of that prema-sevā]? Prema-sevā is the sādhyā [i.e., object to be attained, or, simply, attainment], that is, the ultimate fruit of the bulbs of all sādhanas, and its being the fruit [i.e., this ultimate fruit] is entirely because of its being the supreme puruṣārtha [i.e., the ultimate objective and attainment of a living being], since Bhagavat-sevā is indeed the supreme puruṣārtha even in comparison to [i.e., even over and above] the four very well-known puruṣārthas, viz., dharma (virtue), artha (wealth), kāma (enjoyment), and mokṣa (liberation) because disregard for them [i.e. those four conventional puruṣārthas] is heard of on the part of those who experience the happiness of sevā [to Bhagavān]. …

kiṁ ca, duḥkha-hāniḥ sukhāvāptiś ca puruṣārtha ity eke, sukhāvāpti-mātram ity apare | tad ubhayaṁ tu sevā-sādhane’pi dṛśyate | …

Morover, according to one [view], the cessation of suffering and attainment of happiness is the puruṣārtha, and according to another [view] simply the attaiment of happiness is [the puruṣārtha]. Both of these, however, are seen [to be attained] even within sevā-sādhana [i.e., even within the process of pursuing complete attainment of Bhagavat-sevā, so both are undoubtedly present within that complete attainment of Bhagavat-sevā].

tad evaṁ sāmānyato bhagavat-sevāyāḥ parama-puruṣārthatve siddhe’pi nikhila-bhagavad-āvirbhāveṣu śrī-kṛṣṇasya svayaṁ-bhagavattvena sarvāvatāritvena niratiśayaiśvaryatvena ca śreṣṭhatām ālocya bhagavataś caraṇa-kamalayoḥ prema-sevā sādhyā iti noktam | …

Even though Bhagavat-sevā’s being the supreme puruṣārtha is therefore established in this way in general, after considering Śrī Kṛṣṇa’s being supreme among all manifestations of Bhagavān on account of [his] being Svayaṁ Bhagavān, [his] being the source of all avatāras, and [his] possessing superlative aiśvarya, “the sādhya of prema-sevā to the lotus feet of Bhagavān [i.e., Bhagavān in general in contrast to Śrī Kṛṣṇa specifically]” was not stated [in the verse, i.e., the first verse of the Daśa-ślokī, which is presently under discussion]. …

tatrānanyāpekṣi bhagavattvaṁ svayaṁ bhagavattvam | … tatrāpi gokule tasya pūrṇatama-prakāśāt sarvāsādhāraṇa-guṇa-catuṣṭayavattvāc ca śrī-kṛṣṇasya caraṇa-kamalayoḥ prema-sevā sādhyeti noktam | …

In that regard, [Śrī Kṛṣṇa’s] being Svayaṁ Bhagavān means being Bhagavān without depending on anyone else [to be so]. … Even in that case [i.e., even though Śrī Kṛṣṇa is Svayaṁ Bhagavān, the source of all avatāras, and possessed of superlative aiśvarya], [however,] “the sādhya of prema-sevā to the lotus feet of Śrī Kṛṣṇa” was not stated because of his [i.e., Śrī Kṛṣṇa’s] most complete manifestation, and [his] being possessed of four extraordinary qualities, in Gokula [i.e., because Śrī Kṛṣṇa’s manifestation specifically in Vraja, and not elsewhere, is most exalted]. …

vraje’pi svābhāvika-prakāśād dāsābhimānināṁ sambandhe tat-prakākāśātiśayaṁ paryālocya govindasya caraṇe caraṇa-kamalayoḥ prema-sevā sādhyeti noktam | …

After considering [however] the superiority of his manifestation in relation to those possessed of the sense of identity of being his servant (dāsa) in comparison to his natural manifestation even in Vraja [i.e., in comparison to his nature as manifest in general in Vraja, syn., Gokula], “the sādhya of prema-sevā to the lotus feet of Govinda [i.e., Śrī Kṛṣṇa in his general manner manifest to all the residents of Vraja]” was not stated. …

evaṁ saty api dāsāpekṣayā sakhīnāṁ premādhikyāt tat-samparkeṇa ca tasya prakāśādhikyād vraja-bhṛtya-sevyasya caraṇa-kamalayoḥ prema-sevā sādhyeti noktam | …

Even though that is such [i.e., even though his manifestation in relation to his servants is superior to his manifestation in general], “the sādhya of prema-sevā to the lotus feet of the recipient of the service of the servants of Vraja [i.e., those residents of Vraja who relate to Śrī Kṛṣṇa specifically as servants]” was not stated because of the superiority of the prema of [his] friends in comparison to [that of his] servants, and because of the superiority of his manifestation [i.e., his expression of qualities, līlā, and so on] in relation to them [i.e., his friends]. …

sakhibhyo’pi gurūṇāṁ premātirekāt tat-sambandhena tasya pūrvokta-prakāśādhikyam ālocya vraja-vayasya-goṣṭhī-vibhūṣaṇasya caraṇa-kamalayoḥ prema-sevā sādhyeti noktam | …

Because of the profusion of the prema of [his] elders even in comparison to [his] friends, and considering the superiority of his manifestation in relation to them [i.e., his elders] in comparison to the aforementioned [manifestation he has in relation to his friends], “the sādhya of prema-sevā to the lotus feet of the ornament of the circle of Vraja’s youths” was not stated. …

etādṛśād api guru-vargād gopīnāṁ premātiśayam ālakṣya tat-sambandhena tasya ca prakāśātiśayaṁ paryālocya yaśodānandanasya caraṇa-kamalayoḥ prema-sevā sādhyeti noktam | … 

Observing the superiority of the prema of the gopīs in comparison to [his] elders even of such nature [i.e., even his elders who are endowed with the bhāva of being his nurturers], and fully considering the superiority of his manifestation in relation to them [i.e., the gopīs], “the sādhya of prema-sevā to the lotus feet of Yaśodā’s joy” was not stated. …

tāsv api śrī-rādhikāyāḥ premātirekaṁ tat-sambandhena ca tasya śobhātirekam anubhūya gopī-kānta-caraṇa-kamalayoḥ prema-sevā sādhyeti nābhyadhāyi | … 

Perceiving the profusion of Śrī Rādhikā’s prema in comparison even to theirs [i.e., all the other gopīs], and the profusion of his beauty in relation to her [more so than in relation to all the other gopīs], “the sādhya of prema-sevā to the lotus feet of the gopīs’ beloved” was not read [i.e., stated in the text]. …

yat tv atra yugalopāsakatvāc chrī-rādhā-kṛṣṇayoś caraṇa-kamalānāṁ prema-sevā sādhyeti vaktavye śrī-rādhā-prāṇa-bandhor iti vacanaṁ tat khalu rasa-śāstrānusaraṇena sama-snehā-pakṣam āśritya kaveḥ sarvātmanā śrī-rādhikānuvartanaṁ lakṣayati |

When it is to be said [now, based on the aforesaid discussion,] in this regard [i.e., in regard to the ultimate object of prema-sevā] that prema-sevā to the lotus feet of Śrī Rādhā and Kṛṣṇa is the sādhya because of [the followers of the teachings of Śrī Rūpa Gosvāmīpāda] being upāsakas (worshippers) of the Couple [i.e., Rādhā and Kṛṣṇa], then that the statement [in the verse] rather is “[to the lotus feet] of Śrī Rādhā’s Prāṇa-bandhu” [instead of “to the lotus feet of Śrī Rādhā and Kṛṣṇa”] shows the kavi’s [i.e., Śrī Kavirāja Gosvāmīpāda’s] wholehearted adherence to Śrī Rādhikā, [and his] having taken shelter in the sama-snehā wing [i.e., the group of sakhīs who have equal affection for both Rādhā and Kṛṣṇa] in accord with [the principles taught in] rasa-śāstra.

tena caitādṛśasyāpi śrī-kṛṣṇasya bhajanāt tasyā bhajanasyādhikyaṁ vyajyate | 

Thereby, as well, the superiority of bhajana to her [i.e., Śrī Rādhā] in comparison to bhajana to Śrī Kṛṣṇa even of this type [i.e., even to bhajana of Śrī Kṛsṇa manifest as the crest-jewel of nāyakas among the gopīs led by Śrī Rādhikā] is suggested.

tathāhi—evaṁ hi rasa-śāstra-maryādā, sakhyas tāvat trividhāḥ, nāyake snehādhikyaḥ, nāyikāyāṁ snehādhikyaḥ, ubhayatra sama-snehāś ceti |

Accordingly, there is a guideline in rasa-śāstra that sakhīs are particularly of three types: (1) those with greater affection for the nāyaka, (2) those with greater affection for the nāyikā, and (3) those with equal affection for both.

tatra sama-snehā ubhayatra tulya-snehā api nāhikā-sambandhitvābhimānavatyaḥ |

Therein, those of equal affection [i.e., the third type], although they have comparable affection for both, are possessed of a sense of identity related to the nāyikā.

tathā ca sama-snehām adhikṛtyoktam ākare “tulya-pramāṇakaṁ prema vahantyo’pi dvayor imāḥ | rādhāyā vayam ity uccair abhimānam upāśritāḥ ||” iti | 

Furthermore, it is stated in regard to [this sort of] equal affection in the source [i.e., the Sakhī-prakaraṇa in Ujjvala-nīlamaṇi (8.137)], “Although they [i.e., such sakhīs] possess prema of equal measure for the two [i.e., for Śrī Rādhā and Kṛṣṇa], they strongly foster the sense of self, ‘We are Rādhā’s.’”

tathā ca sati tasyāṁ mamatātiśayā, tad-bandhutvenaiva tāsāṁ śrī-kṛṣṇa-bhajanaṁ, na kila sva-bandhutveneti; ataḥ svasyāpi sama-snehābhimānitvād rādhā-bandhor ity uktam iti |

As such, they are possessed of greater mamatā [lit., “my-ness,” i.e., a loving sense of possessiveness] for her [i.e., Śrī Rādhā, than for Śrī Kṛṣṇa], and their bhajana to Śrī Kṛṣṇa is only because of [his] being her bandhu, and not because of [his] being their own bandhu. Therefore, because of his [i.e., Śrī Kavirāja Gosvāmīpāda’s] own sense of self of being one of equal affection [for both Śrī Rādhā and Kṛṣṇa as aforementioned], ‘Rādhā’s bandhu’ was stated [i.e., by saying, “the sādhya of prema-sevā to the lotus feet of Śrī Rādhā’s Prāṇa-bandhu,” the author indicates that prema-sevā to Śrī Kṛṣṇa rendered by a sakhī with the sense of self of belonging to Śrī Rādhā is the sādhya for Śrīmad Mahāprabhu’s personal followers led by Śrī Rūpa Gosvāmīpāda].

nanv ekatra mamatādhikye kathaṁ snehasyobhayatra samatvaṁ sambhaved iti ced ucyate—tasyāṁ mamatātiśayās tasyāḥ sukhārthaṁ, tato’pi tāsāṁ śrī-kṛṣṇe’dhikā prītir bhavati |

[A question is raised:] ‘Well, when one has greater mamatā for one [i.e., Śrī Rādhā or Śrī Kṛṣṇa], how one can one’s affection for both be equal?’ If this [is asked], [then] it is said [in response that] greater mamatā for her is for her satisfaction, and because of that too [i.e., for the sake of satisfying her], they [i.e., the sakhīs under discussion] have [i.e., at times express] greater prīti (affectionate love) for Śrī Kṛṣṇa.

evaṁ śrī-kṛṣṇasyāpi tadaiva sukhaṁ yadā svato’pi tasyām adhikā prītis tasya sukhārthaṁ, tasmād api tasyām adhikā prītiḥ | 

In this way, Śrī Kṛṣṇa too then in particular feels satisfaction when, for his satisfaction, they [i.e., the sama-snehā sakhīs] have [i.e., at times express] greater prīti for her [i.e., Śrī Rādhā] than even for himself; because of that too [i.e., also for the sake of satisfying him] they have [i.e., at times express] greater prīti for her.

evaṁ ca para-sukhārthaṁ para-parasminn adhikā prītis tāsāṁ na buddhi-pūrvikā, kintu rasa-svābhāvyād eva;

Furthermore, their [occasional expression of] greater prīti for one or the other [of them, i.e., for Śrī Rādhā or for Śrī Kṛṣṇa] for the satisfaction of the other [i.e., for the other of the two of them for which they are showing affection] as aforementioned is not premeditated, but is [rather manifest] only because of the inherent nature of rasa [i.e., it is expressed as per the circumstances of līlā as is befitting the flow of rasa].

tatra jala-krīḍā-dyūta-krīḍā-vāk-kalahādiṣu sakhyāḥ pakṣapātena tasya bhartsanādinā sakhī-gatasyādhikyāṁśasya prākaṭyaṁ bhavati, tasya ca śrī-kṛṣṇasya parama-sukhadatvena tad-viṣayatvam eva, pratīti-mātran tu sakhī-viṣayatvena;

In this regard, in the midst of playing in the water, playing dice, disputing, and so forth, manifestation of a greater proportion [of sneha] for the sakhī [i.e., Śrī Rādhā] occurs through reprimanding and so forth of him [i.e., Śrī Kṛṣṇa] because partiality for the sakhī [i.e., Śrī Rādhā]; because of its being highly satisfying to Śrī Kṛṣṇa, it [i.e., such sneha] is related only to him, whereas it is related to the sakhī merely as an appearance.

evaṁ sakhyā atyanta-māna-samaye śrī-kṛṣṇa-duḥkha-darśanena sakhyā bhartsanādinā śrī-kṛṣṇa-gatasyādhikyāṁśasya prākaṭyaṁ bhavati; tasya ca sakhī-viṣayatvam eva, pratīti-mātran tu śrī-kṛṣṇa-viṣayatvena | tasya bhartsanādikasya sakhī-sukhe paryavasānāt; sakhyā anabhīṣṭa-śrī-kṛṣṇa-duḥkha-vighātāya pravṛttatvāc ca | 

Similarly, at the times of the sakhī’s [i.e., Śrī Rādhā’s] extreme māna, manifestation of a greater proportion [of sneha] for Śrī Kṛṣṇa occurs through reprimanding and so forth of the sakhī [i.e., Śrī Rādhā] because of seeing Śrī Kṛṣṇa’s dejection; it [i.e., that manifestation of greater sneha for Śrī Kṛṣṇa] is related only to the sakhī, whereas it is related to Śrī Kṛṣṇa merely as an appearance because of that reprimanding and so forth resulting in the satisfaction of the sakhī [i.e., Śrī Rādhā], and because of its leading to removal of the dejection in Śrī Kṛṣṇa undesired by the sakhī [i.e., Śrī Rādhā].

tathā ca lalitādi-sama-snehāḥ prakṛtyaivoktam ākare—“āsāṁ suṣṭhu dvayor eva premṇaḥ parama-kāṣṭhayā | kvacij jātu kvacij jātu tad-ādhikyam ivekṣate ||” iti; 

Furthermore, those of equal sneha, beginning with Lalitā, are described in the source [i.e., Ujjvala-nīlamaṇi: 4.55], “By virtue of the superlative level of their [i.e., these eight principal sakhīs’] prema for the two of them [i.e., Śrī Rādhā and Kṛṣṇa], a greater degree [of prema] is as if seen sometimes for one and sometimes for another [i.e, instances in the course of līlā when these sakhīs show greater prema either for Śrī Rādhā or for Śrī Kṛṣṇa is circumstantial and not to be considered indicative of the fundamental nature of their prema, which in constitution is equal for both, though grounded in a sense of belonging to Śrī Rādhā].”

tad eva siddham ekatra mamatādhikye’py ubhayatra sneha-sāmyam |

Therefore, it is established that even when there is [an appearance of a] greater degree of mamatā towards one [i.e., towards either Śrī Rādhā or Śrī Kṛṣṇa], there is [in actuality] an equality of sneha for both of them.

tad eva lākṣaṇiko’rthaḥ pradarśitaḥ; idānīṁ vyaṅgyo’rthaḥ pradarśyate |

Thus, the indicatory (lākṣaṇika) meaning [of the phrase śrī-rādhā-prāṇa-bandhoś caraṇa-kamalayoḥ] has been shown. Now, the suggested (vyañgya) meaning will be shown.

tathāhi—“ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param |tasmāt parataraṁ devi tadīyānāṁ samarcanam ||” pādma-vacanāt,

Accordingly, because of the statement in Padma Purāṇa, “[Śiva to Pārvatī:] Amid the worship of all [i.e., in comparison to worship of all the other various devas and devīs], worship of Viṣṇu is best. [Yet,] Superior to that, O Devī, is worship of those who are his own [i.e., his bhaktas],” …

“arcayitvā tu govindaṁ tadīyān nārcayanti ye | na te viṣṇoḥ prasādasya bhājanaṁ dāmbhikā janāḥ ||” iti hari-bhakti-sudhodayāt,

Because of [the statement in] Hari-bhakti-sudhodaya (13.76), “Those proud persons who after worshipping Govinda do not worship those who are his own do not become recipients of Viṣṇu’s grace,” …

“mama bhaktā hi ye pārtha na me bhaktāś tu te matāḥ | mad-bhaktasya tu ye bhaktās te me bhaktatamā matāḥ” ity ādi purāṇāt, …

Because of [the statement in] a Purāṇa, “[Śrī Kṛṣṇa:] O Pārtha, those who are bhaktas of me alone are not considered my actual bhaktas. They who are bhaktas of my bhaktas are considered my best bhaktas,” …

“mad-bhakta-pūjābhyadhikā” iti śrī-bhāgavāc ca yasya kasyāpi bhagavad-bhaktasyārādhanaṁ tad-bhajanāc chreṣṭham iti sidhyati, …

And because of [the statement in] Śrīmad Bhāgavatam (11.19.21), “Worship of my bhakta is superior [even to worship of myself],” it is established that worship of any bhakta of Bhagavān is superior to bhajana to him. …

tena ca ato’py anādi-siddhānāṁ tan-nitya-parikarāṇāṁ bhajanasya śraiṣṭhyam āyāti, anya-bhaktais teṣām avaśya-pūjyatvāt, ata eva pādme vākye tara-prayuktaḥ |

Thereby too, the superiority to even that [i.e., to even worship of Bhagavān’s bhaktas in general] of bhajana to his [i.e., Bhagavān’s] beginninglessly established, eternal companions (anādi-siddha nitya-parikāras) arrives [i.e., becomes determined] because of their being obligatorily worshippable to [all] other bhaktas. Therefore, ‘tara’ [in the word parataram] was used in the [aforementioned] statement in Padma Purāṇa [i.e., the aforementioned statement from Padma Purāṇa said that worship of bhaktas was superior (tara) to worship of Bhagavān, but it did not say that such worship of bhaktas in general was superlative (tama, i.e., śreṣṭha), and thus the conclusion drawn here is that superior to worship of bhaktas in general is the superlative form of worship amongst all types of worship: worship of Bhagavān’s nitya-siddha-parikaras].

śrī-kṛṣṇa-bhajanāt tad-bhaka-mātra-bhajanaṁ parataraṁ, tan-nitya-parikarāṇāṁ bhajanan tu paratamam ity arthaḥ |

Bhajana to any bhakta of Śrī Kṛṣṇa is superior to bhajana to him, whereas bhajana to his eternal companions is superlative. This is the meaning.

tataś cāśeṣa-tan-nitya-parikara-varga-mūrdhnyāyās tasyā ārādhanam atiśaya-paratamam iti siddham | aśeṣa-tan-nitya-parikara-mūrdhnyātvaṁ ca tasyā uktam eva prema-prakarṣatayā |

It is also therefore established that worship of her [i.e., Śrī Rādhā], the foremost [companion of Śrī Kṛṣṇa] among all the groups of his eternal companions, is pre-eminently superlative. This is the meaning. And her being the foremost of all his eternal companions is stated [i.e., established] entirely because of the excellence of her prema.

tad itthaṁ śrī-kṛṣṇa-bhajanād api tasyā atyantādhikyaṁ darśitam | tasyāś ca mukhyaṁ bhajanaṁ śrī-kṛṣṇa-bhajanam evety āha—tasyāḥ prāṇa-bandhor iti |

In this way the absolute superiority of her [i.e., bhajana to her] in comparison even to bhajana to Śrī Kṛṣṇa is shown. The principal [form of] bhajana to her, furthermore, is itself bhajana to Śrī Kṛṣṇa. Thus, the author says, “[the sādhya of prema-sevā to the lotus feet] Of her Prāṇa-bandhu.”

prāṇānāṁ bandhuḥ prāṇa-bandhuḥ tad-rakṣauṣadha-rūpas tebhyo’py atipreṣṭha ity arthaḥ | tasyāḥ yad uktaṁ śrī-rūpa-gosvāmibhiḥ—“nija-prāṇārbuda-preṣṭha-kṛṣṇa-pāda-nakhāñcalā |”

‘Prāṇa-bandhu’ means the bandhu [i.e., mate, confidante, friend] of the prāṇas [i.e., the five vital airs; lsly., one’s heart or life], that is, he who is extremely dear, even more than them [i.e., than the prāṇas, or, lsly, one’s life], [bearing] the form of the medicine for protecting them [i.e., ‘Prāṇa-bandhu’ means he who she holds more dear than life and who is the very cause of the sustenance of her life]. This is the meaning, since it is said regarding her by revered Śrī Rūpa Gosvāmī [in Stava-mālā: Premendu-sudhā-satra, 40], “[Rādhārānī is] She to whom the tips of the nails of Kṛṣṇa’s feet are a hundred million times more dear than her own prāṇas.”

atas tadīyatvābhimāna-puraḥ-saraṁ tato’py adhika-premṇā tasyāḥ prāṇa-bandhuḥ śrī-kṛṣṇo bhajanīya iti sthitam |

Therefore, it is resolved that preceded by a sense of self of being hers [i.e., Śrī Rādhā’s], and with greater prema for her, her Prāṇa-bandhu, Śrī Kṛṣna, is to be worshipped.

dṛśyate ca tad-anugatānāṁ viśiṣṭānāṁ viśeṣataḥ śrī-kṛṣṇa-nāma-kīrtanādau pravṛttiḥ | tad evaṁ sarvātmanā śrī-rādhikānuvṛtti-pūrvakaṁ tad-bandhutvena śrī-kṛṣṇa-bhajanaṁ sarvottamam iti siddham | ataḥ sādhūktaṁ śrī-rādhā-prāṇa-bandhoś caraṇa-kamalayoḥ prema-sevā sādhyeti | …

Engagement particularly in nāma-kīrtana and so forth related to Śrī Kṛṣṇa by those who are in particular her followers is also seen. Thus, in this way it is established that bhajana to Śrī Kṛṣṇa because of [his] being her bandhu preceded by wholehearted adherence to Śrī Rādhikā is superexcellent. Thus, it was superbly said, “The sādhya of prema-sevā to the lotus feet of Śrī Rādhā’s Prāṇa-bandhu.” …

premṇā sevā prema-sevā sākṣāt sevety arthaḥ | tasyā bandhutā-prema-sevayoḥ svarūpaṁ ca yathā śrī-rūpa-gosvāmi-kṛta-bṛhad-dhyāne—

Prema-sevā is sevā with prema, that is, direct sevā. This is the meaning. The nature of her bandhutā [i.e., relationship with Śrī Kṛṣṇa] and prema-sevā is [described] as follows in the Bṛhad-dhyāna [lit., “extensive meditation”] composed by Śrī Rūpa Gosvāmī:

koṇenākṣṇaḥ pṛthu-ruciḥ mitho hāriṇā lihyamānāv
ekaikena pracura-pulakenopagūḍhau bhujena |
gaurī-śyāmau vasana-yugalaṁ śyāma-gauraṁ vasānau
rādhā-kṛṣṇau smara-vilasitoddāma-tṛṣṇau smarāmi ||

“Lapping up one another
With the charming corners
Of their broad, brilliant eyes,
Embracing [one another]
With each of their arms horripilating profusely,
Bright and dark [in complexion],
Wearing pairs of garments dark and bright [in color]—
I remember Rādhā and Kṛṣṇa,
Of unbound desire
In the midst of their play of amour, …

bhṛṅgān suhṛd-vadana-gandha-bhareṇa lolān
līlāmbujena mṛdulena nivārayantyā |
udvīkṣyamāṇa-mukha-candramasau rasaugha-
vistāriṇā lalitayā nayanāñcalena ||

With Lalitā,
With a soft play-lotus,
Checking the bees buzzing about
Because of the abundance of fragrance
[Wafting out] From the faces of her friends [i.e., Rādhā and Kṛṣṇa],
And expanding the flood of rasa
With the corners of her eyes
Gazing upon the moons of their faces, …

cāmarābha-nava-mañju-mañjarī-
bhrājamāna-karayā viśākhayā |
citrayā ca kila dakṣa-vāmayor
vījyamāna-vapuṣau vilāsataḥ ||

With Viśakhā and Citrā,
On their right and left,
Fanning their figures after their vilāsa
With [bunches of] lovely, fresh blossom clusters resembling cāmaras
Shining in their hands, … 

nāgavalli-dala-baddha-vīṭikā-
sampuṭa-sphurita-pāṇi-padmayā |
campakādilatayā sakampayā
dṛṣṭa-pṛṣṭa-taṭa-rūpa-sampadau ||

With Campakalatā,
Quivering,
With a case filled with spiced areca-nut wrapped in betel leaves
In her trembling lotus hands,
And observing
The treasure of the beauty
Of the slopes of their backs, …

ramyendulekhā-kala-gīta-miśritair
vaṁśī-vilāsānuguṇair guṇajñayā |
vīṇā-nināda-prasaraiḥ purasthayā
prārabdha-raṅgau kila tuṅgavidyayā ||

With the virtuoso Tuṅgavidyā at their fore,
playing notes on the viṇā,
In concert with the beautiful, melodious songs of Indulekhā,
And in tune with the play of the flute,
To inspire their merriment, …

taraṅgad-aṅgyā kila raṅga-devyā
savye sudevyā ca śanair asavye |
ślakṣṇābhimarśena vimṛjyamāna-
svedāśru-dhārau sicayāñcalena || iti |

And with Raṅgadevī on their left
And Sudevī on their right,
With wavering bodies and soft touches,
Gently wiping up with the edges of their garments
The streams of perspiration and tears
[Flowing from their—Rādhā and Kṛṣṇa’s—bodies].

tad ittham abhyarhitatvāt prathamaṁ granthasya phalaṁ nirūpitam |

Because of its being so highly honored, the text’s fruit (phala) [i.e., prayojana] has been described first [in the principal verse under discussion].

sampraty adhikāriṇaṁ nirūpayiṣyan tasya daurlabhya-kathanāya prema-sevāyā daurlabhyaṁ kathayan tāṁ viśinaṣṭi—keśa-śeṣādy-agamyeti | ko brahmā īśaḥ śivaḥ śeṣaś ca ādi-śabdālakṣmī-prabhṛtayaḥ tair agamyā aprāpyā | … 

Now, the adhīkārī will be described. To describe its rarity, the author characterizes it by describing the rarity of prema-sevā as, “Keśa-śeṣādy-agamyā,” that is, ‘Ka,’ Brahmā, ‘Īśa,’ Śiva, Śeṣa [i.e., Ananta], and ‘ādi,’ others including Lakṣmī—[it is] unattainable (agamyā) by them. …

iti śrī-prahlāda-vākyāt yadā śrī-nṛsiṁha-prasādo’pi teṣu durlabhas tadā tad-avatāriṇaḥ śrī-kṛṣṇasya prasādas tv atidurlabha eva | ata eva prema-sevā sutarām agamyeti |

When, as per Śrī Prahlāda’s statement [i.e., SB 7.9.26], even Śrī Nṛsiṁha’s grace is difficult to attain for them [i.e., for Brahmā, Śiva, Lakṣmī, and other devas], then the grace of Śrī Kṛṣṇa, their source, is certainly, rather, extremely difficult to attain. Therefore, prema-sevā [to him, Śrī Kṛṣṇa in Vraja] is all the more unattainable [and what to speak of prema-sevā to his most exalted manifestation as the Prāṇa-bandhu of Śrī Rādhā]. 

api ca gopītva-prāptiṁ vinā tadīya-prema-sevā na sambhavati | brahmādīnāṁ tu gopī-caraṇa-rajaḥ-prāptir api durlabheti śrūyate |

Furthermore, without attaining the nature of a gopī (gopītva), prema-sevā to him is not possible, and it is heard that even attaining the foot-dust of the gopīs is difficult to attain for Brahmā and so forth.

tathāhi bṛhad-vāmane ca bhṛgv-ādīn prati brahmaṇo vākyam—
“ṣaṣṭhi-varṣa-sahasrāṇi mayā taptaṁ tapaḥ purā |
nanda-gopa-vraja-strīṇāṁ pāda-reṇūpalabdhaye |
tathāpi na mayā prāptās tāsāṁ vai pāda-reṇavaḥ ||” iti |

Accordingly, there is also a statement of Brahmā to Bhṛgu and others in the Bṛhad Vāmana Purāṇa: “Austerity was practiced by me for 60,000 years to attain the foot-dust of the women of Nanda’s cowherd pasturelands. Still, their foot-dust was not attained by me.”

anyeṣāṁ tarhi kathaṁ vā labhyety apekṣāyām āha—vraja-carita-parair gāḍha-laulyaika-labhyeti |

In expectation of [the question], “Then how is it attainable for others [if even the devas cannot attain it]?” the author says, “Attainable only through intense hankering by those who are devoted to the conduct of Vraja” (Vraja-carita-parair gāḍha-laulyaika-labhyā).

vraja-śabdena mañcaḥ krośatīti nyāyena tatrasthā vraja-sundaryo lakṣyante |

By the word ‘Vraja’ the beauties of Vraja situated there [i.e., the gopīs] are indicated as per the principle of “the beds cry” [i.e., the application of jahat-svārthā-lakṣaṇā-vṛtti wherein persons situated in a place, such as babies on beds, or the gopīs in Vraja, are referred to simply by speaking of the place where they are situated itself, such as a bed, or Vraja].”

tasya caritam ācaraṇaṁ tāsāṁ śrī-kṛṣṇānusaraṇam iti yāvat |

Its [i.e., Vraja’s] conduct, that is, behavior, means specifically their [i.e., the gopīs’] following of Śrī Kṛṣṇa.

tat-parais tat-parāyaṇaiḥ paramādareṇa tāsām ācaraṇam ācaradbhī rāgānugīya-bhaktair ity arthaḥ | goṣṭhādhva-nivahā vrajā ity amaraḥ | 

“By those devoted to that” (parair) means by those who are absorbed in that, that is, those who follow their [i.e., the gopīs’] conduct, viz., rāgānugīya-bhaktas. ’Vraja’ means a cowshed, a path, and a multitude according to Amara [i.e., the Amara-koṣa: 3.3.30; here its sense of cowshed is taken and understood to refer the place where the community of Nanda Mahārāja’s cowherds reside and thus indicate the domain where the gopīs have their līlās with Śrī Kṛṣṇa].

tāsām ācaraṇaṁ coktam ādi-purāṇe—
“bhogaḥ svargaḥ kulācāro vicāraḥ sarva-karmasu |
sarvaṁ vihāya bhejur māṁ gopyas tāsu tathā hy aham ||”

Their [i.e., the gopīs’] conduct is described in Ādi Purāṇa: “[Kṛṣṇa:] The gopīs have given up enjoyment, Svarga, familial duty, discrimination regarding all forms of karma—everything—and worshipped me, and so have I for them.”

tathā—
“nijāṅgam api yā gopyo mameti samupāsate |
tābhyaḥ paraṁ na me pārtha nigūḍha-prema-bhājanam ||”

Similarly, “[Kṛṣṇa:] O Pārtha, there are no greater vessels of highly confidential prema for me than the gopīs, who care even for their own bodies as my own [i.e., they care for their own bodies only because they consider them instruments for my enjoyment].”

tat-paratā ca vihitāsti tatraiva—
“gopī-bhāvena mām eva ye bhaktāḥ samupāsate |
teṣu tāsv iva tuṣṭo’smi satyaṁ satyaṁ vadāmy aham ||” iti |

Being devoted to them [i.e., dedicating oneself to the bhāva of the gopīs] is also enjoined there itself [i.e., in the same Purāṇa], “[Kṛṣṇa:] Bhaktas who worship me alone with gopī-bhāva—truthfully, truthfully, I say I am satisfied with them [i.e., those bhaktas] as [I am] with them [i.e., the gopīs].”

evam adhikāriṇaṁ pradarśya sādhanam āha—gāḍha-laulyaiketi |

Having shown [who is] the adhikārī in this way, the author [then] speaks of the sādhana, “Only by intense hankering … (gāḍha-laulya).”

gāḍham atiśayaṁ yal laulyaṁ tāsāṁ bhāva-mādhuryādau lobha-viśeṣas tenaikaṁ kevalaṁ labhyā prāpyā, eke mukhyānya-kevalā ity amaraḥ |

Hankering that is intense, meaning, profuse, refers to a particular strong desire (lobha) for the mādhurya and so forth of their [i.e., the gopīs’] bhāva; by that alone, [that is], only [by that], is it [i.e., the sādhya, prema-sevā to Śrī Rādhā’s Prāṇa-bandhu] attainable (labhyā). [The word] ‘Eke’ (only) means primary, other, or only according to Amara [i.e., the Amara-koṣa: 3.3.346)].

tad yathā—nityaṁ vṛndāvana-gataṁ śrī-kṛṣṇaṁ praty upaniṣadāṁ prārthanāyāṁ—
“kandarpa-koṭi-lāvaṇye tvayi dṛṣṭe manāṁsi naḥ |
kāminī-bhāvam āsādya smara-kṣubdhāny asaṁśayam |
yathā tval-loka-vāsinyaḥ kāma-tattvena gopikāḥ |
bhajanti ramaṇaṁ matvā cikīrṣājani nas tathā ||”

This is as follows in the prayer of the Upaniṣads to Śrī Kṛṣṇa situated in eternal Vṛndāvana: “Upon seeing you possessed of the loveliness of a crore of Kandarpas, our minds are overcome by the bhāva of a ladylove and undoubtedly excited by love. As the gopikās residing in your abode worship you with the essence of kāma, having accepted you as their lover, so our desire has arisen to do so.”

atra śrī-kṛṣṇa-vākyam—
“durlabho durghaṭaś caiva yuṣmākaṁ sumanorathaḥ |
mayānumoditaḥ samyak so’pi bhavitum arhati ||” iti ||

Śrī Kṛṣṇa’s statement [i.e., answer] in this regard, “The excellent desire of you all is difficult to attain and difficult to accomplish [i.e., fulfill]. [When] Fully approved by me [however], it too can come to be.”

eka-śabdena svīya-svajātīya-vijātīya-taṭastha-viruddhākhyāni pañca-vidha-sādhanāni vyāvartante |

By the word ‘eka’ [i.e., the compound gāḍha-laulyaika-labhyā], the five types of sādhana known svīya, svjātīya, vijātīya, taṭastha, and viruddha are excluded.

tatra viruddhāni jñāna-vairāgya-karmādīni śuddha-bhakti-virodhīni … | … 

Therein, the viruddhas [i.e., the viruddha sādhanas] are those contrary to pure bhakti, such as jñāna, vairāgya, karma, and so forth. …

ataḥ sādhana-kāle vyavadhāna-kartṛtvād visadṛśa-phaladatvāc ca jñānadīni śuddha-bhakti-virodhīni viruddha-sādhanāni | … 

Therefore, because of their being causes of obstruction at the time of sādhana, and because of their being producers of dissimilar results [at the stage of siddhi], jñāna and so forth that are contrary to pure bhakti are [considered] viruddha-sādhanas. …

jñānino bhakti-mārga-praveśe śānti-ratāv eva praveśaḥ | kadācid dāsya-ratau veti | rādhā-bandhoḥ prema-sevāyām atyanta-viruddham eva tat |  …

Jñanīs, in regard to entrance into the path of bhakti, have entrance only into śānti-rati, or sometimes dāsya-rati. They are extremely viruddha [i.e., of a mentality contrary] to prema-sevā to Rādhā’s Bandhu. …

taṭastha-sādhanāni vaidha-bhakty-aṅgāni—tāni coktāni ākare, yathā—“guru-pādāśrayas tasmāt kṛṣṇa-dīkṣādi-śikṣaṇam | …”

Taṭastha-sādhanas [i.e., neutral practices] are the limbs of vaidhī-bhakti. They are stated in the source [i.e., BRS 1.2.75-96] as taking shelter at the feet of guru, thereafter receiving instruction [from guru] beginning with Kṛṣṇa-dīkṣā, [and so forth, i.e., the full set sixty-four limbs mentioned in BRS]. …

etāny … trividhāni—tatra śravaṇa-kīrtana-smaraṇa-dhyāna-paricaryā-dāsya-bheda-kaiṅkarya-sakhya-bheda-mitra-vṛtti-śrī-mūrti-darśana-sparśanādīni śreṣṭhāni | eṣāṁ jhaṭiti raty-utpādana-dvārā lobhotpādakatvena rāgānugāṅgeṣv api praveśāt |

These … are of three types [i.e., best, middle-grade, and lower-grade]. Hearing, praising, remembering, meditating, attending, the division of serving of [i.e., known as] servitude, the division of friendship of [i.e., known as] behaving as a friend, darśana of the śrī-mūrti, touching [the śrī-mūrti], and so forth are the best because of their entering also within the limbs of rāgānugā [-bhakti] by being producers of lobha by means of quickly producing liking (rati).

tad uktam ākare—
“śravaṇotkīrtanādīni vaidha-bhakty-uditāni tu |
yāny aṅgāni ca tāny atra vijñeyāni manīṣibhiḥ ||”

This is stated in the source [i.e., BRS 1.2.296]: “The limbs of śravaṇa, kīrtana, and so forth mentioned in regard to vaidhī-bhakti are to be known as limbs here [i.e., in rāgānugā-bhakti as well] by the wise.”

ebhyaḥ kiñcid vilambena raty-utpādakāny arcana-vandanādīni madhyamāni |

Arcana, vandanā, and so forth, [because they are] producers of rati with some delay in comparison to those [i.e., the aforementioned best limbs], are middle-grade.

tebhyo’pi vilambena raty-utpādakāni sad-dharma-pṛcchā dhātry-aśvatthādi-gauravādīni kaniṣṭhānīti |

Inquiry into proper dharma, honoring dhātrīs, aśvatthas, and so forth, and others, [because they are] producers of rati with delay even in comparison to those [middle-grade limbs], are lower-grade.

eṣāṁ ca vakṣyamāṇa-sajātīya-vijātīyebhyo vailakṣaṇyāt taṭasthatvam | sākṣāt-prīti-poṣakatvābhāvān na svīyeṣv antarbhāvaḥ | sākṣāṭ paramparayā vā raty-utpādana-dvārā lobha-sādhanatvān na viruddheṣv antarbhāvaḥ |

Also, because of [their] difference from the [soon] to be described sajātīya and vijātīya [categories of sādhana], they [i.e., the limbs of the three aforementioned grades] have the status of [being] taṭastha [i.e., part of a separate, neutral category]. Because of the lack [on their part] of being direct nourishers of prīti, they are not included among the svīyas [i.e., the svīya-sādhanas]. Because of [their] being causes (sādhanas) of lobha by producing rati directly or indirectly, they are not included among the viruddhas [i.e., the viruddha-sādhanas].

tad uktam ākare—
“tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate |
nātra śāstraṁ na yuktiṁ ca tal-lobhotpatti-lakṣaṇaṁ ||
vaidha-bhakty-adhikārī tu bhāvāvirbhavanāvadhi |
atra śāstraṁ tathā tarkam anukūlam apekṣate ||” iti |

This is stated in the source [i.e., BRS 1.2.292–293]: “That the intellect relies neither upon injunctions (śāstra) nor upon reasoning (yukti) [to engage in pursuit] after hearing of the sweetness of their [i.e., the rāgātmikā-bhaktas’] respective bhāvas and so forth [i.e., their forms, qualities, līlās, etc.]—this is the characteristic of the arising of lobha (strong desire) in this regard [i.e., in regard to rāgānugā-bhakti]. One eligible for vaidhī-bhakti relies upon injunctions and favorable reasoning until the appearance of bhāva [i.e., bhāva-bhakti].”

bhāvāvirbhāvanāvadhi-raty-utpatti-paryantaṁ, śāstraṁ vidhi-vākyaṁ tad-anantaraṁ nāpekṣate ity arthaḥ | na ca tad-anapekṣāyāṁ doṣo mantavyaḥ | tat-phalasya lobhasya jātatvāt |

[On the path of vaidhī-bhakti:] One relies upon śāstra, that is, injunctive statements, until the appearance of bhāva, that is, the manifestation of rati, and not thereafter [i.e., thereafter, lobha itself becomes the motivator of the bhakta and thus injunctions are no longer necessary]. This is the meaning. And it is not that a fault is to be considered in that non-reliance thereupon [i.e., that non-reliance upon injunctions after the manifestation of bhāva] because of its goal, lobha, having been produced [i.e., adherence to injunctions is ultimately for the purpose of producing lobha, and thus once lobha is produced, it becomes redundant and unnecessary to continue to rely upon injunctions].

tad uktam ekādaśe—“na mayy ekānta-bhaktānāṁ guṇa-doṣodbhavā guṇāḥ” iti |

This is stated in the Eleventh Canto [SB 11.20.36]: “Bhaktas one-pointed upon me have no qualities produced by injunctions and prohibitions.”

kiṁ ca, vaidha-bhakty-adhikāriṇāṁ prāyaśo dāsya-bhaktāv eva lobho jāyate |

Furthermore, the lobha of those of eligibility for vaidha-bhakti generally manifests only for dāsya-bhakti.

tathāhi teṣāṁ mahima-jñāna-yuktaḥ premā jāyate, tena ca sārṣṭyādi-muktir ity uktam ākare |

This is to say, they attain prema imbued with awareness of [Bhagavān’s] greatness and thereby the muktis of sārṣṭi and so forth. This is stated in the source [i.e., BRS 1.4.7].

tataś ca dāsānāṁ mahima-jñānam asty evety uktam adhastāt sārṣṭi-pada-vācyaṁ samānaiśvaryaṁ ca teṣāṁ sambhaved eva | …

Thus also, it is stated below that servants certainly have awareness of [Bhagavān’s] greatness, and that they certainly have the potential to attain equal aiśvarya [to that of Bhagavān himself], [which is] the referrent of the word sārṣṭi. …

atha vijātīya-sādhanaṁ sambandhānugā bhaktiḥ | sā yathākare—
sā sambandhānugā bhaktiḥ procyate sadbhir ātmani |
yā pitṛtvādi-sambandha-mananāropanātmikā ||

Now, vijātīya-sādhana is sambandhānugā-bhakti. That is [described] as follows in the source [i.e., BRS 1.2.305]: “That bhakti which is constituted of thought and superimposition of a relationship [with Kṛṣṇa] of fatherhood or otherwise onto the self is called sambandhānugā by the wise.”

eṣāpi trividhā—dāsyānugā sakhyānugā vātsalyānugā ceti | atrānukūle krameṇottamādi-bhedo grāhyaḥ | tathāhi vijātīya-sādhaneṣu sakhyānugā bhaktiḥ śreṣṭhaṁ sādhanam | rādhā-bandhoḥ prema-sevā-sādhanasya lobhasyānukūlatvāt | dāsyānugā madhyamaṁ taṭasthatvāt | vātsalyānugā kaniṣṭhaṁ pratikūlatvād iti |

This too is of three types: dāsyānugā, sakhyānugā, and vātsalyānugā. Herein, the distinction in being consecutively best and so forth [i.e., middle-grade, and lower-grade] in regard to favorability is to be considered. Thus, among the vijātīya-sādhanas, sakhyānugā-bhakti is the best sādhana because of its being favorable to lobha, the means of prema-sevā to Rādhā’s Bandhu. Dāsyānugā [bhakti] is middle-grade because of its being neutral, and vātsalānugā [bhakti] is lower-grade because of it being unfavorable.

atha sajātīya-sādhanaṁ kāmānugā-bheda-sambhogecchā-mayī bhaktiḥ | sā yathākare—
kāmānugā bhavet tṛṣṇā kāma-rūpānugāminī ||
sambhogecchā-mayī tat-tad-bhāvecchātmeti sā dvidhā ||
keli-tātparyavaty eva sambhogecchā-mayī bhavet |
tad-bhāvecchātmikā tāsām bhāva-mādhurya-kāmitā || iti |

Now, sajātīya-sādhana is the type of kāmānugā [-rāgānugā-bhakti] [known as] sambhogecchā-mayī. That is as follows in the source [i.e., BRS 1.2.297–299]: “Bhakti constituted of thirst [i.e., strong desire] which follows kāma-rūpā [-rāgātmikā-bhakti] shall be [called] kāmānugā [-rāgānugā-bhakti]. This [kāmānugā-bhakti] is of two types: sambhogecchā-mayī and tad-tad-bhāvecchātmā. That [kāmānugā-bhakti] which has the intention only of play [with Kṛṣṇa] shall be [called] sambhogecchā-mayī. That [kāmānugā-bhakti] constituted of desire for the sweetness of their [i.e., the Vraja-gopīs’] bhāva shall be [called] tad-bhāvecchātmikā [i.e., bhakti constituted of desire for their bhāva].”

tad-bhāvecchātmikāyā api mukhya-gauṇa-bhedena dvaividhyād gauṇa-tad-bhāvecchātmikā sajātīya-sādhanam eva |

Because of tad-bhāvecchātmikā’s also being twofold as per a distinction between primary and second, only secondary tad-bhāvecchātmikā is sajātīya-sādhana.

tathāhi kāma-rūpā ratir dvividhā—kāma-prāyā kāmaika-rūpā ceti | tatra kubjāyā ratiḥ kāma-prāyā, tad-anugā bhaktiḥ sambhogecchā-mayī | vraja-sundarīṇāṁ ratiḥ kāmaika-rūpā, tad-anugā bhaktiḥ tad-bhāvecchātmikā |

Accordingly, kāma-rūpā rati is of two types: kāma-prāyā (kāma-like) and kāmaika-rūpā (purely of the form of kāma). Therein, the rati of Kubjā is kāma-prāyā, and bhakti following that [kāma-prāyā rati] is sambhogecchā-mayī. The rati of the beauties of Vraja is kāmaika-rūpā, and bhakti following that is tad-bhāvecchātmikā.

kāmaika-rūpāpi dvividhā—mukhyā gauṇī ceti | tatra prāg-udāhṛta—“gopyaḥ papracchuḥ” ity agni-purāṇa-vacanāt—
nāṁśo’py anyatra rādhāyāḥ premādi-guṇa-sampadām |
rasenaiva vipakṣādau mithaḥ sāmyam ivārpyate ||
ity ākara-vacanāc ca śrī-rādhikā-ratir mukhya-kāmaika-rūpā | tad-anugā bhaktir mukhya-tad-bhāvecchātmikā | 

Kāmaika-rūpa too is of two types: primary and secondary. Therein, because of the statement in the Agni Purāṇa, “The gopīs asked,” and because of the statement in the source [i.e., Ujjvala-nīlamaṇi: 9.51], “Not even a fraction of the wealth of Rādhā’s qualities beginning with [her] prema exists elsewhere [i.e., in gopīs such as Candrāvalī and Śyāmalā]; only by rasa [i.e., only by the arrangements intergral to relishing rasa] is mutual equality as though invested in a rival party [of hers] and so forth [i.e., in friendly parities, and in the members of her own party],” the rati of Śrī Rādhikā is the primary [type of] kāmaika-rūpā, and bhakti following that is the primary [type of] tad-bhāvecchātmikā [-kāmānugā-rāgānugā-bhakti].

iyam eva gāḍha-laulya-padena gṛhītā | anyathā gāḍha-padasya vaiyarthyāt, śrī-rādhā-bandhoś caraṇa-sevā-viśeṣaṇe praviṣṭatvāc ca, sa-viśeṣaṇe hi vidhi-niṣedhau viśeṣaṇam upasaṅkrāmataḥ iti nyāyāt |

This [primary type of tad-bhāvecchātmikā-kāmānugā-rāgānugā-bhakti] alone has been referred to by the [compound] word gāḍha-laulya [in the first verse of the Daśa-ślokī] because of the uselessness of the word gāḍha (intense) otherwise [i.e., if it did not refer to adherence (ānugatya) to Śrī Rādhikā’s rati], and because of [it, i.e., the word gāḍha] being applied to a qualifier (viśeṣaṇa) of service [i.e., prema-sevā] to the feet of Śrī Rādhā’s Bandhu [i.e., because the word gāḍha is part of the compound gāḍha-laulyaika-labhyā, which is a qualifier of the qualificand premā-sevā (to Śrī Rādhā’s Bandhu)], as per the maxim, “An injunction or prohibition related to a qualificand (viśeṣya) possessed of a qualifier (viśeṣaṇa) is transferred to [i.e., applied instead to] the qualifier [of the qualificand] when the qualificand is annulled [i.e., when the injunction or prohibition is inapplicable to the qualificand; the point being made with the support of this grammatical maxim is that the sādhya being presented by Śrī Kavirāja Gosvāmīpāda is not simply prema-sevā to Śrī Rādhā’s Prāṇa-bandhu but such prema-sevā to Śrī Rādhā Prāṇa-bandhu that is constituted of intense hankering for adherence to Śrī Rādhā’s bhāva, i.e., the primary form of tat-tad-bhāvecchātmikā kāmānugā-rāgānugā-bhakti].

tato nyūnānya-vraja-sundarī-mātrāṇāṁ ratir gauṇa-kāmaika-rūpā | tad-anugā bhaktir gauṇa-tad-bhāvecchātmikā iti |

Besides this, the ratir of the other beauties of Vraja is secondary kāmika-rūpa, and bhakti following that is secondary tad-bhāvecchātmikā [kāmānugā-rāgānugā-bhakti].

evaṁ vaidha-sādhanavatī mahiṣī-raty-anugā riraṁsā ca sajātīya-sādhanam eva | yad uktam ākare—
riraṁsāṁ suṣṭhu kurvan yo vidhi-mārgeṇa sevate |
kevalenaiva sa tadā mahiṣītvam iyāt pure ||

In this way, desire to enjoy [amour] following the rati of the queens [of Dvārakā] as per vaidha-sādhana is also sajātīya-sādhana itself, since it is stated in the source [i.e., BRS 1.2.303]: “One who, desiring to enjoy [amour] excellently, serves exclusively according to the path of vidhi then attains the position of a queen in the city [i.e., Dvārakā].”

tathā ca mahākaurme—
agni-putrā mahātmānas tapasā strītvam āpire |
bhartāraṁ ca jagad-yoniṁ vāsudevam ajaṁ vibhum ||
ity atra ṭīkā ca—“tapasā vidhi-mārgeṇa | atra vidhi-mārgopalakṣaṇatvena vāsanā-vibhedo’pi jñeya” ity eṣā |

Similarly, in the Mahākūrma Purāṇa, “The sons of Agni, great souls, attained womanhood through austerity, and the eminent, unborn source of the universe, Vāsudeva, as their husband.” In this regard, the commentary [of Śrī Jīva Gosvāmīpāda on BRS 1.2.304] as well [says:], “‘Through austerity’ means according to the path of vidhi. In this regard, a distinction in vāsanā too should be understood because of [the word tapasā] being an indicator (upalakṣaṇa) of the path of vidhi.”

tad evaṁ sajātīya-sādhanaṁ trividhaṁ—tatra samarthā-raty-anugātvena gauṇa-tad-bhāvecchātmikā mukhyaṁ sajātīyam | sambhogecchāmayī sādhāraṇa-raty-anugātvāt kaniṣṭham api rāgānugātvān madhyamaṁ sajātīyam | riraṁsā tu samañjasā-raty-anugātvān madhyamaṁ bhavitum arhaty api vaidha-sādhana-saṁvalitatvena keli-tātparyavattvena kaniṣṭham eva sajātīyaṁ sādhanam iti |

Thus, in this way, sajātīya-sādhana is of three types. In this regard, secondary tad-bhāvecchātmikā, because of [it] being a follower of samārtha-rati, is primary sajātīya. Although sambhogecchāmayī, because of [it] being a follower of sādhāraṇa-rati, is lower-grade, it is middle-grade sajātīya because of its being a follower of rāga. Although desire to enjoy [amour], however, because of [it] being a follower of samañjasā-rati, is fit to be middle-grade, it is only lower-grade sajātīya-sādhana because of [it] being possessed of the intention of play [directly with Kṛṣṇa] and [it] being conjoined with vaidha-sādhana.

sādhāraṇy-ādi-bhedo, yathākare—
sādhāraṇī nigaditā samañjasāsau samarthā ca |
kubjādiṣu mahiṣīṣu ca gokula-devīṣu ca kramaśaḥ ||
maṇivac-cintāmaṇivat-kaustubha-maṇivat tridhābhimatā |
nātisulabheyam abhitaḥ sudurlabhā syād ananya-labhyā ca || iti

The divisions of sādhāraṇī [-rati] and so forth are as follows in the source [i.e., Ujjvala-nīlamaṇi: 14.43–44]: “This [rati] has been described as sādhāraṇī, samañjasā, and samarthā sequentially in Kubjā and so forth, the queens [of Dvārakā], and the devīs of Vraja. It should be considered to be of three types in all respects: not very easy attainable like a [common] jewel, very difficult to attain like a thought-jewel (cintāmaṇi), and unattainable by others like the kaustubha jewel.”

atha svīya-sādhanāni, tāni ca kāmānugā-bheda-tat-tad-bhāvecchātma-bhakty-apara-paryāyasya gāḍha-laulyasyaiva sādhanāni—svābhīṣṭa-līlā-kathāsakti-vraja-vasati-bāhya-sevā-mānasa-sevā-śrī-mūrti-mādhurī-darśanākhyāni |

Now, svīya-sādhanas [are discussed]. These too are causes (sādhanas) specifically of intense hankering (gāḍha-laulya), [which is] another synonym for the division of kāmānugā [-bhakti known as] tat-tad-bhāvecchātmikā-bhakti, and namely [they are] attachment to līlā-kathā of one’s Abhīṣṭa-devatā, residing in Vraja, external sevā, mental sevā, and darśana of the sweetness (mādhurī) of the śrī-mūrti.

eteṣāṁ vyāvartane’yam abhiprāyaḥ—yathā śravaṇādi-bhaktir jñāna-sādhanaṁ bhavad api svātantryeṇa jñāna-phalasya mokṣasyāpi sādhanaṁ bhavati, evaṁ tat-tat-kathāsakty-ādīni lobha-sādhanāni bhavanty api lobha-phalasya sva-sevāyā api svātantryeṇa sādhanāni bhaveyur iti |

The intention in excluding these [aforementioned forms of sādhana] is this: although bhakti [i.e., a limb of bhakti] such as hearing (śravaṇa) is a sādhana (cause) of jñāna, it is independently a sādhana (cause) of the goal of jñāna, viz., mokṣa, as well. Similarly, although attachment to kathā of them [i.e., Śrī Kṛṣṇa and his companion of one’s own longing], and so forth are lobha-sādhanas [i.e., causes of lobha manifesting], they can independently be sādhanas (causes) of the result of lobha, one’s own sevā [i.e., the attainment of one’s aspired for sevā to one’s Svābhīṣṭa-devatā], as well.

tāni yathākare—
kṛṣṇaṁ smaran janaṁ cāsya preṣṭhaṁ nija-samīhitam |
tat-tat-kathā-rataś cāsau kuryād vāsaṁ vraje sadā ||
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi |
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ ||

These [svīya-sādhanas] are as follows in the source [i.e., BRS 1.2.294–295]: “Remembering beloved Kṛṣṇa and his companion of one’s own longing, one absorbed in narrations of them should always dwell in Vraja. With the sādhaka-form and the siddha-form here only [in Vraja], service should be performed by one desirous of that bhāva [i.e., the bhāva of the companion of Kṛṣṇa of one’s own longing] following the residents of Vraja.”

tathā—
śrī-mūrter mādhurīṁ prekṣya tat-tal-līlāṁ niśamya vā |
tad-bhāvākāṇkṣiṇo ye syus teṣu sādhanatānayoḥ |
purāṇe śruyate pādme puṁsam api bhaved iyam || iti |

Similarly [in BRS 1.2.300], “After seeing the beauty of the śrī-mūrti [i.e., the beauty of the śrī-mūrti of Śrī Kṛṣṇa along with the śrī-mūrtis of his beloveds engaged in their various līlās], or after hearing of the beauty of their various līlās, those who shall become desirous of that bhāva [i.e., the bhāva of the Vraja-gopīs] possess the means [i.e., the adhikāra, eligibility] for these two [i.e., either of the two types of kāmānugā-bhakti]. This can occur even in men, as is heard of in Padma Purāṇa.”

anayor iti dvividha-kāmānugayoḥ |

“For these two” (anayor) means for the two types of kāmānugā [-rāgānugā-bhakti, viz. sambhogecchāmayī and tat-tat-bhāvecchātma]. 

eteṣāṁ niratiśaya-māhātmyasya sādhāraṇyena yadyapi nātīva tāratamyaṁ, tathāpi sva-sva-kārya-karatve sāpekṣa-nirapekṣatvād etal-lakṣaṇena kenāpy aṁśena ghaṭetāpi cet | tathāhi svīya-sādhaneṣu tat-tat-kathā-ratiḥ śreṣṭham, anya-nirapekṣatayāpi kṣipra-phala-janakatvāt | anyeṣāṁ tat-sāpekṣatvāc ca |

Although because of the commonality of superlative greatness among them, there is no highly significant gradation [between these aforementioned types of svīya-sādhanas], still, because of their own respective dependent and independent efficaciousness, [gradation] can also be established by this attribute [of relative dependent or independent effectiveness] to some extent. If [this view is to be considered], then accordingly, among the svīya-sādhanas, rati for kathā of them is best because of [its] being a quick producer of the result while also being independent of the others [i.e., the other forms of svīya-sādhana, and all other forms of the sādhana for that matter], and because of the others’ being dependent upon it.

śrī-mūrti-mādhurī-darśana-sevā-dvayaṁ ca madhyamam, sakṛn-mātra-tat-tat-kathā-sāpekṣatvāt, vraja-vasati-nirapekṣatvāc ca |

Darśana of the sweetness of the śrī-mūrti and the two [forms of] sevā [i.e., external sevā and mental sevā] are middle-grade because of [their] being only once dependent on [hearing] kathā of them, and because of [their] being independent of residing in Vraja.

vraja-vasatiḥ kaniṣṭhaṁ, tasyāś caturṇām ekatamasya nityam apekṣaṇīyatvāt |

Residing in Vraja is lower-grade, because of its being always dependent on one of the [aforemetioned] four.

sphuṭaṁ caitad ākare pratīyate, tat-tat-kathā-rataś cāsau ity atra tat-tat-kathā-ratatvasyādhikāri-viśeṣaṇatvena tatra nirdeśāt | tenaiva tat-tat-kathā-rataḥ san vraja-vāsādikaṁ kuryād ity artha-siddhyā sarveṣāṁ tat-tat-kathā-rati-sāpekṣatvāvagamāt |

This is also seen clearly in the source [i.e., BRS 1.2.294] here [i.e., in the statement], “one absorbed in narrations of them” (tat-tat-kathā-rataś cāsau) because of the designation there [i.e., in this statement] of “being one absorbed in narrations of them” as a qualifier (viśeṣaṇa) of the adhikārī, and because of specifically thereby [there comes about] understanding of all of them [i.e., all the other svīya-sādhanas] as being dependent upon rati for narrations of them [i.e., Kṛṣṇa and his companion of one’s own longing] by establishment of the meaning [of the aforementioned phrase as], “Being absorbed in narrations of them, reside in Vraja and so forth.”

itarathā tu tat-tat-kathā-ratiṁ kuryād ity evoktaṁ syāt |

Whereas, otherwise [i.e., if this were not the meaning established by the phrase, then], “Rati for kathā of them should be done” would have been stated specifically [as one of the enjoined sādhanas of rāgānugā-bhakti, as residing in Vraja and the other types were].

atrāpi vraja-vāsasya nikaṭe tat-pāṭhas tasyāṁ tat-tat-sāpekṣatva-khyāpanāya |

Here too, this reading [of the meaning of BRS 1.2.294] in regard to residing in Vraja is meant to convey the dependence of those others [i.e., the other four types of svīya-sādhana] upon it [i.e., upon rati for kathā of them].

evaṁ ca tat-tat-kathā-rater adhikāri-viśeṣaṇatve tv aṅgatvaṁ na syād ity āśaṅkya tal-līlāṁ niśamya veti punar aṅgatvena nirdeśa iti |

[A question is raised:] “When in this way rati for kathā about them is [construed as] a qualifier of the adhikārī, then it cannot be a limb [of bhakti, i.e., one of the svīya- or other of sādhanas]”—suspecting this [question could arise], it is again designated as a limb [i.e., as one of the sādhanas, in BRS 1.2.300], “Or after hearing of the beauty of their various līlās.”

taṭ-ṭīkā-kṛdbhis tu kaṇṭha-raveṇaivoktam, yatha—tat-tat-kathā-ratis tu śreṣṭhaṁ sādhanam, vināpy anyais tenaiva kārya-siddher ity alam iyatā |

This furthermore is stated by the respected commentator [i.e., Śrī Jīva Gosvāmīpāda] with his own voice, “Rati for kathā of them is indeed the best sādhana because attainment of the object occurs by this alone even without others [i.e., any of the other forms of sādhana].” So much is enough [i.e., the point is hereby effectively established].

nanu, sā syāt prāptā yayā tām ity anena mānasa-sevāyā api prema-sevā-karaṇatvaṁ pratīyata iti cen na, liṅ-prayogena sambhāvanā-mātrasyaivoktatvāt, yayā mānasyā sevayā lobhotpādana-dvārā sā prema-sevā prāptā syād iti hi tasyārthaḥ | 

[A doubt is raised:] “Well, ‘that [i.e., mānasa-sevā] by which that [i.e., prema-sevā] can be (syāt) attained’—by this [statement] mānasa-sevā’s also being a means [of attaining] prema-sevā is understood.” If this [is posited], [then] no [that is not so], because of only possibility [i.e., not certainty] being stated by the usage of liṅ (-pratyaya) [i.e., the verbal affix category known as liṅ, which is the type of affix applied in the verb syāt, conveys the sense of possibility, not certainty]; the meaning of this [statement] is “that (sā) prema-sevā can be (syāt) attained (prāptā) by means of mānasa-sevā which is productive of strong desire (lobha) ….”

tad evam eka-śabda-vyāvartāni pañca-vidha-sādhanāni vyākhyātāni |

Thus, in this way, the five types of sādhana excluded by the word ‘eka’ are described.

atredaṁ boddhavyaṁ—viruddha-sādhanāni jñānādīni sarvathā heyāni, taṭastha-vijātīya-sveṣṭa-sādhanāni tu lobha-sādhanatvena yathottaram upādeyāny eva | eteṣāṁ sākṣāt prema-sevā-sādhanatvasyaiva niṣiddhatvāt, paramparayā tu yathāyathaṁ prema-sevā-sādhantvam asty eveti |

Here, this is to be understood: viruddha-sādhanas such as jñāna are to be abandoned in all respects, whereas taṭastha, vijātīya, and sveṣṭa-sādhanas, because of [their] being causes of lobha are successively to be undertaken [i.e., they are to be practiced in such a manner that each latter category is given greater prominence]. Because of their being precluded from directly being causes of prema-sevā, their rightly being causes indirectly of prema-sevā is certain.

nanu, gāḍha-laulya-śabdena tad-vāñchātmikā-kāmānugā vyākhyātā, sā ca sādhana-bhaktiḥ, atas tat-sādhya-premṇa eva prema-sevā-sādhakatamatvaṁ yujyate, … vyaktaṁ caitat prāg-udāhṛta-candrakānty-upākhyānīya-vacane’stīti cet satyam, premno’vāntara-vyāpāratvam aṅgīkṛtya kāmānugāyāḥ prema-sevā-karaṇatvam uktam iti sarvaṁ sustham | …

[Another doubt is raised:] “Well, by the [compound] word ‘gāḍha-laulyam,’ kāmānugā [-rāgānugā-bhakti] constituted of desire for that [bhāva, i.e., tat-bhāvecchātmikā-kāmānugā-rāgāgugā-bhakti] has been referred to, and that is [a form of] sādhana-bhakti. Therefore, the prema to be manifested by that [particular type of sādhana-bhakti] being the foremost causer (sādhakatama) of [attaining] prema-sevā is proper [i.e., the prema that is to be manifested by sādhana-bhakti should be considered the cause of prema-sevā rather than the kāmānugā-rāgānugā-bhakti alluded to by ‘gāḍha-laulya’] …. And this is clear in an aforementioned statement from the Candrakānti episode [i.e., Candrakānti clearly engaged in kāmānugā-rāgānugā-sādhana-bhakti and attained prema-sevā].’ If this [is posited], [then,] true, by accepting it as an integral function of prema [i.e., as one of the intregral aspects of the action known as prema], kāmānugā’s [i.e., kāmānugā-rāgānugā-sādhana-bhakti’s] being an instrumental cause (karaṇa) of prema-sevā has been stated. Therefore, everything is alright. …

tasmāt sādhv avādi—gāḍha-laulyaika-labhyā iti |

Therefore, it has been rightly explained: gāḍha-laulyaika-labhyā [i.e., that prema-sevā is attainable only by intense hankering].

vaidha-mānasa-sevāyā vyāvartanāya prāsaṅgikīṁ mānasī-sevāṁ viśinaṣṭi—bhāvyāṁ rāgādhva-pānthair iti |

For the sake of excluding vaidha-mānasa-sevā [i.e., mental service rendered according to the path of vaidhī-bhakti], the author characterizes the relevent [form of] mānasī-sevā as “to be meditated upon by followers of the path of rāga” (bhāvyāṁ rāgādhva-pānthair).

rāgādhvā rāgānugā-bhakti-mārgas, tatra ye pānthāḥ pathikās tair bhāvyāṁ cintayituṁ yogyāṁ—

“The path of rāga” (rāgādhvā) refers to the path of rāgānugā-bhakti; by they who are followers (pānthāḥ), that is, travellers, thereupon [i.e., upon that path], [mānasī-sevā] is to be meditated upon, that is, is fit to be contemplated.

“sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi” ity atroktāṁ śrī-hari-mādhuryaika-bhakta-vraja-vāsi-tat-preṣṭha-jana-bhāva-lubdher antaś-cintitena svābhīṣṭa-tat-preṣṭha-janānugatena tat-sevopayikena nijābhīpsita-prāpya-dehena viracitām eva, na tu vidhi-balena pravartamānair anenaiva dehena mānasaiḥ ṣoḍaśopacārādibhir viracitām ity arthaḥ |

[Mānasī-sevā] is described here [in BRS 1.2.295], “Service with the sādhaka-form and the siddha-form here only [in Vraja],” and is performed only with the internally conceived body suitable for one’s own desire that is befitting the service following his [i.e., Śrī Hari’s] beloved companion of one’s own longing out of lobha for the bhāva of the resident of Vraja and beloved companion of his [i.e., Śrī Hari’s] who is devoted solely to Śrī Hari’s mādhurya. It is not, rather, performed only with this [physical] body with sixteen mental articles being prompted by the force of injunctions [i.e., it is not motivated by adherence to injunctions as per the path of vaidhī-bhakti and performed with a mental form of one’s own physical body but rather with an internally conceived form befitting direct participation in Śrī Hari’s līlā in Vraja, that is, it is to be performed with the siddha-rūpa (siddha-deha)]. This is the meaning.

atra pramāṇaṁ cākara-dhṛta-purāna-vacanaṁ, yathā—
mānasenopacārena paricarya hariṁ sadā |
pare vāṅ-manasā’gamyaṁ taṁ sākṣāt pratipedire ||

And a statement, as follows, cited from a Purāṇa in the source [i.e., BRS 1.2.182] is evidence in this regard: “Constantly attending to Hari with a mental article, some one else directly attained he who is unapproachable by speech and the mind [i.e., Hari].”

iti upacāro’tra cāmara-vyajanādi-rūpaḥ | na tu ṣoḍaśopacārādi-lakṣaṇaḥ | paricaryeti vacanāt |

Here, ‘article’ (upacāra) refers to a cāmara, a fan, or otherwise, and not, rather, to the sixteen articles and so forth [i.e., to the set of articles used in formal worship (arcana, pūjā)] because of ‘attending’ (paricarya) [i.e., because the verse describes attending to Hari (i.e., personally serving him) rather than performing formal worship of him].

anyathā pūjayitvety evoktaṁ syāt | ata evaika-vacanaṁ ca yena kenāpy ekenopacāreṇety arthaḥ |

Otherwise [i.e. where this not the case], ‘having worshipped’ (pūjayitvā) would have been stated [instead of ‘attending’]. The singular as well is present [i.e., used in the verse], and therefore ‘by any one article’ is the meaning.

ākare ca sevā-dhyānam evodāhṛtam idaṁ padyam | kiṁ ca vāṅ-manasor agamyaṁ sākṣāt pratipedire iti durlabha-lābhoktyā śīghra-prāpty-uktyā ca rāgātiśayo dhvanyate | tena ca tat-priya-janānugatyādi sarvaṁ labhyata eva |

In the source [i.e., BRS] as well, this verse is cited in regard to meditation upon sevā [i.e., not in regard to a mental practice of formal worship (arcana, pūjā)]. Furthermore, by the descrption [in the verse] of attaining that which is difficult to attain, [i.e.,] “[Some one] Directly attained he who is unapproachable by speech and the mind [i.e., Hari],” and by description of quick attainment [i.e., of that attainment be quick as well], an abundance of rāga is alluded to, and by that too, everything beginning with adherence to his [i.e., Śrī Hari’s] dear companion is certainly implied.

Verse 2

A condensed summary of Śrī Kṛṣṇa’s aṣṭa-kālīya-līlā—

कुञ्जाद्गोष्ठं निशान्ते प्रविशति कुरुते दोहनान्नाशनाद्यां
प्रातः सायं च लीलां विहरति सखिभिः सङ्गवे चारयन्गाः ।
मध्याह्ने चाथ नक्तं विलसति विपिने राधयाद्धापराह्ने
घोषं याति प्रदोषे रमयति सुहृदो यः स कृष्णोऽवतान्नः ॥२॥

kuñjād goṣṭhaṁ niśānte praviśati kurute dohanānnāśanādyāṁ
prātaḥ sāyaṁ ca līlāṁ viharati sakhibhiḥ saṅgave cārayan gāḥ |
madhyāhne cātha naktaṁ vilasati vipine rādhayāddhāparāhne
ghoṣaṁ yāti pradoṣe ramayati suhṛdo yaḥ sa kṛṣṇo’vatān naḥ ||2||

At the end of night, from the kuñja he enters his homestead. In the early morning and evening, he performs līlās of milking [cows], eating food, and so forth. In the forenoon, he sports with friends while herding the cows. At midday and [mid-] night, he plays in full directly with Rādhā in the forest. In the afternoon, he returns to his homestead. In the evening, he delights his well-wishers. May he, Kṛṣṇa, protect us.

Variant

ghoṣaṁ: goṣṭhaṁ |

Excerpts from the Daśa-ślokī-bhāṣya

atha pūrva-śloka-racita-siddhānta-śeṣaṁ samāpayan naityikaṁ caritam saṅkṣepeṇa varṇayann āha—kuñjād iti |

Now, having completed [explaining] the remainder of the siddhānta presented in the previous verse, [we move to the next verse where] the author describes the daily activity [of Śrī Kṛṣṇa in Vraja] in brief: kuñjād ….

yo niśānte rātry-ante kuñja-gṛhād vanāntargata-kuñja-gṛhād goṣṭhaṁ nandīśvarākhyaṁ pitṛ-gṛhaṁ praviśati, “goṣṭhaṁ go-dohana-sthānam” ity amaraḥ |

At the end of night (niśānte), from a kuñja (kuñjāt), that is, from a kuñja house in the forest, he enters (praviṣati) his homestead (goṣṭham), that is, his father’s house known as Nandīśvara, as goṣṭham means “a place for milking cows” according to Amara [i.e., the Amara Kośa].

prātaḥ-kāle sāyaṁ-kāle ca dohanānnāśanādyāṁ līlāṁ kurute, dohanaṁ go-dohanam, anna-bhojanam, ādya-śabdāt snānādīnāṁ grahaṇam |

In the early morning and evening, he performs līlās of milking, eating food, and so forth. “Milking” (dohanaṁ) refers to milking cows, [“eating food” (annāśana) refers to] partaking of food, and from the word “and so forth” (ādya) bathing and so forth are understood.

saṅgave pūrvāhne sakhibhiḥ vayasyaiḥ saha gāś cārayan viharati |

In the forenoon (saṅgave), that is, the early part of the day, he sports with friends, that is, companions of the same age, while herding the cows.

madhyāhne atha naktaṁ rātrau ca rādhayā saha vipine vṛndāvana-kuñje addhā sākṣād vilasati |

At midday (madhyāhne) and night (naktaṁ), that is, at night, he plays in full directly, that is, personally, with Rādhā in the forest, that is, in a kuñja in Vṛndāvana.

aparāhne go-cāraṇaṁ kṛtvā vṛndāvanāt ghoṣaṁ vrajaṁ yāti, “ghoṣa ābhīra-pallī syād” ity amaraḥ |

In the afternoon (aparāhne), after herding the cows, he goes from Vṛndāvana to the hamlet (ghoṣa), that is, Vraja, as “a ghoṣa can be [i.e., mean] a small village of cowherds” according to Amara [i.e., the Amara Kośa].

pradoṣe rātry-ārambhe suhṛdo vraja-vāsi-janān ramayati ca … |

In the evening (pradoṣa), that is, at the beginning of the night, he delights his well-wishers, that is, the people residing in Vraja.

sa kṛṣṇo no’smān avatāt rakṣatu, sva-rati-vistareṇa jīvayatv ity arthaḥ |  yad vā, sva-saundarya-mādhurya-vaidagdhya-līlādi-prakāśena prīṇātu | anyathā tad-varṇanasya kaṣṭa-sādhyatvāt | … karṣati sva-mādhurya-vaidagdhyādinā ākarṣatīti kṛṣṇa … |

May he (saḥ), Kṛṣṇa, protect (avatāt), that is, guard, us all (naḥ). May he enliven us by expanding our rati for himself. This is the meaning. Alternately, [the meaning may be taken to be:] may he delight us with a manifestation of his own beauty, sweetness, brilliance, līlā, and so forth, since otherwise [i.e., without that] describing him is difficult to accomplish. … ‘Kṛṣṇa’ means he who draws, that is, attracts [others], with his own sweetness, brilliance, and so forth.

vipine vilasatīty anena gṛhe gṛhe vilāsābhāvo lakṣyate | anyathā vipina-padasya vaiyārthyāpatteḥ |

“He plays in the forest” (vipine vilasati)—by this [statement] the non-existence of play from house to house is indicated, since otherwise the word ’forest’ (vipina) would be meaningless.

tena tasyāṁ tasyopapatitvaṁ, tasyāś ca tasmin parakīyātvaṁ vyajyate |

By that [i.e., by Kṛṣṇa’s play with Rādhā taking place in the forest], his [i.e., Kṛṣṇa’s] being her [i.e., Rādhā’s] paramour, and her being for him another’s (parakīyā) [i.e., the wife of another man] is suggested.

kiṁ ca, madhyāhne cātha naktaṁ vilasati vipine rādhayāddhāparāhne ity atrāddhā-śabdena yadā prātar-ādau go-dohanādi-līlāṁ kurute, tadāpi tayā saha manasā vilasatīti lakṣyate |

Furthermore, by the word ‘directly’ (addhā) in [the phrase], “At midday and [mid-] night, he plays in full directly with Rādhā in the forest,” that he plays with her in his mind even when he performs līlās of milking cows and so forth in the early morning and so on is indicated.

sa vilāsaś cettham—kadā kathaṁ ceyaṁ miliṣyati, yadā ca miliṣyati, tadā kutra kutra kā vā krīḍā kartavyeti saṅkalpa-vikalpaḥ | tena ca paramotkaṇṭhāmayatvena śṛṅgārasyātyanta-paripoṣād aupapatye parakīyātve ca rasotkarṣāvadhir vyajyate |

That [mental] play further is [constituted of] fancy and indecision as follows, “When and how will she meet [me]? And when she will meet [me], then what play should be performed [with her] and where?” And by that [i.e., by that play in the forest], because of complete nourishment of amour (śṛṅgāra) on account of being filled with the greatest longing, that the ultimate limit of the excellence of rasa is [found] in relating with a paramour (aupapatya) and in being another’s (parakīyātva) is suggested.

atha-śabdo’tra kārtsnyena kṛtsna-manoratha-pūrtyā vilasatīty arthaḥ | … anenāpi parakīya-śṛṅgāra-rasasya paramotkarṣatā sūcitā addhā-pada-lakṣya-paramotkaṇṭhā-maya-vipralambha-śṛṅgārāntarbhāvitvād, 

Here, the word atha means “in full” (kārtsnyena), that is, he plays [with Rādhā] to the complete fulfillment of his desires. Even by this [too], the highest excellence of the rasa of amour with anothers’ (parakīya-śṛṅgāra) is intimated because of separation (vipralambha) filled with the greatest longing, indicated by the word ‘directly’ (addhā), being included within [that] amour [śṛṅgāra-rasa].

asya sambhoga-śṛṅgārasya | tad uktaṁ—na vinā vipralambhena sambhogaḥ puṣṭim aśnute | kāṣāyite hi vastrādau bhūyān rāgo vivardhate || iti prakaṭa-līlāyām eva parakīyātvādikaṁ, na tv aprakaṭa-līlāyām itīmaṁ bhramam apākartuṁ vilasatīti vartamāna-prayogaḥ, nityam eva tat tat sarvam iti bhāvaḥ ||41||

This is said of the union of amour (sambhoga-śṛṅgāra) [in UN 15.3]: “Without separation (vipralambha), union (sambhoga) does not attain richness, since redness (rāga) increases abundantly when a cloth and so on is reddened [i.e., repeatedly dyed with a red dye].” Therefore, to remove the misunderstanding that [Rādhā’s] being another’s (parakīyā) and so forth [i.e., and Kṛṣṇa’s being a paramour] exist only in prakaṭa-līlā and not, rather, in aprakaṭa-līlā, there is usage of the present tense in “plays” (vilasati). All of these [i.e., Rādhā’s being another’s (parakīyātva) and Kṛṣṇa’s being her paramour (aupatatya)] are verily eternal [i.e., existent in both the prakaṭa- and aprakaṭa-līlās]. This is the purport.

Verse 3

Niśānta-līlā: Play at the end of the night—

रात्र्यन्ते त्रस्तवृन्देरितबहुविरवैर्बोधितौ कीरशारी
पद्यैर्हृद्यैरहृद्यैरपि सुखशयनादुत्थितौ तौ सखीभिः ।
दृष्टौ हृष्टौ तदात्वोदितरतिललितौ कक्खटीगीःसशङ्कौ
राधाकृष्णौ सतृष्णावपि निजनिजधाम्न्याप्ततल्पौ स्मरामि ॥३॥

rātry-ante trasta-vṛnderita-bahu-vi-ravair bodhitau kīra-śārī-
padyair hṛdyair ahṛdyair api sukha-śayanād utthitau tau sakhībhiḥ |
dṛṣṭau hṛṣṭau tadātvodita-rati-lalitau kakkhaṭī-gīḥ-saśaṅkau
rādhā-kṛṣṇau satṛṣṇāv api nija-nija-dhāmny āpta-talpau smarāmi ||3||

Awakened at the end of the night by the chirpings of numerous birds send by anxious Vṛndā, the two have arisen from their tranquil repose because of the pleasant and unpleasant verses [recited] by parrots and mynahs. Observed by the sakhīs, they are delighted and lovely by virtue of their rati at that time. Apprehensive because of the words of Kakkhaṭī, although [are] thirsting [to remain with one another], they return to their beds in their respective abodes. I meditate on Rādhā and Kṛṣṇa [at this time].

Excerpts from the Daśa-ślokī-bhāṣya

atra niśānta-līlāṁ vistāreṇa sūtrayann āha— … |

Now, composing a sūtra, the author describes with [some] elaboration the niśānta-līlā [i.e., the līlā during the last six daṇḍas (the last six periods of twenty-four mintues) of the night].

rātry-ante tau prakrāntau prasiddhau vā rādhā-kṛṣṇau smarāmīty anvayaḥ |

I meditate on the two (tau), that is, the aforementioned, or, the renowed, Rādhā and Kṛṣṇa, at the end of the night (rātry-ante). This is the anvaya [i.e., syntactic order].

kimbhūtau tau—trastā bhītā yā “vṛndādayo bhṛtyāḥ santi govinda-lālasā” ity ādi-skāndādi-vacanāt tan-nāmnī vana-devī tayā īritā preritā ye vayaḥ pakṣiṇas teṣāṁ ravair bodhitau,

How are the two (tau)? They have awakened (bodhitau) by the chirpings (ravair) of birds (vi) sent (īritā) by the anxious (trastā), that is, fearful, forest godess named Vṛndā, as per statements such as this in the Skanda Purāṇa, “where [i.e., in Vṛndāvana] there are servants such as Vṛndā, who have great eagerness for [serving] Govinda.”

tathā kīra-sārī-padyaiḥ sukha-śayanād utthitau, kīdṛśaiḥ hṛdyair api manaḥ-kṣobha-karaiḥ śaṅkā-bhayādi-janakatvāt, anyathā tādṛśa-rasa-vicchedāt;

They also have arisen (utthitau) from [their] tranquil repose (sukha-śayanād) because of the verses (padyaiḥ) of parrots and mynahs (kīra-śārī). How are those [verses]? Although pleasant [to the heart] (hṛdyaiḥ), they are [also] agitating to the mind (ahṛdyaiḥ) on account of being causes of apprehension, fear, and so forth, because of a break in such rasa otherwise [i.e., because apprehension, temporal limitations, and so foth are integral elements of the rasa relished by Rādhā and Kṛṣṇa in the prime of their youth within their parakīya-līlā as is being described here in Govinda-līlāmṛta].

punaḥ kīdṛśau sakhībhir dṛṣṭau kuñje chidreṇeti śeṣaḥ | tathā hṛṣṭau prasanna-cittau tathā tadātvaṁ tat-kāle parama-kāmoddīpanāt paraspara-suratānta-śobhā-darśanena uditā punar udgatā yā ratiḥ prītiḥ suratecchety arthaḥ | tayā lalitau sundarau,

Furthermore, how are the two? They are observed (dṛṣṭau) by the sakhīs (sakhībhiḥ) “through the holes in the kuñja.” This is the remainder [to be supplied in formulating the full meaning of the verse]. They are also delighted (hṛṣṭau), that is, of pleased hearts, and they are also lovely (lalita), that is, beautiful, with rati, meaning, longing (prīti) or desire for copulation, arisen, that is, again aroused, by the sight of the loveliness of one another after copulation as a result of stimulation of the utmost desire (kāma) at that time (tadātva).

tathā kakkhaṭī tan-nāmnī vṛddha-vānarī tasyā “jaṭilā samupāgateti” yā gīr vākyaṁ tayā sa-śaṅkau | jaṭilā loka-prasiddha-nāmnī śrī-rādhikāyāḥ śvaśrūḥ,

They are also apprehensive because of Kakkhaṭī’s, that is, a so-named elderly female monkey’s, words, “Jaṭilā has come near.” Jaṭilā is the universally well-known name of Śrī Rādhikā’s mother-in-law.

tathā satṛṣṇāv api parasparasmin sābhilāṣāv api nija-nija-dhāmni sva-sva-gṛhe prāpta-talpau |

Also, although they are thirsting (satṛṣṇāu), that is, although they are desirous of [remaining with] one another, they have returned to their beds (prāpta-talpau) in their respective abodes (nija-nija-dhāmni), that is, in their own homes.

Verse 4

Prātaḥ-līlā: Early morning play—

राधां स्नातविभूषितां व्रजपयाहूतां सखीभिः प्रगे
तद्गेहे विहितान्नपाकरचनां कृष्णावशेषाशनाम् ।
कृष्णं बुद्धमवाप्तधेनुसदनं निर्व्यूढगोदोहनं
सुस्नातं कृतभोजनं सहचरैस्तां चाथ तं चाश्रये ॥४॥

rādhāṁ snāta-vibhūṣitāṁ vraja-payāhūtāṁ sakhībhiḥ prage
tad-gehe vihitānna-pāka-racanāṁ kṛṣṇāvaśeṣāśanām |
kṛṣṇaṁ buddham avāpta-dhenu-sadanaṁ nirvyūḍha-go-dohanaṁ
susnātaṁ kṛta-bhojanaṁ sahacarais tāṁ cātha taṁ cāśraye ||4||

In the early morning, Rādhā is bathed, finely decorated, and summoned by the Queen of Vraja along with the sakhīs. At her [i.e., Yaśodā’s] home, Rādhā cooks food and partakes of Kṛṣṇa’s remnants. [In the early morning, similarly] Kṛṣṇa awakens, goes to the cowshed, and performs the milking of the cows. He is finely bathed and [then he] eats with his friends. I take shelter in full in her and in him.

Excerpts from the Daśa-ślokī-bhāṣya

atha prātaḥ-kālīna-līlām āha— …

Now, the author describes the līlā at the time of early morning: Rādhāṁ ….

prage prātaḥ-kāle tāṁ rādhāṁ taṁ ca kṛṣṇam āśraye ity anvayaḥ |

I take shelter in her, Rādhā, and him, Kṛṣṇa, at the time of early morning (prage). This is the anvaya [i.e., syntactic order].

ca-kāra-dvayaṁ dvayoḥ smaraṇa-tulyatāvagamāya, tac ca svasya snehābhimānitva-dyotanāya; śrī-kṛṣṇasya paścān nirdeśaḥ śrī-rādhā-prāṇa-bandhor ity atra prāṇa-padoktābhiprāyeṇa | atheti kārtsnye sarvātmanā jānāmīty arthaḥ |

The two ‘ca’s’ are for the purpose of understanding the equality of meditation upon the two of them [that is here performed by the author], and are for illuminating his own [i.e. the author’s own] mentality of [equal] affection [for the two of them]. The description of Śrī Kṛṣṇa afterwards [i.e., after that of Śrī Rādhā] is with the intention stated [earlier] in regard to the word prāṇa in [the phrase] “of Śrī Rādhā’s Prāṇa-bandhu” (śrī-rādhā-prāṇa-bandhor) [i.e., it is to indicate the author’s worship of Śrī Kṛṣṇa is based on his adherence (ānugatya) to Śrī Rādhā]. ‘Atha’ means in full, as in, “I know with my entire being.”

kathambhūtāṁ tām—snāta-vibhūṣitām ādau snātā paścād vibhūṣitā tāṁ “pūrva-kālaikā” ity ādinā samāsaḥ | 

How is she? “Bathed and finely decorated” (snāta-vibhūṣitaṁ), that is, she is first bathed, and then finely decorated, as this is a compound known as pūrvā-kālaikā [in Pāṇini’s Aṣṭa-dhyāyī: 2.1.49].

vrajaṁ pātīti vrajapā yaśodā tayā sva-gṛhe pākārtham āhūtā | tasyā vrajapātvaṁ tu śrī-kṛṣṇa-mātṛtvāt | daitya-vadhādinā putra-kṛtaṁ vraja-pālanaṁ saiva karoti vety upacāreṇa vrajapety uktam | anyathā vrajapasya strī vrajapīty eva syāt |

Vraja-pā, that is, she who protects Vraja, refers to Yaśodā. By her [i.e.  Yaśodā], she [i.e., Śrī Rādhā] is summoned to cook at her own [i.e., Yaśodā’s own] home. Her being Vraja-pā (“the protectress of Vraja”), however, is because of [her] being Śrī Kṛṣṇa’s mother, or, she is stated to be Vraja-pā figuratively because she herself protects Vraja by means of the killing of demons and so forth performed by her son, as otherwise the word ‘Vraja-pā’ should have been the specifically feminine [form] Vraja-pī.

“vraja-mahiṣyākāritām ālibhir” iti pāṭhaḥ |tadā prātar iti mūla-sūtrād anuvartanīyam | evam agre’pi yatra yatra saṅgavādi-padaṁ nāsti tatra tatraiva tat-tad-anuvartanīyam | yad vā, “tāṁ cātha taṁ cāśraye” ity atra “tāṁ ca taṁ ca prātar bhaje” iti pāṭho bodhyaḥ |

Another reading is, “[She, Rādhā, is] Called by the queen of Vraja along with [her] friends” (vraja-mahiṣyākāritām ālibhiḥ). Then [i.e., in the case of this reading], “in the early morning” (prātaḥ) is to be supplied from the original sūtra. In this way ahead as well, wherever there is no word such as “forenoon” (saṅgava) and so forth [i.e., a word specifying the time of the līlā being described], there that [particular word for that particular time] is to be supplied. Alternately, in the place of “I take shelter in full in her and in him” (tāṁ cātha taṁ cāśraye), this [i.e., the following] reading is to be understood, “I worship her and him in the early morning” (tāṁ ca taṁ ca prātar bhaje).

tathā sakhībhiḥ saha tasyā vrajapāyā gṛhe vihitaṁ kṛtaṁ pāka-racanaṁ yayā sā tathā tām, kṛṣṇasyāvaśeṣaṁ bhuktāvaśiṣṭaṁ aśnātīti kṛṣṇāvaśeṣāśanāṁ tāṁ |

Also, [Rādhā is described as] she by whom a performance (racanaṁ) of cooking (pāka) is done (vihitaṁ) in her home (tad-gehe), that is, Vraja-pā’s [home], along with the sakhīs (sakhībhiḥ), and [as] she who eats Kṛṣṇa’s remnants, that is, the remainder of what Kṛṣṇa has eated (Kṛṣṇāvaśeṣāśanām).

taṁ kathambhūtaṁ buddhaṁ nidrātaḥ prabuddham, avāptaṁ prāptaṁ dhenūnāṁ sadanaṁ goṣṭhaṁ yena sa tathā tam | suśobhonaṁ yathā syāt tathā snātaṁ sahacaraiḥ saha prītyā kṛtaṁ bhojanaṁ yena sa tathā tam |

How is he (taṁ) [i.e., Śrī Kṛṣṇa]? [Kṛṣṇa is described as] He who has awakened (buddham), that is, woken up from sleep, and reached (avāptaṁ) the shed for the cows (dhenu-sadanam), and he who is bathed beautifully (susnātaṁ) and by whom eating (bhojanaṁ) is done (kṛta) with pleasure along with his friends (sahacaraiḥ).

Verse 5

Pūrvāhna-līlā: Forenoon play—

पूर्वाह्ने धेनुमित्रैर्विपिनमनुसृतं गोष्ठलोकानुयातं
कृष्णं राधाप्तिलोलं तदभिसृतिकृते प्राप्ततत्कुण्डतीरम् ।
राधां चालोक्य कृष्णं कृतगृहगमनामार्ययार्कार्चनायै
दिष्टां कृष्णप्रवृत्त्यै प्रहितनिजसखीवर्त्मनेत्रां स्मरामि ॥५॥

pūrvāhne dhenu-mitrair vipinam anusṛtaṁ goṣṭha-lokānuyātaṁ
kṛṣṇaṁ rādhāpti-lolaṁ tad-abhisṛti-kṛte prāpta-tat-kuṇḍa-tīram |
rādhāṁ cālokya kṛṣṇaṁ kṛta-gṛha-gamanām āryayārkārcanāyai
diṣṭāṁ kṛṣṇa-pravṛttyai prahita-nija-sakhī-vartma-netrāṁ smarāmi ||5||

In the forenoon, Kṛṣṇa is accompanied to the forest by the cows and his friends, and followed [for some distance] by the people of his homestead. Hankering to meet Rādhā, he reaches the bank of her kuṇḍa to have a tryst with her. Rādhā looks at Kṛṣṇa [as he departs for the forest] and returns home. She is then instructed by her mother-in-law to worship Sūrya, and her eyes are [soon fixed] upon the path she sent her sakhī down for news of [the whereabouts of] Kṛṣṇa. I meditate [on Rādhā and Kṛṣṇa at this time].

Variants

pūrvāhne dhenu-mitrair: kṛṣṇaṁ gobhiḥ svamitrair

kṛṣṇaṁ rādhāpti-lolaṁ: śrī-rādhā-sphūrti-lolaṁ

gamanām āryayā …: gamanam āryayā …, gamanāryayā … (both variants seem to be erroneous)

Excerpts from the Daśa-ślokī-bhāṣya

atha pūrvāhna-līlām āha— … 

Now the author describes the līlā in the forenoon.

“pūrvāhne dhenu-mitrair” ity ādi-sthāne “kṛṣṇaṁ gobhiḥ sva-mitrair” iti pāṭhāntaram |

“In the forenoon by the cows and his friends”—in place of this there is a variant reading, “Kṛṣṇa, by the cows and his friends” (kṛṣṇaṁ gobhiḥ sva-mitrair).

kṛṣṇaṁ rādhāṁ ca smarāmīty anvayaḥ | saṅgave iti śeṣaḥ | 

I meditate on Kṛṣṇa and Rādhā. This is the anvaya [i.e., syntactic anorder]. “In the forenoon” (saṅgave) is the remainder [to be supplied].

kīdṛśaṁ kṛṣṇaṁ, gobhir mitraiś ca saha vipinam anusṛtaṁ vanaṁ prati calitam ity arthaḥ | pūrvavac cārtho bodhyaḥ | goṣṭha-lokair vraja-vāsi-janair anuyāto’nugato yas taṁ, taiḥ kṛtānugatikam ity arthaḥ |

How is Kṛṣṇa? He is accompanied to the forest by the cows and his friends, that is, he has departed for the forest with them. As previously, the meaning is to be understood. He is followed (anuyātaḥ) by the people of the homestead (goṣṭha), that is, by the people residing in Vraja. By them following is done. This is the meaning.

śrī-rādhāyāḥ sphūrtyā lolaṁ cañcalaṁ sa-tṛṣṇaṁ vā, “lolaś cala-satṛṣṇayoḥ” ity amaraḥ | tasyāḥ śrī-rādhāyā abhisṛti-kṛte abhisaraṇārtham ity arthaḥ | prāptaṁ tasyāḥ śrī-rādhāyāḥ kuṇḍasya tīram yena tathā tam | …

Because of a sphūrti of Śrī Rādhā, he is hankering (lola), that is, he is unsteady, or, he is thirsting [i.e., strongly desiring, her], as, “hankering” (lola) means wavering, or, being strongly desirious [lit., “having thirst“], according to Amara [i.e., the Amara Kośa]. To have a tryst with her (tad-abhisṛti-kṛte), Śrī Rādhā, means for the purpose of trysting [with her]. He is also [described as] he by whom the bank (tīram) of her (tat), that is, Śrī Rādhā’s, kuṇḍa has been reached (prāpta). …

tāṁ kathambhūtām—kṛṣṇam ālokya kṛta-gṛha-gamanāṁ go-cāraṇāya nirgataṁ kṛṣṇaṁ pathi samālokya kṛtaṁ svakīya-gṛha-gamanaṁ yayā … |

How is she? Aftering looking (ālokya) at Kṛṣṇa (kṛṣṇaṁ), she returns home (kṛta-gṛha-gamanāṁ), that is, [she is described as] she by whom going to her own house was performed after attentively lookng at Kṛṣṇa on the path as he departed for the purpose of cowherding. …

āryayā śvaśrvā arkārcanāyai sūrya-pūjanārthaṁ diṣṭām ādiṣṭām ājñāptām ity arthaḥ | kṛṣṇasya pravṛttyai vṛttāntāya samācāra-jñānārtham ity arthaḥ prahitā preṣitā yā nija-sakhī tulasī nāmnī tasyā vartmani netre yasyāḥ sā tathā tām | “vārtā pravṛttir vṛttānta udantaḥ syāt” ity amaraḥ |

She is instructed (diṣṭām), that is, directed, ordered, by her mother-in-law (āryayā) to worship Arka (arkārcanāyai), that is, to worship Sūrya. This is the meaning. She is also [described as] she whose eyes (netrāṁ) are [fixed upon] the path (vartma) of her own sakhī (nija-sakhī) named Tulasī who she sent (prahitā) for news (pravṛttyai) of Kṛṣṇa, that is, for the purpose of knowing of his activities. This is the meaning, as “[the word] ‘vārtā’ can be [understood to mean] news, tidings, and a report” according to Amara [i.e., the Amara Kośa].

Verse 6

Madhyāhna-līlā: Midday play—

नानायत्नाप्तसङ्गोदितविविधविकारादिभूषाप्रमुग्धौ
वाम्योत्कण्ठातिलोलौ स्मरमखललिताद्यालिनर्माप्तशातौ ।
दोलारण्याम्बुवंशीहृतिरतिमधुपानार्कपूजादिलीलौ
राधाकृष्णौ सतृप्तौ परिजनघटया सेव्यमानौ स्मरामि ॥६॥ (४)

nānā-yatnāpta-saṅgodita-vividha-vikārādi-bhūṣā-pramugdhau
vāmyotkaṇṭhātilolau smara-makha-lalitādy-āli-narmāpta-śātau |
dolāraṇyāmbu-vaṁśī-hṛti-rati-madhu-pānārka-pūjādi-līlau
rādhā-kṛṣṇau satṛptau parijana-ghaṭayā sevyamānau smarāmi ||6||

Most charming with the ornaments of various expressions and so forth arising from association [with one another] attained by means of divers endeavors, greatly hankering by virtue of [their respective] obstinancy and eagerness, delighted by the joking of their friends led by Lalitā during their [enacting of a] sacrificial rite for Kāmadeva, engaged in līlās on a swing, in the forest, in the water, and of stealing the flute, rati, drinking honey-wine, worshipping Sūrya, and so forth—I meditate Rādhā and Kṛṣṇa, satisfied, as they are served by the ensemble of their companions [at midday].

Variants

nānā-yatnāpta: madhyāhne’nonya

sutṛptau: sa-tṛṣṇau

Excerpts from the Daśa-ślokī-bhāṣya

atha madhyāhna-līlām āha— … |

Now the author describes the līlā at midday.

rādhā-kṛṣṇau smarāmīty anvayaḥ | madhyāhne iti śeṣaḥ |

I meditate on Rādhā and Kṛṣṇa. This is the anvaya [i.e., syntactic order]. At midday is the remainder [to be supplied].

kimbhūtau nānā aneke ye yatnodyamās tair āptaḥ prāpto yaḥ saṅgaḥ saṅgamo milanaṁ tena uditā udgatā ye vividhā aneka-prakārā vikārāḥ sāttvika-bhāvādayas te ādayo yeṣām udbhāsvarāny aparyāyānubhāvānāṁ te eva bhūṣaṇāni tābhiḥ pramugdhau prakarṣeṇa sundarau “mugdhaḥ sundara-mūḍhayor” ity amaraḥ |

How are the two of them? They are most charming (pramugdhau), that is, exceedingly beautiful, as [the word] “‘mugdha’ can be [understood to mean] beautiful or bewildered” according to Amara [i.e., the Amara Kośa], because of the ornaments of the various (vividha), that is, manifold, expressions (vikāra), that is, sāttvika-bhāvas, and anubhāvas (ensuants), viz., udbhāsvaras (illuminations), arising from association (saṅga), that is, [the] company and union [of one another], attained (āpta) by divers (nānā), that is, numerous, endeavors (yatna), that is, efforts.

vāmyaṁ ca uktaṇṭhā ca vyāmyotkaṇṭhe tābhyāṁ lolau cañcalau | tatra tasyā vāmyaṁ tasya tu tat-sparśādy-utkaṇṭheti bodhyam |

Obstinancy (vāmya) and eagerness (utkaṇṭhā)—[they are] hankering, that is, unsteady, because of these. Therein, it is to be understood that the obstinancy is hers [i.e., Śrī Rādhā’s], whereas the eagerness for her touch and so forth is his [i.e., Śrī Kṛṣṇa’s].

smara-makhe kandarpa-yajñe lalitādīnām ālīnāṁ narmabhir āptaṁ śātaṁ sukhaṁ yābhyāṁ tau tathā tau | “śarma-śāta-sukhāni ca” ity amaraḥ |

The two are such that they have attained (āpta) delight (śāta), that is, happiness, by the jokes of friends led by Lalitā during [their enacting of] a sacrificial rite (makha), that is, a yajña, for Smara, that is, Kandarpa (Kāmadeva).

dolā ca āraṇyaṁ ca araṇye bhavam āraṇyaṁ vana-vihāra ity arthaḥ, ā ambu iti cchedaḥ, āmbu ca ambv abhivyāpya jala-vihāraṁ ity arthaḥ | vaṁśī-hṛtiś ca ratiḥ rasotsavaś ca madhu-pānaṁ ca arka-pūjā ca tās tathā ādayo yāsāṁ vasantotsava-dyūta-krīḍādīnāṁ tās tathā tā līlā yayos tau tathā tau | 

They are so also they whose līlās are those on a swing (dolā); in the forest (āraṇya), as ‘in the forest’ (āraṇya) implies situated in the forest and thus means [the līlā of] sporting in the forest; in the water (āmbu), as the division [of the word āmbu as] ‘ā’ and ‘ambu’ implies extending into the water and thus means [the līlā of] sporting in the water; stealing the flute (vaṁśī-hṛtiḥ); rati, that is, a festival of rasa; drinking honey-wine (madhu-pāna); worshipping Arka [i.e., Sūrya]; and so forth, that is, the festival of spring, playing dice, and so on.

sutṛptāv ity anena bhojana-līlā sūcitā |

“Most satisfied” (sutṛptau)—by this [description], a līlā of eating is indicated.

tad-anantara-bhāvinī-śayana-līlām āha—parijanāḥ parikarāḥ sakhī-janā ity arthaḥ | teṣāṁ ghaṭayā samūhena sevyamānau sevitāv iti | 

The author describes the līlā of repose occuring thereafter: [they are] being served, that is, served by the ensemble (gaṭayā), that is, the group of their companions (parijana), that is, their attendants, the meaning being the sakhīs.

atra kramo na vivakṣitaḥ, bahvīnāṁ līlānām ekasminn eva śloke samāveśāt |

Here, the order [of the līlās mentioned] is not intended [to be understood as the exact order in time that they take place] and is because of inclusion of many līlās in just one verse [i.e., the līlās are mentioned out of sequential order in the verse so that a good number of them could be directly mentioned in the verse].

Verse 7

Aparāhna-līlā: Afternoon play—

श्रीराधां प्राप्तगेहां निजरमणकृते कॢप्तनानोपहारां
सुस्नातां रम्यवेशां प्रियमुखकमलालोकपूर्णप्रमोदाम् ।
कृष्णं चैवापराह्ने व्रजमनुचलितं धेनुवृन्दैर्वयस्यैः
श्रीराधालोकतृप्तं पितृमुखमिलितं मातृमृष्टं स्मरामि ॥७॥

śrī-rādhāṁ prāpta-gehāṁ nija-ramaṇa-kṛte kḷpta-nānopahārāṁ
susnātāṁ ramya-veśāṁ priya-mukha-kamalāloka-pūrṇa-pramodām |
kṛṣṇaṁ caivāparāhne vrajam anu calitaṁ dhenu-vṛndair vayasyaiḥ
śrī-rādhāloka-tṛptaṁ pitṛ-mukha-militaṁ mātṛ-mṛṣṭaṁ smarāmi ||7||

In the afternoon, Śrī Rādhā returns home and prepares various offerings for her lover. After being finely bathed and beautifully dressed, she is filled with complete bliss upon seeing the lotus face of her beloved [as he returns from the forest]. Similarly [in the afternoon], Kṛṣṇa proceeds towards Vraja along with the cows and his friends. [There,] He is satisfied by seeing Śrī Rādhā, met by his father and others, and cleaned up by his mother. I meditate [on Śrī Rādhā and Kṛṣṇa at this time].

Excerpts from the Daśa-ślokī-bhāṣya

atha aparāhna-līlām āha— … |

Now the author describes the līlā in the afternoon.

aparāhne śrī-rādhāṁ kṛṣṇaṁ ca smarāmīty anvayaḥ | 

I meditate on Śrī Rādhā and Kṛṣṇa in the afternoon. This is the anvaya [i.e., syntactic order].

kimbhūtāṁ śrī-rādhāṁ prāptaṁ gataṁ gehaṁ yayā sā tathā tāṁ, tathā nija-ramaṇasya śrī-kṛṣṇasya kṛte sāyaṁ bhojanārthaṁ rātri-bhojanārthaṁ ca kḷptā viracitā nānā aneka-vidhā upahārāḥ pakvānnādayo yayā tām | 

How is Śrī Rādhā? She is she by whom home (geham) has beed reached (prāpta), and she by whom various (nānā), that is, numerous types, of offerings (upahārāḥ), that is, cooked foods and so forth, have been prepared (kḷpā) for the sake (kṛte) of her lover’s (nija-ramaṇa), that is, Śrī Kṛṣṇa’s, evening meal and nighttime meal.

tataś ca susnātāṁ suṣṭhu kṛta-snānāṁ tato ramyā veśa-racanā yasyās tām | 

Further, [she is] she who has finished a fine bathe (susnātaṁ) and has beautiful dress (ramya-veśāṁ).

tataḥ priyasya śrī-kṛṣṇasya mukha-kamalālokena pūrṇaḥ pramādo yasyās tām |

Further, [she is] she who has [i.e., is filled with] complete (pūrṇa) bliss (pramoda) by seeing (ālokena) the lotus face (mukha-kamala) of her beloved (priya), that is, Śrī Kṛṣṇa.

kṛṣṇaṁ kathambhūtam dhenu-vṛndair vayasyaiś ca saha vrajam anu vrajaṁ lakṣyīkṛtya calitaṁ, śrī-rādhāyā ālokena darśanena tṛptaṁ, pitṛ-mukhair janakādibhiḥ śrī-vraja-rājam ārabhya sarvair militam ity arthaḥ | mukha-śabdo’tra prārambhe, tad uktaṁ viśva-prakāśe mukhaṁ niḥsaraṇe vaktre prārambhopāyayor apīti |

How is Kṛṣṇa? He has departed (calitaṁ) for (anu) Vraja along with the cows (dhenu-vṛndaiḥ) and his friends (vayasyaiḥ), he is satisfied (tṛptaṁ) by sight (ālokena) of Śrī Rādhā, and he is met by everyone beginning with the king of Śrī Vraja, that is, his father (pitṛ) and so forth (mukhaiḥ) [i.e., the rest of the community in Vraja]. This is the meaning, as here the word mukha is [used] in the sense beginning [i.e., beginning of a list]. This [meaning] is stated in the Viśva-prakāśa [dictionary]: “Mukha is [used] in [the sense of] a gate [alt., entrance, opening], mouth, beginning, and means.”

mātrā vrajeśvaryā mṛṣṭaṁ go-raja ādy-apasāraṇena lālitam ity arthaḥ |

[Kṛṣṇa is also] He who is cleaned up (mṛṣṭa) by his mother (mātrā), the queen of Vraja [Yaśodā], that is, he is fondled [by her] with [strokes] removing the dust raised by the cows and so forth.

Verse 8

Sāyāhna-līlā: Early evening play—

सायं राधां स्वसख्या निजरमणकृते प्रेषितानेकभोज्यां
सख्यानीतेशशेषाशनमुदितहृदं तां च तं च व्रजेन्दुम् ।
सुस्नातं रम्यवेशं गृहमनु जननीलालितं प्राप्तगोष्ठं
निर्व्यूढोस्रालिदोहं स्वगृहमनु पुनर्भुक्तवन्तं स्मरामि ॥८॥

sāyaṁ rādhāṁ sva-sakhyā nija-ramaṇa-kṛte preṣitāneka-bhojyāṁ
sakhy-ānīteśa-śeṣāśana-mudita-hṛdaṁ tāṁ ca taṁ ca vrajendum |
susnātaṁ ramya-veśaṁ gṛham anu jananī-lālitaṁ prāpta-goṣṭhaṁ
nirvyūḍhosrāli-dohaṁ sva-gṛham anu punar bhuktavantaṁ smarāmi ||8||

In the early evening, Rādhā sends many foods for her lover through her sakhī and with a joyous heart partakes of the remnants of her lord [when they are] brought [back to her] by her sakhīs. Similarly [in the evening], the Moon of Vraja is finely bathed, beautifully dressed, and nurtured by his mother at home. He goes to the cowshed, completes the milking of the cows, and then eats again in his own home. I meditate [on Rādhā and the Moon of Vraja at this time].

Excerpts from the Daśa-ślokī-bhāṣya

atha sāyantanī-līlām āha— … |

Now the author describes the līlā in the early evening.

sāyaṁ tāṁ rādhāṁ ca taṁ vrajenduṁ ca smarāmīty anvayaḥ |

I meditate on her, Rādhā, and him, the Moon of Vraja [i.e., Śrī Kṛṣṇa], in the evening. This is the anvaya [i.e., syntactic order].

kathambhūtāṁ tām—sva-sakhyā tulasyā nija-ramaṇasya śrī-kṛṣṇasya kṛte preṣitāni anekāni bhojya-dravyāṇi yayā tām |

How is she? [She is] She by whom numerous (aneka) foodstuffs (bhojya) have been sent (preṣita) for the sake (kṛte) of her lover (nija-ramaṇa), Śrī Kṛṣṇa, through her sakhī (sva-sakhyā), Tulasī.

sakhyā ānītasya īśa-śeṣasya śrī-kṛṣṇa-bhuktāvaśeṣasyāśanena bhojanena muditaṁ hṛt mano yasyās tām |

[She is] She whose heart (hṛdam) is joyous (mudita) by partaking (āśanena) of the remnants (śeṣa) of her lord (īśa), that is, that remains of what Śrī Kṛṣṇa has eaten, brought (ānīta) [back to her] by her sakhī.

taṁ kīdṛśam—su śobhanaṁ yathā syāt tathā snātaṁ, ramyo veśo yasya taṁ, dāsair viracita-veśam ity arthaḥ | 

How is he? He is finely bathed (susnātaṁ) and has beautiful dress (ramya-veśa), that is, dress fashioned by his servants. This is the meaning.

gṛham anu gṛhe jananyā lālitaṁ snāna-bhojanādinā kṛta-lālanaṁ tataś ca prāptaṁ goṣṭhaṁ go-sthānakaṁ yena tam |

At (anu) home (gṛham), he is fondled (lālita) by his mother (jananī) in the midst of bathing, eating, and so forth, and thereafter he is he by whom the cowshed (goṣṭhaṁ) is reached.

nirvyūḍhaḥ siddhaḥ usrālīnāṁ go-samūhānāṁ doho dahanaṁ yasya kṛta-dohanam ity arthaḥ | “māheyī saurabheyī gaur usrā mātā ca śṛṅgiṇī | vīcy-ālir āvaliḥ paṅktir” ity amaraḥ |

He who has completed (nirvyūḍha) milking (doham) of the cows (usrā-āli). This is the meaning, as “māheyī, saurabheyī, gauḥ, usrā, mātā, śṛṅgiṇī, vīcī, āliḥ, āvaliḥ, and paṅktiḥ [are synonyms]” according to Amara [i.e., the Amara-kośa].

sva-gṛham anu sva-gṛhe punar anantaraṁ yad vā punar iti pūrvasmāt pakvāmrādi-bhojanād bhinnam anna-vyañjanādikaṁ bhuktavantaṁ vihitānnādi-bhojanam ity arthaḥ | punar aprathame bhede ity amaraḥ |

At (any) his home (sva-gṛham), he then (punar) eats, or alternately, different (punar) from the ripe mangos and so forth he ate previously [i.e., while in the forest], he eats (bhuktavantaṁ) rice, vegetables, and so forth; eating prepared food is thus the meaning, as “punar is [able to be used] in [the sense of] not at first and difference” according to Amara [i.e., the Amara-kośa].

Verse 9

Pradoṣa-līlā: Late evening play—

राधां सालीगणान्तामसितसितनिशायोग्यवेशां प्रदोषे
दूत्या वृन्दोपदेशादभिसृतयमुनातीरकल्पागकुञ्जाम् ।
कृष्णं गोपैः सभायां विहितगुणिकलालोकनं स्निग्धमात्रा
यत्नादानीय संशायितमथ निभृतं प्राप्तकुञ्जं स्मरामि ॥९॥

rādhāṁ sālī-gaṇān tām asita-sita-niśā-yogya-veśāṁ pradoṣe
dūtyā vṛndopadeśād abhisṛta-yamunā-tīra-kalpāga-kuñjām |
kṛṣṇaṁ gopaiḥ sabhāyāṁ vihita-guṇi-kalālokanaṁ snigdha-mātrā
yatnād ānīya saṁśāyitam atha nibhṛtaṁ prāpta-kuñjaṁ smarāmi ||9||

In the late evening, Rādhā is dressed as befitting the night of the dark or bright fortnight and then with her sakhīs approaches the kuñja beneath the desire-trees on the bank of the Yamunā [for her tryst with Kṛṣṇa] in accord with Vṛndā’s indication [of that specific kuñja] through her messenger. [Similarly in the late evening,] Kṛṣṇa watches arts [performed] by artists in the palace court with the gopas. He is carefully brought [to his room] by his mother with affection and fully laid down [to rest for the night on his bed]. He then secretly reaches the kuñja [to tryst with Rādhā]. I remember Rādhā and Kṛṣṇa [at this time].

Excerpts from the Daśa-ślokī-bhāṣya

atha pradoṣa-līlām āha— … |

Now the author describes the līlā in the late evening.

pradoṣe rādhāṁ kṛṣṇaṁ ca smarāmīty anvayaḥ | pūrvavac cārtho boddhavyaḥ |

I meditate on Rādhā and Kṛṣṇa in the late evening. This is the anvaya [i.e., syntactic order]. The meaning [of this verse] is also to be understood as in the previous [verses].

kathambhūtāṁ śrī-rādhām—asita-sita-niśā-yogya-veśāṁ tāmasī-jyotsny-abhisaraṇocita-veśām ity arthaḥ |

How is Śrī Rādhā? She has dress (veśām) befitting (yogya) the night (niśā) of either the dark half of the lunar month (asita) or bright half of the lunar month (sita), that is, dress suited to either a dark night [tryst] or [a] moonlight tryst. This is the meaning.

tathā ālī-gaṇaiḥ saha abhisṛto yamunā-tīra-stha-kalpa-vṛkṣasya kuñjo yayā tām | “śaila-vṛkṣau nagāv agau” ity amaraḥ | kasmāt mālatyā dvārayā vṛndāyā upadeśaḥ saṅketa-kuñja-kathanaṁ tasmād dhetoḥ |

Also, [she is] she by whom the kuñja beneath the desire-tree (kalpa-aga) situated on the bank (tīra) of the Yamunā has been approached (abhisṛta) with her sakhīs (sa-ālī-gaṇāṁ), as “for a mountain or a tree, naga and aga [can be used]” according to Amara [i.e., the Amara-kośa]. Why [did she go there]? For this reason: Vṛndā’s indication, that is, intimation of the kuñja for the assignation (saṅketa), through [the gopī] Mālatī.

kṛṣṇaṁ kathambhūtam—gopaiḥ saha sabhāyāṁ vihitaṁ kṛtaṁ guṇi-sambandhinīnāṁ śilpānāṁ ālokanaṁ yena tam | “kalā-śilpe kāla-bhede’pi” ity amaraḥ |

How is Kṛṣṇa? [He is] He by whom watching of the arts (kalā) [performed] by artists (guṇi) is performed (vihitaṁ) in the palace court (sabhāyāṁ) with the cowherds (gopaiḥ), as “kalā is [used] in [the sense of] art and distinction of time” according to Amara [i.e., the Amara-kośa].

tataś ca snigdhayā mātrā yatnād ānīya samyak yathā bhavati tathā śāyitam | 

Furthermore, he is [he who is] carefully (yatnāt) brought by his mother (mātrā) with affection (snigdha) and fully laid down [to rest for the night on his bed].

athānantaraṁ prāptaṁ kuñjaṁ labdha-saṅketa-nikuñjam iti |

Then (atha) [he is he by whom] the kuñja is reached (prāpta), that is, the nikuñja for the assignation (saṅketa) is attained.

Verse 10

Nakta-līlā: Night play—

तावुत्कौ लब्धसङ्घौ बहुपरिचरणैर्वृन्दया राध्यमानौ
प्रेष्ठालीभिर्लसन्तौ विपिनविहरणैर्गानरासादिलास्यैः ।
नानालीलानितान्तौ प्रणयिसहचरीवृन्दसंसेव्यमानौ
राधाकृष्णौ निशायां सुकुसुमशयने प्राप्तनिद्रौ स्मरामि ॥१०॥

tāv utkau labdha-saṅghau bahu-paricaraṇair vṛndayā rādhyamānau
preṣṭhālībhir lasantau vipina-viharaṇair gāna-rāsādi-lāsyaiḥ |
nānā-līlā-nitāntau praṇayi-sahacarī-vṛnda-saṁsevyamānau
rādhā-kṛṣṇau niśāyāṁ su-kusuma-śayane prāpta-nidrau smarāmi ||10||

At night, the two achieve a meeting [with one another], and [yet still] are filled with longing [for private play together]. They are worshipped by Vṛndā with numerous services, and they play with their dear sakhīs, frolicking in the forest and engaging in singing and dances such as the rāsa. When they become fully fatigued by various līlās, they are served in full by the circle of their loving companions. [Lastly,] They fall asleep on a fine flower bed. I remember Rādhā and Kṛṣṇa [at this time].

Variants

Variant forms of an extended summary of nakta-līlā, as discussed in the introduction, is as follows:

तावुत्कौ लब्धसङ्घौ बहुपरिचरणैर्वृन्दयाराध्यमानौ
गानैर्नर्मप्रहेलीसुलपननटनैः रासलास्यादिरङ्गैः ।
प्रेष्ठालीभिर्लसन्तौ रतिगतमनसौ मृष्टमाध्वीकपानौ
क्रीडाचार्यौ निकुञ्जे विविधरतिरणौद्धत्यविस्तारितान्तौ ॥
ताम्बुलैर्गन्धमाल्यैर्व्यजनहिमपयःपादसम्वाहनाद्यैः
प्रेम्ना संसेव्यमानौ प्रणयिसहचरीसञ्चयेनाप्तशातौ
वाचाकान्तेरणाभिर्निभृतरतिरसैः कुञ्जसुप्तालिसङ्घौ
राधाकृष्णौ निशायां सुकुसुमशयने प्राप्तनिद्रौ स्मरामि ॥१०॥

tāv utkau labdha-saṅghau bahu-paricaraṇair vṛndayārādhyamānau
gānair narma-prahelī-sulapana-naṭanaiḥ rāsa-lāsyādi-raṅgaiḥ |
preṣṭhālībhir lasantau rati-gata-manasau mṛṣṭa-mādhvīka-pānau
krīḍācāryau nikuñje vividha-rati-raṇauddhatya-vistāritāntau ||
tāmbulair gandha-mālyair vyajana-hima-payaḥ-pāda-samvāhanādyaiḥ
premnā saṁsevyamānau praṇayi-sahacarī-sañcayenāpta-śātau
vācā-kānteraṇābhir nibhṛta-rati-rasaiḥ kuñja-suptāli-saṅghau
rādhā-kṛṣṇau niśāyāṁ su-kusuma-śayane prāpta-nidrau smarāmi ||10||

At night, the two achieve a meeting [with one another], and [yet still] are filled with longing [for private play together]. They are worshipped by Vṛndā with numerous services, and they play with their dear sakhīs by means of songs, jokes, riddles, fine speeches, and dramas, and the merriments of [the dances of] rāsa,lāsya, and so forth. Their minds intent upon rati, they drink pleasant honey-wine, and as adepts in play in the nikuñja, they express boldness in their various rati-battles. With tāmbūla, fragrances, garlands, fanning, cold water, foot massages, and so forth, they are served in full with prema and thus delighted by their multitude of loving companions. With the verbal urgings of lovers and the rasas of secret rati, in the midst of the sakhīs asleep in their kuñjas, they [lastly] fall asleep on a fine flower bed. I remember Rādhā and Kṛṣṇa [at this time].

तावुत्कौ लब्धसङ्घौ बहुपरिचरणैर्वृन्दयाराध्यमानौ
प्रेष्ठालीभिर्लसन्तौ विपिनविहरणैर्गानरासादिलास्यैः ।
नानालीलानितान्तौ प्रणयिसहचरीवृन्दसंसेव्यमानौ
क्रीडाचार्यौ निकुञ्जे विविधरतिरणौद्धत्यविस्तारितान्तौ ॥
ताम्बूलैर्गन्धमाल्यैर्व्यजनहिमपयःपादसम्वाहनाद्यैः
प्रेम्ना संसेव्यमानौ प्रणयिसहचरीसञ्चयेनाप्तशातौ ।
वाचाकान्तेरणाभिर्निभृतरतिरसैः कुञ्जसुप्तालिसङ्घौ
राधाकृष्णौ निशायां सुकुसुमशयने प्राप्तनिद्रौ स्मरामि ॥१०॥

tāv utkau labdha-saṅghau bahu-paricaraṇair vṛndayārādhyamānau
preṣṭhālībhir lasantau vipina-viharaṇair gāna-rāsādi-lāsyaiḥ |
nānā-līlā-nitāntau praṇayi-sahacarī-vṛnda-saṁsevyamānau
krīḍācāryau nikuñje vividha-rati-raṇauddhatya-vistāritāntau ||
tāmbūlair gandha-mālyair vyajana-hima-payaḥ-pāda-samvāhanādyaiḥ
premnā saṁsevyamānau praṇayi-sahacarī-sañcayenāpta-śātau |
vācā-kānteraṇābhir nibhṛta-rati-rasaiḥ kuñja-suptāli-saṅghau
rādhā-kṛṣṇau niśāyāṁ su-kusuma-śayane prāpta-nidrau smarāmi ||10||

At night, the two achieve a meeting [with one another], and [yet still] are filled with longing [for private play together]. They are worshipped by Vṛndā with numerous services, and they play with their dear sakhīs, frolicking in the forest and engaging in singing and dances such as the rāsa. When they become fully fatigued by various līlās, they are served in full by the circle of their loving companions. As adepts in play in the nikuñja, they express boldness in their various rati-battles. With tāmbūla, fragrances, garlands, fanning, cold water, foot massages, and so forth, they are served in full with prema and thus delighted by their multitude of loving companions. With the verbal urgings of lovers and the rasas of secret rati, in the midst of the sakhīs asleep in their kuñjas, they [lastly] fall asleep on a fine flower bed. I remember Rādhā and Kṛṣṇa [at this time].

Excerpts from the Daśa-ślokī-bhāṣya

atha nakta-līlām āha— … |

Now the author describes the līlā at night.

niśāyāṁ tau rādhā-kṛṣṇau smarāmi ity anvayaḥ |

I meditate on the two, Rādhā and Kṛṣṇa, at night. This is the anvaya [i.e., syntactic order].

kimbhūtau tau labdha-saṅgau prāpta-saṅgāv api utkau utkaṇṭhitau rahaḥ-krīḍāyām iti śeṣaḥ | api-śabdaś cādhyāhāryaḥ |

How are the two? Although they have achieved (prāpta) a meeting [with one another], they are filled with longing (uktau) “for private play”—this is the remainder, and the word “although” (api) is to be supplied.

tathā bahu-paricaraṇaiḥ bahvībhiḥ paricaryābhiḥ vṛndayā rādhyamānau sevyamānau tathā vipina-viharaṇair vana-vihāraiḥ gāna-rāsādi-lāsyaiś ca kṛtvā preṣṭhālibhiḥ priyatama-sakhībhiḥ saha lasantau vilasantau santau | 

They are also worshipped (rādhyamānau), that is, served, by Vṛndā with numerous services (bahu-paricaraṇaiḥ), and they play (lasantau) along with their dearmost sakhīs (preṣṭhā-ālibhiḥ) by engaging in sportings (viharaṇair) in the forests (vipina) as well as singing and dances such as rāsa.

tatra rāsa-lakṣaṇam uktaṁ bharatena—aneka-nartakī-yojyaṁ citra-tāla-layānvitam | ācatuḥṣaṣṭhi-yugalād rāsakaṁ masṛṇonnatam || iti |

In that regard, the characteristics of rāsa are stated by Bharata [in Nāṭya-śāstra: 8.5.2]: “That [type of dance], [both] mild and raised [in intensity], to be performed by numerous dancers, up to sixty-four couples, endowed with various rhythms (tālas) and times (layas) is [called] rāsaka.”

tathā nānā-līlayā vividha-vilāsa-śreṇyā tāntau śrāntau tathā praṇayi-sahacarī-vṛndena priya-narma-sakhī-samūhena samyak sevyamānau |

Also, the two become fully fatigued (nitāntau) by various (nānā) līlās (līlā), that is, a series of various vilāsas, and the two are served in full (saṁsevyamānau) by their loving (praṇayi) companions (sahacarī-vṛndena), that is, their priya-narma-sakhīs.

tathā sukusuma-śayane sugandhi-sukomala-nirvṛnta-puṣpa-racita-śayyāyām ity arthaḥ prāptā nidrā yābhyāṁ tau iti |

Also, the two are they by whom sleep (nidrau) in attained (prāpta) on a bed (śayane) of fine flowers (sukusuma), that is, on a bed made with very fragrant, very soft, stemless flowers. This is the meaning.

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