Verses 19-26

The calls of the  Peacocks and the Roosters

Verse 19
Who else but Krishna can topple Srimati Rādhārani’s mountain-like self-control? And who besides Rādhā is the chain that can hold the intoxicated elephant Krishna? Is it to ask these questions that the peacocks resound, “ke-ka? ke-ka?”

Rasa-tarangini Tika: The peacocks make the sound ke-ka. The Sanskrit word ke is the masculine interrogative pronoun, meaning “Who?” or “What man?” Here Krishna Das interprets the peacocks cry as a question, “Who besides Krishna can topple Rādhā’s self-control, which is as solid as a mountain?” Similarly, ka is the feminine interrogative pronoun, meaning “Who?” or “What woman?” What other woman beside Rādhā can chain the drunken elephant to one spot? The word chain (śṛīkhalā) is also used to describe Srimati Rādhārani in the Gita-govinda

kaṁsārir api saṁsāra- vāsanābaddha-śṛīkhalām
rādhām ādhāya hṛdaye atyāja vraja-sundarīḥ (Gīta-govinda 3.1)

Even though he is the destroyer of the demon Kamsa, Krishna is chained to his desire to enjoy the rasa dance, embodied in Srimati Rādhārani. So, taking her into his heart, he left the other Vraja sundaris.

In other words, Krishna is entirely dependent on Rādhārani, his hladini shakti, for enjoying his lilas.
The peacocks are thinking, “Rādhā Govinda’s mutual attraction has now become unfavorable and their situation precarious, for they have forgotten all fear, modesty and family. So we shall awaken them with a pleasant kirtan of their glories!”

Verse 20
Just as brahmin boys recite the Vedas in the early morning with hrasva (short), dīrgha (long) and pluta (extended) syllables, the roosters call out, “ku-ku-kuu, ku-ku-kuu!”

Rasa-tarangini Tika: Ku means inauspicious. When the roosters call ku-ku-kuu, ku-ku-kuu, they are in effect informing the divine lovers that for two lovers who are paradhina (under their guardians’ jurisdiction), sleeping together in a distant forest kunja at daybreak could certainly have the most catastrophic and inauspicious consequences!

Krishna-bhavanamrita describes Rādhā Thakurani’s reaction to the rooster’s crowing. In her mind, she first curses them: “O roosters! Why don’t you go to hell and wake up Yamaraja! You are unfit to remain in my Ananda Vrindavan creating such a displeasing racket!”
After a moment the roosters stop, so Radhika thinks, “My curse must have worked. The roosters have gone to hell and morning’s arrival has been delayed!” And so she goes on dozing in Krishna’s embrace. But then, a moment later, the shrill cries of the roosters starts up again and Srimati reawakens with a start. “O roosters! Please forgive me-just allow us to rest a little longer!” (Krishna-bhavanamrita, 1.21-23)

Normally, one greets a person in the morning with pleasing and auspicious words, wishing them a nice day (suprabhatam). The roosters, however, repeatedly recite ku, which means the opposite. For their impoliteness, Rādhā Thakurani speaks to them sarcastically.

Verse 21
Hearing the birds, Rādhā and Krishna sense the night ending; yet each is unaware that the other is awake. Dreading the thought of having to abandon their pleasurable embrace, they keep their eyes tightly closed and pretend to be asleep.

Verse 22
Sri Radhika’s pet shari named Manjubhashini sits in a bright golden cage in a corner of the vilasa mandir. This learned female parrot has witnessed Rādhā Govinda’s most intimate pastimes throughout the night. She begins reciting selected verses as follows:

Verse 23
“Jaya jaya Krishna Chandra, friend of Gokula! Jaya Vrindavan Nath, the ocean of rasa! Please rise up from your flower bed, even though it is as refreshing as the moon! Awaken your beloved kanta (Sri Rādhā) who is nestled in the loving shelter of your arms, exhausted by the night’s rati keli.”

Rasa-tarangini Tika:
From verses 23-37, the shukas and sharis recite their poetry to awaken the Divine Couple. These parrots can speak just like human beings. This shouldn’t seem astonishing, as in previous lifetimes they were all vastly learned sages and munis.

Verse 24
Manjubhashini continues, “Hey Vraja Raja! The sun is swiftly rising, out of its natural cruelty to the lovelorn Vraja kishoris! So take your beloved and go home. Quickly leave the wooded banks of the Yamuna.

Rasa-tarangini Tika:
By mentioning the wooded banks of the Yamuna, Manjubhashini warns Rādhā and Govinda that the Vrajavasis could discover the two of them when they come for their early morning Yamuna snana. Then Manjubhashini addresses Rādhā:

Verse 25
“Oh lotus-eyed sakhi! Oh chaste one! Your limbs are slack with fatigue from lovemaking, so there is no fault in sleeping with your vilasa nagara in the kunj! Even so, just look at the eastern sky, which is red with anger because, just like Chandravali’s other friends, she cannot tolerate your happiness!”

Rasa-tarangini Tika:
When Krishna spends the night with Chandravali, Rādhā suffers greatly. Then it seems to Rādhā that the sun is taking ages to rise. On the other hand, when Rādhā passes an evening with Krishna, it seems that the eastern sky becomes red with jealousy in no time at all! Thus, Manjubhashini portrays the dawn as Rādhā’s adversary, like Chandravali.
This verse brings to mind the siddhanta that Rādhā experiences a moment in Krishna’s separation like a yuga; but when she is with Krishna, a yuga flies by like a moment! This is one of the great signs of madanākhya-mahābhāva.

Verse 26
Manjubhashini continues: “Oh, Padma-nayani (lotus-eyed) Rai! Night is over, morning has come. The orb of the sun is approaching the horizon to begin a new day. The time has come to cast aside the pleasure of your cooling bed of soft leaves!”