Verses 33-50

Sūkhmadhī Śārikā‘s Recital 

33-34 Next the sweet-spoken female parrot named Sukhmadhi (“of fine intelligence”) steps forward. Having memorized all that Vrinda Devi has taught her, she wears innumerable verses of fine poetry around her neck like a locket. Intoxicated by the affection Rādhā has given her, she takes up the task of trying to awaken her. Her feathers standing erect in ecstasy, she makes her poetic message dance on the stage of her tongue.

Rasa-tarangini Tika:
One of the Sanskrit words for tongue is rasajñā, or the “knower of flavors.” The implication here is that Suksmadhi’s is a connoisseur of the rasas of Rādhā Krishna lila. It is said of parrots that they make fruit taste even sweeter by pricking them with their beaks. Here, Sukhmadhi makes the poetry taught her by Vrinda Devi even more sweet through her subtle intelligence and knowledge of the rasas.

35 O Vrajendra-nandana-priya! Rise quickly and head homeward before the Vrajavasis take to the pathways to begin their daily business!
36 O Sumukhi “one with a beautiful face.” Rai! Just see how the lord of the day is peeking over the horizon! So don’t delay-get out of bed and hurry home!
37 Hey Sakhi Radhe! Stop sleeping! Leave this forest kunja right now! Go home! Don’t be lazy! Wake up your kanta (beloved Krishna)! Don’t give rise to public disgrace! Remember, smart people always do what has to be done when it has to be done.”

Rasa-tarangini Tika:
Due to Rādhā and Krishna’s mutual determination, their prema āliṅgana (loving embrace) remains unshaken despite the foreboding calls of numerous forest birds and the selected poetry of the shukas and sharis. Finally, Vrinda Devi’s most learned shari, Sukshmadhi, succeeds in arousing alarm in the hearts of the Divine Couple with a series of sharp commands. Although devoid of glitter, her simple words are very pertinent, because fear of public disgrace is especially acute for a respectable woman. Thus, this approach, backed by deep loving concern for Rādhā is the first to get some results.
Sri Yadunandan’s padavali translation beginning with verse 21 (jaya jaya krishna-candra gokulera bandhu…) are ideal material for pujaris to recite as they awaken Rādhā and Krishna in the Brahma-muhurta. These padas are to be sung in kirtan.

Verses 41-44 recited by the shuka named Daksha are also applicable.
In Krishna-bhavanamrita, the shari named Shubha addresses Rādhārani as follows.

he bhānu-nandini prema saubhāginī,
nārī -ūḍāmani jaya
ramana-vadana-padma madhu-pāne matta haiyā,
tumi nidre jāo
prabhāta samaya e zu bhālo nāhi,
jāgo vadhūre vadhūre jāgāo
tīvra-nidrā chāro nīti anusāro,
rākho lajjā gehe jāo
ke śikhābe tomā nītira mahimā,
sabāre tumi śikhāo

Hey Vrishbhanu-nandini Radhe! All glories to you! Because of your exalted prema, you are the most fortunate gopi and the crown-jewel of all women. Even so, if you fall asleep after drinking the intoxicating madhu of Krishna’s mukha-aravinda (lotus face), trouble may come to you this morning. So wake up, wake up!

Arise, young one! Give up your deep sleep and do the right thing: proceed quickly homeward to save your reputation. Who am I to teach you what is right, for your behavior is the example for everyone. (Krishna-bhavanamrita, 1.33-35)

In Srila Kavi Karnapur’s Krishnahnika-kaumudi, the sharikas wake up Rādhā as follows with the following song:”Hey Chandra-mukhi Rai! With the morning’s arrival, why are you still carelessly sleeping in the lap of Vraja-pati-nandana? You shoudn’t delay a moment more in this bumblebee-laden kunja! Have you forgotten about the unbefitting sneers and curses that your guardians may deliver? Therefore, quickly preserve your chaste reputation and wake up.

“Hey Vilasini Radhe! Just see, by turning deep red, the eastern sky is trying to match the color of your lotus feet. The chakravakas are swiftly returning to their mates. And look-disappointed for not having the beauty of your moon-face-the moon is sinking below the horizon as if wishing to end its life! Nothing you do can stop him.

“And look here, Sumukhi! Yesterday evening the manjaris who brought you to this Krishna keli-kunja are returning. As they join together from their respective resting places, they are smiling and coming to meet you in paramananda! Hey Sumukhi Rai! Wake up, open your eyes, and look upon these lightning-complexioned young damsels. They’re wanting to dress and decorate you to conceal the evidence of your surata-samara (loving rati keli battle)!” (Krishnahnika-kaumudi, 1.3-9)

38 Though Rādhā and Krishna now lie awake, they are still unable to abandon each other’s amorous embrace. And although the night’s conclusion creates alarm, neither one is able to discard the enchanting happiness of their flower bed!
39 Rādhārani’s nitamba (hips) lies between Krishna’s knees, and her stana-yugala (two breasts) lay offered to his chest. Resting cheek to cheek, Rādhā’s arms entwine Krishna’s neck while his arms serve as a pillow. Even though she is now awake, Rādhā is unable to move from this position.

Bhāva-śāvālya / Daksha / Sundari-Tandavika / Rangini-Suranga

Verse 40
Krishna is anxious to return home, but the piercing thought of discarding Rādhā’s pleasurable embrace is too painful. So he too pretends to still be asleep.

Rasa-tarangini Tika:
When two or more conflicting sanchari bhavas (transitory emotions) attack the heart at the same time, this is called bhava-śavalya. Here
–  the eagerness for union (aūtsukyā) and
– despair caused by the necessity of returning home (viśāda)
create Krishna’s anguish.

Although the thought of abandoning his personal enjoyment in Rādhā’s amritamaya-sanga (nectar-like association) afflicts Krishna’s heart, the pain he feels when considering Rādhārani’s plight is even greater.

Verse 41-42
As a teacher of a hundred thousand śukas, the parrot named Daksha is an expert orator of Krishna’s pastimes. Perched at the kunja’s doorway, he begins flapping his wings in Krishna prema-ananda and recites:

Oh Krishna! Quickly sneak back into your bedroom before your mother gets up and goes there. She will be telling her maidservants, ‘O dasis! Please churn the yogurt quietly. Krishna is still happily resting after exhausting himself by herding the cows all over the forest!’
Verse 43-44
Hey Govinda! Your cows like Kalindi are afflicted by their overweight, unmilked udders and are mooing, calling for their thirsty calves. Anxiously waiting for you to come and milk them, their heads are raised, their eyes fixed on the path by which you enter the goshala and their ears perked up attentively.

As for Bhāgavatī Paurṇamāsī Devi, she has gotten up and will soon finish her morning duties. Then she will accompany your mother in the eagerness to have your early morning darśan. You’d better rise quickly and get back into your own bed before she gets there!

Rasa-tarangini Tika:
The events described in shlokas 42-44 happen daily. Daksha skilfully reminds Krishna of the affection of his mother, his cows, and the mother of his guru, Sri Paurnamasi Devi. Sri Krishna is dutybound to these mothers, and neglect on his part will surely result in an apaRādhā.

Verse 45
Hearing Daksha’s words, Krishna prepares to proceed homeward. After carefully separating himself from Rādhā’s embrace, however, he silently sits up on the bed.

Rasa-tarangini Tika:
Daksha succeeds, but due to the bhava-shavalya or confusion of emotions described above, Krishna’s mind reels in two directions. In the end, however, Priyaji’s unadorned loveliness gets the better of him.

Verse 46
Rādhā’s sakhis and manjaris have already awakened and now, together with Vrinda, they are peeking through the nikunja mandir’s windows to relish Rādhā Krishna’s nishanta keli-vinoda.

Rasa-tarangini Tika:
The following verses taken from Srila Kavi Karnapur’s Krishnanika-kaumudi and Krishna-bhavanamrita briefly describe what is going on. As Rādhā and Krishna’s eyelids open, they look at one another without satiation! But as they gaze at each other’s insurmountable beauty, dizziness (ghurna), and this fills them with anguish and despair as they become aware that soon they will be separated and this will impair this delight of reciprocal darshan! (Krishnanika-kaumudi , 1.29)

Aho! Rādhā Shyamasundar’s yugala madhuri is beyond description-their enchanting tinkling ornaments, bangles and ankle bells, the wave-like effulgence of their glistening bodies, their scattered curled locks and their tilting necklaces and earrings-it all enhances their luminous moon-like faces! As their lotus hands anxiously grope for their discarded apparel, Rādhā keli-chanda’s lotus stemsed eyes fill with amour! Aho! Is the splendor of the entire universe arising from their limbs as the Creator offers them arati? (Krishna-bhavanamrita, 1.36-37)

Verse 47
The peahen named Sundari, her breast full of Rādhā prema, now suddenly abandons her husband and swoops down from a kadamba tree to appear in the courtyard of the Divine Couple’s rati mandir.

Verse 48
The peacock named Tandavika then follows suit and, in prideful love for Krishna, opens his tail-feathers and joyfully dances!

Rasa-tarangini Tika:
Tandavik is Krishna’s dearest peacock, and Sundari is Rādhā’s peahen. Once upon a time Rādhā and Krishna performed the amusing pastime of marrying these two birds.

Verse 49
Meanwhile, Rādhārani’s pet dear Rangini leaves her husband’s company and ran frolicking from behind the mango trees! Then after poking her head in the doorway, her soft eyes affectionately gaze upon Rādhā Krishna’s mukharavinda.

Verse 50
Following Rangini is Krishna’s pet stag Suranga. Shaking off his drowsiness, he dances about for Krishna’s pleasure and lovingly glances upon his lotus face.

Rasa-tarangini Tika:
Rangini’s life is Rādhā, and Krishna is everything to Suranga. Because of their affection for these two animals, Rādhā and Krishna have arranged their marriage also. Rangini’s restless eyes first turn towards Rādhā, then towards Shyama. Suranga’s glance, however, is firmly fixed on Krishna’s beauty alone.

In Krishnanika-kaumudi , a shari describes these deer when attempting to awaken Rādhārani: “Hey Chandra-mukhi! Just look! Your beautiful per deer, Rangini, is coming nearby. O doe-eyed Radhe, why not be merciful and let your restless glance fall upon her? This will make her fulfilled and make it possible for her to lovingly serve you. O Krishna-kante Rai! The deer are very innocent indeed. Just see why: Rangini is thinking that your soft crimson feet are newly blossomed leaves and so she’s trying to nibble them.

And even though your manjaris repeatedly brush her away, she keeps coming back! O Sashi-mukhi! This harini (doe) only finds joy in eating your remnants, and she loves to sip your charanamrita. But, alas! She is sad because you won’t look at her and so her eyes are filled with tears as she steadily gazes upon your moon face! Therefore, O Rai Kishori, please save this poor deer by opening your eyes just once to bestow your darshanmrita!

And look here, Radhe! Your Priya-kanta, Krishna, is amusing himself by playing with Rangini. He is measuring her eyes with a strand of pearls, and then comparing their width with yours! Then he declares: “Ooh! How amazing-Rādhā really does have doe-eyes (harinakshi)!” (Krishnanika-kaumudi , 1.12-15)