105-116 Rādhikā’s forehead, hair

105 Viśākhā questions: "Is this the moon silver that Rahu dissected with his lancing teeth? Na, na, it's Rādhikā's beautiful forehead resting between her hair and eyebrows!"
106 Campakalatā exclaims, "Rādhikā's forehead looks gorgeous between her eyebrows and curling locks, like a golden Mādhavī leaf encircled by restless bumblebees. So it outshines a new moon-silver."

107 Citrā says, "Aho! Did the Creator write on Rādhā's forehead, "Guṇamaṇi Kṛṣṇa is Rādhā's vallabha' and 'Kṛṣṇa is Rādhā's anurāga balli'? The kasturī, kuṅkuma and candan designs resting there certainly appear to reveal this."

Ṭīkā: Here Citrā-sundarī gives the purport of Rādhikā's kāma-yantra tilak, and the kasturī and chandan designs adorning her forehead.

108 Seeing Rādhā's beautiful vermilion-tilak and the vermilion-line in her hair-part (peeking through her crimson veil) Tuṅgavidyā questions: "Is this Cupid's copper arghya-bowl, that he uses during Pūja as his hands display various mudras covered by a red cloth?"
109 Raṅgadevī adds: "Rādhā's curling hair is like a dense forest where the mad baby-elephant of Kṛṣṇa's mind wanders. The sindūra (vermillion) falling from the elephant's temples forms the red pathway parting Rādhā's hair.

Ṭīkā: Pet elephants are decorated with sindūra. But as a sudden gust of wind blows the veil covering Rādhā's head, Raṅgadevī sees her beautiful part and feelingly utters this verse.

110 Sudevī exclaims, "Look, Rādhā's bright moon-face and dark hair gave up their enmity to reside peacefully together. Yet they're still afraid of each other. So to protect themselves Rādhā's curling hair set up a phalanx of curling locks, and her moon-silver forehead increased its effulgence."
111 Mādhavī says, "Aren't the curling hairs falling over Rādhikā's forehead like a swarm of bees that sip the madhu from her mukhāravinda? But when Madana Mṛgāri (Cupid the hunter) noticed he uses them as a net to capture Kṛṣṇa's deer-like mind!"

112 Vasantī exclaims, "As Rādhikā meditates upon Kṛṣṇa, uncountable creepers sprout from her mind. But owing to her Kṛṣṇa consciousness they turned black. Then as Rādhikā sprinkled them with her Premamṛta they grew longer and longer. These black creepers are her lovely hair."

Ṭīkā: Anurāga's color is red. Hence Rādhā's infinite thoughts were red. But due to her constant absorption in Kṛṣṇa they turned black. Then becoming moistened by her Premamṛta, they grew into long, fine black hairs.

113 Vṛnda Devī says, "Rādhā's hair is like a black chamara which defeats the elegance of a peacock's tail feathers, yet they display the majesty of Viṣṇu's opulences. Moreover, this glossy hair protects the devatas to form the residence of Śiva's better half!"

Ṭīkā: The word keśa ("hair") also means Viṣṇu. So just as Viṣṇu maintains the universe, the amṛta-like qualities of Rādhikā's hair nourish Kṛṣṇa's joy. Hence the Sakhīs' joy is found there too.

114 Dhaniṣṭhā inquires: "After Rādhikā Devī enjoyed Kṛṣṇa's beautiful Śyāma effulgence with her mind and eyes, did she tie it with her hair bun?"
115 Lalitā says, "As Rādhā lowers her hand, her veṇi braid appears like the Triveṇi (the place where the three rivers Gaṅgā, Yamunā and Saraswati meet in Prayag.): the red jewels shine like the Saraswati, the white garlands appear like the Gaṅgā and her veṇi itself is the Yamunā."

116 Rūpa Mañjarī says, "After Rādhā enjoys vilāsa with Kṛṣṇa, her ruffled, curling hair makes the deer scorn their beautiful tails and shamefully run to the mountains! Even the peacocks flee, cursing their elegant tail feathers."

Ṭīkā: Seeing Rāi-Vinodinī's composure returning, Rasika Śekhara desires to enjoy the charm of her arching eyebrows again. So he winks to Rūpa Mañjarī and she describes Śrīmati's hair after rati keli. Why are the peacocks and the deer fleeing? Perhaps someone might spit on their tails after having the darshan of Rāi's beautiful, opened locks during this sweet moment!