lflg k

J ( R I $ %

V IL S V P

' A 'B 0 < U Q ? 1 'E T 0 ? L S ^ W f f A < r i O < H $

(By J ftfa (Kpgfiunatha (Dasa Qosvamt

This is the last and foremost writing o f SrTla Raghunatha Dasa Gosvaml, written
towards the end o f his life, at iT RadhSkunda. T his beautiful prayer can give us som e insight
into his intense feelings o f transcendental love-in-separation from his SvaminI (mistress, or
queen), before he entered into Sfl-Srl Radha-Krsna's eternal transcendental pastimes in his
siddfta svarupa, or maiijarT svariipa, as far as his words, however beautiful they were, could
describe them. Just as a swan sings his most beautiful, pitiful songs just before his death,
sim ilarly Srlla Rupa G osvam l and Sfila Raghunatha Dasa Gosvam l wrote the m ost beautiful
books in the end o f their manifest existence, pulling everything they ultimately had to say in
them.

m aiijan bhilva sadhanil, the spiritual practise in the mood o f a maidservant o f Srlmatl
RadharanT, is the unique gift of 5rl Caitanya Mahaprabhu to the fallen souls o f this age of Kali
(quarrel). It is this item that really distinguishes the Gaudlya Vai$nava sampradaya from all
other religious and spiritual traditions. Srlla Raghunatha Dasa GosvSmi's 'Viljipa Kusumailjali'
is the m ost mature revelation o f this manjarf bhdva updsana. These prayers arc exclusively
dedicated to the personal service of $rTmat? RadharanT. 3rTla Raghunatha Dasa Gosvaml was
elevated beyond all bodily coneiousncss and was immersed in an ocean o f Hid rasa, the flavour
o f Radha and Krona's transcendental pastimes. Day and night he wept for the service o f his
Svamint, sitting or rolling on the bank o f Sri Radhakunda, the most holy abode where he spent
about half a century. That is why this book is named 'Vilapa Kusumafijali': A bouquet of
lamentations. The Bengali historybook 'Bhakti Ratnakara (ocean o f devotion) colorfully
describes Stria Raghunatha D2$a Gosvanu's old age:

srT dasa gosaira kotha kohone na jay;

nirantara dagdha hiyS viraha vydthdya
kotha srt svarupa-rupa sandlana - boli;
bhdsuye netrera jale vilufhaye dhtlli
ati k$Tna iartra durbol ksune kyane
koroye bhakyatta kichu dui can dine
yadyapi suska delta batase haloy;
tathapi nirbandha kriyd sab samadoy
bhumc padV prapamV uthite ndhi pin e;
ithe ye niyedhe kichu na kohoye tare
prabhu datta govardhana stla guilja hare;
seve ki adbhuta sukhe dpana pasure
diva nisi nil janaye srT nania graham;
netre nidra ndi asrudhara dunayane

IflfrothvMion*
4

diisa gosvGnura cetfa bujhife ke pSre;

satla magna rddhG kftrta caitanya vihGrc
"Sola Dasa GosvamT is indescribable. H is heart w as alw ays burning in the fire o f
separation. Saying: "Where arc you, Sri Svarupa DSmodara, Sri Rupa and Sanlttana!?", he
rolled in the dust and floated in his own tears. H is emaciated body becam e weaker at every
m oment, and he w ould only cat something every tw o or four days. Although his body was so
frittlc that it could be blown away by the wind, he would still perform all his important duties.
When he fell to the ground to offer obeisances to som eone, he could not get up anymore, but if
anyone (out o f concern for him ) forbade him to do this, he would not listen. H e would forget
him self out o f ecstasy when he worshipped the Govardhana-i/W and die gw i/d-beads that Lord
Caitanya had given him , and he did not know whether it was day or night when he chanted the
beautiful names o f Radha and Kr?na. There was no sleepiness in his eyes that were always full
of tears o f love. W ho can understand die activities o f DSsa GosvamI? H is mind was always
immersed in the pastim es o f R3dhS-Kr$pa and Lord Caitanya!"
Every verse o f this prayer is made o f the tears StTpHda D5sa GosvamT shed out of
separation from Srlm atl RSdhSrapT; every flow er-like lamentation is filled with the honey o f
grief. Srlla RaghunStha dasa GosvamI reveals his eternal transcendental personality ([siddiia
svarupa) here as Srlm atl TuIasT MafljaiT, or Rati Mafijatl, an eternal maidservant o f Snm atl
RadharSnT, and prays for the services he wants to render to Her lotu sfcct A s w ill becom e
evident from this book, those devotional practitioners who meditate upon them selves as
(spiritually) being maidservants o f Stlm afi Radhika, prefer that service strongly over the
service o f Sri Kr$na. T his is called rSdha snehGdhika, or bhavollusa rati by S illa Rupa
GosvamT in his treatise Ujjvala Ntlamani. These practitioners mentally conceive o f them selves
as tw elve or thirteen-year old spiritual maidservants, although their gross physical body may
be m ale. A s they train their minds in this conception they may, by SiTmatTs grace, attain such a
form in the spiritual world after they becom e liberated from material embodied existence. StT
Kr$ija H im self gives an exam ple o f this in His Bhagavad Gltfi (8,6):

yam yam vilpi smaram bhftvam tyajanty ante kalevaram

tath tarn evaitikaunteya soda tad bhilva bhdvitali
"O son o f Kunti! W hatever one thinks o f when one leaves the body at the tim e o f death,
that and that alone h e attains, being always absorbed in its thought."
It is often believed that this subject o f supramundane erotic rasa is not fit for
conditioned souls to study, as one fears mundane sexual agitation from it. But Sflmad
Bhagavata leaches exactly the opposite. In the concluding verse o f the Rasa-fi7a chapters SiTla
Sukadeva says:

vikrlditam vraja-vaditQbhir idam ca vi$noh

Sraddhanvitam nu 'irnuyed atha varnayed yah
bhaktirit paratii bhagavatim pratilabhya kltmani
hrd rogant 06v apahinoty acirena dhirath
"Anyone who faithfully hears and describes the pastimes o f Lord Vinu (Krsna) with
the ladies o f Vraja (the gopts) w ill attain supreme devotion to God and w ill soon becom e free
from the Heart's disease o f lust." Faithful means (he faith that this subject matter is com pletely
transcendental and has nothing to do with mundane affairs between boys and girls in the
material world. T he fact that attainment o f the highest devotion to God is mentioned first in the

11-^11 VilSpa Kuswmaujali

above verse as a result o f hearing and chanting the Rasa-fi7u, and the destruction o f lust and the
attainment of equilibrium later, is very significant in this connection. Sri Jlva GosvamI
comments, as follow s on this: atm tu hrd-rogapahdndt purvam eva parama bhakti prdptih
tasmdt parama balavad evedam sddhanam iti bhdvah (Laghu To$anT TTka): "The fact that the
attainment o f the highest bhakti is mentioned before the destruction of lust shows that hearing
and chanting o f the Rasa-pastimes o f Krsna and the gopis is the most powerful spiritual
practise. First the lamp (of love) is kindled, and then the darkness (o f lust and ignorance) is
destroyed, ragdnuga bhakti, spontaneous (literally: follow ing ones sacred passion) devotion is
therefore not necessarily only meant for the most advanced, purified souls. The distinction
between practitioners of vidhi bhakti (compulsory devotion) and rdga bhakti (passionate
devotion) is made because of their mood, not because o f their possible different levels of
purity. Sri Caitanya Mahaprabhu has proven to Vyenkata Bhatta (See C.C. Madhya 9) that the
goddess o f fortune did perform many purifying austerities to attain the position o f the gopTs,
but that she could not attain it because she did not have the sweet intimate attitude towards
Him.

ei lagi sukha bhoga chddi ciro-kdla;

vrata niyam kori tapa korilo apara
"Just to associate with Kr$na, Lak$m! gave up all sense enjoyment for long and
performed severe austerities, follow ing many regulative principles" (C.C. Madhya 9 ,1 1 3 )

rasa na pailo laksml, sdslre iha Suni

"LaksmI did not attain the Rasa dance, I have heard from the revealed scriptures" (C.C.
Madhya 9, 120)

vrajendra nandana bolV tare jane vraja jatta;

aisvaiya jhane nBhi kon sambandha manana
vraja-lokera bhave yei koroye bhajan;
sei jana paya vraje vrajendra nandana
"The people o f Vraja know Him as the son of Vrajendra, and they consider that there
can be no relationship with Him in awe and reverence. Those who worship Krsna in the mood
o f the people o f Vraja, w ill attain that Vrajendra Nandana in Vraja." (C.C Madhya 9,130-131)
It is not a fact that ragdnuga bhakti com es after the stage o f sadhand bhakti (devotion in
practise). 3ri Caitanya Caritamrta (Madhya 1112 22,108) states:

ei sadhand bhakti - did to'prakdra;

eka vaidhi bhakti, ragdnuga bhakti - ara
"There are two processes o f practical devotion. One is regulative (so called
com pulsory, vaidhi) devotion, the other is spontaneous (passionate, rdga) devotion." Srila
Rupa GosvamI writes in 'Bhakti RasSmrta Sindhu (1.2.5)':

vaidhi ragdnuga ceti sa dvidha sadhandbhidha

"There are two kinds o f sadhand bhakti (devotion in practice): vaidhi (compulsory) and
ragdnuga (spontaneous devotion)." Both the virf/u'-devotee and the /-aga-devotee may therefore
begin, sim ultaneously, with the path of devotion, from the stage o f anartha nivrtti, cessation of
unwanted habits, progressing through the stages that have been described by Srila Rupa
GosvamI in his Bhakti RasSmrta Sindhu (ddau sraddha lathd sddhu sango'tha bhajana kriyd).

Introduction
The difference between (hern lies not in personal purity, but in their m ood. Srlla Rupa
GosvamI writes in Bhakti Rasamrta Sindhu:

ragatmikiiiki nistha ye vrajavasT janadayah

tesarit bhdvaptaye lubdho bhaved atrddhikdravan
"Those who are anxious ('greedy') to attain the mood o f the eternal Ragatmika
Vrajavasls, are eligible to enter into RagapugS Bhakti." The raga devotee is under the divine
illusion that Krsna is equal or inferior to him, follow ing in the footsteps o f the inhabitants o f
Vraja (vraja lokanusaratah, Bhakti Ras3mrta Sindhu), whose attitude o f intimate, spontaneous
love, free from awe and reverence, was described in the Tenth Canto o f Srimad Bhagavata.
This Vilapa Kusumanjali is the greatest book in existence. Any one o f its verses
contains sufficient inspiration for endless meditation. D ive deep into these ocean-like verses
and find the jew els o f sweetness, love, devotion and meditation on their bottoms. This book
reveals the highest services one can render to the Lord, in the most rclishable w ay, it breathes
out the greatest prema and it contains the eternally revolving daily pastimes o f Sri-Srl Radha
and Krsna as w ell, with emphasis on devotional service, the descriptions and relish o f the
transcendental pastim es coming concomitantly. Srila Raghunalha dasa GosvamI also gave the
perfect exam ple o f the life o f a Gaudlya Vaisnava: It is often said that by the grace o f Lord
Nityananda one attains the mercy of Sri Caitanva Mahaprabhu and by the grace o f
Mahaprabhu one attains Radha and Krsna in Vraja. Srlla Raghunalha dasa GosvamI follow ed
exactly that course o f spiritual life by first attaining Lord Nityananda's grace at Panihativillage, then, as a result o f that, attaining Sri Caitanya MahSprabliu in Nilacala (Jagannatha
Puri) and finally, after the disappearance o f Mahaprabhu, attaining Radha and Krsna in Vraja
by Mahaprabhu's grace, and not just that but the highest devotional service to Them that can be
imagined: manjarl-seva.
O f course, we can never imagine ourselves to be on the perfect level o f Srlla Rupa
GosvamI or Srlla RaghunaLha Dasa GosvamI, but those who are interested in treading the path
of sw eet spontaneous love for Sfi-Srl Radha-Krsna w ill surely love to read these prayers and
find great inspiration in them.
Advaita Dasa

SrT-SiT Vilapa Kusumadjali

O N T H E O R IG IN OF T H E N O TES B Y SRILA ANANDA G O PA L A G O SV A M I

The famous author/publisher Syaraa dasa from VmdSvana recalls: "In. 1954, jin
Vrndavanii's 3ri-Sn Radha-Diimodara Mandira, I was so forturihle to hear matchless pdUicis
(lectures) on $ tl Vilapa Kusuinanjali from the mouth o f .Advaita Prabhupada VaiftSuvatamsa
Acarya Pravara Pujyapadai Sri Ananda Gopala PrabhujI. Many learned acqiyas and Gbsvanps,
not only o f the Gaudlya Sampradaya, but also o f the Sri Nimbarka and .Sri Radha Ballabha .
samproddyas cam e there. Everyone was astonished to hear lire sweet' and .essential explanations
o f each and every'V/oka that emanated from S n Acaryapada's mouth. They had a smoke-screen
of different ideas about the superiority of madhura rasa on the canvas o f their hearts, which
they had accrued from different descriptions they had heard, but no.w this smoke screen
became faint. T hey loudly had to confess that tire m ost brilliant stream o f madhura rasa
emanates from the. Gaudlya GosvSmls. W here the ra.va-stream o f other lectures stopped is
where 5rl Ananda Gopala GosvamI started, because it was self-m anifest that the upasand
(mode of worship) o f radha-dasya is greater than sakhl >fteir0&"and stands above all. In e&felr..
sloka Sri Acury^pada led them through the course of the aytakalika llld and solved all the
problems and questions that the mahjan bhava sadhakas had in their sadhaiia by drawing live
pictures of mahjarT bhava for them. Thus he blessed them forever by- depicting to them the
sequence o f devotional services and lire places* where direct devotional service in Priya
Priyatama's nikuhja pastimes are rendered.1 The srutidhqra ^(person w ho can remember and
recite a text after a single hearing) &n Nivarana Babu m ade elaborate notes o f these lectures,
which were later show n to and approved by 3rllaj^nanda Gopala Gosyam is: ^_ .
The late Krsna d is MadrasiiBaba o f R5dh5kundawasTor
incoraparibly valuable treasure o f these elaborate notes. ^ri Nivaraim ;gabu-,:w.^
disciple o f Sri Ananda Gopal Praljhu, spoke this sacred text to a B engali GosyamTi \^W E 8te
them down- in Bengali script. Around the early
..
give path (devotional lectures) in Radhakunda's Govindaji Mandir.-aiid' the -Vaisnaya$:j,yant$d
to hear Vilapa Kusumanjtili from him. Krsna das Madrasi Baba told .Panditji that a GosvamI .-in
Vrndavana had the notes of Ananda Gopal GosvamTs lectures on-V ilapa Kusumanjali.-A
srutldhara (Nivaran Babu) had noted it down, but he passed away and now it was in the hands'
of the GosvamI. Panditji went to Vrndavana and told the Gpsviiml that he was seiying die .
Vaisnavas at Radhakund (witli path) and hence he wanted , to have the-notes. Gosvamljl
declined, afraid it would be broadcast/but since he came from'Radhakunda and was a
Vaisnava he could look at it and read it. Panditji said: "I dont have the memory o f the ryi yuga
(previous age when all could be learned from a single hearing or reading)", so he read it but
could not remember all o f it. When he returned to Radhakunda Baba asked him what happened
and Panditji said: "He w ill not give it." Bab3 laughed and said: "You see, it is with me if you
like I can read it to you, but it is written in Malayalam script."
N ow one day the GosvamI in Vrndavana had left the notebook outside, and by chance a
monkey took it along and droppped it at the place where Krsna das Baba's brother Haridas
resided. Although Haridas was from Kerala, he could read Bengali. Gosvamljl searched
everywhere and finally heard tliat the monkey had dropped it at Haridas' place, so he came/to
Haridasji and said: "Look, return the notebook to me. It is yery dearjo-m e, 1 don't gi v e i Uto
anyone." Haridasji replied: "Look, if you consictefifep^pperly.this-Pp^fe9oidis-.o,qw.
.
not steal itt-W h y after all did the monkey bring .thenotebook to i^2;.G pnaderri|^|sop& e
notebook is now mine." There was nothing Gosaiji epuid do. But Haridasji agreed tareLyrn the
notebook to him--after copying it. Gosaiji objected: "Why- should.yoii copy it? It will be
broadcast all over the place?' H aridas replied: "No problem. I will copy it in M alayalam (th at'
^

#.

1 From Sri Syania dasas introduction to Vilapa KusumMjali (Hindi) published by Vraja Gaurava Publications,
Vrndavana. Quoted with permission of the author.
'
5

$n-Jn Vifapa JQisimatijaCi

Bengali Vaisnavas cannot read)." Gosaiji said: "That is good. J.f you copy it in Mdlayalam I
w ill let you copy it, not if you copy it in Bengali." So he let Krsnna das and Haridas copy it out
in M alayalam. script. The script is Malayalam, but the language is Bengali, so there was no
problem for Pandilji to understand it when Krsna das Baba read it to him. Panditji used to give
path at that time in Govinda ji Mandira from 2.30 to 3.30 p.m. Then he would take a little rest
and at 4 he would com e to Krsna das Baba and write down what he dictated. The final page
was torn out by the m onkey and was som ehow rewritten.2 Krsna das Madrasi Baba him self
said o f it: "bur Mahant (Atlanta das Babaji) Maharaj heard these notes at &rl Vrindavan, but
could not get them, so with a broken heart he returned here (to Sri Radhakund), where this
humble se lf informed him that the sam e notes arc here. When they were given to him there .
was a com plete change in his hari katha. Then he wrote commentaries first on Sri Radha Rasa
Sudhanidhi and then on 5rl Vilapa Kusumanjali, Sri Stavavall and Slavamala." Krsna das
Madrasi Bab5 later also divulged the original notes on tape to Advaita das to help him with his
English translation o f the same.
.*,
I

2 NolccI from a lecture by Pandit Aiumta das Babaji at Radliakuuda. April 12. 1999
.t

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VERSE 1:
TV A M RUPA M ANJARISAKH IPRATH TTA PURE'SM IN
PUM SAH PARASHA VAD ANAM N A H I Pt A SYA SITI
b im b A d i i a r e ic s a t a m a n A g a t a b h a r t r k a y a

Y A T TE VYADHAYI K IM U TAG CHUKA PUNGAVENA

tvatii - you; rupa maiijari - 0 Rupa Manjari; sakhi - my dear girlfriend; prathitd - well
known; pure - in the town; asrnin - in; pumsah - man; parasya - o f another; vadanam - the face; na not; hi - surely ; pasyasi - you look; iii - thus; bimba-adhare - on your lips, that look like red
Bimba-fruits; kfatam - bites; andgata - not come; bharirkdyd - your husband; yat - which; le - you;
vyadhayi - caused; kim u - what; tat - that; &uka - parrot; puiigavena - by the best of.

M y dear friend Rfipa Manjari! In the township o f f/raja you are w ed hpoztfn for
your chastity, you don't even Coodat the faces o f other men! It is therefore surprising that
your tips, that are as Beautiful as red (BimBa-fruits, have Been Bitten, although your
husband is not at home 9(as this maySe Been done By the Best of parrots?

E xplanations: According to Vai$nava-researchcrs this Vilapa Kusumanjali is the

final writing o f 5riia Raghunatha dasa Gosvaml. Tliis beautiful prayer can give us some
insight into his intense feelings o f transcendental loVc-in-separation from h is vSvamiriI
(mistress, or queen), before he entered into ri-$ri Radha-Krsna's eternal transcendental
pastimes in ills siddha svariipa, or mahjarl svariipa. Living on the bank o f Sri Radhakunda
he was totally immersed in the ocean o f llla-rctsa and he had forgoiten all about his body and
everylhing connected with it, being deeply absorbed in his svampavesa, his awareness of
his transcendental identity. Vilapa Kusumanjali enables us to hear him painfully weeping as
a realized maidservant o f Srimatl Radharam, who is suffering separation from'her Svaminl,
or mistress, day and night. Each verse o f this unique book is drenched by the tears coming
out o f the heart o f Srlla Raghunatha dasa GosvamT, that is afflicted by feelings of separation.

drffa tRogfiutHitfui dasa osww\

Each flower-like lamentation is filled with the honey o f transcendental anguish. Srlla RaghumHha
dasa Gosvaml personally revealed his mental condition in the opening verses o f his 'Sri Rndha
A?toltura $ata Nama Slolram:

aviksydrmesvarfni k&cid vrnddvana niahesvarim

tat paddmbhoja mdtraika gatir ddsy ati kdtard
paiita tad saras tire rudaty aria ravdkuUah
tac chrT vaktrek$andvaptyai ndmdny etdni samjagau
"Not seeing her goddess, the Queen o f Vrndavana, a certain maidservant, who considers Her
iQiusfeet the only goal o f Her life became very anxious, fell down at the shore of Her lake
(Radhakunda), cried loudly out o f pain, and, ju st to see Her beautiful face, sang these names." A
person who is bereft o f the treasure o f bhajana cannot even imagine how these severe feelings of
separation are. Srlla Raghunatha dasa GosvSmT was suffering because he felt deprived of the
devotional service o f Ms beloved deity (SrimatJ Radharufll), and on top o f that Ills heart was
wounded by the fire of separation from Srlla Rflpa and Sanatana Gosvaml. krsna bhakta viraha vind
duhka ndhi dra (Caitanya Caritamrta) "There is no oilier misery in the world than separation from
the devotees o f Krsna." In the eighth verse of his 'Svaniyama Da^akam Srlla Raghunatha dasa
Gosvaml gives some indication o f this:
*

pariiyaktah preyo-jana samudayair bddham asudhTr

durandhro nirandhram kadana-bhara vdrdhau nipatitah
trnaih dantair dastvd calubhir abhiyacedya krpayd
svayafii &ri gdndhatvd sva pada nalindntam nayatu math
"Abandoned by my beloveds (Srlla Rupa Gosvaml and Sri Svarilpa Damodaca) I have
become completely blind and bereft o f intelligence. Even though they have disappeared 1 am still
alive and Im immersed in an ocean of great misery. Holding a blade of grass between my teeth I
humbly and anxiously pray that Sri GandharvS (Radha) Herself may now take me to Her loLusfeel."
There's no oilier place where the severe heartache of separation can be cured (han these lolusfeei.
Gradually Srlla Raghunatha dasa Gosvaml ended up in a terrible condition. Srila Radha Vallabha
dasa, a Bengali mahatma , has described S o la Dasa GosvSmfs condition as follows:

radha krsna viyoge,

chddilo sakala bhoge
sukha rukha anna nidira Sara
gaurdhgera viyoge,
anna chadi difo age,
phala gavya korilo dhdra
"Srlla Raghunatha Dasa Gosvaml had given up all sense enjoyment out o f separation from
Radha and Krsna and ate only dry tasteless food, Then, out o f separation from Lord Gauranga, he
gave up eating that solid food and ate only fruits and milk.

sandtanera adar$anet tdhd cheidi sei dine,

kevala koroye jala-pdna.
rftpera viccheda yabe, jala chadi dilo tabe,
radha krsna boli rdkhe prana.
"Then, when Sanatana Gosvaml left this world, he gave that up also and drank only water.
When Rupa Gosvaml also left him, he even gave up drinking water and kept himself alive simply by
saying the names of Radha and Krsna."

srt rupera adarsane,

na dekhi itihara ganet
virahe vydkula loiyd kfaide
krsna hufta altlpam,
nd sttniyd sravana

MM

Srt^nWCapa 'K\isumanja(i

uccasvare dnke drtandde.

"When he could not see &T Rupa GosvamT and Ills devotees anymore, he began to cry,
suffering from their separation, and when he could not hear them speaking about Kpsna anymore, he
loudly began to cry of grief."

hd ltd nidha krsna kotlm, kotha vi&lkha lalitd,

krpu kori deho darasan!
hd caitnnya mahaprabhu, M svarupa mom prabhu,
hd ltd prabhu rupa samtam!
kande gosai rdtri dine, pudi jay tanu mom,
k$ane anga dhfildya dhusora
caksu andha andhdra, dpamra deha-bhdra
virahe hoilo jara jam .
"O Radha-Kr$oa[ Where are You?! Where are you, ViSakha and Lalita?! Please reveal
yourself to me! O Caitanya Mahaprabhu! O my Lord, Svarupa DSmodara! O Lords Rupa and
San5tana!,r Day and night 5rila Ragliunatha DSsa Gosvaml was crying like this, while his body and
mind were burning, and his limbs were greyed by dust (as he rolled around on the ground). He had
become blind from fasting and he considered his old and worn-out body to be a great burden out of
these feelings o f separation,

mdhakunda tate padi, saghane ttiSv&sa chdeti,

mukhe vdkx/a m hoy sphurana.
mandn manda jihva node, prema aim netre pade,
mom kr$na koroye smarana.
"Falling on the bank o f Radhakunda, he breathed out deeply, unable to say a word. His
tongue moved slowly as tears of love fell from his eyes and he remembered K^na." In such an
anxious, pitiful mood o f separation Sri Ragliunatha diisa was crying 'Vilapa Kusumanjali*. Therefore
this book is the incomparibly relishable treasure o f the practising rdgdnugd devotees, who arc
themselves also suffering separation from Sri Radhu's lotusfect. Hence for the samavdsana sdm&jika
(the rasika devotees) die practise o f hearing and chanting these wonderful prayers is a beautiful
means o f sadharanl-karana (identifying oneself with a transcendental role-model), and will help
them to attain an astonishing relish of vipralambha rasa (love-in-separation). But this practise
should be done in full awareness of ones siddha svarupa (spiritual body). A person who tries to
relish these sweet mellows while (feeling himself) sitting in the prisonhouse of the material body,
simply deceives himself.

ahmnath cintayet tatra tdsdm tnadhye manommdth

rupa yauvtim sampanmm kisorim pramadakrtim
sakhfndm sanginl rupdm atmdnatii vdsammayim
djm sevdpardm tadval ratndlaiikdra bhusitdm
(Sanat Kumara Saihhita)
"An aspirant should think himself to be amongst them (the oilier gopisX as an enchanting
beautiful young adolescent female. As a female associate of RSdhii and K r^ a s girlfriends she is
dedicated to (he services that are ordered to her and she is decorated with jewelled ornaments (that
are given to her by Sri RSdha as remnants).
In tliis verse $rila Dasa Gosvaml offers a sarasa stava (tasty praise) to his own guru &n
Rilpa Manjari in liis own siddha svarupa. It is called sarasa stava because here Sri GurudevI is a
priya sakJ\L Tile first three verses take place within one lUd When the svarupdveSa becomes very
intense in the sOdhaka deha (material body o f the devotee) the devotee can not be happy and

Sftfn Ityjfiimatfid dasa (josviiJiiL

satisfied anymore with Ms experiences during smaratia, dreams and visions (sphurana) as he was
before. He is const antly burning in the fire of want for Uic direct attainment of his beloved. When on
top of. that these visions and other awarenesses also vanish from him, this lire assumes a terrible
form and he finds no way to keep himself alive. In (hat condition Ms beloved deity personally comes
to console him, or His associates come to console Mm. In (Jus verse Srila Raghunatha dasa Gosvfunl
is in svarupdvesa ami sees himself as $ri Radhas maidservant, but whenever he loses hold o f Ms
spiritual absorption he suffers intolerable pain. Rolling on the bank of Radhakunda he then cries out
loudly for his Svaniini.
Srimad Rapa Maftjari has accomplished the meeting of Radhika and Syamasundara in a
solitary cave of Govurdhaua Hill, and she secretly looks through a hole in that cave to witness Their
sweet love-pastimes. Radha and Syiiina arc both intoxicated by Eachothers presence. How expertly
are They playing Their pastimes! At the end of these pastimes Syfunasundara bites Srlmatls lips,
leaving a mark there. The relationship between Rttdhika. and RQpa MafljaiT is so pure dial all the
signs o f Krsna's lovemaking on Sri Radhikas body, such as His bitemarks on Her lips, become
manifest on 11 Rupa Mafijarfs body also. Sri Rupa Maftjari is beside herself of ecstasy, so site's not
aware :of (his reflection. Then she thinks to herself: "Aha! My sakhT TulasI Mafijari (Raghunatha
Dasa GosvamT) has not seen these sweet pastimes! Where is she? Alas, I should bring her here and
show this to her!", so she leaves the window and starts searching for TulasT. When TulasI meets
Rttpa 'Maftjari, she notices Krsna's bite marks on her lips and jokingly asks her: "My dear friend
Rupa Maftjari! You never look at the faces of other men! You're famous in Vraja for your chastity!
But, despite the fact that your husband is not at home, 1 see that your lips have been bitten! Has
some great parrot maybe done tliis?"1 If anyone considers (he words suka pungavena to indicate that
Sri Rupa Mafijari was enjoyed by Sri Kr$na, then that would contradict the definition the dedtyas
have given o f the mafijarfs within their books.

ananya in radha padakamala ddsyaika rasadhT

hareh saftge rangam svapana $amaye napi dadhali
baldt k ftm kfirpSsakabludi kim apy ficamti kdpy uddsrur meveti pralapati mamdtma ca hasati
(Vpidflvana Mahimaiinla 16,94)
The maidservants, that are exclusively devoted to the service of Sri RiidM's lotusfeet, that
are like an ocean o f nectar, do not enjoy with &T Hari even in ilicir dreams. When Kr$i;ta forcibly
pulls at their bodices they cry out: 'No, no!', while RadiiikS watches and laughs." &ImatI laughs here
because of (he kUtkarTs' loyalty to Her service. 'Hie bee enjoys the fiowers, not Hie buds (mafijans).
The buds (numjaris) enhance the bees thirst for the flowers. They are tmnjans in name, manjarls in
form and manjaris in nature! Sri RQpa is the bud o f Sri Radhas form (rfipa manjari), ri Rati
MafljaiT is the bud o f Somali love (rati), 3ri Vilasa Maftjari is the bud of Sri Rildha's love-play
(vilasa), Sri Kr?na accepts defeat at their bhavamisfhd,

radha ranga lasat tad ujjvala knla sanalraiui prakriya

cdturyottaram evn sevanam aha?h govinda samprdrthaye
yemse^a vadhit jimoibhaia manonijya pmpancdvndhau
. nnutsukyam bhavad aitga sangama rase'py dlambate man mnnah
One sakhT was picking flowers for making a vana-mald and Kv$ba, seeing her, told her: "O
beautiful girl! Make your birth a success by joining Me for a while in this kunjal" Hearing tliis, that.
sakhT (tmmjan) said: "O Govinda! I only want to serve wMle You make love with Sri Radha,*

^ h is pastime and die preceding paragraph are described by &n KiSora Gopala Gosvfunl, the eldest son of
Srila Ananda Gopala Gosvumi.
4

Srz-Jn 1'ft&pff
showing Your erotic dancing ails on (lie stage of erotic dancing named Sri Radha! All the girls of
Vraja find the limit of perfection on the strength of tills service, therefore, 0 Gokula-candra! My
mind is never eager to relish the rasa of Your Ananga-sanga (erotic union)' Please just engage me in
this long-desired servicer &T ViSvaniilha CakravarU writes in his 'Ananda Candrikif commentary on
tliis verse: ivaytl saha sdhga safiga sukhdd api jdla rtmdhradau $rl radlimga-sanga darsanoffimii

$iik}ta/tl adhikam anubhutam man mauasa. na hi labdluldhika stikha jana alpe sukhe pravartunte its
bhavah. T relish more pleasure in witnessing Your spoils with Sri Radha in the kuhja looking
through the holes in (he vines than in personally enjoying with You. People don't endeavour for a
smaller happiness when they can attain greater happiness!" Even Sri Radha Herself fails in having
them meet with Sri Kr$na:

tvayd yad upabhujyale murajid aixga sahge sukham

tad eva bnhu jdnati svayam avaptiuti} uddha-dhlh
waya kpta vilohhandpy adhiki cdturi edryayd
bidupi mani manjari na kurute'bhisdru sprham
Sri Radliika engaged one sakht to make Mani Mafijarl meet with Krsna, but that saklu
returned to Radha unsuccessfully, saying: "O Radhel Mani Mafijarl finds more happiness in Your
meeting with Kjsna than in her own! Just see how pure her consciousness is! Although I expertly
tried to tempt her to go out and meet Krsna, she never desires this!" The special reward the manjarls
get from their abhinava bhdva-faddhi is unatttalnable even for the prestha sakhTs like Sri Lalita.
tfla Raghunatha d3sa Gosvaml has written in his Vraja Vilasa Stava (38):

tdmbuhlrpaha pdda-mardana payo dmmbhisdrddibhir

vrnddranya mahesvarwi priyatayd yds lo$ayanti priydh
prdna prestha sakht kuiad apt kilfisankocita bhumikah
kelt bhumisu rupa mafijarl mukhds id ddsikdh samsraye
'I take shelter of 3ri RadhikSs maidservants, headed by RQpa Mafijarl, that always engage in
serving betelleaves, massaging Uie feel, serving water, and arranging for the Divine Couple's secret
trysts. These maidservants are even more deal* to (he great Queen of Vnidaranya (Sri RadhikS) Qian
the prana prestha sakhls (the girlfriends that arc dearer Lo Her than life), and She is therefore not at
all shy before them!"

rati-rane sramayuta,
ndgarl ndgara
mukha bhari tdmbuk yogdya
malaya-jakunkuma,
mfga-mada karpura,
militahi gdta Idgdya
apariipa priya sakhl prema!
nija prdna koti,
dei niramanchni,
naha tuhi lakho bdna hema
"How wonderfril is the love of the priya sakhisl They serve Nfigari (heroine Radhikil) and
Nagara (hero Krsna) with millions of lives when They are tired of lovemaking, by filling Their
mouths with betelleaves and by anointing Their bodies with sandalwoodpastc, vermilion, musk and
camphor. Their love is so pure that it cannot even be compared to gold molten a hundredthousand
times over!"

nuinornma mdlya,
dnhu go!e arpai,
vfjai sUa npfdu bdta
sugandhi sitala,
koru jtda nrpnna,
yaiche hoiti duhu sdilta
"They offer enchanting garlands to Their necks, give Them a cool breeze by fanning Them,
and relieve Them from Their healed affliction by offering Them cool and fragrant water."

,5>ri?ii 'JiiyfitmiUfui tfusa (Jtisvfiim.

duhukct caraiia puna, mrdu samvahnm,
kori srnma korotahi diira

- 'O

irigite sayana,
korolo duhu sakhi-gana
. sabahu manoratha pura
"'lliese sakltTs again softly massage Their feet and thus remove Their fatigue. Oil Their
indication they put the Divine Pair to rest and fulfill any of Their other desires."

kusunta seje duhu,

nidrila herai,
sevana ptirdyaim sukha.
rSdha moham dasa,
kiye herabo,
mefabo sab mano-dukha
"These girls, that are totally dedicated to their devotional service, then put the Divine Pair to
sleep on a bed of flowers. All die mental distress of RudhS Mohana dasa is mitigated when lie sees
tliis,1' The sweet relish of this confidential pastime o f the
Yugala KiSorais the long-desired
treasure o f die mahjarTs. Hence the manjaris never desire personal meetings with Sri Krsna. But that
docs not mean that (hey are deprived o f this rasa. Their one-ness in feeling (bhUva-tadaimya) with
rl Radh3 is so remarkable that they experience all o f Her bodily relish in a special way.

spriati yadi mukundo rSdhikam tat sdkhmam

bhavati vapu$i kampa sveda romanca vdfptim
adhara madhu mudilsyas cel pibaty esa yntniid
bhavati bata tad asam mattatd citram etat
"How amazing! When Mukunda touches RadhikS, Her girlfriends cry of ecstasy and their
bodies tremble, perspire, and are studded widr goosepimples, and when Krsna blissfully drinks the
honey of RSdhika's lips (by kissing Her), tiien drey all become mad!" ( Govinda LTlamrta 11.137)

he sakhi riipa maiijari,

tumi ei vrajapun,
majhti satI boliyS. prathita.
para purusera mukha,
herite na vtlsa sukha,
tabe keno dekhi viparita?
"O sakhi Rupa Manjari! In this abode of Vraja you are reputed for your chastity. You feel no
happiness in seeing other mens faces; but why do 1 sec just die opposite now?"

>

pati tava nahi ghare,

tabu-o ye bimbadhare,
hoiydche ksata cihm sab
bujhi uka-pak$i-raja,
koriydche ei kdja,
natuvd eirupa asambhaya
y

"Your husband is not at home, but still I see cuts all over your Bimbalruit-like lips! 1
understand that the king of parrots has done this, otherwise tliis is impossible!" Sri Rasika-Candra
Dasa

Jn-SnVtf&pa iKttsttmanjafi.

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Vfi/fSE 2;

STH ALAK AM ALIN IYU K TAM GARVITA K AN AN E'SM IN

PRAN AYASI VARA H A SYA M PU$PA GUCCHAC CHALENA
A P IN IK H IL A LATAS TA IISA U R A B H A K TA H SA M IIN C A N
M RG AYATI TAVA M A RG AM KR$NA-BHRPfGO YAD AD YA

sihalakamalini - 0 female lancllolus!; yuktant - befitting; garvita - proud; kanane asmin - in

tlii$ forest; pranayasi - you do; vara - b&sv, hasyath - laughing; pu$pa - flower; guccha - a bunch;
chalena - with a-pretext; api - even though;
- all; lata - vines; /o - they; saurdbha - fragrance;
akta - anointed with; sa - He; imiftcarz - leaves behind; mrgayati - searches; fciva - Your; margaih path; krsna bhmgah - the blackbcc (Kr$#a); yat - which; adya - now.

O SthaCahpmaGni (Landfotus)! I t is fittin g that you art laughing w ry proudly

through your fibwerSwtches, strict, though alC the flowers in the forest are anointed with
fragrance, the 6(acSfte %ffna (eaves them now to searchfo r you onlyl
Notes: Rupa Matijari and TulasJ were peeking inside a cave of Govardhana Hill to enjoy a
glimpse of Radha and Kolias sweet loveplay, at tlie climax of which Krsna fainted o f loveexcitement, The transcendental youthful Cupid of Vfndfivana is beside Himself of ecstasy because of
the wonderful ingredients of Sri Radha's madana mafia bhdva* Sri Radhika becomes very proud of
Her victory, accepting the mood of madiyatd (Kfna is mine) in which the heroine controls the hero,
(In the tadlyata mood - 1 am His - the hero controls the heroine) She proudly goes out of the kfmja
into a neighboring kunja where She makes Her girlfriends relish the parihdsa rasa (transcendental
flavour of laughter and humour, laughing Her vara hdsya (exquisite laugh) and saying: "The
beautiful One is Mine!" Meanwhile, Kr?na awakens from His ecstatic swoon and, not seeing His
PriyUjT anywhere, anxiously starts looking around for Her. Through a window in the cave Rupa
Maftjari and TUIasi relish the sweet sight o f Sundara's (beautiful Krona's) wonderful emotions when
He cannot see their SvaminT, For the maidservants Kr?na is most beautiful when He is anxious to
meet Sri Radha2. With the brushes of (heir love they make a picture of this eagerness on the canvases
of their hearts and carry it to 6ri Radha to show it to Her when She is separated from Symnasundara.
In fills way they render wonderful prasaftga-service to Srimatl. How blessed they are that they can
say: "O Radhe! Out of separation from You 3yama is also very upset!"

vasati vipina vitdne tyajaii jhatiti dhdma

luthati dharani sayane bahu vilapati tava ndma
(Gita Govinda)
"For Your sake He has given up His beautiful home and lives in a forest-abode! He rolls
around on the bed of the earth and loudly laments, crying out Your namel"

tuya paiha edi,

rtii rdi bolt,
gada gada vikata pardna
2This pastime is described by Sri Ki<ora Gopala Gosvaml, the eldest sun of Silla Ananda Gopala Gosvaml.
7

JrSfrt Igagfittniitfia i(dsa QasvSmL

ksana eka koti,

koti yttga manaio,
hari vallabha paramdtia
"He looks down (he road for You to come, saying Rail RSi!M with faltering voice and
agitated heart, and He thinks one moment witliout You lasts a million ages!" Although Sundara
looks in all four directions He cannot find His PriyajI, so He gels up from the play-bed and comes
out of the cave to have a good search for Her. Then the wind of Vrndavana carries the full weight of
Sri Radliika's fragrance into His nostrils and tells Him: "Ogo blackbee! Dont be upset! The landlotus
is not far away anymore !" rIlic wind has made Iris name gandhavaha (carrier of fragrances) effective,
Madhusudana's nose can specifically testify o f that! When NBgara eagerly runs after that fragrance,
eager to meet His PriyajI, lie meets Padmu and 3aibya, the girlfriends of Radhika's arch-rival
Candruvall, on the way. They try to lure Him away, but He ignores them and continues His search
for 5rl Radhika, casting His glances in the direction where He smells Her delectable scent, Rfipa
Manjari and Tulasi secretly follow NSgara and become very proud of their Svamini's prestige when
they see how eager He is to meet Her. Suddenly Nagara notices that RQpa and TulasT are following
Him and He comes to them and asks them with folded hands: wO Rupa! O Tulasi! Your mistress
(ricked Me and is lading out somewhere, leaving Me behind! Although I can smell Her fragrance I
cannot see Her! You must certainly know where My beloved is I Quickly take M e to Her!" Thai is
the speciality o f the maidservants of Sri Radhika: That Supreme Person, who is sought for by the
Vedas, is now folding His hands before Radhika's kinkans (maidservants), and humbly prays to
them: "Come, arrange for My meeting with your Svamirn, I have no other shelter but you girls!"
Blessed is the position o f Radhas kinkarts !
Seeing line anxiety of our Hero, Rupa and Tulasi leave Him standing there and go to the
kunja where SvaminJ is iaugiiing and joking with Her girlfriends about Her victory and Kr$na$
defeat3. In Hus way Tulasi offers sarasa vandmm (witty praises) to her ista-deva (favorite deity),
standing before her SvaminL Tills is also called mafigaldcarana, or an auspicious invocation. As is
customary in Vaisiiava-lradition the opening verse of a devotional book is a prayer to the guru
(spiritual master) -and the second verse is a prayer to the i?ta-deva (favorite deity).

gran them prdrambha kori mahgaldcarana; guru vai$#ava bhagavan tinera smarana
tinera smarane hoy vtghna vin&iana; m&yctse hoy nija v&fichita purana (C.C.)
"In the beginning of (his book I make a mahgaldcarana in which I remember the spiritual
master, die V a r a v a s and the Lord. Remembrance of these three will destroy all obstacles to
spiritual life and will easily fulfill all sacred desires." In the first verse rfla Raghunfflha-d&sa
GosvamI, in his s\>arupavesat reveals the super-excellence of his guru through some rasika joking
kind of praise, and in tills second verse he reveals die super-excellence of Iris isla-devl ri Radhika in
the same way.
Rupa and Tulasi enter into the famja and, seeing a landlotus before them, praise SvaminJ by
saying: "O Landlotus, it's fitting that You laugh so proudly, for the Krna-bee leaves all the other
fragrant flower-like gopls to search for You only]" There, in the transcendental inigdra rasa
(amorous)-kingdoni of Radha and Kr$na, everything is full of jokes and laughter: kafhd gdnahi
n&tyani ganumaih (Bralima Sam hita)" In the spiritual Goloka-planct cvety word is a song and every
step is a dance." Can there be any doubt then that the words and activities of die saklus and manjaris,
who are non-different from the Yugala Ki$ora, that always swims in the ocean of srhgdra rasa, arc
also filled with the Srngara parihdsa rasa (die flavours of erotic humour)? The rdga-bhakti
practitioner will also become qualified to make such transcendental romantic jokes if lie engages in
healing and chanting o f these sweet sentiments, gradually becoming completely absorbed in them.
The fact that Svamirn is here addressed as 'landlotus', indicates that She is not close to the $yanvaocean of rasa (the word kamala means waterflower (ka = water and mala = dirt), but She's named
sthaki-kamalim, landlotus, here), but Tulasi uses this word to encourage the Radha-landlotus to go
into the ocean of Syama (to go and meet Him) and she herself also very much likes to witness that
3Tliis pastime is described by Sri Ki$ora Gopala Gosvaml.

Jn - Jn l/ifapa tKiisumltijafi

sweet meeting*1. Hie words garvitd kanane'smin show (hat Sri Rudha's pride of Her fortune of being
Synmasundatas most dearly beloved in &T Vrndavana is justified, because She alone is endowed
with the unique mddtma mahd bhdva. The words api nihhila lata std saurabhdkta sa rmmean
mrgayati (ova mdrgani krsna-bhrhgo yad adya show that Kr$na clearly abandoned CandrSvaH's
assistants Padma and $aibya on the way. Although Candritvall anti other YutheSvarTs (goptgroupleadcrs) are clearly scented with the fragrance of mahd bhdva the madana mahd bhdva of
Srlmatl Radliikfi is most capable o f subduing the Kr$na-blackbee; that, is shown in this verse.
Some consider (his verse to be Sripada's addressing Sri Rupa Mafijai! in svarupavetia. This
explanation is also endorsed by the mahatmas. When Sri Rupa Maftjari heard herself praised in tire
first verse, a smile blossomed on her face. Seeing Uijs, ThlasI addressed a blooming laodlotus before
her and praised her gurudm once more by revealing the glories of her beauty and fortune. iSrila
VlgvaitfUha Cakravarll glorifies the beauty o f the manjarts as follows in his fKp?na Bhavaniimrta'
(3-2):

id vidyud ndyuii jayi prapadaika rekhd

vaidagdhya eva kila murtibhutas tathdpi
yulhesvaritvarn api samyag arocayitvd
ddsydmrldbdhim atiusasmtr ajasram asydh
"Bach line on these manjaris' toes defeats the bright splendour of the lightning. They are
cleverness personified and although they are qualified to be yiiihesvarts (g^pf-groupleaders) they
have no taste for this at. all. They are always immersed in the nectarocean of Sri RadhikS's service."
In otlier words, they are always so cnthusiasic about tlicir devotional service that they even consider
friendship with 6 if Rpidha to be insignificant. Although 3ri Radha is her superior, Tulasl (Srila
Raghunatha dasa Gosvaml) makes light jokes with Her here in his svarupdveta, as if shes equal to
Her, calling Her sahhi, and at the same time reveals Her boundless glories.

ayi sihalakamalini,
vpiddranya puspamani,
puspa-guccha viketfera chale.
hdsyakara aiiiaya,
yukti-yukia idhd hoy\
tdi sabe garavim bole.
"Ayi Iandlotus, jewel of all flowers o f Vpidavanal On the pretext o f making your cluster of
flowers blossom you're laughing excessively! Tliis is justly done, and therefore everyone calls you
garavinl, proud girl I"

yehetu se kr$na-bhniga,
(yaji anya lalu-sanga>
yadi-o sttgandhi-yuta sab
lava patha anvesatia,
koriteche anuksana,
ihdtei sdjiche gaurava.
"Because this Krna-bce leaves all the other vines' company, although they are all very
fragrant, and constantly searches down the road for You You have become very proud!" 0ri RasikaCandraDSsa)4

W fc
4Tbis paint is made by $rila Ananda Gopala Gosvaml.
9

hi R h t

h 3

S rif*

data (j<uvtmZ.

VERSE 3:
VRAJENDRA VA SATISTH ALE VIVIDHA B A L IA B ISA N K U L E
TV A M EVA R A T I M A N JA R IP R A C U R A PUNYA PUNJODAYA
VILASA-BH ARA VISM RTA P R A N A Y IM E K H A IA M ARG ANE
YAD A D Y A NIJA N ATH AYA VR A JA SIN A TH ITA KAND ARAM

vrajendra - the king of Vraja; vasati sthale - in the abode; vividha - different kinds; ballabx cowherdgirls; safikule - in Hie group; tvam - you; eva - only; rati mafijari - Rati Mailjari; pracura abundant; punya - fortune o f great love; punja - abundance; udaya - the arising; vildsa - love
pastimes; bhara - absorbed; vismrta - forgotten; prarjayi - beloved; mekhala - belt; margafte - for
searching out; yad - which; adya - now; nija - own; ndihayd - by the Queen; vrajasi - you go; ndlhiid
- requested; kandaram - to a cave.

9danjaH! you. are the most fortunate cowkerdgirC in the abode o f the ffatg o f
Vrajal When, your mistress 0 n
forgets iH et Beloved sash o f Betts due to
absorption uiffler toveptay, She ash you to fetch it from the cave where She left itl
Notes: The spiritual visions How on like an unbroken stream for Srila Raghunatha dasa
GosvamJ, who is in his svarupavesa. In the first verse he made luscious jokes about the love-marks
of Sri Radliika that were reflected on ROpa M anjaif s lips when she saw the amorous pastimes of
Radlia and Kr$na, thus offering rasika praises to liis guru, and in (he second verse Radhika met Her
girlfriends in another kimjat leaving Her lover in an amorous swoon alter Their amorous pastimes,
and made many jokes about it with them in the wonderfully intoxicated mood o f madiyata. TulasI
praises her mistress in a joking way. She consoles die anxious Hero, who is suffering separation
from His beloved, and brings Him into the kunja after telling SvuminT how eager He is to meet Her,
seals Him next to Her on Her throne in the assembly of sakJns and relishes the sweetness of Uic
Yugala KiSora, the youthful Couple of Vraja.

kanakera lata yeno tamale bedilo;

nova ghana mdjhe heno vijurlpasilo
rai kanu rupera ndhiko updma;
kuvalaya ediid milalo eka (hdma
"There's no comparison to RBi and Kanus forms; They are like a golden vine entwining a
Tamala-tree, a lightningstrike entering a fresh monsooncloud, or a blue lotustlower meeting the
moon at one place." Srila Raghunatha dasas mind is absorbed in the sweet rasa of the meeting of the
Yugala KiSora. For Syamasundaras happiness Pranegvari thinks of a new pastime, so She orders Her
girlfriends to dance for Him. Her highest aim is to make yamasundara happy:

krfnake dhlade - fate noma hlddini;

set iakti dvdre sukha dsvdde dpani
Tine potency which makes Kr$na happy is named hladinu Through this energy He (Kr$na)
Himself relishes happiness" (Caitanya Caritamita Madhya 8, 157) Primal! Radha serves all the
innumerable-forms of God with smgdra rasa through Her own particles and expansions (anida-kaUl),
that appeal' as so many divine consorts.

tdra madhye vraje nand bhdva rasabheda;

krsnake korava rdsddika lildsvikk
4

m *

10

Sn-Jri 'Vifapa yQfsu.mnnja(i

govinda-nandim rddhd govinda-mohinl;

govinda-sarvasva - saiva kfmid tirormm
"Amongst all these kinds o f consorts there arc different moods and flavours in Vraja, (hat
make Kr$iy\ relish me flavour o f pastimes such as the Riisa-dance. RadhS delights Govinda, Radhii
enchants Govinda and Radha is everything to Govinda - hence She is the crownjewcl of all the
consorts of (lie Lord." Sri la ViSvanutha Cakravarll comments on this: anyatra svamto hiksmyddi-

mpetjta $rl krsnathSa \>i$nvadmath kndd-sahdyam karoti vraje tu kaya-vyitha prakd&aih saha svayath
rupa i n rddhd svayiuh rupath f r l krsmth bahutara prakarena rasam dsvddayattiy arthah. "Outside
of Vraja, for instance in ihc innumerable Vaikunlha-plancts and in abodes like Mathura and DvSraka,
Kisna's Vi$j,iu-expansions and His appearances like Vasudeva are being assisted in Their pastimes by
countless goddesses o f fortune and different Queens, but in Vraja Sri Radha with Her different goptexpansions^makes the Original Personality o f Godhead 3ri Kr$iia relish Uie sweetness o f erotic
mellows in so many ways," Kr$na> in His topmost feature as Vrajcndra-nandana, the soil of Nanda
Maharaja, is also known as Rasika 3ekhara, the crownjcwel of all relishers, who is always veiy
greedy for relishing sweet mellows, and He relishes the pinnacle of bliss in His pastimes with die
& ila Vrajadcvls (the most beautiful girls of Vraja), who make Him relish their most, blissful and
luscious forms, seems and flavours, that are scented with the love-mellows known as tnahd bhdva.
On SnmatJ's indication the sakhTs begin to dance on the courtyard of the kxmja. How wonderful is
the sweetness o f (heir artistic dancing! They are nondifferent from PremamayT Srimatl, and'they give
a wonderful joy to the Youtliful Couple with their dancing, which is full of prema rasa. The sakhTs
show unlimited expertise in dancing with their light, yet fasl dancingsteps. Tlicir waists are naturally
thin, and when you see how expertly they change their sides in their dancing postures it looks as if
their vine-like bodies are breaking in two. Their sprout-like hands are swinging like sprouts on vines
that are trembling in (lie wind, their veils slip from their heads and their shining jewelled earrings are
dangling on their cheeks. They look very beautiful as their braided hair and sashes loosen in the
swing of tlie dance and they sing vernal songs (yasanta ruga) that incite erotic feelings and that
describe the sweetness o f the Divine Couple.

ranginl-garia rasa rahgahi natai;

ranarani

% kafikana
kinkint
* ratai

rahi rahi ruga racaye rasamnta;

rati-raia rdginl ranuma vasanta
rataii ruvdvn nmhati kapindsa;
- rddhd ramaria karu murail viidsa
"Tlie playful gopTs dance in a rasika way, making their anklcbells and waistbclls jingle.
Tiiey compose rasika rdgas and die spring becomes die husband of die rdgini (female musical
mode) wliich is attached to Raii (the wife of Cupid), Different kinds of vmds and stringed
instruments like the Ravava and Maliati are played while Radha Ratnana plays His Murall-flute,"
yama veiy sweetly plays His Murall-flute and tlie sakhTs give the rhythm with the jingling of their
anklcbells, bangles and sashes with bells. Sometimes y?ima stops playing His flute and praises the
sakhTs. Meanwhile Oilman, who sits on Syama's left side on the jewelled Uirone, notices that She
does not have Her sash o f bells on anymore. She had dropped them in the mounlaincave while being
absorbed in Her-ioveplay with Kit)a! When Her sakhls see this, they will make jokes about Her,
therefore, without being nodeed by others, Srifmatl gives a hint to TulasI to secretly go back to the
cave to fetch the sash of bells, and to put it on back on Her waist without being noticed by others.
TulasT immediately goes back to that cave, on the pretext of picking flowers, and nobody but Rftpa
Mafijari notices i t Ritpa Manjari understands TulasVs purpose, and mercifully blesses her with this
praise o f her glories, as a joking reply to Tulasfs initial praise of her in verse One. In a lonely place

11

jfrifc JiggfttaiiUfia dxisa CjosvamT.

Rflpa tells Rati Maiijari: "O sakhi Rati Maftjari!5 In Vraja there arc many gopikas, but of them you
are the most fortunate one, because our mistress orders you alone lo go back to the cave where She
has left Her sash o f bells because of absorption in loving pastimes, and to fetch them! You're very
fortunate to be blessed with such an intimate service!"6
This sash o f bells is called pranayi here, or beloved, because it maddens our Hero (Kf?im)
with Us sweet jingling when Svarnim walks, dances or plays intimate sports with Him. Such a
beloved ornament, is not so easily forgotten, but today, in the climax of the amorous sports, SvaminT
nevertheless forgot them. 'Hie greatness o f these loving pastimes is that Riidhii and Kv?na arc very
eager to make Eachother happy!

'prill vimyemande lad aSraydnanda; laha nahi nija sukha vanchdra sambandhet
mrupddhi prema yahd - tdhd ei rtii; prtli visaya sukhe dsrayera prili
(Caitanya Caritamrta, Adi 4,199-200)
"The happiness of tire abode of love is the happiness o f the object o f that love. This is not a
relationship of desire for personal happiness, it is one of causeless love. The reservoir of love
becomes happy when the object of love is happy," Tins causeless love is the natural cause of these
pastimes being so glorious. Alter hearing the truth about RSdhS-K|*$na from Ramananda Raya, 3ri
Caitanya Mahaprabhu said:
prabhu kohe - jdnilo krsna rddhd prema tattva

Smite cdhiye dofihdra vildsa mahattva

The Lord said: "Now I know about Kona's and Radlia's Divine Love. I like to hear about the
glories of Their pastimes now."

rdya kohe - kr$na hoy dlura kdita; niranlara kamaknda - ydhdra carita
ratri dina kimje kitda kore rddhd songe; kciisoru vayas saphaia koilo krTdd raftge
&T Ramananda Raya replied: r,Kr?na is called Dhlra Lalila (one who is clever, of fresh
youthful beauty, expert in joking, free from worries and who is controlled by the Jove o f His dearest
gopTs). He always engages in erotic pastimes, that is His nature. Day and night He plays with Radlia
in the groves of Vraja, and in this way He makes His adolescence successful." (C.C. Madhya 8,187,
189) How wonderful are the glories of these pastimes! Who can describe the greatness o f that power
that awakens an irrepressible greed for tasting such perfectly delectable spoils with His dear gopTs in
the kufijas in the Supreme Brahman, the embodiment o f full transcendental bliss, God Himself, day
and night? Urged by Their insatiable divine desires, Radlia and Krsna float in innumerable directions
on the stream of their transcendental pastimes. They greatly desire to make Eachother happy,
completely forgetting Their personal interest, so it is not so astonishing that in this consciousness Sri
Radliika forgot Her sash of bells, however dear it may be lo Her. But She cannot ask Her girlfriends
to bring it back, for theyll make jokes about Her. But the maidservants arc as close to Her as Her
very life and body, so She has nothing to hide from them, and of all of them again She finally picks
Rati (or TOlasI) for doing this service. rimatl Rupa Mafijail's heart is sprinkled with the nectar of
5 Stfp&da Raghunatha Dasa Gosvaml's siddha svampa-imwt is 'Rati MafijarT and her nickname is Tulasl
MafijarT. In $rila Gopala Guru Gosvamlpada's book Taddliali-trayam' (Sloka 469-472) it is written-

ratyambnjdkhyah kufijesimdulekhd kmja daksine* tairaiva titfhati sadd surflpd rati mafijarT
tftrflvalT dukfdeyatli (adit tulya tanu-cchabih. daksind mrdvika khydia tulasiti variant!yam
asyil vayo dvimasadhya hayanastu irayodaia. pitasyd vr$abhah kanto divakltyah Sarada prasnh
"In Uic kitilja known as Ratyambuja (the lotus of Rati), south of lndulckha's kuiija, the beautiful Rati
Mailjari always resides. Her dress is decorated with a cluster of stars and her body shines like lightning. She
has a mild, submissive nature and is nick-named TuiasV. She is 13 years and two months old. Her father is
Vfsabha, her husband Diva and her mother is named arada.
6Xhis pastime is described by Srila Ananda Gopala Gosvfmu.
12

iSifapa 5Kitstiwanjafifi
love for Kali Manjarl, so there's no limit to her bliss when she sees that Rati Manjari gets the honour
of fetching the sash o f bells.
Tulasl gets the sash from the cave and comes back to Svamim at the .time when the sakhis have
stopped dancing. The kinkarts begin to gladden the sakhTs by fanning their sweat-anointed bodies
and everyone is absorbed in different nice rasika conversations. TulasT uses this opportunity to put
the bell back on SvaminT's waist without being seen by the others. Tulasls service makes SvslininT
very happy! Absorbed in liis spiritual identification &T Raghunatha dasa writes tliis verse,
understanding it is the merciful blessing of his (her) guru Rttpa Manjari upon him (her),7
Rasikananda dfisajl sings;

he sakhi rati matljari,

wmi ei vrajapurl
majhe tmha sukrti-SSUnu
vrajendra-vasati-sthdne,
(ova same nahi jane,
(umi goptkula SiromanL
"O sakhi Rati Maftjari! In this Vraja-dhama you are very fortunate! I don't know anyone who is your
equal in the abode o f the king of Vraja; you are the crownjewel of all cowherdgirls!"

rasa-vilcisera bhare,
vismrla mekhala tare,
nijefvart Hjha-mate tumi.
anvesite hard dhatte,
coliteche sayatanet
girirdja kandarUkhya hhfani
"When your mistress forgot Her sasli-of-bells, being absorbed in Her rasika pastimes, She ordered
you to go and diligently search for Her lost wealth in or around a cave of Govardhana H illM

VERSE 4 :
PRABIiUR API YADUNANDANO YA ESA
PRIYA YADUNANDANA UNNATA PRABh A vAH
SVAYAM ATULA KRPAMRTABHISEKAM
MAMA KRTAVAMS TAMAHAM GURUlfc PRAPADYE

7 The words pracura pimya pttFijodaya do not mean that Rati Manjarl attained fills great fortune
through the performance o f mundane pious activities. 5rfla Jiva GosvamI writes: ... bhagavatah
parama prasdda hetutvena punyah (Laghu TosanI commentary on Bhag. 10.12.11): punya means
'the mercy o f God*. Ed. Tills pastime was described by Srila Ananda GopSla GosvamI.

13

'Jipjjftmxtlfta dasa gasvamu

prabhuh - master; api - even; yadu-nandanah - Yadummdana Aeurya; yah - who; esah - he; priya dear; yadunandana - Kfsn-a, the son of the Yacius; unnata - elevated; prabhdvah - power; svayam himself; alula - matchless; krpd - mercy; amrta - nectar; abhi$ekaih - showered; mama - mine;
krtavdihs - did; tani - to him; ahmit - 1; gurorfr - to my teacher; prapadye - 1 take shelter.

I tafe shelter o f my teacher pfadnnandana fiedrya, who is so powerful Because Re is so dear

to Ofadunatufana Sri tKjpsna, and who personalty showered me with the nectar o f his
matchless mercy.
Notes: Now Srlla Raglnmalha's absorption in his spiritual identity as Rati Manjari ends temporarily,
and in his external absorption he praises Ills initiating guru Yadunandana Acarya. But even this socalled 'external' absorption of Ms is spiritual, because he is a direct associate of Sri Caitanya
Mab&prabhu. How humbly and eagerly Raghunfilha praises his guru here! I-Iow sweet is Ms
remembrance o f his guru's mercy upon him!

Sri guru carane rail ei *ve utiama gall

ye prasade pure sarva aid
"Attachment to Sri Gum's lotusfeet is the supreme goal and by Ms grace all desires are fulfilled"
(Narottama D3$a Thakura). Gaura-premera pagala Raghunatha, Raghunatha dasa was mad with love
for
Gaurahga Mahaprabhu, and although he repeatedly tried to escape from his father's captivity
to join Mahaprabhu in Nllacala (Puri) Ms father caught him every time again. Day and night there
were five guards, four servants and two brdhmanas engaged in keeping Raghunatha at home. On the
one hand there was Mahaprabhu's powerful mercy attracting him, and on the other hand there was
the bondage o f Ms liouseholdlife, which was like a miserable jail; words cannot describe
Raghunatha's great anguish. One day & ! Yadunandanacarya came to Sri Raghunatha and set him
free, on the pretext of giving him some householdduty. The dedrya had a fr?-/*m<ww-disciple who
was serving the Family-deity, but the brdhmana had abandoned this service. The dedrya took
Raghunatha dasa along to search for the brdhmana, speaking about the need to engage him in the
deity-service all along the way.

ardha-pathe raghunatha kohe gurura carane;

ami sei vipre sadhi pathdibo tomd sthane
tumi sukhe ghara yaho, more djud hoy;
ei chale djiid magi korilo niicoy
"When they were halfway Raghunatha said to Ms guru's lotusfeet; "I will get the brdhmana back and
send him to you; you just blissfully go home!1' In this* way he assured himself of his guru's
permission. At the end o f the night everyone was sleeping, and Raghunatha saw this as a good
opportunity to go to Nllacala and surrender completely to Sri Caitanya Mahaprabhu's lotusfeet. His
gurudeva had personally come to free Mm from the hard knot o f material life, and in this way he had
sprinkled him with the matchless nectar of his mercy. One may ask then: How could Raghunatha be
successful in devotional life by disobeying the order of his guru (failing to show up with die
renegade brdhmana!) The answer is: Raghunatha understood that Ms guru's supreme order, to
renounce materialistic life and to surrender to Mahaprabhu, was far more important than the
insignificant order to get die brdhmana-priest back. Prince Raghunatha was Yadunandanacarya's
beloved disciple and,he became free from the insurmountable bondage o f material life and devoted
Mmself to the lotusfeet. of Sri Caitanya, giving the whole world the perfect example of renunciation
and devotion. How happy the spiritual master must have been! Any devotee to whom Ms devotion is
his very life will easily understand wfiich order should have been followed at such an opportune
moment. Thus RaghunFUha served Ms guru properly, and through it became a great and famous

14

Jfv-Jn Vifapa 9Qt$um(fttja&

devotee of the Lord. Therefore he writes: svayam atuhi ktpdmiibhieknih kptavdn: "He personally
showered me with (he nectar of his incompatible grace". As a result o f his guru's mercy Raghunatha
came (o be counted as one of Lord Caitanya's most famous associates. When Uie Bengali devotees
returned from their annual pilgrimage to Purl for (lie four months of the rainy season, Raghunatha's
father asked ^ivananda Sena about news from his son and ^ivfmanda Sena told him:

sivdnanda kohe - tenho hoy prabhura s lltdne; paramo, vikhyaln teniso, keva ndhi jane
svarupera stlulne tare koriydehen samarpana;
prabhura bhakta-ganera tenho hoyprdita m m
rsitri dims kore tenho ndma sankirtana; k$ana mdtra ndhi chade prabhura carana
pararni vairdgya - ndhi bhaksya paridhana; yaiche taiche ahara kori rdkhaye pararn
"Sivananda said: "Yes, he is with the Lord and he is most famous; who does not know him?
The Lord placed him in SvarQpa DSmodara's care and he is the very life of the devotees there! He's
chanting the holy name day and night and he does not leave the feet of the Lord for even a moment!
He is most renounced, he hardly dresses or eats. Somehow or other he keeps himself alive!"
'llie guru-principle (guru tattva) is explained by the use of the words priya yadunandana
utmaia prabhavah: he became very powerful because he is so dear to Lord Yadunandana (Kr$na),
The guru is a wonderful combination of Godhead and devotee, the appearance o f God in tire form of
a pure devotee: .

yady api dmara guru caitanyera dasa;

tathdpi jdniye tdnre tdMri prakdsa
Although my guru is a servant of Lord Cailanya, I still know (hat he is a direct
manifestation of Him." (C.C. Adi 4,45)

sdksdd dharitvena samasta Sdstrair ukta$ taihd bhavyaia eva sadbhih

kintu prabhor ya priya eva tasya vande guroh srTcorandravindath
"I praise the lotusfeet of my guru who, according to all the scriptures and the great saints, is
Lord Hari Himself, but who is still dear to the Lord, being His pure devotee." (Gurvastakam, &rila
ViSvanatha CakravartTpSda) When tlic aspirant-devotee sees the pure devotional behaviour of the
guru, getting a profound inner faidi in him, he undemands that he is tlic Lord's dear devotee and
serves him with garlands and foodstuffs dial are leftover by die Lord. Considering him to be
nondifferent from God does not mean that one should offer tilings to him diat arc not first offered to
die Lord. Nor should one cpnsider the guru to be just anolher devotee, but one should see Ilim as die
mercy-incaraation of the Lord, and in that respect nondifferent from the Lord. Srila Jlva GosvamJ
writes in Bhakti Sandarbha (237): tat praeddo hi $va sva ndnd pralikdra dustyajyamrtha hdnau
paramo blidgavat prasdda siddhau ca mulam. "'the mercy o f the topmost devotee is the root cause of
destruction o f those bad habits diat die practitioner could hardly give up through many of his own
endeavours."

krpdmaya diksa-guru,
prema-bhakti kalpatam,
sri yadunandana ndnui yarn
sri kr$nera priya ati,
taro pade mhu maii,
janme janmc prabhu ye amara.
itnnata prabhfwa-ytUa,
krpdmaya ndbhuta,
prema-bhakti data siromaui
mo'heno adhama jane,
krpitmrta varisane
- abhisiktd koriltl dpani
"My dlksd-guru, named Yadunandanacfuya, is full of mercy, like a wishyieiding tree of love
of God. Let my mind slick at his lotusfeet, for he is very dear to Sri Krsna. He is my master, birth

15

Sria tfyigfttw&tfta dasn (josvdml.

after birth. He is endowed with advanced spiritual powers, he is wonderfully merciful and he is the
crownjcwel of bestowers of loving devotion, who singlchandedly showered a fallen soul like me
with Hie nectar of his mercy.

^ *TT f E R %

M e?

jm
w si # 3 F W S ( M

f r

II * II *

VERSE 5:
YO MAM DUSTARA GEHA NIRJALA MAHA k Qp AD APARAKLAM AT
SADYAH SANDRA DAYAMBUDHIH PRAKRTITAH SVAIRl KRPA RAJJUBHIH
UDDHRTYATMA SAROJA NINDICARANA PRANTAM PRAPADYA SVAYAM
SRI d X m ODARA SACCAKARA TAM AHAM CAITANYA-CANDRAM BHAJE

yah - he; warn - me; dustara - hard to cross; geha - household; nirjala - waterless; maitd great; kupdt - from the well; apdra - boundless; klamdt - from misery; sadyah - suddenly; sdndra deep; dayd - mercy; ambudhih - ocean; prakrtitah - by nature; svdirl - independent; Jbpa - mercy;
rajjuhhih - with the ropes; uddhrti - redeemed; (lima - His own; snro/n - lolusflowers; nindi defeating; carana - feet; prdnta - tips; prapadya - taking shelter; svaycah - personally; Sri ddtnadora
- Sffla Svarupa Damodara; sdccakdra - accepting; taih - of Him; chain - 1;
candrani - the
nioonlike Lord Caitanya; bhaje - 1 wonsiiip.

I worship the moonlifzp L ori Caitanya^ who with the ropes o f 9Gs mercy, suddenly
puffed me out o f the deep waterless w ed o f household life, which is so difficult to come out
o f and is fu ff o f limitless suffering, gave me shelter at the tips oftfGsfeet, that defeat the
Beauty <f (otusfCowers, and entrusted me into the care cfJriSvarupa *Damodara+
Notes: In his external absorption $rl Raghunatha dasa now praises most merciful Stfman
Mahaprabhu, by whose grace he became disgusted with all the royal opulence that is desired by
worldly people. When one tastes the transcendental mellows o f pure devotion one considers even
liberation or the bliss of Brahman to be insignificant, what to speak of royal opulence?
tmhdprabhura bhakta-ganera vairagya pradhdna; ydhd dekhi prita hoy gaum bhagavdn (C.C.)
"Renunciation is very important for the devotees of Mahaprabhu; when Lord Gaura sees I*Iis
devotees1 dispassion He is very pleased.'' After instructing Sanatana GosvamT on the truths about
devotion Lord Caitanya sent him to Vfndavana, saying: krnlha karahgiya mora kangala
bhoktagana; vpxddvane dile tarn koriho pdlana (C.C.) "My devotees are very poor, having only tom
quilts and small waterpots. When you come to Vrndavana you should proLecL and maintain them",
and in the Caitanya Candrodaya Nfuakam it is said that after taking sannydsa Lite Lord personally
told Sn Advaita Ac&rya: vind sarvn txjfigmh bhavati bhajmtam mhynsupate "Witliout renouncing
everything one cannot property worship ICrsna," litis is certainly not the Lord's own concoction,

16

Sn-Sn'Vilapa
because it is also described in &Tmad Bhagavaia, which is considered lo be the essence o f the
Vedanta, Unit the devotees who renounce everything sutrender to the l-ord wholeheaitedly:

ye ddrdgdra putrapta prdndn viuam imam pararn

hiivd metm Saranam ydtdh kaiham tarns tyaktum utsdhe
(Srimad Bhagavata 9.4.(55)
i

'rhe Lord told Durvasil Muni: "How can I let down My devotee who has given up wife, house, sons,
relatives and wealth to take shelter of Me?" 5nla Raghunatha dasa Gosvaim is an eternal associate of
Sriman Mahaprabhu, but still he practised severe austerities and renunciation along with lender
loving devotion, just to give the perfect example to the practising devotees and to illuminate their
devotional paths.
Before offering his flower-like lamentations to &TmatI ROdharanfs lotusfeet,
Raglmnathas body
and mind are illuminated by the effulgence of Sriman Mahiiprabhu's compassion, and he praises the
lotusfeet of this most mcrcirul Lord by saying that He is prakrtitah sandra daydmbudhih, naturally a
deep ocean of mercy. Remembering the Lord's mercy, through which he began to feel the burning
suffering of household life, considering his opulences, that were like those o f the heavenly'king
India, and his wife, who was as beautiful as an angel, to be like the biting poison o f a snake or a
scorpion, and his household-life to be a blind waterless well, RaghunSthas mind is startled. Through
the loving punishment of Nitai Cafid, who is nondifferent from MaMprabhu and whose body melts
with feelings of compassion, he got the signal from Mahaprabhu dial it was time for him to renounce
household-life and he became the object of the mercy o f Mahaprabhus devotees. Finally
Mahaprabhu appeared in the form o f his guru Yadunandana Acarya and helped him to escape from
householdlifc by making him fcich the house-priest at the end of the night. In this way (lie Lord
pulled Raghunatha out of the miserable blind well of householdlifc with the ropes of His mercy.
Being pulled at by the ropes of the Lord's mercy, Raghunatha managed to reach the lotusfeet of the
Lord at Purusottama (Puri) within twelve days, without sleeping or eating. There RaghunStha's
burning heart was soothed by the shade of MahSprabhu's feet, that defeat the beauty of lotusflowers!

svarupddi gosdidchen bosiyd; heno kale raghunatha nulila dsiyd

afigane dure rahi koren pranipdia; mukimda delta kohe - ei dild raghunatha
prabhu kohe - also tenho dharilo carana; uthi prabhu krpdya (are koilo dlihgana
svarupddi sab bhaktera carana vandilo; prabhu krpd dekhi sabe dlihgana koilo
prabhu kohe - krsria krpd baliffha sabhd hoite; tomdke kddhilo visaya visthd garia hoite
ragfumdtha mone kohe - krsna ndhi jdni; tomdra krpdya kddhilo dmdt ei ami mdni
/

(Caitanya CaritSmria Antyn, Chapter 6)

The Lord was sitting together with 3variipa Damodaia and others when Raghunatha came up to
meet Him. Staying at a distance in the courtyard Raghunatha ollered his obeisances and Mukunda
Dalta said: "O, here! Raghunatha has come!" The Lord said: Come here! and Raghunatha clasped
His lotusfeet, but the Lord told him to get up and mercifully embraced Mm. Raghunatha then bowed
down to the feet o f Svarupa Damodara and others. All the devotees then embraced Mm, seeing how
much mercy he had gotten ftom the Lord. The Lord said: "Kronas mercy is stronger than anytMng,
for he has released you from sensual life, wliicii is like a ditch into wMch people pass stool!"
Raghunatha thought, to Mmself: "I do not know who Krsna is; I only know that I was redeemed by
Your mercy!"
5rl Dasa GosvamT says: svayath Sn damodara sdccakdra "The Lord personally handed me over to
3ri Svarupa Damodara." Raghunatha, who was used lo live like a prince, was tired of travelling1. He
had hardly eaten and slept on the way, and he felt as if his tender body was on lire.

17

Srrta iKpgftmiiUha dasa (josvuml.

raghunatheru k$inata malinya dekhiya; svarupera kohe krpd antra cilia hoiya
ei raghuniithe ami soiiipilo toniare; prabhu bhrtya rupe lutni koro ahgikare
tina raghunatha name hoy amiira gane; 'svariipera raghu' aji hoite ihdra name
eto kohi raghunathera haste dharilo; svartipera haste tare samarpatia koiio
Seeing how emaciated and dirty Raghunatha was the Lord's heart melted of compassion and He told
Svartipa Damodara: "I have placed this Raghunatha in your care. Please accept, him as a master
accepts a servant! Now I have tlirce Raghunalhas in My group; from today tills one shall be known
as 'Svarupas Raghunatha, Saying this, the Lord took Raghunathas hand and placed it in Svartipa
Damodaras hand." Svartipa held the Lord's order on his head and affectionately embraced
Raghunatha once more. Raghunatha dasa had been so eager to see Mahaprabhu that he came to Purl
without eating or sleeping, forgetting about his body and his home. Seeing Raghuniitha's tarnished
face Bhakta-vatsala Mahfiprabhu told His personal servant Govinda to give Raghunatha some
prasdda of Lord Jagannalha alter he had taken a bath in the ocean and had taken darfana of Lord
Jagannatha in the temple. H ien the Lord went to perform His noontime duties. The devotees were
astonished to see how sweetly and mercifully the Lord had received Raghunatha and they praised his
fortune again and again. Raghunatha took prasdda from Govinda tor five days, and then he thought
it better for a renounced devotee to go out begging for liis meals near the Lion-gate of the
Jagannatha-temple. Hearing o f Raghunathas renounced behaviour from Govinda, the Lord was
unlimitedly happy.

ditni tusta hoiya prabhu kohile lagild; bhaio koiio vairagl dharma dcarila
vairaglkoribo sada nama sankXrtana; magiyd khaiya kore jtvana raksana
vairagi hoiya yeba kore parapeksa; kdrya siddhi nahe, krsna koraye upeksa
vairagl hoiya kore jihvara lalasa; paramdrtha yaya tara, hoya rasera vaia
"The Lord was very satisfied and said: "He has done well to adopt such a renounced life! A
renunciant should always chant die holy name and keep himself alive simply by begging some food.
If a renunciant becomes dependent on others (on material circumstances, his own arrangements or
anyone else but the l.ord Himself, Ed.) be will not attain perfection and Kr?na will not help him. If a
renunciant desires to gratify liis tongue Ills spiritual life will be ruined, because he becomes
controlled by the flavours of tliis world." One day Raghunatha, being a mine full of jewels of
humility, inquired from Mahaprabhu, through Svarupa Diintodara, what Iris duties were. The Lord
smiled and said: "Even I dont, know the (ruth about die means and the goal as well as Svarupa does.
Hes instructing even Me in these things! Nevertheless, if you have any faith in My words, then
listen and I will tell you something in short:

grdtnya katha na sunibe, grarnya vartu na kohibe; bhaio na khaibe, dra bhaio na podibe
amanl mdnada krsna nama sada lobe; vraje rddha-krfna seva indnase koribe
"Don't speak any mundane topics and don't listen to them eidicr. Dont, eat nicely and don't dress
nicely. Always chant die holy name of Krsna, not expecting any honour from anyone and giving all
honour to everyone, and mentally serve Radha and Rfsna in Vraja." These nectarean instructions
emanated direcLly from the lotusmoulh of the Lord, and Uiey were revealed by StTpada Svardpa
Damodara. After receiving these nectarean instructions Raghunatha dasa offered his obeisances unto
the Lord's lotusfeet and the Lord embraced him widi love before handing him once more to Svarupa
Damodara. Being showered by a stream from the deep ocean of die Lord's mercy, Rfighunfidia, who
was a mine with innumerable jewellike qualities, gradually developed an extraordinary detachment
and loving devotion that is quite ,unique and new in the transcendental annals o f the devotional
tradition. Sri Raghunatha gave up begging at the Lion-gate and began to visit the poor relief,
considering tliis to be better for his spiritual development. The Lord was very pleased widi
Raghunathas decision and gave him a stone from Govardhana Hill and a string of gn/y-bcads,
ordering him to worsliip them ill a pure and simple way with water and TulasMeaves. Sri
^ankartiranya Sarasvat! had brought diese things from Vrndavana and had presented diem to (lie
18

*l/i(apa %y.sumitnjilftft
Lord, The Lord had personally offered a wonderful -worship to the stone and (he siring for three years
before He gave them to Raghunatha dasa.

dui apun>a vastu pdiyd prabhu tusta hoild; smaranera kale gale pore gunjd maid
govardhanera slid kabhu hrdaye. netre dhare; kabhu ndsdya ghrdna loya> kabhu loya sire
netra jale sei SiId bhije nirantara; sildke kohena prabhu 'krsna kalemra
"The Lord was very happy to get these two wonderful presents. When I-Ie was remembering Krona's
pastimes or His mantras the Lord had the gunjd-mdld around His neck. The Lord held the
Govardhana-i/Za before His eyes or on His heart; sometimes He smelled it with His nose and
sometimes He held it on His head. He always moistened the Slid with His tears o f love and said that
it was 'the body o f Krsna'.M

eimata tina varsara Slid mala dharilo; tu$ta hoiya Slid maid raghundthe dilo
prabhu kohe - ei Slid fkr$rtera vigrahaf; ihdra sevd koro turni koriyd dgraha
ei Sildra koro lumi sdtivika piijana; acirdte pdbe tumi krpta prema dhana
,rIn this way the Lord kept the siting and the rock for three years, and then He gave it to Raghunatha,
being pleased with him. The Lord said: "This stone is the form of Kr$na. Worship it with great care.
Offer it a pure worship and you will swiftly attain the treasure of love for Krsna,"

raghundlha sei sild maid yabe pdilo;

gosdira abhiprdya ei bhdvand korilo
Sild diyd gosdi more samarpild govardhane;
gufijd mala diyd dild rddhikd carane
dnande raghundthera bdhya vistnarana;
kdya mane sevilena gaurdnga carana
"When Raghunatha received the stone and the string from the Lord, he thought: "By giving me the
stone the Lord has offered me to Govardhana Hill and by giving me the string He has offered me to
Radhikfi's lotusfcei." Out of ecstasy Raghunatha forgot the external world and he served Lord
GaurShga's lotusfeel with body and mind.
Sffla Raghunatha's renunciation gradually attained its utmost limits. He now gave up eating from the
dole also. The merchants used to throw the prasdda of Lord Jagannatha that they could not sell
within three days before the cows near the Lion^gatc, considering it to be rotten. Even the cows
would often be unable to eat tills prasdda due to the rotten odour that emanated from it, but
RaghunSUha collected it and washed it with a lot of water before taking the hard inner core and eating
it with love and devotion/One day Svarupa Damodara saw Raghunatha engaged like Uiis and prayed
to liim for some o f this prasdda;
svarupa kohe - aiche amrla khdo niti niti;

dmd sabhdya ndhi ddo ki tomdra prakrti?

"SvarQpa said: "You always eat such nectar; why dont you give something to us also? What kind o f
behaviour is this?" Mahaprabhu heard this news from Govinda and personally came there otic day
and began to take some o f this prasdda from Raghunatha dasa also. When Mahaprabhu wanted to
take another morsel SvarOpa held His hand and stopped Him, saying: "This is not fit for You!" H ie
Lord was so astonished by the taste o f the prasdda^ which was flavoured by die faithful renunciation
and devotion o f Raghunatha, that:
prabhu kohe - niti niti ndnd prasdda khdi;

aiche svada dra kono prasdde nd pdi

ei mata raghundthe bdra bdra krpd kore;
raghundthera vairdgya dekhi santosa antare

19

dfi&t 'Ityjfawiitfm rffisa osv&mL

"The Lord said: "I always eat all kinds of nice prasdda, but I've never lasted such delicious prasdda
as this!" In ihis way the Lord bestowed His mercy on Raghunatha again and again, being very
satisfied with his dispassion." By the mercy o f (lie Lord Raghunalha dasa became so detached from
his body that he was able to remain absorbed in his bhqfan twenty-two-and-a-half hours a day and
spend the remaining hour and a half sleeping. On some days he would not even sleep that much, and
even if he slept he dreamt of Radha and Kr$na! He followed Mahapraohu's orders to me letter and
Ihus gave a wonderful example of bhajan to (lie whole world. For this reason all die devoteeaspirams still remember him with (lie utmost faith and devotion.
Snla Svarupa DSniodara was so close to Sriman Mahaprabhu (hat he was considered to be like the
Lord's second form and it was under him that Snla Dasa Gosvami performed antarafiga sevd, or
intimate, internal service to the Lord. SrUa Dasa Gosvami was the only one of the six Gosvamls who
had personally witnessed (lie Lord's astonishing final pastimes at Purl and without him the world
could not have known about them {as he related them personally to Srila Kf$na DSsa Kaviraja, who
recorded liis testimony in his famous
Caitanya Caritamrta). Ed.
&T Haripada $ila sings:

jaya jaya acira nandana!

prema kalpataru vara,
hema kanti kalevara,
veda vedya purusa ratana
All glories to the son of mother 6aclt who is the wishyielding tree of love of God, whose body
shines with golden splendor and who is the jewcllike Personality of Godhead who is both knowledge
and that which is to be known,"

sudustara geha rupa,

nirjalandha mahakupa,
nipatita dekhiya tathdya
sadya krpa rajju dvdre,
uddhara korild more,
patita pdvana gora rdya
"Seeing me fallen in the dark waterless well o f household life, which is so hard to climb out of, He
pulled me out wi(li die ropes of His compassion, Ilencc Lord Gore can justly be called the saviour of
the fallen 1"

vinmdita Sata dala,

gaura pddapadma tala,
yatha bhakii makaranda jhare
nija pade gaurahari,
sthdna diyd krpd korl,
samarpild svarupa ddmodara
"The honey of devotion trickles from the footsoles of Lord Gaura, that defeat the beauty of
lotusflowers. Gaurahari has mercifully given me shelter at these lotusfeet and has submitted me to
SvarOpa Damodara."

heno kfpambudhi ye,

parama isvara se,
$rT krsna caitanya candra ndma
bhakata vatsala prabhu,
bhaji ami mahaprabhu,
nilya kori anatita prandma
"This Supreme Lord, who is the ocean of mercy, is named Sri Kx$na Caitanya Candra, 1 worship that
Mahaprabhu, who is so kind to His devotees, and always offer Him innumerable obeisances."

bhdgavaia ettdamani,
raghundtha dasa gosvami,
vildpa kusumdnjali granthe.
uijdbhifta puma tare, mangaldcarwia hare,
vandi gaura caranaravinde

20

Sn-Sn'Vtfdpa JQisumatyofiji

"In his book Vilapa Kusiimiifijali the ci'ownjewel of devotee-saints, SrTla Kaghunaiha dasa GosvamT,
makes an auspicious invocation by praising Lord Gauia's Iotusfect tor (he fulfillment o f Ids sacred
aspirations]"

TR R R 3 JigTO R lfo II H

VERSE 6:
v a ir A g y a

YUG BHAKTI-RASAM PRAYATNAIR

APAY A Y AN MAM ANABHIPS UM ANDHAM
KRPAMBUDHIR YAH PARA DUHKA DUHKI
SAN AT A N AM TAM PRABIIUM a
' SRAYAMI

vairagya - renunciation; yuk - connected with; bhakti - devotion; rasam - neclarean taste; prayatnaUi
- carefully; apayayat - made drink; mam - me; anabhfpstwi - unwilling; andham - blind;
krpdmbudhxh - ocean of mercy; yah - who; para - of others; duhka - misery; duhkt - was Sony;
sanatanatH - Sanfitana Gosvaim; tarh - him; prabhum - lord; dSraydmi - 1 take shelter.

I tahs shelter o f my lord Sanatana QosvdmT, who was an ocean o f compassion and who
always fe lt sorry fo r the suffering o f others. Although I was unwitting and Blinded By
ignorance, he diligently made me drinfahe nectar o f devotion la u d with renunciation*
Notes: In this verse
Raghunatha d3sa GosvamT praises his instructing teacher $rila Sanatana
Gosvaml, another one of Mahaprabhus eternal associates. Because he is an eternal associate o f the
Lord loving devotion and renunciation of sense-gratification is Raghunatha's innate wealth.

sdde sdta prahara yaya ydhdra smarane;

dhara nidrd edridanda seho nahe Jcona dine
vairagyera katha tara adbhuta kaihana;
ajanma na dilo jihvdya rasera sparSana
chindd kdni kdhthd vinu tul pore vasana;
sdvadhdne koilo prabhum ajndra piilana
"He remembered RSdha and Kr$na twenty-two and-a-half hours a day and spent (he rest o f the time
eating and sleeping* and sometimes he would not even do that. The story o f his renunciation is
wonderful. From Ills very birth he never allowed liis tongue any sense-gratification. He wore only an
outer cloth and a torn-up quill and he carefully followed the Lord's orders." Despite all this
RaghuniUha was also a mine of humility*, so he still prayed to Sanatana Gosvaml: "I was blinded by
ignorance, so 1 was unwilling to relish the nectar of devotion, but Sanatana Gosvaml feels very sorry
for such suffering souls and lie made me drink this nectar of devotion coupled with dispassion."
Primal Sanfitana Gosvaml is the embodiment of devotion and dispassion. 5ripada Kavi Karnapura
wrote:

21

Jrtiu iRptffim&tfta ftitsa (josmlmu

gmtdendrasya sabhd vibhusana manis tyaktvd ya rddham sriyath

rupasydgraja esa eva taruntth vairdgya lakftnlrit dadhe
cmiar bhakii rasena puma hrdayo bdhye'vadhutakrtih
saibctlaih pihttarit mahdsara iva prtii pradas tad vidixm
4

(Caitaaya Candrodaya Nataka 9.45)

"Srila Rupa Gosvami's older brother (Sanatana Gosvaml) was the jewel in Uie assembly of Hussain
Shall, the king of Bengal, but he gave up dial royal goddess of fortune to embrace the young fortunegoddess of dispassion (i.c. He gave up all royal opulence and became a rcnunciant). His heart was
filled with the mellows of devotion, though externally he dressed like an avadhuta (a lawless, wild
man), so he could be compared with a great pure lake covered by moss, giving divine love to all
those who know about devotion.11 Srila San&tana Gosvaml used to consider Srila Raghunatha Dasa
to be his best friend and helper. lie himself declared that at the opening of his Sri Bfhat Tosarffcommentary:

radhd krsna prenia vtfesa pujto

gopdla bha((o raghunatha ddsah
syatdm ubhau yatra suhrt salxdyau
ko ndtna so'rtho na bhavet susiddhah
Who can not attain perfection, having two friends and helpers like Gopala Bhatta and Raghunatha
Dasa, who are particularly mature in their love for R&dha and Kr$t.ia?,f At the end of liis Laghu
Toward commentary on Srimad BhSgavata Srimat JIva Gosvaml also called Sri Raghunatha Uie friend
of 3ri RQpa and Sanatana:

yon milrath raghunatha dasa iti vikhyatah ksitau radhikdkrsna prerna mahanjavonin nivahe ghrnan sadd dlvyati
drsldnta prakara prabhdbharam atityaivdnayor bhrajator
yas Udyatva padam matas tribhuvane sdscaryam dryoitamaih
"Raghunatha Dasa has become worldfamous for being the friend o f Sri Rupa and Sanatana. He
always swims in the waves of the great ocean of love for Rudhrfea and Kr$na. The greatest saints say
that no one in Uie world can be compared with Rupa and Sanatana, but amazingly enough
Raghunatha D3$a has attained a position equal to theirsl" Despite tills, rila Raghunatha dasa, being
a mine o f humility, considers ROpa and Sanatana to be his superiors, and prays to their lotusfeet as
follows: .

yadlccher avdsam vrajabhuvi sardgath pratijanur

yuva dvandvam iac cel paricaritum ardd abhila$eh
svarupam srT rupathsagattam iha tasydgrajam api
sphutani prenmd nityatii smara nama tadd tvwh fn m manah
(Manab Sika - 3)
O mind! If you desire to live in Vraja birth after birth and if you want to serve Uie eternally youthful
Couple (Radhfi-Kr?na) there, then always lovingly remember and offer your obeisances to Srila
Svariipa Damodara, Sri Rupa Gosvaml and his devotees as well as his older broUier Sii Sanatana."
It is said raghundthera niyama yeno pasdnera rekha "The discipline of Raghunatha dasa is like the
lines that are carved in a stone." The lines that are carved in a stone can never be removed, and
similarly Raghunatlia dasa would never swerve from his vows even slightly. H ie first of Uie ten
vows he made in his Sva Niyama daSakam was:

gurau ntantre ndmni prabhuvara Sacl-garbhaja pade

svarupe SrT rupa gana-yuji tadiya praihcimaje
22

JnSn'l/tfapa 3Q*sumaitjaU

girlndre gandhami sarasi madhupuryarh vrajavane

vraje bhokie gosthalayiu param asidm mama raiih
"May I love mostly ray spiritual master, the holy name o f Kr?na, the lotusfeel o f the son
of mother J>acT ($ff Cailanya Mahfiprabhu), Svarupa Dainodara, $ ri Rupa Gosvami and his
disciples and his older brother (Sanatana Gosvami), Govardhana Hill, 3ri Radhakunda, Mathura,
Vrndavana, Vraja, the devotees and the residents of Vraja." S n Raghunatha dfisa actually came to
Vraja (after the disappearance of Sriman Mahaprabhu and Svarupa Damodara) to commit suicide
by jum ping from Govardhana Hill, but Sanatana Gosvami, who is suffering when others are
unhappy, and who is tin ocean of mercy, saved his life.

caitanyera agocare,
nija kesa chindi kore,
virdhe akula waje gela.
delta tyaga kori mane,
gela giri govardhane,
dui gosai taMre dekhita
'

dhari rupa sanatana,

rakhild tarajivam,
deha tyaga korite m dild.
dui gosai ajM paiya,
radhikmida late giyd,
visa kori niyama korila
(Pada Kalpataru)

"When Lord Caitanya became unmanifest Raghunatha shaved his head and went to
Vraja, greatly agitated by feelings of love-in-separation. Wanting to commit suicide he went to
Govardhana Hill, where he saw the two Gosvamls (Rupa and Sanatana), who saved his life by
forbidding him to commit suicide. On the order of these two Gosvamls Raghunatha went to the
bank o f Radhfikuijda and settled down there, practising a strict devotional discipline.
Sri Sanatana Gosvami said: "Raghunatha! The mercy of guru and Gauraiiga is everything
to us! I also wanted to commit suicide once by throwing myself before the wheels o f Lord
Jagannatha's chariot, but Lord Caitanya, who is the Inner Overseer, knew what was on my mind
and he forbade m e to do it, saying:

sanatana! deha tyage krsna yadi paiye;

koti deha ksatieke to chadite pariye
deha tyage krsna ml pii, paiye bhajane;
kfstta prapli upaya kotio nahi bhakti vine
delta tyagidi ei sab tamo dlmrma;
tamo rajo dhartne kr$nera na paiye marma
(Caitanya Caritamrta Anlya chapter 4)
"Sanatana! If I could attain Krsna by committing suicide I would give up millions o f
bodies in a flash! But you cannot get Krsna simply by committing suicide, You can only attain
Him by doing bhajana) Other than devotion, there is no way to attain Kr$ija! Suicide is a dark,
passionate activity through which you can never attain the transcendental Ki$na." "Therefore, 0
Raghunatha! For the sake of Sri Gauranga's love, remain patient, take shelter of the bank of
Radhakunda and do bhajana there!" On Sanatana Gosvami's order Sri Raghunatha gave up the
plan to commit suicide and became absorbed in the rasa of his bhajana on the banks o f
Radhakunda. In Bhakti Ratnakara it is said:

eka dina sanatana vntdavana hoite;

23

3iifa Htyjfiuitiitfui dilsa Qosvami

etha dila sri gopfda bhattera vasate

"One day Sanatana GosvamI came here (to Radhakunda) from Vrndavana to visit Sri
Gopala Bhai(a."

ntanasa pdvana ghate colilen snane;

dekhe - eka vyaghra jala piye seikhane
"When he came to the bathingplace (on the northern bank of Syamakunda) named
M anasa Pavana Ghata (where Sri Radhika daily takes Her bath before worshiping the Sungod) lie
saw one tiger drinking water there."

raghunatha dhydmvese dchen bosiya;

vydghia vane gela tfira nikata hoiya
"Raghunatha Dasa sat there, absorbed in meditation, while the tiger passed him, going
into the forest."

katoksaye raghuniitha cdlte edri pane;

dekhena $ri sanatana Risen snane
"After a while Raghunatha Diisa looked in all four directions and saw that Sri Sanatana
had com e there for his bath."

bhOmite podiyd sanatane praiiamilo;

snniitana snehfroase alihgam koild
"He fell to the ground to offer his obeisances to Sanatana GosvamI, who affectionately
embraced him"

raghunatha prati snehe kohe dhire dhire;

vrksatala hoite ebe rohibe kutire
"Gentle and affectionately Sanatana GosvamI told Raghunatha Dasa: 'Leave the base of
this tree now and stay in a hut from now on!"'

jdndiya visesa gosvdmi gela snane;

kitfirera arambha hoilo sei dine
"After milking this very clear, Sanatana GosvamS went for his bath. From that day on the
kurt/a-systcm began (the Vai$navas at Radhakunda now live in small cottages instead o f in the
open air)."

anya hita hetu raghunatlta sei hoite;

mhilena kutire gosaira djiia mate
"From then on, for the benefit of others, Raghunatha Dasa stayed in a hut, on the order o f
Sanatana GosvamI."
The word vairagya in the Gaudlya Vai$nava-tradition is not to be confused with dry,
stem and artificial renunciation, but means practical, realistic dispassion. The Gosvamls'
vairagya stood for viraha, it was a sign of their feelings of separation from Radha and Kf?na, a
spontaneous, rather than a deliberate renunciation.. Out o f separation from Kr$iia they
automatically lost interest in all material pleasures. Sri Caitanya Maltaprabhu prayed:

sunyiiyUam jagad sarvaih govinda virahena me

24

JfiJti'PWSpa. JQtmnmjaCi
(Siksajtakarn - 7)
"O Govinda! Oul. o f separation from You, tire whole world appears sis void to M e!"
Remembering the love and compassion o f Sanatana GosvamT, Raghunatha dfisa says: "I
iake shelter of my master Sanatana GosvamT, who was an ocean of compassion and who always
felt sorry for the suffering o f others. Although I was unwilling and blinded by ignorance, he
diligently made me drink the nectar o f devotion laced with renunciation".
Srila Haripada Sila sings:

jaya jaya sripada sri prabhu sanatana;

gaura krpa-patra yini bodo mahajam
bhagavata anugata bhakti-grantha yoto;
sarm Sastra murtiman malm bhagavata
"All glories to Sripada Sanatana GosvamT prabhu, who is the great object o f Lord Gaura's
mercy! His books are followed by all the great devotees (or: his books are all written in
allegiance to die Srim ad Bhagavata); indeed, he is the embodiment o f all the scriptures and he is
the greatest devotee!"

para duhka duhkita ye karuna sdgara;

abhila$a him yini vairdgya bhaskdra
ajhamndha more dekhi karuita korila;
parama vairdgya yukta bhakti-rasa dild
"He is an ocean of compassion who felt sorry for all those who are suffering and he was
like the shining sun of detachment, completely free from personal desires! Seeing me blinded by
ignorance he was merciful to me and gave me the divine nectar of devotion coupled with the
greatest detachment.

sei sanatana prabhu tnora sik$d guru;

sarvada Ssraya kori pretrn hdpataru
dfisa gosvdmi kore subin mahgala smarana;
haripada bhajana sampud rasdyam
"This Sanatana prabhu is my instructing teacher and I always lake shelter of him, the
wishyielding tree o f divine love. Dasa GosvamTs auspicious introduction to Vilapa Kusum3fijali
is the elixir and the treasure of Haripada's bhajan."

r w H t* r e

f^ r

i
u*u

VERSE 7:
A T Y U TK A T E N A N 1 T A R A M V IR A H A N A L E N A
D A N D A H Y A M A N A -H R D A Y A K IL A K A P ID A S I

25

Jrifa'J^ftuMutfm dasa (josvuinl

HA SVAMINIKSANAMIHA PRANAYENA GADHAM

AKRANDANENA VIDIlURA VILAPAMI PADYAIH
ali - extreme; ulkatena - great; nikmlrh - always; viraha - separation; analena - by the fire;
dandahyamana - being burned; hrdaya - a girl's heart; kila - indeed; kapi - some; dasT -maidservant;
ha - alas!; svdmini - mistress; kjanam - for a moment; ilia - here; pranayetia - with love; gadham intense; akrandanena - by crying; vidhurd - suficring; vilapami - 1 lament; padyaih - with verses.

O Svamini (my mistress ftjuQie)! rlRt Reart of tfiis maidservant constantly Sums in a
greatfire o f separationfrom you. (Being thus afflicted, tmd crying zoitk great tove, I (ament
in tkefotto-unxg verses!
'" N otes: In the first three verses Srila Raghunalha Dasa GosvainT offered prayers in his
spiritual identity, in tire next three verses in his external identity, and from this verse on he will
offer one flower-like lamentation after the other to SrimatT RadharariT's lotusfeet, absorbed in his
spiritual identity of Rati or TulasI Manjari. This full transcendental absorption in Rfidha's
maidservant-hood has now completely swallowed all his other absorptions. His external
absorption is also not mundane, since he is an eternal associate of Mahaprabhu, but he has now
forgotten even his internal absorption! How wonderfully deep is his absorption in his pure
service to Sfi Radha! He has no other support than &T Radha's feet, dial's why his heart burns so
much out o f separation from Her! ulkata virahanala A severe fire o f separation! He declares
himself to be helpless and he cannot live anymore without submitting this to Her. He only misses
Sr! Radhar3i.iT, there is nothing else he misses. He simply laments: "O Premamayi Radhe (You
who are full of divine Love)! W here arc You? I am Your maidservant, and You are all that I long
for! I only like Syamasundara because He's Your lover! I've fully surrendered myself unto You!
Listen once to my lamentation and please notice me!" The more the time of 5>ri Raghunatha's
aprakata kdla (passing away) approaches, the more he becomes absorbed in his mailjarl svarupa
and the more eager he becomes to see and serve SiT Radha as a maini premavati xevikd (greatly
loving maidservant). The flames of this high fire o f love-in-separation are bursting out from this
Vilapa Kusumanjali. On the one hand die heartbreaking cries and lamentations dial are caused by
this great pain o f separation defeat the depth o f even die deepest ocean, and on the other hand
they mock the fierceness of the highest and most fiercely burning flames.
One may ask now how this kind o f apparent agony can be recognised as die goal o f life,
since ,all goals o f life are supposed to be blissful. It is natural that someone who has no
experience with prema (love of God), especially Vraja-prema, will ask such a question. Although
the feelings o f separation from K^na appear to be miserable they are actually a special
culmination o f transcendental ecstasy, prema has two bodies - one is meeting and the other is
separation. Consequently, the loving devotees always swim in the ocean of very painful love-in
separation as w ell as in the ocean of most blissful love-in-meeting. These feelings can never be
compared to the ordinary feelings of joy and sorrow that are experienced in this material world;
only experienced devotees know this.

ei prema yarn name,

tara vikrama sei jane,
yeno visamyta ekiitra milana

26

JrlJn 'lX fap a SQtsimdnjali

"Anyone who has this Love in the heart knows its power* It is like a mixture o f poison
and nectar. (Caitanya Caritacnrfa M adhya 2,51) In tills connection J^rimat Sanauura GosvamT has
written in his Brhal. Bhagavatamita (1.7.125-126):

prdg yady api premakrtdt priyanmh viccheda ddvdnata vegato'ntuh

mnlapa jatena duranta Sokd-vesena gadham bhavatTva duhkam
tathdpi sambhoga sukhdd api stulaPi sa ko*py anirvdcyatarno manoramah
prtwwda-rdsih parinanwto dhruvatit taira sphuret tad rasikaika vedyah
"Although the heart of the loving devotee initially burns in the forestflrc o f apparent
misery and lamentation because o f separation, still tins is in fact a joy that is even greater than the
transcendental bliss of meeting Kfsna, an indescribably beautiful abundance of ecstasy. Only the
rasika devotees (those who are able to taste the flavours o f transcendental emotions) know this in
truth," Srlla Sanatana Gosvaim gives an example in his own commentary on this verse: yathdgni

pratiyogT ghana himadi $]mr$ena padddy angesu jdyamdm parama malm jddyasya jvalad aftgdra
$paravad abhijna $ydt. taira hi yathdngdra sparsa pratitir mithya parama rnahd jddyam eva satyam
tathdtrdpi duhkaeya prattler mithydtvam eva $ukha$yaiva satyatvatit vijneyam . "Just as the feet and
other limbs, when they are touched by ice, which is ju st the opposite o f fire, feel as if they are
burned by charcoal, and on the other hand one feels great frigidity upon being touched by
burning charcoal, similarly the apparent suffering from feelings o f separation is actually not real.
It's truly experienced as bliss only."
Therefore we always see so many feelings o f love-in-separation for I<v$ya in the people of
Vraja, Separation is making their love so elevated and great. They can relish that advanced stage o f
love, but not all devotees can reach that elevated level o f 'blissful pain in separation o f the
Vrajavasls. Amongst the Vrajavasls &T Radha is again the greatest lover of Kv$na. When Kr$na had
left Vraja to go to Mathura, She showed the symptoms o f divyonpifida, divine madness, the pinnacle
of loving ecstasy, that was later also relished by Oilman Mahaprabhu, who accepted the ecstatic love
of Sri Radha while He was in the Gambhlra at Puri. Of the six GosvSmls SriJa Raghunatha Dnsa
Gosvfuiu was lire only direct witness of MahSprahhu's astonishing Gamblura-/i/<3, and therefore a
faint presence o f these symptoms o f divine love-in-separation is also visible in liim. However, these
things can not be experienced as long as one identifies oneself with the material body.
Sri Raghunatha, suffering the pangs o f separation from &ri Radha, cries and sighs on the
bank of Radhakunda: "O Svamini! I cannot tolerate the pain of separation ftom You anymore! How
clearly he reveals die tremendous pain of separation he feels in his heart by addressing RadharanI
like tliis! The language o f the heart can only be spoken in solitude. It is the pinnacle of grief. How
sweetly Raghunatha Dasa addresses RadharanI here, calling Her Svamini! There is an absorption in
intoxication in this address. There's not even a wliiff of bodily awareness in Raghuiialha's mind; he is
now Tulasl Mafijari. The aspirant-devotees should also fix themselves on their svarupdvesa, for no
one can get a response from Svamini without being being totally free from mayd, As soon as the
mind wanders off elsewhere, it is as if Svamini runs away, saying: "First become mine! When you
ftilly surrender yourself to Me you must stick to Me like My shadow, and then you will get My
response!" S it Raghunatha becomes overwhelmed while he is crying, and he reveals Iris heartache
through these verses. 0 Svamini! I don't have anyone else but you in tins world! With whom else
should I stay? I cannot carry the burden of life anymore without seeing You and serving You!" In
this way 3ri Raghunatha DSsa Gosvami was in the same condition as Mahaprabhu when He wept:
tomdra darsana vine, adhanya ei rdtri dijte, ei kdla nd ydya kfifma "Without seeing You, these days
and nights are miserable and this time cannot be passed."
Because of-his suffering o f separation &T Raghunatha himself writes: kdpi dost. 1 am Your
fallen maidservant, that's why my heart i$ burning in want, of Your personal service!" The mood of
the maidservants is identical with Rftdhariuifs mood. Just as Radhikft is the personification of full

27
;.

Jrifa tRpflfmnutfia data (josvitm i

maha bhava, so Her maidservants arc (lie personifications of sevd rasa (the flavour o f service), Tlieir
svarupas (intrinsic conditions) are made of tiiis service-flavour. No one understands Radlia-Kv$na's
wishes as well as they do, dial's why they suffer so much when they arc deprived of their devotional
service. No one else is as qualified to understand, to catch experience of what are Svaminljis
innermost feelings but them, not even SvSminfa own girlfriends ($akhls)\ One day Svaminl is angry
with Syfuna and Krsna comes to Her kunjci, dressed as a girl, trying to please Her, but Svaminl gives
a hint to TulasI to kick Him out of the kufija:

falho'yath ndveksyah punar iha mayd mdna dhanayd

viSmtam stiTveicuk subala-suhrdath vdraya gird
idatn le sdkutam vacanam avadhaiyocchaliia-dhls
chaldtopair gopa pmvaram avaroisydmi kirn ahath
(Ulkalika Vallarl 59, Rupa Gosvami)
"I will not look at this cheater anymore! I will keep the wealth o f My honour! Subalas friend
(Kf?na)-has entered My kufija, disguised as a girl! Stop Him! O RSdhe! When can 1, after hearing
these anxious words of Yours, stop that best o f cowherds from entering? Tulasi then tells Kf$na: 0
rogue! There are no demons here that You can delude in tills enchanting dress like Mohiiu! We ate
RadhSfs kitikans, we can understand all Your tricks! Realize Your own deceitfulness and get out of
tiiis kutijaV1htgiie bujbibo sob kdj (Narottama D5sa Thakura): I will understand all my duties simply
on Tlieir hints.1Even Krsna could not understand Radhikas innermost feelings, that's exactly why He
became Gaura. His tliree wishes in this direction were unfulfilled, thats why Syumasundara became
Gaura, A greed arose in Him to understand the greatness of the love of His Preyasl (beloved), so He
relished it with the help of Her mood and complexion. You cannot, know liow heavy a weight is just
by looking at it; you have to take it on your shoulders! When Krsna understood the weight of His
Preyasl's love He ended up in a severe condition (in Gaura-tifta)!

romakupa raklodgatm, danta sab hale;

ksane afiga ksina hoy, ksaiie ahga phule
gambhlrd bhiiore rdtrye ndhi nidrd lava;
bhittye nmkha sira ghase - ksala hey sab
"Blood oozed from the pores of His skin and His teeth loosened; sometimes His body was
emaciated, and sometimes it bloomed (blew) up. He did not even get a moment of sleep within the
Gamblura-cell; He rubbed His face against the wall and became completely bruised

kdhd ndhi suni ye ye bhdvera vikdra;

sei bhava hoy prablmra arira praedra
hasta padera sandhi yoto viiasti pramdne;
sandhi eltddi bhinna hoy - canna rnhe sthdne
hasta pada Urn sab sanra bhiiore;
pravista hoy - kurma rupa dekhiye prabhure
(Caitanya Carilamrta)
The Lords body was filled with ecstatic transformations that were unheard of! All the joints o f His
fingers and toes were disconnected; only His skin stayed in its place (they were only held together by
the skin). Sometimes, again, the Lord's hands, feet and head withdrew into His trunk and He looked
just like a tortoise." This was the condition of the Supreme Lord, the full nondual truth, when He
went to realize Radhas ecstatic love for Him! However, the kihkarTs understand everything
naturally! They can understand what Svaminl needs during Her pastimes with Krsna and they know
what, pastimes will be played, so they go uhead of the Divine Couple and decorate the kufija

28

J n J n 'l/tfa p a 9(u$umtffijtiCs-

accordingly belore They get there. They make a bed for only one person to lie on, with one pillow they know by experience what pastime will be performed! The sakJus know that die kinkarTs have
entrance into the intimate pastimes, they engage them accoixlingly: lalita adesa paiya, sevana koribo
jdiyd, priya sakhi sange harsa mane (Narotlama Dasa Thakura) "Receiving the order from Lalita I
will blissfully go to do my service along with my dearest girlfriends/' The mood o f the maidservants
is identical with rnahd bhdva, Sri Radharfuil consists o f mahdbhdva; She is the very CiiUfnnatu-jewel
that fulfills ail of Kt$nas desires: sei tnaha-hhava hoy cinldntani scira; krsna vcmchd puma kore - ei
kdrya yarn (C.C.) "This mahd-bhdva is the quintessence of the Cintamapi-gem of love of God, and it
serves to fulfill all of Krona's desires." The maidservants are like the CintSmaj,u-stone$ that fulfill the
desires of both the Couple, therefore Krna pitifully prays to them for RadharanTs indescribable
mercy.

yasyds te batn kiiikarfsu bahusas cdtuni vpiddtiwl

kamlarpcth kurule tavaiva kim api prepsuh prnsddotsavnm
(R5dha Rasa Sudhanidhih - 94)
"O Beautiful daughter of king Vr$nbhami! Vrndavana's transcendental Cupid (Kr$na) always
Hatters Your maidseivanls in so many ways, desiring the festival of Your indescribable mercy!" In
the same way R5dharanl takes also shelter of the kinkarTs, who are nondifferent from Her in heart,
when She desires to meet Kr$na. Within Their minds
Radhfi-Madhava praise the wondeiful
plays His flute
expertise o f those kinkarTs in their service. One day, during the Rasa-dance,
and Svamiitijl dances when one of Her anklebells falls off. The jingling o f those anklebells enhances
the beauty of Krona's fiutesong, but now Krsna misses their support. Syfuna exposes the sweetness of
His own dancing while He places the anklebells back on Radha's ankles, without being seen by
others. He thinks to Himself: Tve not been able to serve Radhikaas deeply affectionately as Her
kinkarTs do!" (He only did this to experience the sweet feelings of the kinkarTs, Ed.) Therefore, after
relishing the sweetness of R3dh5's Love, Sriman Mahaprabhu, the all-emotional descension of God,
who is filled with all the different devotional moods, also developed (he desire to taste the sweeLness
of the rnanjam' sendee after relishing the sweetness o f Radha's nasal
How wonderful is Sri Raghunatha dSsa's pure absoiption in Radha's service! He says:
vilapami kdpi ddsT "I am known as Your maidservant, Your real maidservant, and my life bums in
the fire o f separation from You!" We also do bhajana in allegiance to the dedryas* therefore we must
also somehow attain this condition. "1 may be unqualified, but he who has ottered me to Your
lotusfect for Your maid service is Your qualified maidservant. Why will You not. accept someone
who is given to him? When merciful Sri Gurudeva offers me to Your lotusfeet, You have to accept
me." 'gum kryja-rupa lion sastrera pramune; guru-rupe krsna krpd korm bhaktagane' (C.C). "The
scriptures prove that the guru is a form of Krsna. Krsna bestows His grace on the devotees in the
form of the guru," Tills is in another way a gift of Your lovercan You refuse that?" Srimat Dasa
Gosvamlpada's example of rddhd-nisthd is to be followed by the surrendered rasika bhdgavaias.
Bodily consciousness destroys the life of a person like me *dehe na koriho dsthd; rnorile se yama
sdstd; dtihkera samudra karma-gad' (P.B.C.) "Dont place your faith in the material body, for when
it dies it is punishable by Yamaraja. The course of karma is an ocean of misery,"
In deep svarupdveSa SripSda, whose only life is rddhd-dasya> says: The fire of separation
caused fry not seeing You is greatly scorching my heart, T have become veiy upset from loudly
crying!" In this way he reveals that he is burning of anguish inside out. 3ri Raghunatha pitifully
prays: *Ha SvSmlni! You are playing in the forest around Radhakunda! This kunda is Your favorite
place in Vraja! There's no more beautiful place for You and Your Priyatama to play than this one!
But I'm so unfortunate that I cannot sec You, although Fm living in this forest around Your kutidaY
Sri Raghun&thas mind is startled by seeing the natural beauty and sweetness of Priyaji's form and
qualities and by seeing the natural beauLy of Radhakunda, and He cannot live anymore without

29

Jrifa Htygfmndtfui ddsatjosvRntZ

directly seeing Her. His life-airs reach lids tliroat because of tills separation, so he falls on the bank of
Radhakunda and laments:

chinna svartia vinindi cikkana rucitli smetwn vayah sandhito

ramydth rakia sucina patta vasandhi vesena vibhrdjitdm
udghurnac chitikantha-piheha viiasad venlm wukundwh nuvnlk
patiyantm nayandnealena mudildih rddhdm kadahath bhaje
(Utkantha daSakam -1 )
When will 1 serve Si! Radha, whose complexion rebukes the splendorof molten gold, who
is a smiling girl in Her puberty, who is beautifully dressed in a glossy, red silken sari, whose bi*aid is
as beautilul as the tail of a blissfully dancing peacock and who blissfully casts sidelong glances at
Mukunda?" Sometimes he says:

yasydh kdnti tanullasat parimalendkrsfa uccaih sphurad

gopi-vrnda mukhdravinda madhu tat prltyd dhayann apy adah
muncan vartmani vambhranuti tnadaio govinda bhmgath sa tain
vntddranya varenya kalpa-latikdrh rddhdm kadahath bhaje
(Utkantha daakam - 2)
"Although the Govinda-bce very much loves .to drink the honey (of love) that oozes front the
beautiful lotusfaces o f the gopls* He suddenly leaves them and wanders here and there over the
pathways searciting for the best of wish-yielding vine o f Vpidavana, being attracted to the
superexcellent fragrance of Her blissful body. When will I worsliip that Radha?' And sometimes he
again laments, saying:

frlmat kwulatatl kuduhga bhavane ktidd kaldnath gururti

talpe manjula malli kornala dalaih klrpte muhur mddhavam
jitvd mdninam aksa-safigara vidhau smitvd drganiotsavair
ymjdnath hasiturii sakhlh param aho rddhdm kadahath bhaje
(Utkaotha daSakam - 3)
"When can I serve &! Radha, who smiles and engages Her sakhls, with a festival of sidelong
glances, in ridiculing Madhava, the teacher o f all artful plays, who is otherwise very proud of His
skill in playing, after defeating Him in a game of dice on a bed of lovely soft jasmine-petals in a
kuflja-kutlra on the bank of Her beautiful kundaV in this mood 6ri Raghunatha laments in hundreds
of different ways for the service and the audience of his mistress: viiapdmi kdpi ddsl

radha krsna praptl Idgi sadd utkanihita; sadd ha hd kdra k$ane sthira nahe cita
anuraga pardkdsfhd Sri rddhd govinde; diva nifi rtdhi jane maua premanande
(Bhakti Ratnakara)
"Srila Raghunatha dasa GosvamI was always very eager to attain RSdM and Kf$nar always
lamenting without being peaceful at heart for even a moment. He was supremely attached to 5rl
Radha Govinda, anti because he was mad with loving ecstasy he did not know whether it was day or
night.'1
The service of Sri Radha is bhdva grdhya, only understood with (the proper) feeling. The
experience of the sweetness and beauty of this service is incomparible! Krsna is the embodiment of
all nectarcan flavours and Sri Rfidha is the embodiment o f the full mahd bhdva. Mahabhava
Svatupinl Sri Radha makes Rasika Sekhara (the king of relishers) Kr$nat who is also called rasa
brahmant the delectable transcendence, relish the full sweetness of the erotic transcendental flavour.
&rimat Rupa GosvamI has written: ityasydm krpta saukhydrtham eva kevalam udyamah (U.N.) "All
30

J n J tf'ttifa p a 'Kiistmiinjad

(he endeavours of the Vn\jti-gopi$, dial are endowed with the samartha rati (the Itighest, causeless
love for Kr$na) are meant for. Krona's pleasure. In the same way all the endeavours Of Radlnkas
maidservanls are meant for the pleasure of Radha and Madhava. Indeed, they lose themselves in the
ecstasy of the devotional service of the divine Couple and are also blessed with the sweet savour of
die Yu gal a Kionu Sola Naiottama dasa Jliakura exemplifies as follows how the manjaris relish
Radha and Krspa's sweetness during llieir service:
. hart hari! ara hi emon daSd hobo
chddiyd purusa deha, kobe vd prakrti hobo

duhu afige candana pordbo

"Hail! Hari! When will I give up this male body and become a female, applying sandalpasie
to Their bodies?"

tdniya bdndhibo ciida,

nava guhjdhdre beda,
ndnd phule gdrUhi dibo hdra
pita-vasana atlge,
pordibo sakhi safige,
vadane tdtnbula dibo ara
"I will tie a crown on Kona's head and place a string o f gw/l/a-beads on it,1 will string a
garland of different flowers, dress K?$ya in His yellow dhoti, along with die sakhts., and place
betellcaves in His mouth,

duhu rupa manohdn,

dekhibo nayana bhari,
nlldmbare rdi sdjdiyd
nava ratna jari dni,
bddhibo vicitra vem9
dibo tahe mdlati gdnthiyd
"I will fill My eyes with Their enchanting forms. I will dress Rai in a blue sari and I will
bind a wonderful braid for Her with a string o f new jewels and a garland o f MalatI-flowers.M

se nd rupa mddhun,
dekhibo nayana bhari,
ei kori mane abhililsa
jaya rupa sanatoria,
ddio more ei dhana,
nivedaye narottama ddsa
"In my mind I desire to fill my eyes with Their sweet forms. Glory to you, RGpa and
Sanatana! Please give me this treasure! This is tire prayer o f Natollama dasa!
An intolerable fire starts burning in the heart o f the loving devotee when he misses this
devotional service. The best way to worsliip the Divine Couple RadhS and Kr?na is the path shown
by Sri Dasa Gosvfunl; it is a path of worsliip that does not depend on anything else but "Where are
You, Radharaiii?!" Without seeing RadharanTs lotusfeet the world is empty. The devotee is
maddened by Her attractive sweetness and beauty on the one hand and agitated at heart by great
anxiety and eagerness on the other hand. According to the great devotees Sri Bilvamahgala Thakuia
showed Gie highest signs of love in a sadhaka-bo<\y. When he was suffering the pangs of separation
from Sri Kr$na he said:

kadd nu kasydm nu vipad daMyam kaifora gandhih karunamhudhir nah

vilocandbhydm vipiddyatdhhydm dlokayisyan visayi karoti
(Kriia Kamamrta'63)
When the Vaisnava-associatcs of Bilvamangala Thakura tried to console him by telling him
that merciful Kr^na would ceilainly reveal Himself to him, he said: "Alas! In which more horribly
dangerous situation than tins one will the adolescent ocean of mercy become visible to us with His

31

Srtfa Oingfmmtfui <SSsa {josvtwu

wide eyes? This verse shows (hat Srlpada Bilvamahgala's heart was maddened-by attraction to
Krsna's great sweetness on the one hand and by his eagerness to sec Him on Uie other hand.

mddhurydd apt madhuram manmathata Iosya kim api kaiSoram

cdpeilycid aii capalam ceto bate harati hanta kim kurmah
(Kr?na Karnampa 65)
"How indescribable is the adolescence o f Krsna, who is the father o f KSmadeva
(Pradyumna), who troubles the mind! He is sweeter than even sweetness itself and naughtier than
naughtiness itself! What shall I do? Krsnas adolescence steals my heart!" Sri Dfisa GosvSml is on the
platform of mahd bhdva, for he is Vraja's TuIasT Mafijarl, and Sri Radha's service is his very life.
Therefore he experiences the highest level o f devo'ional eagerness!
Radha's devotional service is even more covctable than Kr?na's devotional service, rdgdnugd
bhakti depends on spiritual greed and this greed arises in the soul, not in the dull material mind. The
natural longing for this awakens a strong desire in the sddhaka to auain the beloved deity, and tliis
absorption makes the aspirant forget the mundane world. When one becomes absorbed in one's
spiritual identification {siddha svarupa) one can give up one's false identification with the material
body. When the devotee has experienced the taste, smell, form, sound and touch of his beloved deity
he starts yearning greatly for attainment of his beloved and he always prays: "Your surrendered
devotees experience the pinnacle of bliss, but I am so unfortunate that I don't feel anything! 0
VrndiMavi! (Vmdavanu)! Where is that Divine Couple, tell me! In which kufija must I search? I'm
calling, but They don't, respond! How can I be satisfied?" In tins way (he practising devotee will
slowly attain the stage of divine madness. Only if SvSiminT appeals sometimes like a lightningflash only then there will be consolation! How anxiously SrTla DSsa GosvaiiU is lamenting! It is as if his
heart breaks! How sweetly he says Ha Svamini!' How intense is his desire to be heard by I-Ier! He
calls out with all his heart: "Ha SvSmini! This fallen soul has fallen on (he bank o f Your kunda,
giving up all activities, only desiring to see You! You are so playful, listen to my lamentations in
these verses while Youre playing!' Experiencing tliis fire o f separation 5ri Raghunatha wails and
laments:

he svamini vniddvanesvari!
tomara virahdnalet . divd-nisl hiyd jvalet
atyutkata sahite net pari
" 0 Svamini! 0 VrndfivaneSvari! My heart bums in the fire of separation from You, day and
night! It is so intense dial I can not tolerate it!"

ami ye adhama dasl;

sadd didika mre bhasi,
hoiydchi kdtara antara
bosi govardhana pa&,
tomdra daraSa dSe
sevd lagi kdftdi nirantara
"1 am such a fallen maidservant, always floating on tire water of sorrow (or: in my tears of
sorrow). Suffering much at heart I am sitting near Govardhana Hill, desiring to see You and crying
in want of Your service!

sakala vydpara tydji,

tava pade dhydne sdji
kadpaya kavita raciyd
kori ati vilapana,
pratiaya amrta katia
diye more juddo dsiyd
"I have given up everything to meditate on Your lotusfeet. and I have written some poems. 1
am greatly lamenting, please soothe my heart with one drop o f Your nectarean love!" (padakartd
rila Rasika-Candra DasajI)
32

n- 3 rt 'W dpa Kysumdtljaftfi

^
<=f ^TT

m h h Ri

JfTW ^ W i f o i T 5 5 ^ II ; ||

VERSE S:

DEVI DUHKA KULA SAGARODARE

D U YAM AN AM A T I D U RG ATAM JANAM
TVAM KRPA PRABALA N A UKA YADBHUTAM
PRAPAYA SVA PADA-PANKAJALAYAM
devi - 0 Goddess!; duhka-kula - miseries; sdgara - ocean; udare - in the middle; duyatnanam afflicted; ati - very much; durgatatn - helpless> unfortunate; Janam - person; tvatfi - You; krpa mercy; prabala - powerful; naukayd - with the boat; adbhutath - wonderful; prapaya - make me
reach; sva - Your; pada pafikaja - lotusfcct; dlayam - abode.

O goddess! I'm helpless and a fflicted in the middle o f an ocean o f sorrow! !P(ease taffe me to
the w onderful abode o f y o u r (otusfeet in the p o w erfu l Boat o f y o u r mercy!

Notes: When the mind is very agitated by feelings of separation the loving devotee may feel helpless
or unfortunate* unable to make an end to i t Although he Feels smashed by the pain of separation he
knows there's no other remedy than the direct attainment o f Sri Radhika's audience and service. Srila
Raghunadia dasa Gosvaiul feels as if he is lying in the middle of an ocean of misery, which knows
no comparison in lliis mundane world. No amount of material or spiritual suffering can compare to
i t One day 3ri GauridevT (PSrvatl) asked her divine husband Sriman MahSdeva (Lord Siva) about
the superexcellence of ri Radhas love and Lord Siva told her:

lokdtltam ajdnda kofi gam api traikdlikam yat sukhath

duhkam ceti prthagyadi sphutam ubhe ie gacchatah kutatdm
naivdbhdsa iulam sive tad api tat kuta-dvayam rddhikd
premodyat sukha dutika sindhu bhavayor vindeti bindor api
'

(U Jvala Nilamagi, Stliayi 171)

"O Sive! (Parvatl) If you would make separate piles of all the happiness and misery of all the three
worlds as well as of all the spiritual worlds, it could not be compared with even a drop o f the
happiness (during meeting) and misery (during separation) that ri Radhika feels out of Her love for
Kr$na!MThe kinkarts also experience some of this happiness and distress, because they are nondifferent from Sri Radhik5 at heart and they have some of Her mahei bhava infused in them, and thus
if a loving devotee hears even a taint reflection of die high dancing waves that roll on the terrible
ocean o f ri RaghunStha's suffering-from-separation from a. distance he will immediately
understand: No devotee-aspirant in the world can speak like that. Only a pure devotee can. Then the
picture of the sad moonlike face of Sriman Mahaprabhu, the personification of the vipralambha rasa
(mood of love-in-scparation), as He relished Sri R adius feelings of separation from 3rl Kr$na in die
Gambhlra, will be drawn on tire slate of Iris mind.

33

Jrifa iRpflfmtiatfta dusn Qowantu

When the life-airs reach the tluoat because of strong feelings o f love-in-separation then again a
vision o f the deity may come to the devotee which helps him to stay alive again. Then there's no end
to his bliss and he thinks he is close to his beloved again! This constant succession of meeting and
separation brings the devotee in an indescribable condition. Tliis is the speciality of the love o f Vraja
and it is known as the great treasure of the Vrajz-rasa-uptisaka (practitioner of tile flavours of Vraja);

tathedam dnanda bhardtmakam vd-thavd mahii SokamayarU hi vastit

bhavemfi sampatfy udayena yasya said mahonmalta vicesiiUini
(Brhad Bliagavalamria)
"Whether this prema is to be known as the greatest bliss (during union) or the greatest sorrow
(during separation) cannot be ascertained, but when it arises it makes the devotee always act as if he
is completely mad!" Wlien the vision of the beloved vanishes, (lie pain of separation becomes so
severe (hat it wipes the remembrance of the just-experienced bliss of union out of the mind. In such a
condition only another such vision can keep the devotee alive. H ie practicing aspirant should also
have* some experience in his bhajan. H ie more experience one has, the more advanced one is. It is
shown in Srimad Bhagavata that just by one time conciously offering liis obeisances Akrura
MahaSaya had his spiritual aspirations fulfilled. How much relish is there in one obeisance!

padani tasydkhila lokapala kirita justamala pdda renoli

dadar&i gosthe ksiii kautukdni vilak$itdny abja yavdhkusadyaih
tad dariandhldda vivirddha sambhramah premnordhvalomdsru kald kuleksanali
rathad avaskandya sa tesv aces/ata prabhor amuny aftghri rajdmsy aho iti
(Srimad Bhagavata 10.38.25-26)
Sri ^ukadeva told Maharaja Pariksit: "O King! From his chariot Akriira saw the footprints o f Krsnamarked with tiie special signs of llie lotusflower, barleycorn, elephant-goad and others - on the soil
o f the meadows of Vraja. H ie dust of Uiese feet is held by all the maintainors o f the universe (the
demigods) on their crowns. Akruras ecstatic love and respect increased when he saw these signs, liis
hairs stood on end and liis eyes became filled with tears of ecstatic love. He jumped from his chariot
onto the ground and exclaimed: "Aho! How amazing! How amazing!, rolling in that footdust and
offering liis obeisances." Shortly afterwards he had the darsana o f Kr$na and Baladeva. In this way
we want experience in all the items o f devotion! When we see these experiences of a devotee it
seems as if the Lord is taking him along by the hand. Can the devotee continue if he does not even
get slightly acquainted with his beloved deity? How can we advance towards someone we have never
seen, who is beyond our purview? "I could not get aquaittted with She wiio is everytliing to me! I
never even think o f the maidservice o f Sri Radhfi, to whom my merciful spiritual master has
introduced me! My bodily conciousncss is so strong, everytliing is adverse to the mood I desire!
What a waste our life is when we don't even get slightly acquainted with She who makes even the
supreme Lord o f all material and spiritual worlds faint by casting a single sidelong glance at Him!
The aspirant is drawn towards RadhStanfs lolusfect by his own strong desire to reach them.
"Svamini! If You just once slay in my thoughts or in my dreams, then I will be consoled! Please
respond, 0 Svamini! Just tell me once You are Mine!* I am sitting here, just waiting for that and
nothing else!" When the devotee is so anxiously and exclusively waiting, everything else becomes
insignificant for him, and he will slowly be drawn to RadharanI's lotusfeet through his experiences.
H ie light that emanates from Sri Radha's toenails will illuminate the heart of any devotee who
develops such an indescribable devotion. Kr$na will come to anyone who meditates on Sri Radhika's
lotusfeet and who hears and chants about Her, without even being called! SrT rddhe M rddhe vatu yei
dike yarn mukhe uni> sei dike dhaya mom maria "Wherever I hear the words 'SriRadhe 3ri RSdhe!'
from anyone's moufls, in that direction My mind runs!" Even the king of lovers, Lalji (Krua), will
bo astonished by it! Even He will have to come down. Srimad Bhagavata (1.2.17) says that 5ri Kr$na

34

Jtf-Jn 'Vtf&gti ^sumdtijadft

sits in the hearts of those who hear and sing about Him and cleanses all material contamination from
these hearts, making them worthy places for Him to s it

.inivatdm sva kathd krsna!} punya sravana klrtanah

hrdy amah siho hy abhadrdni vidhunoti
suhn satdm
a
Sviuninl's heart is even softer* According to the mahdjanas (previous teachers) Site says: dmdra
kothd bole yet dmdra mala hay set, bosiyd kohinu vnuidvane "Anyone who speaks about. Me is as I
want him/her to be (is pleasing Me very much). This I saidr sitting in Vrndavana!" Actually, without
nmat? RndharanI's mercy Krsna can never be attained. $rlla Narottama dasa Thakura sings:

rddhikd carana reriu, bhusana koriyd tanu,

andydse pdbe giridhdrj
rddhikd carand&raya, ye kore se mahdfaya,
tare mui ydi bolihart
"Anyone who decorates one's body with Radhika's footdusl easily gets GiridharT. I praise any great
soul who takes shelter o f RSdhika's lotusfeel!"
'

jaya jaya rddhd ndma,

vrndavana yam dhdma,
krsna sukha vildsera nidhi,
heno rddhd guna gdna,
na Sunilo mora kdna,
vadchita korilo more vidhi
"Gloiy, glory to the holy name of Radha, that resides in Vrndavana, and that is the jewel of Kr$na's
pastimes! Fate has deprived me by not letting me hear the glorification of Radha!"

tdra bhakta sahge sadd,

rasa ITld prema kathdf
ye kore se pay ghanaiydma
ihdte vimukha yei,
tdra kabhu siddhi ndi>
ndhi yeno itmi tdra ndma
"Anyone who associates with Radha's devotees and speaks about Her rasa. Her. pastimes and Her
love, will attain GhanaSyama (Kr$na), but anyone who is against this will never attain perfection. Let
us not even hear these people's names."

krsna ndma gone bhdi, rddhikd carana pdit

rddhd ndma gdne kr$na candra.
sahlqepe kohinu kothd,
ghuedo monera byalhd,
duhkamaya anya kathd dhanda
"O brother! When you sing Kr$na's name you will get Radhika's lotusfeet and when you sing Radha's
name you will get Kr$na-candra. I told you this shortly, $0 now extinguish the pain in your mind. All
other topics are simply miserable!"
Why is &T Raghunatha dasa calling a cowherdgjrl 'goddess* (devT) in tins verse? Caitanya Caritamrta
(Adi 4, 84) says: devt kohe dyotamdnd paramd sundari "Devi" means 'most effulgent' or 'most
beautiful'. But this beauty is made of the pinnacle of divine love, otherwise it cannot make Rasika
Sekhara (Kr$na, the king o f relishers) happy! This was experienced in a transcendental vision. Devf
also means \vor$hipable\ By whom is She worshipable? kith vd krsna pujya krtdd vasati nagart Or
She is the abode of Kr#a($ pastimes o f worship," The verbal root V/iV has several meanings. One of
Kr$na plays in Sn Radha, therefore She is
them is 'krTdd\ or playful, divyati kndali asyani
called ldevT, Of course
also plays in oilier beloveds, but since rl Radha is the root cause of all

35

J n la

d'fisti (}osvSml.

these contorts it is said vasali nugan She is the abode. She is not just Krona's beloved, She is also
the object of His worslup8 .
Now (he picture of u sweet lild appears in Sri Raghunatha's mind. 5ri-Sri Rfidha-Madhava arc
enjoying in a kwlja and Tulasi, who is non-different from Svamirtl in heart and body, is engaged in
fanning Them. During Their amorous pastimes, in wltich Kr?na plays the passive role as a qualified
hero, Krsna faints of ecstasy, overwhelmed by Her niadana mahd bhdva, but Anuragavatl
(passionate Radhika) is not satisfied. She Herself had enchanted Her qualified hero, and now He
doesn't know what to do anymore! During Cupid's festival SvaniinT strikes Her hero with Her
playlotus. Tulas! giggles when she sees this and that laughter maddens SySmasundara. This is one of
the kinkans' matchless services, which can only be experienced by the rasika devotees. Svaminf sits
up on the bed, Her dress dishevelled, but still effulgent {dyotamana). It is as if sweetness drips from
each of Her limbs. Our hero is maddened by that sweetness, lild ante sukhe ihdra ye ojlga-mddhun;
idhci dekhi sukhe ami dpand pasari (Caitanya Caritamrta) "When 1 sec the sweetness of Her body after
We made love I am beside Myself of ecstasy!11 SvaminI then tells Krsna: "O beautiful One! Redress
Me before My sakhls come here and make fun o f Met"
Our hero then eagerly sits down at Svaminl's feet, ready to decorate Her.910*PiafieSvari says: "Smear
footlac (red lac worn around the footsoles) around My feet!" LaljT starts the job, holding Her feet to
His chest and getting immersed in their sweetness while looking at them. Impatiently SvaminI says:
"What are You doing? Quickly put that lac on! What will My girlfriends say if they see Me like
this?" But our Hero sometimes holds Her feet to His chest, sometimes kisses them and sometimes
also paints some lac on them with trembling hands, as if He finally found a jewel, but didn't know
where to keep it: aneka yatane, ratana pdiyd, thuite that nd pdya. Some o f the wet red lac gets stuck
on SySma's bluish chest, making it look like the rising sun in the dense darkness, or like a red
lotusflower growing in the blackish water of the Yamuna. This blazing red lac o f loving RSdhikus
feel defeats the beauty of the 5rivatsa-sign, the Kaustubha-gem and the golden line that represents
the goddess o f fortune on Krsna's chest!J0
Syama is enchanted by die beauty of Srijl's feet (jagata mohana kr$na tcihdra mohinl, Kr$na
enchants die world, but Radhika enchants even Him, C.C.) so She says: "O Beautiful One! I
understand! You cannot do it! Tulasi, come! You put this footlac on!,r, making Syama diink to
Himself: "Alas! How unqualified I am!" Getting SvaminI's order, Tulasi softly pushes Syama and
says: Move up! Through You it can't be done! I'll do it!1111Just as Tulasi stretches out her hand to
catch Svaminfs feet, die transcendental revelation disappears and she begins to lament, thinking:
"Now I'm helplessly'falling in an ocean of misery! Your lotusfeet are my abode! Please take me there
wiLli the wonderful boat of Your mercy, across this ocean of suffering!"
Sri Rasika-Candra D&sa sings:

Suno tuna ayi devi Srlmati radhike!

tomara viyoga duhka samudra adhikd
ami to podiyd dchi tahara adore
satata santapia ati hotechi antare
"Listen, listen O Goddess Sri mat! Radhike! I have fallen in the middle of the great ocean of misery,
caused by being separated from You and my heart is always burning!"

s This point is made by Srila Ananda Gopfda GosvSntl Ed.

9 This is called .fr/igdra, just as the mutual desires of men and women to make love is called srfigara:

putftsah striydth striyWt puthsi sathyogasya ca yd sprha; sa srftgflra iti khydto rati-kfUtildi karanam.
10 Kavi Kamapura, Alafikara Kaustubiia.
! 1Tiiis pastime is described by Sflla Ananda Gopiiia Gosv&mt.
36

Jn -^ rl Pittipa

mralamba taya ami nftjani sdntdra;

Idrn&rtiye k rp & im ^
ye probata krp&-tafi diyae samaye;
loho tumi nija pada-pcifikaja alaye
"I am helpless, Tor I dont know how to swim. Yourmercy is My only hope! Now hike Me to die
abode of Your loiusfeet with the powerful boat o f Your inercyl"

# 3 3 ii s ii

VERSE 9:
TVAD ALOKANA KALAHI
DAMSAIR EVA MRTAM JANAM
TVAT PADABJA MILAL LAKSA
BHESAJAIR DEVI JIVAYA
tvad - Your; alokma,* mot seeing;,/rate - black;ahi - snake; datiiSaih - by die bites; eva - surely;
mriath - died; janam - person;,/vw/ - Your; pndor feet; abja- lotus; nrilat - meeting;;7fe5 - fodtl-ac;
bfie$ajaiit - by Uie medicines; d m - Goddess! ;jivaya - revive.

O Qod&ssl *fliis person* Has dxe&from tfUBties of the btacfc^snaf& <rfseparation front tyou*
tBUast rtvwz meutitk tfit TnedUitiaCto tffa
Notes: In the previous verse SiTpOda attained the relish o f Sv5minljl. Now the vision lias abated and
he feels die intense burning of ldVe-in-sepamtion, Just as somephe>qulckIy dies when being bitten by
a terrible black snake; being scorched from lip to toe by the intense life of die poison,
Raghuhatha feels like dying when he is burning in the poison of separation from &n Rudharanl.
Svaminfs footlac is then the only elixer which can revive Tblasi, nothing else can help against this
burning lire of separation from $ff Radh5r3itf! Even though Syamasundara. was accompanied by
millions o f gopls He could not find pleasux^- without ii R5dha. Suffering separation from Her He
went to.the bank o f ifte Yamuna and lamented for Her;

kaimarirapi sanisdra vasandbaddha srnkhdlam

radhdm adhdyd hrdaye t d t y ^

itiis.huds^finranusrtya rddhikS'mrdndtlgaybioiavrcqia khinna mdnasah

krtdnutdpah sa kalinda nandinl taidnta kurtje vi&wada madhavah
GUa Govindani (3.1-2):

Jrtfo tKggfttw/Ufia (Casa Qosvamu

The poet Jayadeva describes the Vasanta Rasa (the vernal Rasa-dance) as follows: "Kaifts&ri (Kj*na)
left all the oilier beautiful girls o f Vraja to take Radha, who is the essential chain who binds Him to
His lusty desires* in His heart. When Sri RSdhika became jealous and left Krsna behind, Kr$na
looked for Her everywhere. His mind pierced by Cupid's darts* When He could not llnd Her,
Madhava entered a kuhja oil the bank of tlie Yamuna and began to lament there.'1 Saia kvu gopite
nahe kdma nirvapana (C.C.): Even a billion gopls cannot soothe Krsna's pain of separation from Sri
Radhfi. Sri mat Dasa GosvSmT described in liis 'Muktii Caritra' how Kr$na anxiously lamented about
Sri RadhS's absence to His own Queen Satyabhamft in Dvarakft after describing His Vnija-/?75 to her:

mad vaksah sthala campakavalir iyam man netra petdma dvayi

saudhd siktir iyafh mad eka vilasat satvdhga laksmlr iyam
mat prdnoru vihojiga vallarir iyam mat kamita nr iyath
maj jTvatur iyath mayd punar aho ha ha kadd lapsyate
M0 ! Alas! Wlien will I get that RAdha, who is like Campaka-flowers on My chest, who showers My
lotuslike eyes with nectar, whose bodily beauty is the only place for My pastimes, who is like a vine
for the bird o f My heart to sit on, who is My desired opulence and My very life? Even a stone will
melt alter hearing how pitifully Kroa lamented to Himself about StX Radha after He drank the sweet
nectarwords o f Madhumahgala and thus remembered Hen

hd mat prana kapota vasa badabht prema sphuran madhurt

dhdrdpdra sarid vare gwiakala narma prahelT khane
hd man netra cakora posaka vidhujyotsna tate rddhike
hd hd mad duritena kena nidhivai praptd karat ivath cyutd
\

1Ha Radhet You are the abode for the pigeon o f My life, a boundless river with a stream of
sweetness that is enhanced by prema? and a mine o f jokes, riddles, qualities and arts! You are the
moonlight that feeds the Cakora-blrd of My eyes! Alas! Alas! Winch force of bad luck has taken Me
away from You after first finding You?" In the same way the kiftkans have no other shelter but
Srimatls lotusfeet, from whom the embodiment o f full transcendental bliss, Sri Krsna, suffers so
much separation, and there is no oilier means to soothe their hearts, that are burning in the fire of
separation from Her, then to see these beautiful feet. H ie kitikans don't want Kf$na alone. Their love
for Srimatl is so pure dial even in their dreams they don't desite Krona's intimate company. One of
the 108 names that our Dasa GosvamI gives to Sri Radhika is svagajtddvaita jlvatu svtydhahkdra
vardhinl "She is the only life-support o f Her maidservants, and this increases their pride. These
maidservants have such a deep love for Sri Radha; they do not even have that for Kf^iia! No one but
the kifikaris -are so worthy of being RadhikA's priyci-pdira (object oflove). Tills is experienced best at
the ti'iiie of separation. By Svaminfs grace the virahini dost has wonderful experiences during
smarana, dreams and sphurana (transcendental revelations), and these experiences are her only lifesupport. A revelation gives temporary peace, and separation gives a burning suffering. The root
cause o f tills suffering is want of the direct service of the Yugala KiSora. H ie manjaris' love for
KiSora and KiSori is causeless. Where is the bliss of worshipping only Krsna? The real ecstasy lies in
the Yugala bhajan\ yugala carana dekhi, saphala koribo tlftklii, ei mora manera kdmand (Prarthana)
1 will make my eyes successful by seeing the Yugalas lotusfeet; this is the desire on my mind!" The
Gaudfya Vai$nava Acaryas (mahd-janas) desire to see the Divine Couple to extinguish the burning
Fire o f their love-in-separation, and they pray for the service of Their lotusfeet:

nija pada sevd dibaf

nahi more upekhibd,
dtdiu pahu karund sdgara
dultu vind ndhi jdno,
ei bodo bhdgya mdnot
mid bodo patita pdmara

^n-Jn'Vifupn 'JQisufiuVtjaiift

"Please give me Hie service of Your lotusfeeU Don't let me down! You are both oceans of
compassion! I don't know anyone else but You two, and l would feel greatly fortunate if I could
surrender to the service o f Your lotusfeet! I ani a very deeply fallen wretch*

mallikd mdlatJ ydlhT,

Hand pintle mala gaiithi
kobedibo dohhdra galdya
sondra kawrakori
harpura candma bhari
kobe dibo doiihdkdra gdya
dra kobeemon hobo,
duhu mukJia nirakhibo,
lliarasa uikudjaiayane
(Pnuihana)
"When can I suing garlands of Mallikih Malatl-, Yuthl- and different other flowers, and hang 'them
around Their necks? When wilM fill up a golden goblet with camphor and sandalwoodpglp and
anoint Their bodies with these unguents? 0 , when can I seeT lieir faces as They lie On a rasiha
playbed in the nikufijaV
The mailjarjs never want just Kr$na. They don't even think o f Krsna's bodily association in their
dreams! When Kr$na pulls at Sri Rupa Maiijan's bodice,, she hisses like a ttampled-dbwri snake,
saying: "Shame on You! Dont You know who I am? 1 can give my life to You, but not.my body!
This body I have offered to Sri RSdha!" Then Lfdjl will beg forgiveness with folded hands. No one
but the kifikaris can be so loyal to &T R&M!
Tlie prayer in tins verse was offered while remembering the pastime described in (the commentary
of) the previous verse. Sri Raghunatha dSsa feels indescribably attracted to the red lac on Srimaffs
loluslikc feet, and he says "O devil Tills person has died from the bite o f the black snake of not
seeing You, and the lac that, anoints Your lotusfeet is the only elixir that can revive him! Show me
these lac-anointed feet just oncer He says mriam janarii: this person is dead. But how can a dead
.person speak? The direct connection with rf RMha is not there, and what else can that be for a
surrendered maidservant than death? What a wonderful savour there, is in this death, which is a
saficdrlbhdva, a particular wave in the ocean otpremd !

unmajjanti nimajjanti sihayiny amrta varidhciu

utmivad vardhayanty enatii ydnti tad-rupcitam ca te
(Biiakli Rasamrta Sindliii 2.4 ,3)

"saftc&ri bhdms are like waves that rise and sink in the nectar-ocean oftlie sihdyi bhdva (permanent
mood), increasing it and then merging M o it again," These words are spoken in svampavetia. Death
is the final stage o f transcendental loving ecstasy, so the death that is spoken o f here is riot a physical
death, but a spiritual death. The soul is a maidservant of Sri Rfidha, Raghuniitha's svarupa is being
squashed and that feels more miserable tlian death. $rila Nkottama Dasa 'Di^ktira sings (in Sri Rupa
Mafijarl pada):

tuya ddursana alii

garale jarala dehir
ciro ditta tapita jiyana
"This rfdif (embodied soul) has for long been suffering from the burning poison of not seeing you."
The word delii indicates that tlie soul Suffers death, not the body. Even a person who died from a
snake-bite can live! "Tlie lac on the soles of Your lotusfeet is reviving me!"12 Just as Raghunatha
feels, $p miserable when he cannot see Sri Radha's lotusfeet that he feels as if he is dead, the sadhaka
should also feel that the beauty o f smdrd??# is his only means 6f survival. He should also feel dial
!2 This point (of'.spiritual death) i$ made by ariiii Ananda Gbpala Gosyanfi-

Jrifa

tfilsa Qosv&mu

forgetfulness (of these lotus feet) is like death; he should also feel some of this heartache, tuyd
vLvmirana Sela bake "Forgetfulness of You hurts me like a spear in my heart!" The nature of bodily
conciousness is that it awakens remembrance of temporary matters and causes one to forget the
lotusfeel of the Divine Couple. "O wicked mind! Why don't you stick to these lotusfect all of the
time? Why does material existence always come in the heart? May ray whole conciousness take You
along, so that it will not go anywhere else!" The practitioners should anxiously pray like tills lo
Srlmatfs lotusfect! They can learn this from the mahd vdtn (great words) of Siila RaghunStha dasa
GosvSml. The devotee who is fixed in stnarana should forget his own sense o f doership in the
practise of smanma', he should no longer be able to think "I am doing smaranal" In iris siddha
svarupa the devotee experiences tlraL he is close to his favorite deity. How blissful it is to be close to
&n Radhas lotusfect even in sw trana! rlla Raghunatha dasa GosvamT is an eternal associate o f the
Lord, so his experiences and his bliss are more vivid than anything. His mind only relishes the
remembrance of 6rl Radha. How wonderful is the splendor o f Her toenails! How can Madhusudana
(the relishing honeybee Kr?na) survive without relishing the lioney from such lotusfeet? Sn
Raghunatha is the maidservant of She whose footlac colors Syama's curly locks! Sy5ma Himself
cannot apply this footlac on SvaminFs lotusfeet; all His limbs are overwhelmed by loving ecstasy
and His eyes arc filled with tears of love. SvaminI then says: "Sundara! Here, You don't know how
to put My footlac on! TulasI, come here! You do it!" But then, when TUlasI stretches out her hands,
she does not see or feel anything anymore. When the transcendental vision disappears* she laments
once more:

tava adarsana,
ki bolibo hdyah

kdla bhujaftgama,
damSana mrtera prdya
vissra jvdldya,
jivana jvaliyd yaya
devi! tomdra mahimd jdni!
sofitpi kdya mane,
o rahga carane,
Savona loinu ami
tava padatale,
praphulla kamale,
alakta bhesaja bhdya
td d'tyd ivarita,
koro sanjivita,
ei bhiksd ddst cdya
(Sri Raslka-Candra dasa)

"I am as if dead, being biuen by the black snake o f not seeing You, Alas! What can I say? My life is
burning in its poison! O Devi! I know Your glories! I have taken shelter of Your colorful lotusfeel
and 1 have offered my mind and body to You! Your footsoles resemble blooming lotusllowcrs and
they are like a medicinal herb for me! Quickly give them to me and thus revive me! This is the aim
that Your maidservant begs from You!"

3 ft 3 W P

o t

ft9 # T F R c C m ^ : 1
g q M a q n j t : || ?o ||

VERSE 10:

DEVI TE CARANA-PADMA DASIKAM

VIPRAYOGA-BHARA DAVA PAVAKAIH
DAHYAMANATARA KAYA-VALLARIM
JIVAYA KSANA NIRIKSANAMRTAIH

40

J n - J n JJX(5pa V(usu.miWtiSfi

devi - goddess!; te Your; carana - loot; padma. - lotus; drtofta/h - maidservant; v/pray^n separation; bhara - full; dcivrt - forest; pava/cm/i - by fires: dahycnmnatara - being burned; kdya body; va/tomh - vine-like; jTvaya - revive; /r.;<?na - for a moment; rtfrifc$a/ur - glance; amrtaih - by the
nectars.

O goddess, I am a maidservant of your Cotus&fe feet, whose vine-fafoBody Bums in the

forestpre o f separationfrom fou. Please revive meat once with your neciareangfcmcesl
Notes: &1 Rnghuiratlia, in his ,rV<?ri?/7c lv ^ ,:''is -weeping.put of separation from n Radha.
These feelings of separation are as painful as (he high rising, flames 'of a foreslfire. Strongly desiring
to see his PrSfrieSvari' he falls on the bank of RadhSkunOa and anxiously laments, He/she is unable to
go on carrying the burden of his/her vine-like body, that is buttling-in the fire of separation from
Igvari, and cries in an abode of miserylike a desolate orphan. Those who have surrendered to Sn
Radhika's lotusfeet cannot find consolation in anything o f tills world anymore. Their minds and their
lives are floating like wooden instalments on the stream of Sri Radha's sweetness* that inundates the
whole world. In his Vraja Vilasa Stava, Srfla Raghunfitlia DJisa Gosv&mi writes: yan mddhurl divya
sudha rasabdheli smrteli kaitempy ati ioliidima\ "My heart becomes very agitated by remembering
even a drop from the divine ocean of Their nectarean rasa." The. great teachers of devotion say;
"What is natural for the perfected souls is the target o f the aspirants' practise". The example giving
by the great devotional teachers of yore is the compass for the practising rasika devotees of
Vrndrivana. When Lliis example is to be invigorated otic must awaken one's, syarftp&yefa. It is the:
nature of bodily consciousness that the mind and the intelligence remain attached to dull, perishable
matter, but the beauty o f svarupavesa has no connection or relation-with anything o f this material
world. Wily would such a person like anything in the material world? Raghunatha was as wealthy as
Lord Indra and his wife was as beautiful as an angei, but he gave it all up and fully surrendered at die
lotusfeet o f Sriman MiihQpiabhu. l am acquainted wltlx so many people of thijj world, but:fin not at
all acquainted with my beloved deity[ In Ills Manah ik$a Sri Raghunatha says: "Although I
managed to give up lust and anger and so, the shameless dog-eating woman of the desire for
distinction is still dancing in my heart! How can beautiful love ever touch my heart then?"

pfdti^hdsd dhrtfa spapdea raimnf me hrdi natei kathmh sadliu premd spfsati sucir etmr nanu
manali Tliis desirefor distinction does not allow die natural love for the ioiusfeet o f the beloved
deity to come in the heart The root cause of this pollution is identification with the material body. In
\n& svarupavesa the aspirant must certainly experience that "I dont have anyone else but You in this
world!" Unless one thinks like that One cannot proceed towards die lotusfeet. of the beloved deity.
Out o f eagerness for Ills beloved deity the practising devotee can not sit quietly. He feels like a deer
pierced by an arrow, so he eagerly comes to Vrndavana, hoping to catch a glimpse of his beloved.
&Tla Narqltama dasa Thakura has sung:

sukhamaya vrndavnna,
kobehobedarasana,
se dhftli mdkhibo kobe gdya
preme gadagada hoiyd,
rddhtl-krsna ndiiw loii/di
kandibo beddbo ubhdrdya
"When will I see blissful Vrndavana and smear its dust on my body?: When can I lovingly roll
around' there,-chanting .the names o f Radh5 and Kr$na and weeping profusely?"
niWirta nikuiija ydiyd,

atfanga pmi&iM hoiyd,

dakibo lm rddhdndtha boli
kobe yamumra tire,
pdrasa kofobo nire,
kobe pibo karapnte luli
0

41

J>rijfa 'Jtygfinn&tfta tfasa (jos-vamt

"I will go to the solitary arbours and fall flat on die ground, crying out: "O Lord o f Radha!" When
will 1 go to the bank o f the Yamuna, touch her waters and drink it with the cups o f my handpalms?"

nra kobe emon hobo,

sri rasa mandate ySbo,

/cote gndagadi dibo iaya
vMhslvnta chdyd paiyii,
parama ananda hoiya,
podiya rahibo tdm chaya
"O, when can I go to the circle of the Rasa-dance and roll around there? When will I become mosi
happy by getting shaded by the VaiiiSvata-tree and when can I stay in (hat shade?

kobe govardhana girt,

dekhibo nayana bhnri,
kobe hobe mdlmhuide vtl$a?
bhramite bhramite kobe,
e deha patana hobe,
kofte dim narottmm dasa.
>, *

"When can I fill my eyes with the view of Govardhana Hill and when can I live at Radhakunda?"
The lowly Narottama dasa sings: "When will my body fall while I wander around there?" Sripada
Prabodh&nanda Sarasvatl has said: kada syarh sri radhe .arietta iha vrndtlvaua bhuvi "Ha Radhe!
When can I live in Vpidfivana in great astonishment, remembering die wave o f Your nectarcan
pastimes? When will I look all around for You, thinking: Now You have come, I understand I'm
getting it!?" This eagerness for experience will swillly bring the Mas before the eyes. "Although I
am living in Vmdavana I don't experience anything. I have so many things to say about it, but
actually my heart is empty. I want to get some result from my life of devotional practise. Even if I
can just spend my lime with the hope that "You are my mistress!", then I will attain You!"
Sri Raghunatha dasa says: devi te carnm padma dasikfuh ttO goddess Sri Radhe! I am a maidservant
of Your lotusfeet! The vine-like body of this fallen maidservant is totally burning in the forestfire of
separation from You! My mind is surrendered to You - dahyamamlara kaya-vallarim. Then it is as if
Svaminl asks him: "O, isn't your heart eager for Me? Then how can you attain Me?" She is the
limitless ocean o f compassion and She knows very well how to take Her maidservants to Her
lotusfeet by making them eager for Her! How much She relishes the eager lamentations of Her
loving devotees! The maidservant is very eager, and Sv5minl takes SySmasundara along to listen to
her lamentations. The Lord enjoys the flavours of devotion. Sri Krsna told Bilvamafigala Thakura: "I
am with you and I am very happy to hear your lamentations of separation from Me, Since your
words delighted My ears so much I will call your book fKf$na Karnamrta1, nectar for Kronas ears!"
Sri RaghunStha's anxiety is heartrending. His vine-like body bums in a great forestfire. of love inseparation, and he cannot survive anymore without submitting this. "I am a maidservant of Your
lotusfeet, that soothe even Syamasundara's afflicted heart when He takes them to His chest. The
vine-tike body o f this fallen maidservant is burning in the forestfire of separation from You. Please
once revive me with Your nectarean glance! rila Raghunatha dasa Gosvaml is a nitya siddha(etemally perfect) devotee, but the eagerness of the sddhana siddhas, the devotees who have attained
the perfection o f love o f God in this lifetime, is also wonderful! rfla Siddha Kr?na dasa Babajl, who
lived in Govardhana, prayed as follows:

ha hd prdneivari! tuya viccheda anale; niravadhi prana mora dhiki dhiki jvale
e duhka sdgara hoite uddhdra koriya; srl Canute rakho more kihkari koriya
"O Queen of my life! My heart is constantly burning in the lire of separation from You! Please save
me from this ocean of sorrow by keeping me at Your lotusfeet and making me Your maidservant!"

heno dina ki hobe tava in mukhera vdnt; karnete iunibo dra nupurera dhvani
tomiira hlvanydmrki nayana ca$ake; kobe vd koribo pdna pardrumda sukhe

42

JtT'jfn Vi(dpa TQtsuisiMjafift-

aghrdna koribo tava ahga parimala; ptdake purnita hobe mora kalevara
kobe tavocchistdmrla dibe krpd kori; pdiyd krtdrthd hobe e nova kihkan
"When will I hear (he delectable words from Your beautiful mouth and the jingling of Your
anklcbells? When will 1 drink the nectar o f Your indescribable beauty through the cups o f my eyes in
topmost ecstasy, and when will I smell Your bodily fragrance, making all (ho hairs o f my body stand
on end? Please bless this new maidservant by giving her the nectarean foodremnants that emanate
from Your lotusmouth!"

fund mora japa tapci tumi mora dhydna; janmdvadhi soma vind ndhi jani ana
kdntdli sahita tumi yathdya vihara; krpd kori sei sthdne more ddst koro
kdnde dlna krsna dasa dante tnia dhari; abhildsa punia mora koro hemagauri
"You are my japa, You are my penance and You are my meditation, and since I was bom I haven't
known anyone but You! Wherever You sport with Your lover and Your girlfriends, please take me
there also as Your maidservant. Thus the fallen Krsna dasa weeps, holding a straw between his teeth
and praying: O golden beauty! Please fiilfill my desires!"
How am I spending the day, having such great teachers! Some o f this eagerness and enthusiasm will
appear in the lives of those who naturally perform their bJiajan, How much Sri RaghunStha dasa is
lamenting! It is as if his heart is breaking! Suddenly, like a lightningstrike, a new spiritual vision
comes to him. He secs that Syama is decorating SvamiM, while Sri Rupa Mafijari holds the dressingparaphernalia in her hand. SySma paints pictures of Makari-fishes on RSdhika's cheeks, but it doesnt
work so well because His hands are shivering of loving ecstasy. Seeing how SySma is absorbed in
decorating Her, SvfuninI softly smiles. Thai smile is like nectar - what if it will fall off? Kr?na wont
allow it to fall, so He catches it with the cups of His lips (by kissing Her). SvSmini casts a restless
glance on Syama's face, and enchants Him completely with this. S n Raghunatha dasa is absorbed in
relishing this nectarean pastime in his siddha svariipa. Seeing Syamas incompetence, Svamiiu looks
towards Tulasi, hinting at her that she should take Syama's job over. Tuiasi's heart is filled with bliss
when she gets this order, but when she gets up the vision disappears and Sri Raghunatha dasa,
returning to Ms external absorption, falls on the bank o f Radhakuruja, crying and lamenting. Burning
with endless feelings of separation, he considers Radhakunda to be just like the gaping mouth of a
tiger;

Sunydyate mahd-gosthash girlndro'jdgardyate

vydghra tunddyate kundatii jivdtu rahitasya me
(Prartban&Sraya Calurda&ikam - 1 1)
"Out of separation from my heart's beloved, it seems to me that the great fields of Vraja are
completely empty, Govardhana Hill has become like a python and RadhSkunda lias become like the
gaping mouth of a tiger!" These divine playgrounds are so much reminding a loving devotee of his
beloved deities while he is deprived of Their personal service and association that the mere sight of
them gives Mm great pain of separation, $ri RaghunStha weeps and prays: jlvctya ksana
ninksandmrtaUu remembering the cver-so-sweet merciful glances that SvaminI casts on her/liim
when She orders her/liim to perform such sweet services. These glances are amrta {a = not, and mrta
= death, Ed.) and they are the only medicine that can revive him, so he anxiously prays: "Please cast
just one merciful glance on Uiis fallen maidservant"
Sri Rasika-Candra Dasa sings:

suno devi nivedana*

ami tava ddsTjanaf
cira pdda padma sevd raid
iomdra virahdnale,
sadd mora tanu jvale,
ddvdnale yeno vana-latd
43

Jn ta IRggfiuttiit&a dasa ^osvSmu

"Listen O goddess, to my request: i am Your maidservant, dedicated to Your lotusfeet for long! My
body burns in (lie fire of separation from You, like a vine in a forestiire."

tava ksana nirlksarja,

amriera prasravana,
kana
$ mdtra cdhi ami tdra
krpa kori kora dona,
vdnchdo ddslra prana,
tomd boi gaii ndhi dra
"Your momentary glance is like a stream o f nectar, and I only want one drop of that. Please give it to
me and thus save Your ddsH life! I have no other shelter but You!

V E R SE 11:
S V A P N E 'P I K IM S U M U K H IT E C A R A N A M B U JA T A
r A j a t p a r a g a p a t a v A s a V IB H U SA N E N A
s o b h Am p a r a m a t it A r a m a iw h o t t a m a n g a m

VIBHRAD BHAVISYATIKADA MAMA SARTHA-NAMA

svapne - in a dream; api - even; kiwi - what; sumukhi - 0 fair-faced One!; te - Your; corona - feet;
ambujata - lotus; rajat - glistening; pardga - pollen; patavdsa - fragrant pollen; vibhusanena - by
decoration; Sobhdth - beauty; param - most; atitardm - great; ahaha - O!; ultamdngafii - the highest
or-best limb; vibhrad - holding; bhavisyati - will become; kadd - when; mama - mine; sdrtha noma properly named.

O Sum ukhi (ffahfacedgirQ l W hen w tit 1, even in a dream, 6c ju s tifie d in caOhtg m y Head
the highest GmS (uttamdnga) o f my Body By Beautifying i t vidth the glistening fragrant
p o tttn o f our Cotusfeet?

Notes: The more intense Sri Raghunathas spiritual vision of R& M and Krsna's pastimes was, the
more intense the suffering of separation becomes when the vision disappears, and the greater his
eagerness in sadhakdvesa becomes to experience Svaminfs rarely attained form, qualities and
pastimes again. Sripada Baladcva VidySbhu$ana writes in his commentary on die first verse of Srila
Rupa Gosvaml's 'Utkalika Vallari1 alabdhabhTstasydbhlstotkanthayd vigalita cittasya talidbhe
svdyogyatva sphurtydbhyudita dainyasya bhaktasya sakratido'&ru nirjharah patatiti MWlien the
devotee cannot experience Ills beloved deity anymore because his spiritual vision vanishes his heart,
melts with eagerness and a great feeling of humility surges up in Itis heart. Then he cries incessantly,
realizing how unqualified he is." Srila Raghunatha dftsa Gosvfiml is exactly in that situation. In his

44

J tf-J r i Vitapa 2Cpsumlftja(i/t

svarupdveSa he says: "You are rarely seen directly. Will I at least in a dream be justified to call my
liead the liighest limb of iny body by wearing the fragrant pollen of Your lotusfeet on it? Only when
it wears this fragrant pollen my head is justly called my highest limb!MHow intensely he desires this!
Although Raghunatha understands that he desires something wliich is hard to attain, he cannot give
up hoping, apanii ayogya dekhi mane poo ksobha; tathapi tomdra gune upajdya iobha (C,C).
"Although I sec that Im unworthy, my mind is still greedy for Your attributes". Although he sees
that hes completely unqualified, his mind is still illuminated by the hope for getting Their sweet
mercy. SrTla Rupa Gosvaml wrote:

sdksaikrtim bata yayor na mahattamo'pi

kartufii manasy apt mandk prabhuldm upaiti
icchannayant nayanayoh pathi iau bhavantau
jantur vijitya nijagdra bhiyatv hriyath ca
athavd mama kith nu dusanath bata vpiddvana cakravartinau
yuvayor guna mddhufi navd janam immddayaitha kant na vd
(Ulkalika Vallari 34-35)

"O King and Queen of VrndSvana! Although the greatest souls were not able to get Your direct
audience for even a moment, this fallen soul desires it, swallowing his fear and his shame! But what
is my fault in Hus? Who will not be intoxicated by the ever-fresh sweetness of Your qualities?" 3ri
Raghunfilha's heart is greatly agitated when he relishes Srimatfs sweetness and beauty and the
sweetness of Her attributes and pastimes. Just as Agaslya Muni once drank the water of all the seven
oceans, Raghunatha dasa's eagerness now also drinks the ocean o f Ids patience and dries it up
completely. The expertise of the acd/yas' bhajan can be seen in the sweetness of their activities.
When a person on the devotional path is attacked by mdyd he will commit offenses and he won't be
able to relish the joy of devotion. How sweet are the teachings of the dcdryasl When prasdda is
being taken they say: "Beware, 0 saints! Dont become immersed in enjoying the tongue now!
Remember that you are here only to taste the remnants of the Lord's foodstuffs!" In this way all
physical activities, like sleeping and eating should be performed as items o f bhajan. When these
things are seen as worldly activities the devotee is deceived.
In this verse Sri Raghunatha prays to the lotusfeet of SrimatT in Ills svarftpdveSa. How sweetly he
addresses Her with ayi surnukhil How many sweet lilds he remembers when he sees Her beautiful
face! Krsoa is the amorous dfura lalita-hwo who is carefree and controlled by His sweethearts. He is
not encumbered with maintaining the world, rdtri dina kufija krida kore rddhd sahge; kaiSora
vayasa saphala koilo kridd range (C.C.) "Day and night He plays with Radha in the groves of
Vrndavana. In this way He makes His adolescence successful with His lovesports." Just like Kf$na
RSdh5 is also always absorbed in pastimes, and when Kr$na secs Her beautiful face (SumukhI),
which is filled with the rasa of mahd bhdvat He also becomes absorbed in erotic pastimes, forgetting
every tiling else."

Sri rnukha sundara vara,

hema nila kdnti dhara,
bhdva bhusana koru Sobhd.
tula pita vdsa dhara, gauri Sydma manohara,
antarera bhdve duhu lobhd
>
(Prema Bhakti Candrika)
"Their exquisitely beautiful faces, that carry a golden and blue lustre, are beautified by ornaments of
ecstatic love. Their complexions are golden and blue and Their garments are blue and golden,
showing that They cany love for Eachother in Their hearts and that they are yearning for Eachothcr."

45

J>rifa 'Jtyfifm m itfui (fiistl (josvusni.

With His mother He is a child, with Pulana He is omniscient and with RadhaiariT He is just ignorant
(mugdha, or enchanted)! When He lies in Her arms in the kunja at daybreak His Godhood is
swallowed by RadhOranfs maha bhdva (Supreme Love). Ilie parrots sing in the trees and He doesn't
even remember that His mother may be wondering where He is. He does not sleep - this is called
rasdlasa (divine romantic fatigue). His Absolute knowledge is then pervaded by Radliikas Absolute
Love. Although He is the Supreme Personality o f Godhead, the Eternal and Imperishable One,
Selfsatisfied and so on, He will fearfully return to His own home when the old she-monkey KakkhalT
repeatedly announces Jalila's coining to the kunja at daybreak13 :

pada ddha calata khalata puna beri;

puna pheri cumbaye duhun mukha fieri
dubtm jatta nayane galaye jaladhdra;
roi roi sakfngana coloi na para
MKr$na takes half a step towards home - then He turns back to kiss Radha once again. Streams of
tears glide from Their eyes as They look at Kacbothcris laces, The sakhts ate crying. They can also
not move."

ksene bhaye sacakita nayane nehdra;

galita vasana phula kuntala bhara
nupura dbfiarana encore neb;
didum aii katare duhufi paihe g eh
puna puna heraite herai nd pdi;
nayanaka lorahi vasana bhigdya
"Radha and Kr$na fearfully look at Eachothcr with anxious eyes while Their clothes and Their
flower garlands fall off. After taking off Their anklebells and Other ornaments They both anxiously
go Their own ways, constantly looking back at Eachothcr until They cannot see Eachothcr anymore,
drenching Their clothes with Their tears.
Which oilier ladylove can create such a thirst in Sri Krna, the transcendental Cupid o f Vrndavana?
This cannot be understood without having devotional experience, being in a mundane conciousness.
rT ukadeva says: "Beware, O devoteesl He who maddens the whole world is not the ordinary
Cupid, He's the spiritual enchanter o f Cupid, the kdma ghana vigraha, the embodiment o f intense
desire!" 3rila JIva Gosvaml writes in his TosanJ-commentary on Srlmad Bhagavatas verse 10.32.2:

ndnci vasudevadi caturvyuhesa ye sdksdn manmalhah svayam kdmadevah . na tu tadlya Sakty

athiaveST prdkrta manmathavad asdksdd rupdh tesdm api manmalhah manmaihalva prakaSakah
cak$u$'caksur ily cidivat "Pradyumna, who belongs to the Caturvyuha (quadruple phalanx of Lord
Visnu) in Dvaraka, is directly Cupid, the god of love, and Sri Kr$na is again His Origin. Just as the
power o f seeing is the origin of the eyes, or the 'eye o f eyes', so Sri Krsna is the inciting power of
Cupid, the One who agitates even the mundane agitator Cupid with just the slightest drop from the
ocean of His all-enchanting power!" But the kihkans arc serving She who enchants even Him! jagaia
mohana kr$na Idhdrct mohinl (C.C.) ,rKr$na is the enchanter of the world, but Radha enchants even
Him!" Being thus enchanted Krsna finally assumed Her mood and complexion. Sri Locana dasa
Thakura sings: rddhdra dheydne hiyd, hi sdje sdjilo go, ei gord tanu tdra sdkhi "He meditated on
Radha within His heart, that can be proven by His appearance with this golden body," Which
surrendered kihkart will not be eager to attain such a sublime service? Why does Kr$na stand in His
threefold bending form? Just to be able to touch Radhikas skirt with His heel! Only the rasika
devotees know this.14
Sri Raghunalha dasa weeps: "I don't even aspire for Your direct audience! Will You not even reveal
Yourself in my dreams? The fragrant pollen o f Your lotuslike feet should decorate my head, only
13 This point is made by Snla Ananda Gopfihi Gosvfunl.
14 Quoted from ViSvanatha CakravarCL

46

Sn-Jn *Uiupti !fet$tmonjaGfi

Uien my head has become successful! The whole creation has become useful through Radha and
K|$iias descension, because Their spiritually effulgent sweetness looks even more bright in (lie drab
material creation, just as a candle shines brighter in the darkness. The material world was created to
make Radhft and Krona's Ilia look more sweet and colorful, not. just for making the-independent
living beings suffer and enjoy the fruits of their activities! That is of secondary importance,15
This verse is connected with the revelation of a sweet pastime. In his spiritual identity of Tulasi
Mafljari Sri Raghunalha dasa has brought Radha and Krsna together in a lonely kiiftja on the bank of
Radhakunda. How expert They are in Their sweet play! The empress of Vrndavana fulfills desires
that Kfspa could not even dream of! Tulasi witnesses Their sweet pastimes through a hole in the wall
of the nikunja. After the loveplay the enchanted Hen) sits at SvaminTs feet, staling at Her sweet face
with unblinking eyes. Understanding that her time to serve has come, Tulasi enters into tire kunja,
Kfsna holds Srlmatls lotusfeet to His chest and is stricken by symptoms of ecstatic love, krsna sukha
vilasera nidhi: She is the jewel o f Krona's blissful pastimes. What a wonderful loving expertise!
Kfsuas limbs are studded with goosepimplcs, and tears o f love flow from His eyes. His chest is
moistened with sweatdrops, so (lie fragrant powder oif His chest starts sticking on Svaminfs
footsoles. Seeing this, Tulasi giggles, covering her mouth with her hand. Seeing her laughing,
SvaminI kicks fortunate Tulasi with Her foot, so that the fragrant powder from Kronas chest adorns
her head, making it worthy to be called her best and highest limb (uaamdrtga).16 The meaning o f the
word patfavasa* or fragrant pollen, is explained in GovindaLflamita (12.56):

svotpanna candana maddguru kuftkummdm

cancat samtra miliiair vara saurabhair vdth
carcaiii mudanga nicaye$u samarpayanti
ndnd pardga milanaih patavdsakatHS ca
VrndSdevi told RSdha and Krsna: "Hie restless wind meets with the nice fragrance of sandalpaste,
aguru,. musk and vermilion that came from the forest and anoints Your limbs with this fragrant dust
named 'PatavSsaT'17
3ri Rasika-Candra Dasa sings:

he sumukhi radhe ki kohobo hay!

lava $rt camna tala,
yeno phulla Saiadala,
svapane-o na herinu tdya
"O Fairfaced Radhe! Alas! What can I say? Your footsoles are like blooming lotusflowers, but I have
not seen them even in dreams!"

tdhe ye pardga renu,

patavdsa sama janu,
bhusana svarupa anupama
kobe tdhd Sire dhari,
bdddiya sumadhurl,
unamdhga hobe sartha-ndma
"Hie dust on those footsoles is like fragrant pollen, and is a matchless decoration! When will I hold
tills pollen on my head, thereby increasing its sweetness and making its name utlamdhga (best limb)
successful?"

e bodo bharasd monet

tava krpd mahd dhane,
avapane~o na hobo vahehita
sakhlgana m&jhe lava,
cihnata hoiyd ravaf

15 This is quoted from Sri VKvan&tlia CakravartTs commentary on Srlmad Bhagavata 10.14.37
16 This pastime is described by Srila Ananda Gopaia Gosvaml.
17 Quoted by Editor.
47

driCa magfiutuUfui (Casa g csvS m l

sada ei monera vanchita

"Within my mind 1 carry the great desire not to be deprived of die great wealth of Your mercy even
in a dream! My mind always desires that I will be marked amongst Your girlfriends." .

3T

sp p f^ f

: I

^#i

it n li

VERSE 12:
AMRTABDHI RASA PRAYAIS
TAVA NUPURA SINJ1TA1H
HA KADA MAMA KAL y X n I
BADHIRYAM APANESYATE
amrta - nectar; abdhi - ocean; rasa - spiritual flavour; prayaih - great; lava - Your; niipura anklebells; sinjitaih - by the jingling; ha - O!; kadd - when; mama - my; kalydni - beautiful, or
auspicious girl; badhiryam - deafness, apanesyate - will remove.

0 %gtyani (auspicious or 6cautifiiCgvrQl When <wift the jvngGng o f Jour anffthetts, that is
likp art ocean ofnectarean rasa, cure my deafness?
Notes: Only a faint reflection o f the illumination o f Srila Raghunatha dasa Gosvaml's love-inseparation from SvaminT is revealed through the syllables o f litis Vilapa Kusumanjali. Krsna Himself
descended to earth as Gaura to experience His own sweetness and the sweetness of Srlmatl Radhika's
love for Him. For this He became virahT - experiencing separation from Himself - and taught all the
sddhakas o f flie world that one must first experience viraha before being able to relish milana,
meeting. In tins way He increases the prema sindhu, the ocean o f love, of His devotees. 5rila
Raghunatha Dasa Gosvliml also relishes Sri R&dhikSTs sweetness through viraha, although he is Her
eternally perfect maidservant
Sri Radhika always acts for Krsna's welfare, therefore She is named KalyanT here. Nanda MahSr&ja
daily feeds millions o f brahmanas for Kr$na'$ kalydna and mother YaSoda gets up early every
morning to pronounce mantras for Krsna's protection before He goes out into the forest.18

madhura madhuram etan mahgalam mahgaldndm

sakala nigama vallT sat phalath cit -svariipam
(Skanda Purana, Prabhasa Khanda)

18 T h i s point is m a d e b y Silla A n a n d a G o p S l a G o s v a n n .

48

Jn-JtT *\Mapa ffitsu m tifijiififi

Sr? Kr$nas constitutionally transcendental name is tiic fruit of the vines of all the Vedas, is sweeter
than sweet. ami more auspicious than all that, is auspicious, but Sri Radhika is auspicious even for
Him! This can be nicely illustrated by the following song of Govinda Dasa, describing Radha and
Krsna's puma rdga (beginnings of love). One dull (girl messenger) came to Sn Radhika to toll Her
how mucli Krsna is in love with Her.

campaka damn fieri,

cita ait kevnpita,
loeema bohe anurdga
fuya rftpa an tare,
jdgaye nirantara,
dhemi dhani tohdri sohdga
"Radhe! When Subala gives Kv$a a golden garland of Campaka-Ilowers, His mind trembles and
teai-s of passionate love flow from His eyes. 0 beautiful girl! Your form always awakens great love
ill His heart!

vrsabhanu nandini,
japaye rati dini
bharama na bolaye an,
fakho lakho dhani,
bolaye madhura viiitl
svapane na pdiaye kdn.
4

"Day and night He murmurs: Vrsabhanu Nandini], without saying anytiiing else out of confusion.
Although hundreds of thousands o f girls speak sweet words to Him, He does not listen to them even
in dreams!11

'ra' kohi 'dhd* pahum, kohoi na parol,

dhdra dhari bohe lora
soi purukh mam, lotdya dhararu puna,
ko koho drati ora
"He can only pronounce the first syllable of Your name, Ra, but out of ecstasy He can not pronounce
the other one, 'Dha\ His eyes catty streams o f teal's. That jewel of men rails on the ground; who can
describe His distress?"

11

govinda dasa tuyeu

carane nivedalo,
kdnuka etohum sarhvdda
sticaya janaho, tachu dukha khandaka,
kevala tuyd parasada.

"Govinda Dasa submits this news about Kanu (K?$na) to Your lotusfeet; Know that He feels
miserable and that only Your grace (Kalyona) can destroy His suffering!"
One morning RfidharanI sees Kr$na witfi the signs of CandrSvalfs lovemaking on His body, so She
becomes angry with Him and refuses to speak with Him. Her sakhis tell Her: "Radhe! The whole of
Vraja is miserably suffering because of Your stubborn huff towards Krsna! Everyone is unhappy,
except You! He who is the life o f the life of Vraja rails on the ground and has given up eating and
sleeping out o f misery! He has become weak and skinny! Seeing His condition, all the mobile and
immobile creatures o f Vraja are also loudly crying; only You are happy, giving milk to the snake of
Your pique! Is that auspicious? That's not auspicious! Give up Your pique!"19 Out of separation Sri
Raghunaiha dasa says: "You are my Kalyatu!"
Not only is 5rl Radhika auspicious for Sri Krsna, She is auspicious to the whole world, for She gives
joy to tire world as God's pleasure potency, o f which the essence is pretna, love. She gives that
transcendental loving ecstasy to all the devotees, and thus sustains their lives! The Upani$ads speak
of Sreya (Kalyana, or that wliich is good for us) and preya (that what we like):

19 From Srila Raghunutha dasa Gosvfunfs Stavavall.

49

Jrifti !f{aflfmnatfia dasa Qosvaml,

SreydS ca preyai ca tnanusyam etas (an sdpariiya vivinakti dhlrah

sreyo hi dhlro'bhi preyaso vrmte preyo tnando yoga-kseman vrnTte
"The saints accept that what is auspicious and beneficial {spiritual and lasting happiness) and the
fools accept that what they like most (temporary, sensual happiness)11. And what is welfare? &TIa
Ramananda Raya said, ki$aa bhakia sanga vim Sreyah ndhi dra: "There is no oilier welfare than
association with Kona's devotees! (CC Madhya 8,251) From the viewpoint of lUdy 3ri Radhiku is
indeed auspicious for the whole Creation! Krsna creates the world tiuough Ills icchd Sakti (desire
potency), and what is His desire? lie desires Rndhikft! Therefore, without Her pleasure potency the
world can not live! Without Krsna's desire, personified by Radhika, lliere is no material world;
without- the material world there are no material bodies, without material bodies there is no sddhand
(spiritual practise) and without sddhoni1 there is n o premal
All the senses o f a jdla rati bhakta, a devotee who has attained a strong taste for bhajan, have
become deaf for the impressions from the material world. He only hears RfidliikiTs anklcbells and he
is not disturbed by material allurements. For him the material world goes out of sight and the nikunja
comes :in sight He hears Govinda's fiute and sees His bluish effulgence mixing with Radhikas
golden, effulgence. He feels the touch o f Their lotusfeet. Srila Rupa Gosvfunl says: "Your speech Is
like a stream o f nectar, so strong that it will flush die trees o f my material existence away!", and
Govinda Kaviraja says: "I have locked my outside door (my material lookout) and have opened my
inside door (reacliing to my manjarf svarupa). Worldly people cannot understand tills ecstasy !* Who
else but a person who has awakened Ills internal identity can address Radharani like this, calling Her
Kalyanl? 5rila Bilvamaftgala Thakura (LllaSuka) glorified the jingling of 5ri Govlnda's anklebells in
liis Kvsua Kainfwnrta (17):

mama cetasi sphuratu ballabi vibhor

mani nupura pranqyi manju sinjitam
kamala vane earn kalinda kanyakd
katahanisa kanfha kola kujitddrtam
"May the sweet jingling of the jewelled anklebells of the Gopl-lover (Kr$na, Hie lover o f Radha), Uiat
sounds like the cooing of the swans in a lotusforest o f the Yamuna-river, be manifest in my mind."
Srila Kr?na Dasa Kaviraja writes in his commentary on lliis verse Lhal the jingling o f Kronas
anklebells is so relishable because He is following &Tmati Radhika at that time. Then how can we
describe the sweetness of the jingling o f Sri Radliikas anklebells (when She is followed by
Govinda)? Swans are eating loiusstems by the bank of the Yamuna to enhance the beauty of their
voices, thinking: "If, by eating these loiusstems, my voice could only attain at least a thousandth part
of the sweetness of the jingling of Govinda's anklebells!", just as a pupil hopes he can sing or explain
just as good as his teacher can in the future. What then to speak o f the sweetness of the jingling of
Sri RSdhikas anklebells! 3nla PrabodMnanda Sarasvatl writes:

padcinguli nihita drstim apatrapisnum

dfmld udiksya rasikendra mukhendu bimbam
vikse caixit pada-gatim caritdbhirdmcuh
jhankara nupura-valwi bata karhi rddhdm
(Radha Rasa Sudhanidhi -16)
"When can I see Sri Radha with Her charming form, shyly looking down at Her own toes when She
sees the moonlike face of Kr?nat the king o f rclishers, from alar, as She steps along with jingling
anklebells?" 'Hie endless streams of rnaha blxdva that gush from Riidhika's limbs when She
experiences the ecstasy of seeing Kr$na sprinkle Her anklebells and make their jingling sound like an
ocean of nectar. ri Raghunatha dasa says: "Please let me relish just one drop of the sweet nectar of
lliis jingling!" His heart is filled with lliis strong desire, and this desire always increases, causing him
to lament like lliis. Words cannot really describe these lamentations. Through these prayers the
50

Jn-Jn VitBpa, 9Ciismndnja(ifi

absorption o f Srila Raghunalha dasa GosvamT can be experienced. Not everyone can be addressed so
lovingly with 'KalySitf1: All-auspicious SvSminJ! The sweetness of tills address docs not indicate the
heart's perception of anything from this material world. These transcendental pastimes bloom up
within the heart in such a way (hat nothing from the visible world can be perceived within the heart
anymore. Material conciousness maddens the heart of the aspirant, 'Otis experience cannot be had
through mere dry knowledge but only through pure love, characterised by an intense feeling of mineness. The great sage Sukadcva was astonished by the feelings of mineness felt towards Kr$paby His
loving devotees in Vraja and he told Maharaja Parffc$il:

na cantar tux bahiryasya na putvani ndpi caparath

purvdpamm bahtf cantarjagato yojagac ca yah
lath matvdtmajam avyakiaih martya-lihgam adhokjajam
goplkolukhale damna habandha prdkrtani yathd
(Srimad Bhagavata 10.9.13-14)
"The Lord, who is called Adhok$aja, He Who is not perceivable through the material senses, has no
inside, no outside, no before and no after. He is pervading the world from west to east, inside and
outside, and His form is the world itself, but now He allowed Himself to be bound to a grindingmortar by His gopf-motlier, just like an ordinary mortal human child." Here the allpervading Lord
*loses His omnipotence (at (lie hands of His loving devotee). What is impossible in the world of
tattva (spiritual truth) becomes possible in the world of lild: Although Kr$na is the Supreme Lord,
who cannot be perceived even by great mystics, He still allows His cowherdboyfriend SrTdama to
mount His shoulders after He lost a game! uvdha bhagavan krsnah inddmandm pardjitah (3rimad
Bhagavata 10.18.24) The Supreme Lord, whose lolusfect cannot even be perceived by the greatest
mystics, now holds Hus lotusfeet on the chests of His cowherdboyfriends! There is no comparison to
the amorous relationship a devotee can have with the Lord, His beloved is sitting in a kufija, being
angry with Him, and the Lord stands at the kunja-gate with tearfillcd eyes, like a beggar, like an
offender! Manamayl (proud Radhik5) then angrily rebukes Him, saying: ydhi mddhava yahi keSava
md vada kaitava vddath; 0 m anusara saraslruha locana yd tava harati vi^ddam (Gita Goviudam)
"Go, Madhava! Go, KeSava! Don't speak Your false words to Me! Just follow that girl who removes
Your sorrow, 0 lotus-eyed One!" Prema really becomes manifest when there develops a feeling of
'He, or She, is mine!' Lord Brahma prayed to Kr?na in the Bhagavata:

jdnanta eva jdnantu kim bahuktya na me prabho

mdnaso vapuso vdeo vaibhavath tarn gocarali
(Srimad Bhagavata 10,14.38)
Lord Brahma said: "Eveiyone may say that He knows You in full. Let them know it! What more can
I say, O Lord? I cannot perceive Your greatness with my mind, body, or words!" But in Vraja a
tailor will come up to Kjna with a yardstick to see what His size is! That is the wonderful power of
the Love o f Vraja!20
The address 'Kalyani' is illuminated by the sweet lustre of Radha and Krsnas mutual relish of
Eachothec. The dedryas have taught: "We must see Syamasundara from RadharSnfs perspective and
RadhSriinl from 5yama$undara$ perspective. SiT Kr$na bestows auspiciousness on the world, but
Srimati Radhika bestows auspiciousness even on Him! Sri Govinda considers Himself blessed when
He attains Radhika's company. He feels that His world is empty without Her, and She feels the same
towards Him. Vr$abh;lnu's daughter thinks: "I fell in love with He who can never be possibly
attained! And out o f love I cannot even die of shame! There's no end to the chastisements o f My
superiors! Im completely controlled by others! What a contrary condition! Why don't I die? The

20 Purport b y & i l a A n a n d a G o p a i a G o s v a m T .
51

Jrifa 'Jtyufftunatfta cfJisa Qasvami,

parrots can see Kr$na, but there's no way for Me to see Him!" Sy&masundara also cries for RadhikS
all night, missing Her* although He is ananda ghana vigraha, the very form of intense transcendental
bliss. And when He opens His eyes He thinks He sees His mother giving Him a cloth that is yellow
like haldi. In this way He remembers Her again21 2. Who in this world knows how to love like Her?
Still, Syama did not manage to experience Her love fully, so He accepted Her mood and complexion
and showed an anurdga similar to Radhikas (as Sri Gauraiiga), During the final twelve years of His
manifest appearance Sri Gauraiiga was burning in the fire of that love-in- separation. What a
condition for the embodiment of transcendental bliss! Each pore of His hair was on fire! That is the
agony o f Konas Kalyana-kfuinl (&*! Radhikti, who acts for Krsna's welfare)! With His own hand
Kr$na completed a verse of Gita Govinda with the words dehi pddapallavam uddram "RSdhc! Give
Me Your generous lotusfeel!" it is as if Krsna said to the poet Jayadcva: " 0 Jayadcva! Why are you
hesitating to write tins down? My whole life is fulfilled when I attain these lotusfeet! Who else
knows how to love but She? The whole world tells Me: "Give, give!", only She says: "Take! Take!"

krsna vanchd purti rupa kore dradhane;

ataeva radhika ndtna purdne vdkhdne
(Caitanya Caritomjia)

<
0

"She worships Krsna in a form that fulfills His desires, and thus the Puranas call Her Radhika." She
is the Queen of the Jcwl/a-cottage, who makes eager Syama enjoy so much, as if He is a beggar
getting a meal in the royal palace. Sri RaghunStha dasa says: "You are making everything auspicious
for Kr$ita - we're very happy to see that! When will Your anklebells, that jingle while You fulfill all
o f Syama's desires, remove my deafness, so that I will not desire to hear anything else anymore?"
The jingling o f these anklebells takes place when the yama -rasa is relished, but these anklebells
don't just jingle straightaway; they jingle within this relish. This sound will awaken such devotional
yearning that the ears do not want to hear anything else anymore. That is the poetic, secondary
meaning of the. word bddhirya, or deafness. Hearing material soundvibrations, like radios, traffic,
mundane topics and so, is also meant by 'deafness' here. In this connection ri Kr$na says:

yd nisei sarva bhutdnMi fasydm jagarti samyatm

yasydrh jdgrati bhutdni sd nisd paiyato munch
(Bhagavad Gita 2,69)
"That which is night to all beings, in that state (of transcendental bliss) Hie selfcontrolled saint keeps
awake. And that (temporary material happiness) in which all beings keep awake is night to the seer."

22

Then 6ri Raghunatha dasa sees a sweet pastime through his spiritual eyes: RadhS and K ^na dance
lire Rasa. Krsna stands still and Rfidhika's anklebells give the rhythm to the sweet tune of His flute,
which is the emperor of sounds, and increase that sweetness. Meanwhile Syama relishes the sweet
jingling o f Radliika's anklebells as well as the sweetness o f His own fluteplaying, which is like an
ocean o f sweetness. That sound, that tune is the great opulence of the kingdom of God. Sabda
brahma-mayarli vetutm vddayaniafii mukhdmbuje (Brahma Sarhhita) "His lotuslike mouth makes the
flute play the sounds of brahman" This sweetness makes everything sweet, and reverses the natural
behaviour of all living beings, aspandanam gatimatam pulakas tarundm (S. Bhagavata 10.21,19) "It
stuns the moving creatures and it causes the trees to get goosepimples o f ecstasy. In this way the
jingling o f Radhika's anklebells causes the ocean of sweetness of Kr$na's flutesong to increase. Srila
Rupa Gosvami wrote (Utkalika Vallari 27):

21 Purport by Srila Ananda Gopala Gosvami.

22 Purport by Srila Ananda GopJila Gosvami.
52

3 n 3 n 'VUaptt 'XiisamattjaR

dhvasta brahma marala ktijitn bharair urjesvari nupum

kvanair urjila mibhavus lava vibho vmhSTprasitla kalalt
labdhah sasla samasta nada mgarl samrajya laksmlrh pardm
Madhya pramadat kadd sravanayor dvandvena mandena me
" 0 All-pervading Lord! When will my ears attain the regal opulence of the best of sound
vibrations when I hear Your fiulesong which is mixed with the jingling of Urj egvans (Radhika's)
anklebeils, that defeats the sweetness of the warbling of Lord Brahma's swan, and that delights
my dull ears?" The dullness Rupa GusvIimT mentions is the same as the deafness Dasa GosvamI
mentions in this verse. Syanrn is the relisher of the jingling of Oilman's anklebeils, and the relish
of the sweetness of this nectar-ocean awakens in Tulasfs heart through Syoma's relish. Then
suddenly one anklebell falls off Svaminfs lolusfeet and slops jingling. It is as if something is
missing then. TulasT stretches out her hand to put the anklebeils back on, and then suddenly the
spiritual vision disappears, leaving Sri Raghunatha dasa to lament: 'When will the jingling sound
o f Your anklebeils remove my deafness?'23 Sri Rasika-Candra dasa sings:

hd hd srimatlradhike! mahgala svarupe!; dmara sravaua dvandva badhira anupe

tomara nupura dhvani sudhS pdrdvdra; se dhvani pastbe kobe Snlvnne amdra
'pasiya abhlstha siddhe nnande badhdbe; badhirala vyadhi morn samule ndsibe
"Alas, Srlmatl Radhike! O embodiment of auspiciousness! My ears are incompatibly
deaf, and the sound of Your anklebeils is like an ocean of nectar. When will this sound enter into
my ears and increase the bliss that I desire there, thus destroying the disease of deafness at the
root?"

VERSE 13:
SASAKABHRD ABHISARE NETRA-BHRNGANCALABHYAM
DISIVIDISIBIIAYEN OD GHURNrrABHYAM VANANI
KUVALAYA-DALA K O S A m E V A k l r p t A n i yA b h y A m
KIM U KILA KALANIYO DEVI TABHYAM JANCTYAM
sasakabhrd - in (he moonlit night; abhhare - daring (lie rendez-vous; netra - eyes; bhrnga bees; ancalabhycim - with the corners; dtii - (he four main directions; vidm - the four subdirections;
bhayena - with fear; udghurniklbhycuh - spinning around; vandni - the forests; kuvalaya - a kind of
blue iotusflower; data - petals; kosm i - whorls; eva - surely; klrptani - made; yahhyath - with which;
kitn u - what; kila - surely; kalaniyo - worthy to be seen; devi - 0 Goddess!; labhyarh - by both; jana
ayam - this person.

zli T h i s p a s t i m e is described b y Srila A n a n d a G o p a l a G o s v a m l

53

$rifa 'Jiflgfm tiaifia ifusa. gosvSmi

O my Qoddessl When. you. go out to meet %rsna in the moondt night your eyes
fearfully move in all directions, Ufa humhCehees turning the whole forest into blue
Cotuspetals. Is this person not to he seen By these eyes?
Notes: Every vei'se of Vi lap a Kusumafijali shows the sweetness of 5iHa Raghunalha
Dasa GosvamTs love for Sfiniatl RSdhika. Each verse is able to submerge the practising devotee
Into an ocean of sweet spiritual meditation. In verse eleven Sri Raghunatlia dasa prayed that his
head may be blessed by Sri Radhikas touch, in verse twelve he prays for the benediction of his
ears and hem he prays for blessings through the eyes. In this way he hopes that all his senses will
contact the Supreme objects: Sri Radhikas form, fragrance, touch, sounds and flavour, Because
He can be served with the senses, the Lord is named HfSIkeSa. hrsikena hrlikela sevdndm bhaktir
ucynte. The devotee makes his senses blessed by the performance o f sadhand.
yan madhuri divya sudtm rasabdheli smrtir kanendpy ati lolitatma (Vraja Vilasa Stava, 3):
"I have become very restless by lasting even a single drop of the memory of the divine nectarocean ."of sweet rasa that is the Yugala KiSora. Although Sri Raghunatha dasa is eternally
liberated, he still relishes the sweetness of dcvotion-in-practise. That shows how rclishable
devotipn is, even in the stage of practise (sadhand bhakti), and that some prema is already
present even in that initial stage. The savour that comes from sadhana removes all consciousness
of the external world and all external endeavours will then be connected with the heart's
eagerness to attain the beloved deity. Thirst for loving devotion is the very life-force of sadhana,
and if one performs one's sadhana well this thirst will surely awaken. How eager a person like
me is for sense-gratification! Even in my dreams I see only sense-objects! Those who do bhajana
will think only of their beloved deity, Srila Visvanalha Cakravart! describes the effect of prema
on the heart of the loving devotee as follows: "In the stage of sadhand the devotee is still bound
by hundreds of thousands of ropes of mine-ness towards possessions, money, family and friends,
but when prema appears these ropes will easily become spiritualised and will tightly bind the
devotee to the beauty o f (he Yugala KiSoras transcendental for ms, qualities and pastimes, Prema
rises like the sun, making the darkness o f ignorance and the stars of all other human pursuits fade
from the sky of the heart."24 In any good life o f sadhana there must be some experience like (his.
"How many things dont I always miss in my life, but I. never miss RSdharaijl! M y mind is
absorbed in dunking of sense-objects, I am not enthusiastic to do bhajana and I dont experience
how insignificant this world is. I could not establish a sweet relationship with Radhfuam - what
kind of a devotee am I? An aspirant should rebuke himself like that. W hen taste for bhajana
awakens, the material world seems like a burning foreslfire and tire devotee weeps for want of
the service of his beloved deity.25 Srila Narottama Dasa Thakura sings:

hii ha prabhn koro doya karutul sagarti;

michd maya jale tm u dtthiche dntdra
"O Lord! O ocean o f mercy! My body burns in tire false network of mdyd !" And when the
Lord asks: "Do you only want freedom from that net then?", then he says: "No, not just that!" "Then
maybe you would like to see Me sporting in Vaikuytha or DvSraka?". No. Narottama answers the
Lord in Ore next couplet:

kobe heno dasa hobe snkhi sm'tga piibo;

vpidavane phula gditthi dohhake porabo
"When will 1 attain the company of the saklii's, string flowergarlands in Vmdavana and hang
them around Rftdha and Kr$ya's necks (being a manjari) T

2,1 From Madburyu Kadambini, Eighth Shower.

25 This paragraph is narrated by Sflla Aitanda Gopala Gosvaan.

'Ptfilpa J ^tsumSajoli
scmmukhe rohiya kobe camara dhulabo; aguru candana gaiidha donhe aiige dibo
snkhirti djudya kobe tdmbuta yogdbo; sindiim tilaka kobe dohhake pordbo
vilasa kautuka keli dekhibo nayane; aindm-mukiia niraidtibo bosdye siihhasane
sadii $e madhttri dekhi manera lalase; koto dine hobe days mrotta?na diise
"I will stand before Them and fan Them with a yaklail fan, and 1 will anoint. Their limbs
with aguru and sandalwood-scents. On the order of the sakhts I will serve Them betel leaves and 1
will decorate Them with lilaka and sindiira. I will witness Their moonlike faces as They play Their
funny pastimes and I will seal Them on a lion-throne. When will the day come that Narottama dasa
sees these sweet pastimes? My mind yearns for Their mercy!"
At home, before n Radhika goes on abhisara (rendez-vous), the sakhis ask Her:
"Radhe! Why don't You sleep a little before we go out?" S n Radhika then says: "No, no, no
need! I have to stay up the whole night, sleeping will only divert M y mind!", so She sits up the
whole night with closed eyes. She has to walk in the deep darkness over the slippery paths of
Vraja, so in the daytime She throws some water over the courtyard and starts slipping and sliding
around to prepare Herself for the night-trip. Before She goes She closes all doors and windows
of H er home. The saklus ask Her: "Radhe! W hy ate You making everything dark? You cannot
even see where You walk anymore!" S n Radhika replies: "O-rey! I'm just training Myself for
going out later tonight!" When She sees the picture of a snake at H er home, She shivers o f fear
and terror, but later, when She's out on the foresipaths, and She encounters a real live snake, She
fearlessly covers the jewels on its hoods so that H er superiors won't be able to see Her in their
shining light, and She even covers the snake's mouth with Her own hand, afraid that its hissing
wilt be heard by Her superiors!26 That's how She is: Sometimes softer than a flower and
sometimes harder than a thunderbolt!
Is only Radhika going oil abhisara, going (sara) closer {abhi) to Kr$na? No, the
practising devotees are also all on abhisara, but their abhisara is much slower than Hers. We are
on the way, chanting and hearing for 25 years and we may think: "What's the difference between
my consciousness now and that of 25 years ago?" It is aparadha (offenses) and anarthas (bad
habits and attachments) that make us move so slowly. When life is full o f devotion, there will
never be any shortage of love of God. bhajana means to search for God. Stlla Jlva GosvamI
writes in his Pilti Sandarbha (discourse on love divine): vi$aymtarair anavacchedyd
tatparydntaram asahamdm "Devotion is not cut asunder by oilier topics or interests and it can
also not tolerate other purposes of life". If, by the grace of Sri Guru, transcendental greed for this
is awakened within the sadhaka, then he will surely attain this relish, bhajana means to search
and cry out: "Where arc You RadharapI?!" Every individual soul is qualified to become
Radhika's maidservant; this is the great, unprecedented gift of Soman Mahaprabhu. "Sri Radha is
the embodiment of malm bhdva, will maya drag me away from Her? 0 Radhe! Will I be lashed
by mSya, being Your maidservant?" The practising devotee feels as if he has fallen away from
his beloved deity, and lie will cry out: " 0 Radhe! where are You?" In this way the heart will be
squashed. Can Svamini ignore the eager prayer of someone who has given up everything for Her
sake? Taking Syania by the hand, She will come to witness the devotees loving activities.
bhaktera prema ce$ta dekhi krwera camatkara (C.C.) "Krsua is astonished when He sees the
loving endeavours of His devotees." Tiie Lord is the relisher of bltakli-rasa, the honey of
devotion. He told Arjuna in Bhagavad Gita (9.26-27):

patrcuh puspam phalam toyam yo me blwktyd prayacchati

tad almm bhakty upnhiiam asndmi prayatiitmamh
yat karosi yad astm i yaj juhosi dadasi yat
26 Source: Bengali pacta by Padakartfi Govinda dasa

JnfaX itttffitittutfia diisatjosvCutii

yat tapasyasi kaunteya hit karusva mad arpttnani
"I will eat any offering of leaves, flowers, fruits and water which anyone may offer to Me
with love. O son of KuntiE Whatever you do, whatever you eat, whatever you sacrifice* whatever you
give in charily and whatever penance you may perform - dedicate it all Lo Me!" lire devotee is also
very eager to attain the Lord's merciful glance. How sweet is the relation between the devotee and
the Lord!
When 6ri Raghunutha dasa speaks this verse he sees a sweet pastime with his spiritual eyes.
He sees himself as Tulasl Manjari, dressing up Svaminl for Her rendez-vous in the moonlit night. To
camouflage Her she has to dress Her up in fitting clothes and ornaments, so she dresses Her in a
swan-Iikc white sart, anoints Her body with white sandal-paste and ornaments Her with pearls and
diamonds, so that it seems as if Svaminl merges with the moonlight.

ki kohobo rdika hari anurdga; niravadbi mandhi rnanoblmva jdga

sahajc rucira tanu sdji koto bhati; abhisaru sarada puiuimika rati

"What can I say about RSi's passionate love for Hari? Cupid is constantly awaking in Her
mind! Her body is naturally shining with beauty, and She goes out on rendez-vous in a full moon
night in autumn."
dhavala vasana tanu candana pura; aruna adhare dharti visada kapura

knvan upore karu kunda vithara; kati^he vilambita motima ham '
*

"Her body is draped in a while dress, instead of Her usual blue one, and anointed with white
sandalwood pulp. She puts white camphor-lipstick on Her red lips, Her braid is beautified with a
garland of Kunda-flowers and a pearl necklace hangs and oscillates on Her neck."

kairave jhampalo karahila kfiiiti; ntaiayaja candana bahxyako panti

candaki kammidi tanu nahe cina; yakhana ksira ntra nahe bhim
"A white Kairava-lotus is placed in Her handpalm and rows of sandalwood-spots are made
on Her jewelled bangles. In tins way She cannot be distinguished anymore, just as the moonlight
cannot be distinguished from the moon and water can no longer be distinguished from the milk it is
poured into."

diaya vain m chodalo bada; carane sarana koru ydmini ddfia;

gopala dasa kohe - sucatum gori; nupura rasana tuli mukha purl
"'Die shadow, that accompanies every embodied soul in the moonlight or in the sunlight as
an inseparable enemy, can not harm Her anymore, for the night has already surrendered to Her,
saying: "Allright, for You there wont be any shadow anymore!" Gopala dasa further sings: "Thus
clever GorT (golden Radhika) goes out, loosening the strings Of Her anklebells (so that their jingling
will not betray Her)." Sffla Rupa Gosvaml has written in Ujjvala Nilamani:

lajjnyd sMga-tmeva nMabdilkhila nmndand

krtdvagunthd snigdhaikn sakhlyukid priynm vrajet
"It is as if the girl merges with Her own shyness. She has stifled all of her ornaments and
covered herself with her veil as she goes on abhimra with her loving girlfriends,"
Svaminl holds Tulasis hand and follows her on the forestpath, fearfully looking here and there and
saying: "Tulasi! I have no other shelter but you! Take me with.you!" Her beautiful glances make the
forest of Vrndavana even more beautiful than the carefully protected whorl of a newly opened blue
lotusflower. The wondeiful beauty of Her eyes are as if awakening a flood of beauty on (lie chesL of
the environment's natural beauty. Svaminl is afraid, but Tulasl encourages Her, saying: "Come,

56

3 & 3 n W ffipa VQisumanjadfi

come! Why are You afraid? I am here with You] Sftrnad Bhagavata says: yad vibheti svayarh
bhayatU\ Fear i(self is afraid of God, but now, in the lTlat the Lord's very pleasure potency shows
signs o f fear: hhayenodghrmutdbhydm. Furthermore, in the Eleventh Canto of the Bhagavata, the
Nine Yogendras proclaim: bhayam dvitlydbhinive&itah sydt Udd apeiasya viparyayo smriih; "Fear is
caused by forgetfulness of God, expressing itself in dehdsmlti buddhih, die idea that "I am this
body", making one afraid of deaui, disease, old age, accidents and the lot. The Upani$ads say: 0
hey! You (conditioned souls) arc the cliildren of amrta (the neciarean Lord, or immortality)! What
are you afraid of? But Sri Radhika is Kr$ua-conciousne$$ personified, and still She's afraid! Her
eyes are restlessly going here and there. What a wonderful lxld\ The pastime of abhisdra is unique in
Vraja. SItii-devT or RukmiM-devl don't have to face such obstacles to meet their Lord, but sSrl
Radhika's love is secret and therefore more exciting and pleasing to Kr$na.
SvanriinT looks at TulasT, who makes Her fearless. She feels consoled and silently walks on, Tulasl is
Svsminfs shelter. Blessed is this maidservant, that she can render such service! She provides shelter
to Svaminl, who is the shelter of Sri Govinda, who is again tile slielter of the whole world! TUlasi
says: T will bring You into the hands of He who eagerly sits down, hoping to meet You! How
incomparibly beautiful is tbc heart o f this maidservant! "How unfortunate I am that I am deprived of
this neciarean rddha-ddsya, although I know everything about it! I always identify myself with my
material body and I never think o f myself as Radha's maidservant. I'm simply mad after profit,
adoration and distinction! Mercy is the only hope!" Tulasl takes Svaminl along, making Her fearless,

piirati manoratha gati anivdra; gurukula kanfaka ki koroye para

surata Singdra kiriti sama bhdsa; milali nikunje koho goviruia dasa
(Pada Kalpataru)
"The course o f the fulfillment of desires cannot be stopped. Can the thorny thicket in the form o f Her
superiors be crossed?" Govinda dasa says: "She shines like the personified splendor of eros' fame
and glory as She meets Govinda in the nikutija,"

ydhd ydhd vikasahi tanu tanujyotih

tdhd tdhd vijuri-maya hoii
"Wherever the light of Her body shines, all directions are filled with lightning-like illumination."

ydhd ydhd bhaiigura bhdhga vilola;

tdhd tdhd uchalila kdiindi hillola
"Wherever Her frowned eyebrows play the waves of the Yamuna surge up."

ydhd ydhd aruna nayana yaha podohi;

tdhd tdhd tula kamala data khalahi
"Wherever Her rcddisli eyes (glances) fall, there the blue lotuspetals open." Wherever Sri Radhika's
eyes fall, the forest becomes as beautiful as a cluster o f blue Kuvalaya-lolusflowers and wherever
She places Her reddish foolsoles, landlotuses spring out. One of the 108 names Srila Dasa GosvamI
gives rl Radhika is carandbja tala jyotir aruna krta bhutald: She who colours the surface of the
earth reddish with the effulgence of Her lotuslike footsolcs. When the kihkart sees ri Radhika's eyes
she compares them with bees (netra bhrhga), because they are eager to drink the honey from
Govindas lotuslike face. In 3rlmad Bhagavata the gopTs also declare that the greatest fruit for the
eyes is to see Govinda: aksanvafdth phalam idam na parath viddmafu We have eyes, but without
love we cannot see Ki*na, even if we are standing on the spot where He danced (and still always
dances!) the Rasa. Divine eyes are required, eyes anointed with die ointment of love.

57

JftfaHtygfiundtfia dasa- (josvamt.

Tulasi enters the uysting-kunja with Sri Radha, who is dressed in whiLc, like (he fame and glory of
the ornamentation of amorous enjoyment. &yama is eagerly waiting and he floats in an ocean of rasa
when He sees Tulasl and SvaminT coming. Holding Svaminrs hand, Tulasi says: "A moonlit night!
Fear of superiors! Day-like illumination! With unlimited expertise I have brought Your Sukumarl
(tender girl) here! Here! Take Your beloved!", and places Svamihfs hand in Kona's hand,27 As &fi
Raghunatha dasa stretches out Ills hand* he doesn't catch anything anymore. The revelation has
disappeared and he begins to lament: "Alas, O Svamini! When will that boundlessly sweet glance of
Yours become visible to my eyes? RaghunStha's life-airs reach his throat when he feels tliis agony
of love-in-separation.
iT Rasika-Candra Dasa sings:

hdya devi! kobe hobe sudina emon

sarada purnima nisi, jyoisnd pldvita disi,
abhisdre koribe gamma
"Alas, O devi! When will that blessed day be mine when You will go out to meet Kr$$a in Hie
fullmoon autumn-night, which is inundated by moonlight?"

mone bodo bhaya pdi7

diii digi nehardi,
netra bhmga hoibe cancala
cdhile nayana hone,
Sydtnala in vmddvane,
vikaiibe kuvaiava dala.
"You are very much afraid at heart and Your restless bee-like eyes move in all directions. While You
look at bluish Sri Vrnduvaua from the corners of Your eyes die Kuvalaya-lotuspctals begin to
blossom."

se krpd katdksa kane,

kobe e ddslra pane,
cdhibe go nija karundya
ei se sukhera sdra,
ihd vina kichu ara,
ndhi edi iuyd rdiiga pay
"When will You mercifully casL a drop o f Your glance at tliis maidservant? That is the quintessence
of happiness! I don't want anything else but Your lotusfect!"

VERSE 14:

YADAVADHIMAMA KACIN MANJARl RUPA PURVA

VRAJABHUVI BATA NETRA DVANDVA DIPT1M CAKARA
TAD AVADHITAVA VRNDARANYA-RAJNIPRAKAMAM
CARANA KAMALA LAKSA
SAtifDIDRKSA
MAMABHUT

*
9

27

fills pastime is described by Snla Anaiula Gopala GosvamI

58

J n J r t <I4 % 'JQisumutijtifi

yat - what; amdlu - until; mama - my; kacit - some; nmnjarl - maidservant; rupa pCuva named Rupa; vrajabhim - in Vraja; baia - alas!; netra - eye; dvandva - couple; dlptinx - shining;
cakara - did; tad avadJii - from then; lava - Your; vrnddranya - Vrndrivana; rajni - O queen!;
prakdmarh - strong desire; carana - feet; karnala - lotus; Idksa - lac; sar)ididrk$a - completely see;
mania - mine; abhfa - became.

O Qjieen o f Vrndavanai *Ever since some manjan named *Rjipafitte d my eyes toith

light in l/rajaBhumif I haw strongly desired to see the red Cdc on our (otusfeet!

Notes: In (he previous verse Sri Raghunfitha attained a very sweet vision of SrimatTs
sukldbhisdra (rendez-vous in the moonlit night), and when that vision vanishes he experiences
intolerable pain of separation. The more bliss was felt during union, the more misery is felt,
during separation. The maidservants of
Radha are the embodiments of devotional service, and
when they are deprived o f that service they are feeling so much pain! Only the merciful glance of
SvSminT can revive the maidservant. Even in the stage o f practise a devotee must have some
experience of this. When there is no experience bhajana can be called lifeless. "I am chanting the
holy name, but I don't relish the sweetness o f the name. I am performing all items of devotion,
like hearing, chanting and deity-worship, just like a machine!1' In &rimad Bhagavata it is said just as the body is nourished, strengthened and relieved from lnmger by every mouthful of food
that we take, devotion, experience of God and renunciation of sense-gratification all appear
simultaneously when we do bhajana.

bluiktih paresdnnhhavo viraklir anyatra caisa trika ekn hllah

prapadyamdnasya yatlmnatah $yu$ lu$tih putfih k$ud apayornughdsam
(rimad Bhagavata 11.2.42)
There's no shortage of helpers on the path o f devotion. Even if a devotee falls there are
always people behind him that w ill pick him up. The demigods prayed as follows to ri Kr$na in
His mother's womb (garbha-sfuti):

tatM na te mddhava tdvakdb kvacid

bhra&yanti mdrgdt tvayi baddha sauhfddh
tmydbhigupta vicaranti nirblmyd
vindyeikdnikapa miirdhnasu prabho
(^rimad Bhagavata 10.2,33)
llO Mfidhava! The devotee can never fall from the path of sddhana like the dry scholars
and proud and offensive persons (that were discussed in the previous Bhagavata-vcrse) can,
because they are bound by love for You. O Lord! You are always protecting them, so they
fearlessly step over the heads o f all different obstacles and become blessed by attaining the
service of Your lotusfeet,1' vindyakanikapa miirdhnasu vise$ena caranti nirbhayalvena tan eva

mahd vighna-vargesdn vighna-karandrtham dgatdn sopdnanwa kftva Sri vaikurtfha-padam

drohantity arthah. te$dm bhakti vighne hy anutdpah sydt tena ca sri bhagavato mahatl kppd $ydd
iti (Vaisgava To$anl flkd). "They will step over the heads of all obstacles" means that, although
certainly great obstacles may cross the path of a progressive devotee, the devotee will simply step
over them ju st as one steps on the stairs of a staircase, and thus ascends to Sri Vaikuntha, the.
blissful abode of God. In other words, if the devotee falls down he will greatly repent within his
mind and the resultant feelings o f humility, anxiety and eagerness will help him io attain the great
mercy of the Lord and thus become blessed."
59

d rifts .

*J(agfuiti atfia dasa (josvtlttiT

Experience in the bhajana of Radha-f/rlYW is inevitable. It is as if die maidservant bears

Svamhff calling her! It is as if the voice ol* Svaminl, whose heart is most soft out of compassion, is
anointed with the nectar of love when She culls Her maidservant. This is not attainable through a
small amount of fortune! When such transcendental visions (sphurtis) become very vivid it is as if it
is all really happening, and when the vision vanishes the devotee laments in a heartrending way,
becoming totally overwhelmed. In this way an unbroken stream of relish goes on, during visions and
as well as after the disappearance of those visions. The relish of die aspirant's sddhana is also not
small. But an offender like me is deprived of tills relish; I am chanting because I have a certain
quota, but I don't taste the nectar of the holy name. Why should my bhajana be finished after I have
completed my quota? The quota should be dependent on the relish * that is desirable. The devotee
should have a natural love for Iris bhajana just as a materialist has a natural love for his wife,
children and money. The heart should be filled with eagerness; he should wander around, crying out:
"Where are You, RadhatSpI?!" Tlie taraka brahma nama (transcendental saviour holy name) hare
krsna Is in the eighth, vocative, case. The Lord should be called wholeheartedly by chanting these
names, just as a mother is called for by a lost child, or as a husband is called for by his chaste and
loving wife when he is abroad. "I am Your maidservant, but I have never seen You! Where arc You,
in which kunja or behind which tree are You hiding? Please show Yourself to me once!"

dekhn diya pram rakho,

maritechi ei dekho,
karum kdlaksa koro ddna
danhe sahacari sange,
madam nioharn bhanga,
ri kunde kalapa tani chdya,
dmdre karum kori,
dekhdibe se mddhurl
tabe hoy jtvatm updya
"Save ray life by revealing Yourself! Look, I'm dying! Please cast a merciful glance on
me! M y life can only be saved if You kindly show me Your sweet self wilh Madana Mohana and
Your sakhTs, standing in the shade of a wish-yielding tree on the bank of Radhakupda!1'
&*!la Raghunatha Dasa GosvamI is crying out of separation, inundating Uie bank of
Radhakunda with his loving tears. Suddenly a irancendental vision comes to him. Svaminl calls
him in this spiritual revelation: 'Tulasi!11 How sweetly is She calling! Her voice is like a stream
o f nectar that cools off TulasTs heart, that is afflicted by separation. When Tulasi looks around
she sees Svainin! standing before her. How many terns of compassion are streaming from Her
eyes* that are illuminated by mahdbhava, as She calls Her maidservant with a lender heart filled
with compassion and a voice anointed with the nectar of love! That honey-sweet voice of
SviuriinT is like the nectar of hope that Tulasi has carried in her heart for so long: "Tell Me,
Tulasi! W hy do you want to see only Me?" Sri Raghunatha dasa, in his spiritual absorption, gives
the answer in this verse: " 0 Svamini! Ever since I met this 3ri Rupa Manjari, who is Your
merciful gift and who has opened my eyes by teaching me how to serve You, I have desired to
see the red lac on Your lotuslike feet!"
Srimatl Rupa MafijarT is the persomfication of the mellow of service and she is Uie leader of
all the maidservants of Sri Rftdha. She has a most intimale friendship with Tulasi Manjari. In his
'Sva Sankalpa PrakHSa Stotrain\ Sri.Dasa GosvamI shows the desire to learn expertise in all kinds of
devotional service from the eight girlfriends of Sri ltadhikti (asta sakhT), but lire prayers themselves,
particularly the prayers for the divine Couple's confidential service, are personally directed to &Tma(I
Rupa Mahjari's lotusleet!

samnnam nirvdhya smara sadasi saihgrdmam ntutam

tad ajmtah sthitvd miUta tanu vidm ti gatavatoh
tayor yugmam yaktyd tvaritam abhisathgamyn kutitkdl
kaddham sevisye sakhi kusunia punja vyajmui bhdk

60

J n - J n Vdiipa tKusmtUnjttd

0 sakhi Rupa Manjari! When the divine Couple completes Their erotic battle in Cupid's
assembly Their bodies meet in sleep. When will 1, on Their order, quickly approach Them and
eagerly serve Them by moving a fan of flowers?"

muda kuiije gurljad bhr&ntara nikare puspa sayanam

vidlm/drdn mala ghusrna madhu viti viracanam
punah kartum lasmin smara vilasitdny irtkada mamsos
tayos losnyalam vidhumukhi vidtmy&mi kirn ahatii
" 0 Moonfaced girl! When the divine Couple becomes eager for lovemaking once more on
Their bed of flowers in a kunja full of humming bees, will 1 be able to please Them by blissfully
propping garlands, kufikuma, honey wine and betelleaves for Them?1
In his 'Prarthana GIti\ 5rila Narottama Dasa 'Piakura has described how the practising
devotee who attains perfection in his maidservanthood (sddliana siddha kifikart) is introduced to the
Divine Couple by Sri Rfipa Mafijari:

prabhu lokanatlta kobe sarige laydjdbe; srf rupera pada-padme more samarpibe
m

"When will my master Lokanatha GosvamI take me along and submit me to &ri ROpa
(GosvamI or marljan)'$ lotusfeet?"

ei mwa ddsl boli srl rupa cdhibe; heno Subha k$ana morn koto dine hobe
sighradjm koriben - ddsi hetltd dya! sevdra susajjd kdrya koroho tvardya
"When will that blessed moment come when Sri Rupa Mafijari will look at me and call me
this new maidservant', quickly ordering me: " 0 ddsil Come here! Quickly get ihe paraphernalia of
your service!'?"
nmmdita hoiyd hiyd tarn djnd bole; pavitra monete kdrya koribo tatkdle

sevdra sdnuigri ralm tlmkte kortyd; suvdsita vdri svarna jhdrite pUriya
dotthdra smnmukhe lo'ye dibo slghmgati; narottamera dasa kobe hoibe email
"My heart will be filled with joy when she orders me like tills, and I will do my service with
a pure heart. I will keep my paraphernalia for service on a jewelled plate, fill up a golden pitcher
willi scented water and quickly come before RSdha and Krsna. When will Narottama Dasa attain that
state?"

$n rupa pasciUe ami rohibo bluta hoiyd; donhe puna kohiben fund pane ediyd
sadaya hpdaye donhe kohiben hdsi; kotlwy pdile rupa ei nava ddsi?
srf rupa maiijart iabe donha vdkya suni; numjuldlt dilo more ei ddsi dni!
ati jtamra citta ami iltdra jdnilo; sevd kdrya diyd tabe hethdya rdkhilo
heno tatlva dohhakdra sdksdte kohiyd; narottame sevdya dibe niyukta koriyd
"I will shyly stand behind
Rupa as Radha and Ktsna look at me again, smile and ask
RGpa with kind hearts: 0 RGpa! Where did you get this new maidservant? Hearing Tlieir inquiry,
&T Rupa Mafijari then tells Them: MaftjuIGII Mafijari (the spiritual name of Srila Lokanatha
GosvamI) has given me this maidservant to bring her before You! Knowing her to be very humble I
. kept her there to serve You". Alter telling Them this directly she will engage Narottama dasa in
Their service."
In this way the chief maidservant of Sri Radlva, SrTmatT Rupa Mafijari, descended to earth
along with 6ri Caitanya Mahaprabhu in the age o f Kali in the lbnn of Srila Rupa GosvamI, to preach
the message about the rasika pastimes of Vrndavana, that had become lost in due course o f time.
&rila Narottama dfisa Thiikura sings:

61

Jrfftl'Jtyfffmn&ifiti tfiisa (j osvdmu

prema bhakti rlti yoto, nija grnnthe suvekala

likhiytlchen dui mahdsaya
ydhdra sravana hoite, premanande bhdse cite,
yugnln madhura rasdsraya
"These two saints revealed all the ways of loving devotion in their own books. By hearing
these topics the bean Boats in ecstatic love and one takes shelter of the madhura rasa (amorous
mellow)11.

yugtihi kiiora prema, laksa bam yeno hema

hena dturna prakdsilo yard
jaya rupa sandtana, delta more prema dhana
se ratana more gole hard
. "They revealed the love of the Adolescent Pair of Vrndavana, which is as pure as gold
molten a hundredthousand limes. All glories to Rupa and Sanatana! Please give me this treasure of
love! I will wear this gift like a jewel necklace around my neck!"
'Srila Rllpa GosvamT has given the world sublime scientific raso-scripturcs, books like
'Bhakti Rasamrta Sindliu' and 'Ujjvala Nflamafli1, in which lie taught the practising devotees the truth
about rasa (spiritual flavours), prema (love o f God) and sddhand (devotional practise), so that some
fortunate practitioners have been able to enter into the confidential truths o f Godhead. He has also
written prayers, praises, poetry and theaterplays in which he revealed the spiritual flavours of Radha
and Krsna's pastimes and the mood of Their maidservants (manjan bhava), Srila Ramananda R3ya,
the foremost of rasika devotees in the world, first read these masterpieces to Sri Caitanya
Muhaprabhu near the cottage* o f Srila Haridasa TMkura at Puri. In Caitanya Caritamrta 5ri Kr$na
dasa KavirSja writes:

eto sunt rdya kohe prabhura carane;

rilpera kavitva prasaritsi sahasra vadane
knvitva nd hoy ei - amptera dham;
nataka laksana sab siddhantera sdra
Healing (his, Ramananda Raya submitted to the Lord's lotusfeet: "I praise the poetry of ROpa
with a thousand mouths. This is not poetry - it is a stream of nectar. It contains all the definitions of
play and the quintessence of all philosophical conclusions."

prema paripdti ei adbhuta varnana;

suni citta karnera hoy dmnda ghurjiana
tomdra sakti vimt jive nahe ei vdftii;
tiimi sakti diyd kahdo heno anumdni
"These wonderful descriptions show Ills loving expertise and when the ears hear it they
become di2zy of ecstatic love. Without Your power no ordinary living entity can speak like (his. I
suppose You are empowering him to speak like that!" The Lord later personally confirmed that Srila
Rnnifinanda Raya was not mistaking:

prabhu kohe - praydge ihtira hoilo milana;

iltdra gune ilmte dmtlra tu$(a hoilo mana
madhura prasanm ihdra kdvya sdlahkdra;
niche knvitva vinu ndhe msera praedra
sabhe krpd kori ihdre deha ei vara vraja llld prema rasa vame nirantara

62

Sn-Jn'Pifapa

"The Lord said: "When I met liim at PrayOga (Allahabad) My mind was pleased wiih his qualities, I
am very pleased witli his poetry with ai! its embellishments; without such poetry there can be no
preaching of rasa, Everyone should be merciful to him and bless him with this boon - let liim always
describe the prema-rasa o f Vraja-tfia!"
TulasI tells Svfuninl: "It was by Rupa Munjari's grace that Im now fixed in Your service, and now I
desire to see the red lac on Your lotuslike footsoles! And not just seeing - sarhdidrkfd , completely
seeing. And when can I admire that red lac more than when it shines on a blackish background? It
would be very sweet if Your red lac would perk on &yaura's blackish chest! I want to see Your
lovers eagerness to color His chest so beautifully with this lac, I dont want to sec only You, I also
like to see Your Syama, if He is Yours! Although I am not really eager to see Syama on die straight
of having taken shelter of Your lotusfeet, I will automatically still get to see Him also." rddhikd
carana renu, bhusana koriyd ianu, andydse plibe giridhdri (Prema Bhakti Candrika) "When you
decorate your body with ri Radhikas footdust you will easily get Giridhari". This is the internal
meaning of the word satiididrksa?* There is no end to the stream of Raghunalhas visions.
Actually, all the devotees practising rdgdnuga bhakti and who are able to Laste prema rasa have
received that great gift from 5rila Rupa GosvainL Although this verse is a personal prayer of Srila
Raghun3tha dasa Gosvaml, it is also universally applying to all ragdnuga devotees. SrT caitanya
mano'bhistarh sthdpilaik yena bhutaie svayam rupa kadd mahyafil daddli sva paddatikdm "When
will Srila Rupa Gosvaml, who has come to establish the desire o f Sri Caitanyas mind on the surface
o f the earth, take, me to his lotusfeet?" Ed. Sn Rasika-Candra dasa sings:

sano ayi vmdavaite&varU

yei hoite vraja mdjhe,
tava paricaryd kdjet
niyojiyd SrJ rupa manjari
krpd kori du'nayane,
cdhild daslra pane,
tad avadhi badhilo piydsa.
torndra carana yuge,
itjjvala alakia rage,
dariana korite abhildsa
,fO Queen o f VrndSvana! Hear me! Ever since rl RQpa Mafijari engaged me in Your devotional
service here in Vraja, mercifully glancing at tills maidservant with her two eyes, my thirst to see the
splendid lac on Your lotusfeet greatly increased!"

tribhuvane anupama,
fydmarupa manorama,
tdha fieri yoto sukha pdi.
tdhe yadi idge tava,
ydvakera cihna lava,
daraSane sukha adhikdi. .
"When I see the lac-marks on Your footsoles I find even more bliss then when I see the beautiful
form of Syama, which is matchless within the three worlds!"

33T

3037

3 ^ 3 lR 3 ^ R d ^ I

t q aiH^ q w n g ^ l a t s 3 3
28 This pastime is described by &Ila Ananda Gopiila Gosvaml
63

3%

u n

ii2
8

JritaSipgfiunatfm dasa (josvfitm.

VERSE 15:
YADA TAVA SAROVARAM SARASA BHRNGA SANGHOLLASAT
SARORUHA KULOJJVALAM MADHURA VARISAMPURITAM
SPHUTAT SARASIJAKSI HE NA YANA - YU GMA SAKSAD VA KHAU
TADAIVA MAMA LALASAJANITAVAIVA DASYE RASE
yada - when; tava - Your; sarovaram - pond; sarasa - humming; bhmga - bees; saiigha - multitude;
ullasat - blissful; saroruha - waierlotuses; kula - multitude; ujjvalarii - glistening; madhura - sweet;
vari - water; sampuritam - filled; sphutat - blooming; sarasija - waterlotus; ak$i - eyes; he - 0!;
nayana - eyes; yugma - couple; sak?dd - directly; vabhau - appeared; (add - then; eva - only; mama nunc; lalasa - desire; ajani - appeared; tava - Your; eva - only; dasye - service; rase - the spiritual
flavour.

O 'BCooming Cotus-eyedgirC (!Rpdfie){ When my eyes directCy saw your pond (Rpdhaiqmda.),
which is fitted with, sweet water and CotusfCowers surrounded By Bdssfudy humming Bees,
then I ready got the desire to taste the nectar off/our service!

Notes: In the previous verse Sri RaghunStha dasa prayed to Siimatl that he may once see Her
lotusfeet anointed with lac-dye, and in this verse he prays for the actual service o f these anointed
lotusfeet, having become greedy for that, service. " 0 lotus-eyed Radhe! Ever since I got to see Your
lake I developed a liking for Your devotional service!" Sri Radhakunda is the limitlcssly beautiful
crownjewcl of Vraja (yraja mukutamani), Priyajfs Saras! which is most dear to those whose
everything is the service of Sn Radhika's lotusfeet.

kuitdera mddhuri heno rddhara mddhurima;

kundera mahimayeno rddhara mahimd
sei kunde eka bara yet kore snana;
tare radlia sania prema krsna kore ddna
(C.C. Madhya 18,11-10)
*

The kunda is as sweet as R5dh$ sweetness and the kunda is as great as Radhas greatness. Sn
Krsna will bestow a love equal to that o f Radhas to anyone who bathes even once in this kunda".
Only the experienced devotees understand the complete feelings o f mine-ness o f the Radha-niy/M
devotees (those who are completely loyal to R5dh5), who love PriyajI with their whole hearts and
who have offfered their hearts to Her lotusfeet towards Sn Radhakunda. It is here that if-n Radha
Madhava eternally play Their midday-pastimes* and there is no place so dear to Them as this. The
kunda is related to Svaminl as being non-different from Her, so along witli the kunda those devotees
who are surrendered to Her see the tila.
When Sri Krsna is eager to meet ri Radlia and can find no means to see Her, He takes shelter of Jri
Radhakuiitfa. The most fortunate souls can live on the banks of Sri Radhakunda. and that fortune
consists of Radharani's personal mercy upon them. In Vraja Vilftsa Stava (101) iStfla DSisa Gosv5mI
writes:

pura premodrekaih pratipada navdnanda madhuraih

kria SrJ gandharviicyuta carana varyarcana balat
nikamath svaminyah priyatara saras lira bhuvane
vasatui spliita ye la iha mama jivaiava ime

64

n-3n Wapa iKjtsnmunjaGft

"Because of having worshiped the beautiful lotusfeel of Sri Gandharva and Acyuta with the everfresh sweetness o f pure spiritual love in their previous lives, some great souls are able to live on the
bank of SvaminTs dcarmosl lake (ri Radhakunda). Tliese great devotees arc my life and soul!"
The bank of Radhiikunda is really wonderful: There are divine ICadamba-, Campaka-, Kunda-, irlsa, KetakX- and Kiriiguka-lrees as well as beautiful Lavahga- (clove), Jail-, Ytilhl- and Madhavi-vines.
There are many different fragrant- flowers and Suka- and Sankfi-parrots are sitting on the branches of
the trees, singing sweet, songs (rasa-gdna) about Radhika and MSdhava, Cuckoos sing in the fifth
note, and bees are humming, so many birds are cliirping and the peacocks spread their tail-feathers
out as they sweelly dance and cry out: 'ke kaW The great branches of the trees, that beautify all the
banks o f the kunda, are studded with goosepimples of ecstasy, which they show in die form of their
knots, and they shed tears of ecstasy in the form of Hie honey that trickles from their flowers. The
water that fills Radhakunda and SySmakunda, sweet and tilled with many colorful lotusflowers, is
not actually water, it is the splendid spiritual erotic flavour of Radha and Madhava's pastimes! These
things can only be seen with spiritual eyes that are anointed with the salve of love. Materialistic
people cannot see it as it is. In antar da$& (internal conciousness) we practise lildmaya bhakti
(devotion that is filled with the transcendental pastimes).

dohhdra ujjvala madhura ye rasa varna viparyaya kori;

bhakte sukha dite rahasya salute ache Sara ndma dJiari
"The syllables rasa stand for the sweet splendid love of the Divine Couple Radha and Ki'$na, and
when these syllables arc reversed we get the word sa-ra> or lake. This secret makes the devotees very
happy."

e kdrana bhakta sara kori vyakia se rase koriyd sndna;

krsnera krpdya radha sama prema Idbha kore bhdgyavdn
"Therefore the devotees reveal that sara (lake) by bathing in that rasa, and by Kr$na's grace tliey
become blessed by attaining a love for Krsna that is equal to that of Sri Radhffs."

irJ krsna yokhon rddlid darasana Idgi utkanfliita hoy;

safcafa updya viphala hoiyd rddhdkundasraya toy
"When Kr$na becomes eager to see Radha, and all His endeavours fall, He takes shelter of
Radhakunda."

tat kdle rddhara petya daraSana entati kunda prabhdva;

rddhara-o tetnaii SydmakimdMraye krsna sahga hoy Idbha
"At that moment He gels the audience of RadhS on the strength of the kunda. In tine same way R5dh1
also takes shelter of Syamakunda and thus attains the company of Sri Krsna.
Amazing lotusflowers, lilies and Kahlara-flowers ace covering the sweet water o f the kunda,
surrounded by buzzing bees that become intoxicated by their fragrance. The chest (surface) of the
kunda also bears many beautiful lordly swans and cranes that sing beautiful songs. When Kr$ua sees
lids Radhiikundu He remembers ri Radhika and when Sri Radhika sees Syamakunda She similarly
remembers Krsna. The kunda is related.to Sri Radha in all respects, and while Raghunatha describes
the way he sees tire kunda he simultaneously describes the self-manifest pastimes that take place
there. At noontime Stfla Raghunatha D3sa GosvfunI anxiously cries out of grief, sitting on the bank
of Radhakunda, as he suddenly perceives one very sweet pastime: He sees Radhfi and Krsna playing
in the water. The loser of this watersplasliing-game must give a prize to the winner. Kundalatu is the
referee and the prize is nectar from the lips (kisses) o f the loser. Radhika first splashes Krspa. How
beautiful Her eyes are!

65

Jnfa'Jtygfuutatfia dasti (josvmm.

(cun siseca kara-parikaja ko$aih sdmhubhih samani kahkana ghosaih
velrwjastmm eva tat kusumesor atyasahyam abhavad vijigTsoh
saslathe bhagavatl vanamdld hdra yastir apaUii suviSdld
eka eva balavdn priya dehe kaustubhah paribhavarh na visehe
(Kranfihnika KaumudI 4/146,149)
"How sweetly Her jewelled bangles jingle around Her lotuswhorhlike hands! It is as if Cupid wants
to defeat Krsna with His watennissile! It's become intolerable for Kr$na! His garland of divine
forestflowers loosens, His big pearl necklace falls off and His stick falls out of His hand; only His
powerful Kaustubha-gem is able to tolerate litis stream of water without lamenting!" ISvarl thinks
tender Syamasundara will suffer too much if She splashes in His eyes, so She doesn't do that, but
cruel Syama, desiring victory, does splash Sukumail's (tender Radhika's) eyes all too hard, saying:
'Triye! See if You can tolerate this!"

sahyatdm ayam ayarii mama pdthah seka ity atha nigadya sa mxihah
preyasT vadana eva saharsah sasmitarit sarasam ambit vavarsah

(Krsn&luuka KaumudT 4,150)

TulasI watches on the bank of the kuntfa how RadM and 3yama have a huge fight in the water. The
sakhls rebuke Syama, saying: "Syaina! Don't splash our sakfn like that! Has She ever done that with
. You? Just sec how much She suffers!", but Syaina does not listen, Svaminl becomes mad from His
splashing, although She is normally so grave, and She backs away. What can a sukumarT (tender girl)
do against such a powerful wrestler?
LllaSuka (Bilvamahgala Thakura) calls Kr$pa dnanda
(ecstasy), and on the mouth of that dnanda a irilgdra-rasa (erotic flavour) smile blooms up. He does
not play any oilier games than the games of srngdra rasa. Rasamaya Krsna and RasamayT Ra<M
shower Eachother with nothing else but rasa during Their rasa-krTdd (delectable games), and the
devotees that are fixed in smarana arc constantly showered with tire sweet relish o f this rasa-kndcu
These pastimes can only be attended in xvarupdveSa, When the mind returns to the external world
this svarupuveSa disappears, therefore rlla Naroltama dasa Thfikura sings: sddhana smaratjta llld,
ihdte ltd koro held, kdya mane koriyd susdra "Do not neglect the practise of llld smarana; make it
the essence of everything for your body and mind!" It is the nature o f these transcendental pastimes
to draw tiie mind towards one's siddha svarupa. That sacred greed that is tile only and essential
requirement for entering into rdgdnuga bhakti is also awakening the revelation of these
transcendental pastimes. When a fortunate devotee hears about the sweetness of these feelings this
sacred greed awakens in his heart,
v*

tat tad bhdvddi mddhurye sruie dhTr yad apeksate

ndtra sdsirarii na yuktith ca lal lobhotpatti laksanam
i

(Bhakti Rasamrta Sindhuh 1,2.292)

"The definition of the birth of transcendental greed is that when one hears about the sweetness o f the
moods and pastimes of Krsna and His Vraja-devotees one becomes attracted up to the point that one
is not sensitive to the instruction of the revealed scriptures anymore, nor to logical arguments."
Experience will come automatically while heating about these sweet moods. These topics while
destroy bodily conciousness and will nourish the siddha svarupa. One who becomes lusty after
hearing these topics is unfortunate. Sfl 3uka Muni says: "The topics of Radha and Madhava's loving
affairs will cure the heart's disease of lust and will bless the hearer with the highest possible devotion
to the Lord (which is undoubtedly mahjart bhdva)."29

2y S e e the final verse o f the Rasa-paficfulhyaya in S n m a d IJUfigavata (vikrtditaih vrajavadhnbhih etc., verse
10.33140) a n d its L a g h u T o $ a l - c o n u n c n t n r y b y Sri Jfiva G o s v a m l .
66

S n ^ n ^ fd p a 9Qtsumanjadfi

Syama claps in His hands and says; "Youre defeated! Youre vanquished! (Jive Me My prize! I'm the
victor! But nobody, not even (he parrots in the trees, sings Kronas glories. All the creatures in Vraja
feel sony for Radhika. How beautiful arc Svriminl's eyes when 3yama holds Her around the neck!
Although Her eyes are filled with water She still keeps them wide open. $iT Raghunatha dtSsa
addresses Her here as sphuUtt sarasijdksi; blooming lotuseyed girl! Her eyes have become slighLly
reddish from all the water, although (hey are usually compared to blue lotusflowcrs by the malid
Janas.

aiasa locana fieri kdjare ujala; jale bosi tapa kore nlla uiapala
"When they see Rfidhikas languid eyes, made up with eyeliner, the blue lotusflowcrs sit in the water
and perform penances (to become as beautiful as them)."

indivara vara garava garasila khanjana ganjana nayand

These eyes (of RSdhika) swallow the pride o f the most excellent of blue lotusflowers (in colour) and
the wagtailbirds (in restlessness)." How bold is our Nagara! When He collects His prize (of kisses)
Svatnini, wauling to know what Hes doing exactly, does not close Her eyes completely, but keeps
them slightly opened. Then, when Syama has collected His prize, Svamihi dives under water, feeling
ashamed before Her girlfriends. Nobody noticed where She went. There are shining red, blue, white
and golden lotusflowers floating on the kunda {saroruha kulojjvalam) and SvaminI surfaces in a
cluster o f golden, lotusflowers, where She remains unnoticed (since Her facc resembles a golden
lotusflower also), padme mukhe nd pdri cinite (C.C.) Suddenly the bees become attracted to Her
extraordinary fragrance and leave all the other lotusflowers to come to I-Ier face, humming sweetly
and blissfully (sarasa bhniga saiighollasat). The sakhis meanwhile tell 3yama: "What have You
done to our sakhi ? Go and look for Her!" Our Hero sees the many bees buzzing around the golden
lotuses, so He goes there and catches Srimatl. The sakhts also go there. 5yama brags: "Priye! If I
would hide like this. You and Your girlfriends would never find Me!" Svamim proudly says: "O
yes? Allright, hide out then! Ill surely And. You!" 5yamasundara dives into a cluster o f blue
lotusflowers. While searching, SvaminI notices that the monkeys, that sit on the branches of the trees
that hang over the ktmda, arc staring at this cluster of blue lotusflowers. She understands that Sy2ma
must be hiding there, so She goes there and catches Him. Then She swims across the deep kunda,
holding on to Syama's neck, tiitho krsna kaniha dharit bhase jalera upori, gajoikhdte yaiche
kamalim (C.C.) "She floats upon the water, holding on to Kronas neck like a female lotusflower
picked by an elephant." The whole kundais illuminated by Rftdha and SySmas sweet bodily luster.
How happy the kunda is to get her own ISvari swimming at her chest! Seeing tliis sweet pastime
Tulasf is completely overwhelmed. How much joy the sweet water shows by making high waves!
madhura vdri sampuritam . How sweet this pastime is! TulasI Manjari is beside herself o f ecstasy
when she secs it. Suddenly the spiritual vision disappears and remembering this pastime she says:
"Mymind became immersed in the spiritual flavour o f Your service, as my eyes directly saw Your
kunda1'. In Iris Radhakun<la$takam Sri Raghunatha d5sa has confirmed that the desirevine o f love for
Kr?na of even an ignorant and unqualified person who performs some service at R5dhakun<Ja in the
form o f bathing there, living there, seeing it or toucliing it, will blossom and bear the fruits of
Radha's service:

apt Jana iha kaScid yasya sevd prasddaih

pranaya suralatd sydi tasya gosthendra swwh
sapadi kila mad lid ddsya puspa prafasyds
tad ati surabhi rddhdkimdam evdsrayo me
(Rfidhakunda$takam - 5)
That Is the inconceivable potency of seeeing and toucliing Radhakunda. "When I saw the sweetness
of Your kunda I became attracted to Your devotional service. I dont want anything else but that
anymore. May that very fragrant and beauliful Rfidhukunda be my only shelter!"
67

SrifaHiQjftutifttfta ddsa tjosvftutu

vikasita pankajdksi suno vinodini;

ye mora Idlasd prune kohitechi ami
radha sama rddhakiuida ali manohara;
phutiydche ndncijati katnala nikara
" 0 Vinodini with the blooming loLuslikc eyes! Please hear about my heart's desire! Sr! Radhakunda,
which is just as supremely enchanting as Sri Radh5 Herself, is filled with different, species of
blooming flowers."

sarovara panpurna atnrta salile;

bhramard bhramari gunje padma dale dale
darasane pulakita mora tanu numa;
Idlasd jdgilo rddhd carana sevana
vildpa kusumanjali korile smaratja;
haripada premdftkura hoibe udgame
lake is filled with nectar-like water and lotusflowers that attract swarms of humming male and
female bees to each of their petals. My mind and body are startled when I see this and so the desire
for RSdhas lotusfeet has awoken. H ie sprout of prema is bom in the heart of Haripada when he thus
remembers Vilapa Kusumanjali."

4WIHlWl f^RT 4*41*43*1

t e

3 ft

3 *r

i
Pic4!

VERSE 16:

PAd ABJAYOS TAVA VINA VARA DASYAM EVA

NANYAT KADAPISAMAYE KILA DEVI Y.ACE
SAKHYAYATEMAMANAMO'STUNAMO'STUNITYAM
DASYAYA TE MAMA RASO'STU RASOfSTU SATYAM
pdddbjayoh - o f the two lotuslcet; tava - Your; vind - without; vara - excellent; dasyam - service; eva
- only; na - not; anyat - else; kaddpi - ever; samaye - at any time; kila - certainly; devi - 0 Goddess!;
ydee -1 pray; sakhydya - unto friendsliip; te - Your; mama - my; namah - obeisances; astu - let there
be; nama - obeisances; astu - let it be; nityani - forever, dasydya - unto Your service; te - Your;
mama - my; rasah - spiritual flavour; astu - let there be; rasa - tasie; astu - let it be; satyam - tally.

68

J>n-sin 'W dpa ?Kttsummjafifi

r0 goddess11 shaft never pray to you fo r anything eke hut the ei&eftent service o f your
(otusfeeU I offer my constant obeisances to the idea of becoming your friend, hut I ruddy
rtiish the idea o f becoming your nuAdseroantl
Notes: The transcendental revelations do not fade away from Sri Raghunatha dasa. Svfuninl stands
before TuIasT and wants Lo offer her a friendly relationship, saying; "Tulasi! Please accept My
friendship! You can become equal to Lalila and the others and serve both Mo and y&inasundara!'*
Tulasi then says; M0 goddess! I don't want anything else but the excellent service of Your lotus feet! I
offer my obeisances to Your friendship! Let it. stay on my head! I only want to serve You!" No one
but Dfisa Gosvami is so fixed in that desire for Sri Rfidha's service! That should be our target! Such
sincere eagerness cannot be found anywhere else! Srila Raghunatha dasa GosvamI is an eternally
liberated maidservant of Srimatl Radharani, so he is the greatest authority, the acarya of the
(Gaudlya Vaisnava) sampraddya (tradition) and by following in his footsteps one will surely attain
this service. He gave the perfect example to the aspirants with his sMhana-maya jlvana, Iiis life, that
was full of devotional practise. "I want to tiiinic of myself as a follower of the GosvSmls like Rupa
and Raghunatha dasa. What can I do to accomplish that?'1 Hearing and chanting o f the malm van!
(great words) o f 5rila Raghunatha dSsa GosvamI will awaken that identification as follower of Rupa
and Raghunatha. His very powerful words tire even greater than the words of the Ris o f yore, for
these words are filled with the lild-rasa o f the most confidential Vraja nikuhjas to which even the
great sages did not have access. The kmkarls know even better how to attain Radh3r3pfs footservicc
than Radhfiraru Herself! The six Gosvamls are all eternally perfect maidservants from the groves of
Vraja, therefore it is required to follow in their footsteps. Sri Raghunatha's love can be understood
through tins Vilapa. For this reason we arc discussing Vilapa Kusumailjali.
&Tla Raghunatha dasa GosvamI prays: "Ha devi! Please give me the excellent service of Your
lotusfeetr This service is so excellent because it is completely free from shame and reverence, and it
is very luscious. Such service cannot be found anywhere, but now it is given as a special token of
mercy o f 3ri Gaurasundara. Raghunatha dSsa is a nilya siddha kiiikan and the guru of The (Gaudlya)
sampraddya, Tile beautiful and sweet service of &ri Radhft is also most dear to us. Of all kinds of
servanthood the servitude of 3ri Radha is die greatest. Although you are a sakhTy you are also a
maidservant, adolescent in form and attributes, and qualified for the most intimate services. There is
no other kind o f servitude that can soothe the hearts of the Gaudlya Vai$navas. H ie tmhjarls are
actually taking part, in die madhura rasa, but still it is servitude, for their service is widiin die scope
of the madhura rasa30.

rupa raghunatha pade hoibe dkuti

kobe ham bujhabo set yugala prlti?
"When, will I, by following in die footsteps of 3rila RQpa and 3rila Raghunatha Dasa GosvamI,
understand the love of RSdha and Kr$na?" (Narottama dasa Thakura) Rupa and Raghunatha dasa's
bodies are made from tip to toe of yugala ujjvala rasa, splendid conciousness of tlie Divine Couple.
How eager their hearts were! How can one become absorbed in this splendid conciousness without
being full of this yugala ujjvala rasa? Meditation on die Kama gayatrl-manira is very helpful for
entering into this mood.

vnidavane aprdkrla navma madana;

kama bija k&ma gdyairl ydhdra upasana
\

(Caltanya Caritamrla Madhya 8)

The transcendental youthful Cupid of Vrndavana (Kr$ija) is meditated upon and attained by the
Kama gayafn-mantra winch has die Kama-tyu (seed of transcendental desire) joined to it." He who
30 Tliis point is made by Sflla Ananda Gopaia Gosvami.

69

$rifa Jtyjfuinatfta. tfdsa Qosvmit.

makes llie devotees forget the material world and who maddens them with His transcendental form,
qualities and pastimes, is the transcendental youthful Cupid, and on Him wc meditate (dhimahi).
gdyantam trdyate yasmiid ili gayatri: "That which liberates by being sung is a gdyairL" The worship
with Hie KamdL-gdyatrTtmntra is meant to save us from material existence and to make our bodies,
minds and life-airs fit for relishing the flavours of RftdhS-Govinda's transcendental pastimes.
In his spiritual absorption Sri Raghun&tha d&sa submits to SvamihTs feet: "Let me meditate how You
overwhelm Syama with Your ecstatic plays in the kunjasl When even You are unable to bring Him
back to conciousness. You will need me". During His loving pastimes in Hie kunja Syama faints of
ecstasy because o f encountering the waves of Radhikfi's vast mddma mahd bhava, but Anuragavatl
(passionate Radluka) is not satisfied yet, so here some excellent service is required SvaminI thinks:
"Tulasi! I cannot break Priyatama's swoon! Why don't you please come?"31 Where else is such a
confidential service to be found? Even Lalita and Visftkha cannot attain this! This is the most
excellent service! RSdhika is called devi in this verse because She takes part in such playful sports.
Once the Divine Couple plays a game of dice for a wager. She who gives the most joy wins. Syama
is defeated. On Radharatffs indication the maidservant begins to deride Syama, saying: "Ohe! Don't
come here to play dice anymore! Better You go and herd the cows, understand? For cowherding You
need-a cow's brain! You must have become like them because o f too much association with them!
Qualifications are indispensible! Go and play there where bodily strength is required! For this game
You need some brain, You understand?! Don't come here to play this game anymore!"32 Syama is
embarrassed by these joking words. There's no limit to Svamiru's ecstasy! This is the most excellent
service! What a sweet, updsand (subject of meditation)! How can servitude ever be supreme? When it
is anointed with the madhura rasa\ Without being in madhura bhdva (a sweet spiritual mood) one
can not enter into Radha and Kona's pastimes. Only those who know the feelings and the thoughts
of Bhavamaya and Bhavamayl (all-emotional RadhikS and Kr$na-candra) can enter into this. The
maidservants don't want. Kr$na alone, not even in their dreams! They pray to Krsna: "Please take me
along wherever You plays Your loving pastimes - with Your PriySjf - so that I can engage in Your
loving service!"33
Srimat Rupa Gosvfiml says: The kdma rupa rdga bhakti (spontaneous devotion in the erotic mood) is
of two kinds: sambhogecchdtmikd (devotion full o f desire to enjoy with Krsna personally) and tad
bhdvecchdtmikd (sakhTbhdva) : tad bhdvecchdtmikd tdsdih bhava mddhurya kdmild (Bhakti
Rasanuia Sindhuh L2.299). These devotees are finding more happiness in assisting Krspa's direct
lady-lovers, like Radha and Candravall, in meeting Rr?na than in meeting Him personally. Examples
are sakhis like Lalita and ViSakha. Their sthdyi bhava (intrinsic, permanent mood) is Kf$ria-rati
(lovet.-for Kr?na), and Uicir suhrt rati (love for the friend like Rodharanl) is a sancaribhava, an
infused mood, sahedrayanti bhdvasya galitii sahcdrino'pi te (B.R.S. 2.4.2). They love Kr?na first,
and that love is infused in RadMranl. During purva rdga (beginnings of love), Sn Radha met Lalita
and the sakhis on the bank of the Kaiiya-hrada. Because they had the same mood they became
acquainted with eachother that day, but when the gopfs saw the superiority of Sri Radio's love for
Ky$pa they wanted to become happy by arranging for Her meeting with Kr$na. Krsna then told His
friend Subala:

kdliya damana dina mdha;

kalindx kula kadambaka chdho
koto iata vraja rtava bald;
pekhalurh janu thira vijurlka maid
tohe kahoh subala sdhgdti;
taba dhari hdma ndjdno dina rati

31 This pastime is described by Sfila Ananda Gopala GosvamI

32 This pastime is described by Sfila Ananda Gopsia GosvamI.
33 Dasa GosvamI himself prays like that in verse 100 of this book.
70

J>n\4n tf{upa Jfysumiinjatifi

"How many hundreds of Vraja-gapl* didnt I see under the shade of the Kadamba-tree on the batik of
(he Yamuna on the day 1 subdued the Kaliya-snake? I tell you, O friend Subala! Then (I was so
startled that) I didn't know whether it was day or night!"

tahi dham-mani dui cari;

tahi tnona mohitii eka nan
so rahu majhu mane paithT;
manasija dhutne ghutne nahi dithi
anukhana tahika samddhi;
kojdne kaichana viraha veyadhi
dine dine kstna bheio dehd;
govinda ddsa koho a'tche nova lehd
"Amongst them there were about two or four jewellike girls, and among them there was again one
particularly mind-enchanting girl. She entered My mind and the resultant smoke of Cupid did not
allow me to sleep anymore. I am now constantly meditating on Her; who knows how the pain of
separation feels? My body becomes skinnier and weaker every day." Govinda dasa says: "Such are
the ways of new, young love!"
SrTmat! showed similar loving attachment when She first saw Syamasundara:

dekhiyd ndgara siromani; nd jdniye divasa rajanl

ki hoilo tnarame vyathd; kahdre kohibo kothd
sakhil ki am puchasi more; maranux kohilurh tore
yadi se milaye moya; tabe se saphala hoy
nahile nd jiva dra; iohdre kohilum sdra
"When I saw this crownjewel of lovers I did not know anymore whether it was night or day (out of
ecstasy). Who can I tell about My heartache? O sakhil What more do you want to know? I told you
what's oil My heart! When He will meet Me, then I will feel fulfilled, and if not then I cannot live
anymore! This is definite!"
The sakhTs like LalitS and ViSakha arc getting more ecstasy from establishing the meeting o f the
anurdgt eager Couple Radha and Madhava then from meeting with Kr$#a themselves, and in this
way their love has become known as tad-biiavecchatmikdAovt. Still, n Radha sometimes desires to
give them the position o f ndyikd (ladylove o f Kxsna), but, although the mafijans are also a kind of
sakhi, they never accept such a role! The mafijans (buds) enhance the beauty o f a flower (gopt)* but
are never separately enjoyable to (lie blackbee (Kr?na). Lalita and the sakhTs have sama sneha (equal
love for Radha and Kjna), but the mafijans are radha snehddhikd (they have more love for
Rudhika). This kind of love is called bhdvollasa. Srtla Rupa GosvamI states in his 4Bhakti Rasamita
Sindhuh' (2.5.128):

sahedri sydt samond vd krsna-ratydh suhrd ratify

adhika pusyamdnd ced bhdvollasa itlryaie
"When the sakhTs love Radha {suhrd ratify) as much as or less than Kr$ija, then their sancdrlbhdva is
called Kr$na ratL But if they love Radliika mote, tlien it is called bhdvolldsa ratiThe mafijans are
endowed with tills bhdvolldsa rati. Srila Ramai Thakura inquired from Siimatl Jahnavi ThakuranI
about this bhdvolldsa rati:
thakura kohe - age krpd kori koho;

bhdvolldsd rati kothd amdre Sundho

jdhnavd kohena - bdpu! Sana savadhdnel;
bhdvolldsa rati mdtra hoy vrndavane

71

riZ iz

iKftfftu natfai tftisa Q wvanu.

"Rainai 'Jhakura said: Pi case (ell me more about bhavottdsa ratiV' Mother Jahnava said: "Listen
carefully, () son* Bhavollasa rati can only be found in Vindavana!"

vrndavana sthana se devera agocara;

ydhd vilasaye nitya kiiori kisora
srt nlpa nianjart dra srt rati mahjan;
sevanande magna rahe diva vibhdvari
"Vrndavana, where Kisora (adolescent Krsna) eternally sports with KiSorl (adolescent Radliika)
cannot be perceived even by the demigods. Sri Rupa Maiijarl and &ri Rati Manjari are absorbed in
the ecstasy of devotional service day and night"
V

bhdvolicisd rati mdtra ihd sabhdkdra;

duhu sukhe sukhl kichu ttdhi jane dra
rddhd-hrsna sevanande sadd kdla hare;
ananda sagare tdrd saddi vihare
SrXmalira satna sabe deha bheda mdtra;
eka prana eka dtmd sabhe radhd-ianlra

"They are all endowed witli bhdvolldsd ratiy and they are happy only when the Divine Couple is
happy; they don't know anything else but that. They are completely equal to Srimati; only their
bodies are different. They are one soul and one life-air and they are all controlled by RadM."
Someone who wants to relish Krona's sweetness to the utmost most take complete shelter o f Sri
Radha. Sripada PrahodhQnanda Sarasvatl writes in Radha Rasa Sudhanidhih (261): kvdsau radha
nigama padavf duragd kutra cdsaa krsnas (asydh kuca mukulayor antaraikdnta vdsah "Where is this
Rlidha, who is hard to perceive by following the Vedas, and where is Krsna, who always lives
inbetween Her bud-like breasts?1' Sri RadMranT says: "If you want to see My Sundara (beautiful
Kr$na) you must take full shelter of My lotusfeet!" And why do the maiijaris love Kysha? Because
He is Radharanfs gallant! "Remember Krsna in this Vraja forest as the Prana-vallabha o f my
SvaminJ! First Radha - then Syfuna! When Krsna makes any trouble we'll take Him by the hand and
tlirow Him out o f the kunjal We are the maidservants of Radha!" Why do the kihkaris love Kf$i)a?
Because He is the lover of Radharam!
Once, when Kr$na takes His supper in NandTSvara, a Jcinkan fans Him. Without being seen by others
Syama keeps His hand on that kihkafis foot, as a means of asking her: "Will I meet My Dearest One
or not?" That maidservant then places one toe on Syamas hand, indicating that a meeting will be
possible - that is the most excellent service! (Syama sits on the floor, eating with-His right hand and
supporting Himself with His left hand. With her foot the kihkart touches a particular finger of
Kr$na's, indicating a particular trysting-fcwtfja where He can meet His beloved. This code was
previously agreed upon. The assembly o f elders is absorbed in speaking with eachother and thus
does not notice this exchange). This is vara ddsya, the most excellent service!34 Nothing is done for
personal happiness, everything is done for the pleasure of the Yugala! Although the maftjafts are in
the category ofsakhfs they are servants because of their complete dedication to devotional service.
The sakhTs may have a superior position in the pastimes, but the fortune of service is greater for the
manjarisl They know Sri Ruditika's innermost purpose and therefore they can perform their service
without hesitation like no one else in the world.
One day Radha and Kr$na are intimately enjoying Themselves in a kuhja, and a manjari relishes the
sweetness of these pastimes through a passage between the vines. It appears to the maidservant that
there is some obstacle in Radha and Krsjia's pastimes, but They don't notice anything out of ecstasy.
The maidservant then notices that Radha and Krsna got stuck to Eachother with Their hair, so y eiy
34 These services are described by Srila Ananda Gopala Gosvamt.
72

S n -J n 'Vtf&pd J Qtsumattjafifi

carefully she enters the kunja, so as not lo disturb Them, and unravels the hairs, so that the amorous
pastimes can continue again.35 Who else can perform such a clever, intimate service? Even Lalita and
the sakhts don't know! This is vara dasya, the most excellent service, wliich is attained by chanting
the name of Sri RacM: jaya jaya rddhd ndma, vnidavana ydra dhdma, krsna sukha vildsera nidhi
(Narottama Dasa lliakura, Prcma BhakLi Candrika) "Glory, glory to ri Radha's name, that dwells in
Vrnd&vana and that is the jewel of Sri Kronas blissful pastimes ["
"O Radhe! For attaining Your most excellent service I'm taking shelLer of Your lotusfeet, that, even
3yama holds to His chest for soothing His lust-afftictcd heart!

vrnddvaneivari lavaiva padaravindatii

pr'emdmrtaika makaranda rasaugha purnam
hrdy arpitam madhupateh smara tdpam ugram
nirvdpayat paramo. Siialam d&raydmi
(Radha Rasa Sudhanidbib -13)
llO Queen o f Vrndavana! I lake shelter of Your cooling lotusfeet* that are filled with all the nectarhoney o f pure love, and that even Madhupati, the Lord of sweetness Sit Krsna, keeps to His heart to
soothe His terrible lusty affliction!"
RSdhika protects Sn Krona's senses, that1s why She is a GOPI (the verbal root 'gup1 means
protecting1) 3(\ Giridharl docs not feel the slightest distress wliile lifting Govardhana Hill, His
pleasure potency stands before Him and solves every tiling. Shers made of the quintessence of the
Cinlamani jewel o f mahd-bhava, the pinnacle o f love. In sandalwoodpulp or a Cintamanl-stone there
is no asara, or useless refuse, but still Her mahd-bhdva is the sdrat or quintessence, of the
Cintiimani-jewel of prema. The maidservants say: "Syama! Do You know why Youre so beautiful?
Because Your Priya is here!"

rddhd sahge yadd bhati tada madana mohanah

anyaihd vttvamoho'pi svayark madana mohitah
(GovindaLiiamria $.32)
"When He shines with Radha, He is Madana Mohana, the enchanter of Cupid, but otherwise He is
Himself enchanted by Cupid, although He enchants the whole world!"

codi gopTra manoratha, manmathera mana mathe, ndma dhare.madana mohana

"Mounting the chariots of the gopTs' desires, He stirs even Cupid's mind, hence He is called Madana
Mohana." (Caitanya Caritamtta)

ballabl bhuja-lata baddhe manobhdvati brahmatii mono me rarnate

"The supreme brahman delights my mind when it is bound by the vine-like arms of the
cowlierdgirls,
Kr$na is very happy when someone calls Him Radha-sevaka (the servant of Radha), but almost
nobody says this,
Kr$na is so much under Radha's control that He is willing to give everything to
those who serve Her. Sitla Prabodhananda Sarasvatl writes (Radha Rasa Sudhanidhih 155):

35 These services <ire described by Srila Ananda Gopala Gosvaml.

3,5 This point is nude by Srila Ananda Gopala Gosvaml

73

JnfoUtyjfiunatfta tfdsa gosv&un.

aiiulikhydnantdn api sad aparddhan madhupatir
mahd premdvi$ias tava paranm deyatH vimrsyati
(avaikam M radhe gmaia iha ndmdmrta rasarit
mahinmah kali stmarii sprsatu dasyaika manasdm
"O Sri Radhel Madhupali (Kr?na) cancels innumerable offenses o f anyone who even once relishes
the nectarean spiritual flavour of Your name, and in great ecstasy He considers what is the greatest
gift He can give to such a person. Who can then imagine the glories of someone whose mind is fixed
on becoming Your maidservant?"
SiTla Raghunalha Diisa GosvfmiJ says: "I don't want anything else but Your excellent service! If I am
not qualified for Your service, then please at least make me attached to this aspiration, so that one day
I may get it." dasyaya te mama raso'stu rasostu satyam: "Let me truly have eager spiritual thirst for
Your service!11
*

Sri Rasika-Candra Dasa sings:

**

tomdra carana padma*

prema bhakti rasa sadma
ddsl bhdve sevd vind tdra
jtvane marane hayaT
mane rnora ndhi cdya,
sdkhTtvddi anya kichu dra

"Your lotusfect arc the abode ofloving devotion. In life or in death, I dont want anything else but a
service-mood towards them! I don't want friendship with You or anything else!"

na jdni sakhyera gu(iat

idi devi piutah punch
tava sakhye mora natnaskdra
yadi bolo lajjd pdU
sakhltvere ndhi cdir
kintu mone vdsand tdhdra.
Suno devi iiivedana,
se Idlasd kaddeana,
ndhi uthe dntdra hrdaya
tava ddsya rase mora,
sadd mone rahu bhora
ei satya jdnibe niicoy
"I don't know the qualities of friendship, therefore, O Devi, I offer my obeisances to it again and
again! And if You say: "You dont want My friendship just because You're shy, but you actually
desire it within your mind!", then listen, O Devi, to my petition: "This desire has never arisen in my
heart! My mind is always filled with ddsya rasa, that You should know for sure!"

S ift ^ # 5 3 S5Icllfe5S
'K 'K & ^ R c*i

fr3 ^
3

VERSE 17:

74

ii ?v9 ii

J y ji-S n V iffip a 'J ftisu in a n ja fifi

ATI SULALITA LAKSASLISTA SAUBHAGYA MUDRA

TATIBHIR ADHIKA TUSTYA CIHNATIKRTYA BAIIU
NAKHA DALITA HARIDRA GARVAGAURIPRIYAM ME
CARANA-KAMALA SEVAM HA KADA DASYASITVAM
ait - very; sulalisa - charming; laksa - red footlac; tilista - anointed with; saubhagya - of fortune;
irndra - signs; tatibhih - by a multitude of; adhika - more; tustya - by satisfaction; cihnaii - marking;
krtya - doing; bdhu - arms; nakha - nails; daliia - scratched; haridra - turmeric; garnet - pride; ganri golden; priya/H - dear; me - unto me; caraiia - feet; kamala - lotus; sevdrii - service; hd - alas!; kada when; ddsyasi - will give; tvani - You.

O ybti whose golden (vat possesses the pride o f the color i f a turmcric-bulb scratched by a
fingemaill When w ill yon, having, out o f great satisfaction, marfed my arms with fou r
emblems o f good fortune that are anointed with Jour very lovelyfootlac, bestow the service
of four Cotusfeet on me?
Notes: SrTmati Radhika is very satisfied with Sri Raghunatha dSsas liinitlessly eager prayer for
devotional service in the last verse. Sri Raghunatha dasa laments: "I don't wish to be acquainted with
anyone who is not related with You in this world! Let the whole world know that I have nobody else
but You! Everyone will understand that Tulasi is Sri Radhikas maidservant!" The eternal spiritual
absorption of 5rf Raghunatha dasa is unadulterated; ianu van manobhir aham tavdsmi "I am Yours
with body, mind and words! Im not just Your quiet, hidden maidservant! I want to be Your marked
maidservant!" This firm loyalty swallows the whole ego. Even in so-called 'external conciousness*
the twanging of Uie siddha svarupa is audible, even then the devotee covets lire service o f 6 n Radha.
He is not even satisfied with dreams, smarana or visions - he wants the real thing!. Even in external
conciousness Raghunatha dSsa strongly feels the absence o f SvaminT, so he rolls on the bank of
RQdhakunda and weeps:

aviksydtmesvanth kdcid vrnddvana nuihesvartm

(at padambhoja mdtraika gatir dory ati kdtard
patitd tad saras tire rudaty aria ravdkulam
tac chnvaktrek$anavdptyai tidmdny etdni sarhjagau
"Not seeing her goddess, the Queen of Vrndavana, a certain maidservant, who considers Her
lotusfect the only goal o f Her life became very anxious, fell down at the shore of Her lake
(Radhakunda), cried loudly out of pain, and, just to see Her beautiful face, sang the following
names;" Sri Raghunatha weeps and prays: "Please draw me to Your lotusfeet, calling me Your
maidservant! I wont be a quiet maidservant! I will be Your marked maidservant!" Just as his feelings
of separation make his life-airs reach his throat he attains the vision of a divine pastime; Rsidha and
Kr$$a sweetly enjoy Themselves in a kufija on the bank of RadhSkunda and Tulasi watches it
tlirough an opening in the wall of vines. After the loveplay is finished, the surrendered maidservants
enter into the kufija* Sri Radhika takes the role of svadhtna bhartrkd (independent ladylove), who
controls Her lover.37 She lies down and the submissive hero sits at Her feet, desiring to paint red lac
on them singlchandedly. Unless He has a submissive attitude He cannot serve, hence He sits close to
Svaminfs feet, wanting to anoint them with lac-dye. Tulasi holds the brush and a cup with lac in her
hands. As tears o f love stream from His eyes, our hero begins to paint SvaminI's footsoles, thinking:
"I'm not so fortunate as this footlac, that I can slick to Her feet the whole day! Everyone says that I
37 svuyuttdsanna dayitft bhavet svadhtna bhartrkd (Ujjvala Nilamani) "A girl whose lover always stands by
her in a subdued fashion is called an independent ladylove or svadhma bhartrkd.

75

Snfa J ityjfmniitfHl t(5sa ijvsxt&mi.

am nondiffercnt from My name, so let My name slay on Her foolsolcs then!" He then begins to write
His name on the sides of Svaminf$ feet and becomes overwhelmed by Hie beauty of His own name
written in red lac, thinking: "Alas! Hven My name is more fortunate than Me!" Srfla Prabodhananda
Sarasvatl writes:

rasaghana mohana miirtifn vicitra kelt mahoisavollasUani

rddhd cararja vilodlnta ruciro sikhandam harith vande
(Radha Rasa SudMnidhih - 20))
"I praise Sri Hart, who is the embodiment of profoundly enchanting spiritual flavour, who is
gladdened by a wonderful great festival o f play and whose head, that is decorated with a beautiful
peacockfeather, rolls at Sri Radhas feet!" Tulasi enjoys to see Sri Hail's zeal in decorating her
Svaminl and she giggles, covering her mouth with her veil. Seeing Tulasi giggling, SvSminl says:
"What's going on?", and kicks Tulasi for punishment on the arms with Her foot, that has the wet lac
still on it. Fortunate Tulasi tints has the auspicious signs (like the flag, thunderbolt, barleycorn,
chariot,.* conchshcJls etc.) of Svamirifs foolsolcs printed on her shoulders tlirough the footlac.
Svaminl does not kick everyone like this: It is a sign o f intamacy! With these auspicious signs Tulasi
proudly goes Horn kutlja to kutlja, "Let everyone sec that Im Sri Radhas marked maidservant!" Then
suddenly the revelation vanishes and 6ri Raghunatha dasa cries: "Hfi RSdhc! When will You print
these auspicious marks on my shoulders?" prema is mixed with this footlac, therefore Sri
Raghunatha dasa uses the words ati sulaliia laksd: it is very charming because of the love it contains.
"Not when it is applied by us maidservants, but when it is applied by Your lover! Will the hearts of
us maidservants be pleased if He is not submissive to You? He, who feels Himself blessed when He
even once catches the breeze coming from Your flapping veil?" yosydh kaddpi vasandneala
khelanotlha dhanydti dhanya pavamna krtdrtha mdtu (Radha Rasa Sudhuiiidhi - 2) We want Sri
Radhas superiority, but that does not make Syama inferior, rather it brings His superiority to the
limit! When Bilvamaftgala describes the beauty of Kr?na*s eyes (in Krsna Kaniampa, verse 13) , he
says:

pranaya parinatdbhydm M-bhardlambanabhyam

pratipada lalitdbhydrii praty aham nutandbhydm
"Kisnas eyes have aquired fullness through love, they became the abode of beauty, they are
charming at every step and they are novel every day". Sri Krsna Dasa Kaviraja writes in his Saranga
Rangada-commentary on litis verse that Kr$nas eyes are so beautiful because they taste the rasa of
rT Radha's love for Him, Sri Kr?na says in Caitanya Caritamrta:

yadyapi nirmala rddhara sat prema darpana;

tathdpi svacchatd tara badhe k$ane ksana
antdra mddhurya ndhi badhiie avakdse;
e darpanera dga nava nava rupe bhdse
"Although the mirror of Radhas true love is completely clear its clarity still increases at every
moment. There is also no cessation to the increase of My sweetness, which shines in ever-new forms
in front o f this mirror."
"I want to see Your submissive lover anointed with the lac-dye of Your footsoles." Bhlmadcva, an
aisvarya upasaka (one who meditates on K}$na in His divine prowess) was able, by the blessing of
his father, to choose the time of Iiis own death, and he waited until he could see Kr$na in His vtra
rasa (heroic mood) before he died. He says in Srimad Bhagavata (1.9,34);

yudhi turaga rajo vidhumra visvak

kaca luliia sratna vary dkmkrtdsye
mama nisita mrair vibhidyamana
ivaci vilasat kavacef$tu kr$na dtmd

76

J n -J n Wfapa T^usumtmjalifi

"May my mind be fixed on Sri Krspa, the Supreme Self, whose hair was flowing as it was greyed by
the dust thrown up by the hooves of the horses during the battle, whose face was adorned by
sweatdrops, and who enjoyed being pierced by my sharp arrowst" In the same way the marljarls
want to meditate on Sri Rftdhika in a particular way! TJicy always desire to see the most enchanting
Couple moistened with sweatdrops of exhaustion of Their erotic battle, Their dresses and ornaments
loosened. The perfection of the eyes is to see the subdued hero and the independent heroine whose
lustre defeats the pride of golden-colored turmeric. Tulasl says: "Please mark me with tire footlac
which was applied to Your footsoles by Your dedicated and submissive hero!* Sri Raghunatha
shows great longing for devotional service, carana kamala sevath ha kadd dasyasi tvam "O! When
will You give me the devotional service o f Your lotusfeet.?"38 Devotion means service, bhaj tiye$a
vai dhdtuh sevdydth pariktrtitah. Devotional service is everything for a loving devotee. The pleasure
of the sevya (the worshipped) is the target of such service, not one's personal pleasure, dnukulyena
krsndnuiilmam bhaklir unarm (Shakti Rasamita Slndhuh 1,1.11) "The highest devotion is that
devotion wliich is favorable to Krsna". Sri Jlva GosvamT writes tlxe following commentary on this
verse: dnukulyam cdsminn uddesydya in krsndya rocamemdh pravruih "Favorable means something
that is pleasing to Kp$na.n "It is prescribed by the scriptures, and that's why I'm doing it, but I have
no idea if my beloved deity enjoys it or not". This is not the way o f rdgdnugd bhakli. When the
beloved deity responds within my heart, saying: "I am enjoying and relishing your devotional
service", then I will know that my service is a success! In the book BhaktamSl39 it is described that
Sri Bahki BiftarijI40 passed over Haiidssa Svami's raja bhoga (luxurious noon-time offering) in favor
of the simple Med chickpeas that were offered by JagannathI Madhava It's also known (from
Caitanya Caritamfta) that SaksI Gopala asked the Queen o f Orissa to place a pearl in His nose. This
is not the worsliip of the indifferent - it is the worship o f lovers. Tills religion of love is completely
devoid o f any kind of deceit, dharmah projjhiia kaitavaJi (S.B.1.L2)41 , Love makes one forget
bodily happiness. The loving worshipper does not desire sensual, physical or even spiritual
pleasures, for all kinds o f personal pleasure is cheating, but this is not so easy to give up. Therefore
5 rila Premananda Thakura has said in his Manah &k$a (90):

ore manai e torn bujhibdra bhulai

kohicho vedera para,
koricho nisiddhdedra,
bhdva dekhi dpandra mida.
"O Mind! You just don't understand! You say that you arc beyond the Vcdic regulations, but you
perform forbidden activities! When I see this I see your very essence."

muktike'aiivarya bolt,
diirete diydcho pheli,
ifigite bujhdo ei tattva.
anitya asdra artha,
$e bhalo saddi prdrthya,
yd idgi rajanl diva matta.
"You call liberation a luxurious distraction and have thrown it far away. Give me a hint so that I can
understand this truth. Fleeting, useless riches are always desirable and you are going mad thinking
about it day and night"
nirhetu ydjana kora,
hetu se chddite ndro,

kaihdya virakta e samara

sarvasva bolicho yara,
dite eka beta idra,
se cdhile koho dpandra.

38
39
40
41

Upto here the purport of verse 17 is by Srila Ananda Gopala GosvSmi.

Written by Nnbba dSsa.
The most popular deity in Vrudavana lor Hindu pilgrims, even now.
Relinquishing all kinds of cheating religion.

77

Jnfa fytgfitmatfia. ddsa Qosvdmu

"You outwardly perform rituals without desire for gain, but you are not able to free yourself from the
same. In your speech you are detached from the material world. Who you call 'my everything' is the
same everything you give only a lousy Banyan-leaf to. And you think that il is yours to give!11

koho hhaji vrnddvana,

ghare sukhavasa numa,
bhdlobdso vasona bhusane
santusta mdnicho mane,
mahdkrodhe apamdne,
dtmOSuklta ghuctlo kemone?
"You say 'I worship Vrndavana', but you're happily staying at home - you love all exterior trappings.
You're satisfied with praise, but. are enraged when insulted. How did you manage to destroy the
happiness of your soul?"

kohicho goplra dharma,

ki bujhicho tarn manna,
svabhdva cheidite ndro tile.
dekhiya pdicho sukha,
prakrti baghinl mukha,
sarv&imd sahite yet gile.
"You say that you follow the gopTs but what do you understand about the meaning o f that? You can't
let go of your nature one iota. You get pleasure seeing the face o f material nature (or women), who
swallows you whole."

kohe iuno premdnatida,

vicarile sab dhandha,
kohile Smile kibd hoy.
hari hart avirata,
koho ei prertut patha>
nirmala hoibe suniicaya.
"Listen", says Premananda, "if you think about it, it's all a ball of contusion. What's to be gained by
listening or flapping your mouth? Always chant 'Hari, Hari' while you traverse the path of love, and
you will surely be cleansed of all impurities?"
The pure devotee bathes in his tears of love when he chants the holy name and the beloved deity
stays do se by to relish this. What an incomparible service! bhakiera prema ce$td dekhi krmera
camatkara (C.C.) "Even Krsna is astonished when He sees the loving activities o f His devotees!"
"With my eyes I will see Your form and with my ears 1 will hear Your flute!" "I am unworthy, I will
never get to see Radha and Kr$na!" - devotional greed will never allow such despair to come. The
beauty of the path of sacred passion is that it makes one transcend the considerations o f worthiness
or unworthiness.42 The loving devotee will flunk: "If You don't respond then who will lift me up? If
I could ju st slightly dedicate my life to Your service - then I would be blessed! She will make me
understand what is favorable and what is unfavorable!" When the loving devotee has been separated
from his beloved deity for a long time, yearning for His darSana, he starts thinking: "Maybe the
Lord is just not pleased with me?" The Gosvamls taught the world by example. One day Srila Rupa
GosvamI thought: "I could not get VrndavaneSvari's (Radhika's) mercy, then what is the use of my
body?" He closed the door of his cottage and sat down, but at twilighttime someone called him,
saying: "Baba! Open the door, 1 have come!" Srimatf RadharanI had personally come to His door
with a pitcher of milk on Her head, dressed like a cowherdgirl. Sri Rflpa knew the girl, he begged
food from her parents' house sometimes, but she looked so extraordinary sweet this lime! The girl
said: "Baba! Why didn't you come to our house today for mddhukan (collecting alms)?" Sri Rupa
GosvamI said: "Lai! (little girl)! I'm not coming anymore!" The girl said: "Why, what happened?"
Sri Rupa GosvamI said: "If my beloved Goddess does not bestow Her mercy upon me, then what's

42 ndpi lobhanTya vastu praptau svasya yogyayogyaiva viedrah ko'py udbhavati. (Raga Vartma
Candrika, VigvanSlha Cakravartl)

78

^n-Sri'lfiGipa 'KitsummjaM

the use o f mainting this body still?" Hie girl said: "Who said you that don't get the mercyV It is Her
mercy that you can live here in Vrndavana! Drink, some milk and conic for madhukarl again from
tomorrow! Only if you remain in physical health you can do bhajan, after all!" After saying this* (lie
girl le ft Sri ROpa was enchanted by Her charming movements and thought: "Who is this amazing
girl? Meanwiiile, by Radharanfs arrangement Srila SanStana Gosvaml came by to find out how
Rupa Gosvaml (who was his disciple)'s bhajan was going. Sri Rupa had already planned to offer
some milk to Sri Samliana prabhu, so he offered liim the milk which was handed to him by the
wonderful cowherd girl* but when Sanfitana Gosvaml simply smelled the fragrance of the milk he
fainted of ecstatic love. Later* when he heard from Rupa Gosvaml where the milk came from,
Sanatana told him: "Rupa! She (Snmati Radhika) is the embodiment of great compassion! Will you
make Her toil like tills?" 3ri Rupa understood Sanatana Gosvfunfs purport and decided to resume his
practice o f mddhukarL
Srila Raghunatha DSsa says: "I will not request You for these blessed marks * You will
spontaneously print lliem on me, being satisfied with my service! You will say: "Tulasi! Come! I
need you!" Your kicks with file foot are a sign that You arc satisfied with me. You don't just kick
everyone like that!" How intense is tills feeling o f mine-ness! (When &rl Radhika says): "You are
Mine!", that will be concealed by (the kiftkan saying): "I am Yours!" H ie maidservant is exclusively
surrendered to her Sv&nihr, like a flower that was never even smelt by any honeybee! PraneSvari
gives tlie service o f Her lotusfeet by saying: Tulasi, come! My necklace is broken* restring it! My
iilaka has faded away, put it back on!*, and so on!43 djndya koribo sevd carandravinda (being
ordered* I will serve RSdlia and Kr$na's lotusfeet, Narottama dSsa Thakura) $rl Raghunatha dasa
Gosvaml prays: "Take me as Your marked maidservant! I want to serve Your lotusfeet!" How eager
he is to serve the embodiment of ecstatic love! Suddenly he gets a vision of wonderful gradual
services, that will commence from the next verse.
ri Rasika-Candra Dasa sings:

nakha vidalita mart,

he haridrd garva gauri,
tava pada kamala yugale
ki sundara Sobhd p&ya,
alaktaka rdga Ulya,
yavadika cihna jholamole
"O You whose golden lustre steals the pride of turmeric scratched by tire nails! How beautiful Your
lotus feet arc with their shining reddish foollac!11

se saubhdgya cihne kobe,

bdhu sucihnita hobe,
pdda padma sevibo yokhon
keitare iomara pdya,
dasl ei bhiksd cdit
abhildsa koroho purana
"When will You print the auspicious marks of Your footsoles on My ann, making it nicely marked
while I serve Your lotus feet? Tills maidservant anxiously prays at Your Iteel: 'Please fulfil my
desire!"
corona kamala sevd,
sei dhana more dibd,

se ye mora prma adhikdi

ndhi more upeksibd,
set sevd kobe dibd
ulhd vinu an ndhi edi
"When will You give me the treasure of the service of Your lotus feel* that is dearer to me than my
life? Don't let me down! When will You give me (hat service? I do not want, anything else!"

43 Narration by Srila Ananda Gopala Gosvfmil.

79

^nhi^iighun&tfia tfasa gosvand

H un#
i jm

fitera^n i
^ W T R kmR i ^ 4 i,M

{^n^ #

iiRr r s

s
ii

7s5 ii

VJSffSfi /<?:

PRANA l IM KILALAIR BAHUBHIR ABHISANKSALYA MADHURA1R

MUD A SAMMARJA SVAIR VJVRTA KACA-VRNDAIH PRIYATAYA
KADA BAHYAGARAM VARA PAR1MALA1R DHUPA NIVAHAIH
VIDHASYE E DEVIPRATI-DINAM AHO VASITAM AHAM

pranalwi - the drain; klldlaih - with water, bahubhih - with an abundance of; abhisafik$alya completely rinsing; - with sweet; mtidd - blissfully; sammarja - rubbed; svaih - with the own; vivrta opened; kaca-vntdaih - with the hairs; priyataya. - considering it very dear; kadtt - when;
bdhydgdrath - latrine; vara - excellent; parimalaih - with scents; dhupa - incense; nivahaih - with an
abundance; vidhasye - 1 will do; le - Your; devi - O Goddess!; prati - each; dinam - day; aJio - O!;
vasitam -scented; aham - L

O my goddess! When may I, afterjoyfufty rinsing four drain with sweetly scented water
and lovingly sweeping it with my loosened hair, considering it very dear, daily mafy four
latrinefragrant with nice incenses?

Notes: Prayer unlocks the shackles of the Lords mercy. In the previous verse ff Raghunruha dfisa
had a vision of a very sweet pastime in his svarupavesa. Svaminl had made TulasT Manjari her
marked maidservant with the fresh lac-dye-anointed signs o f fortune that adorn Her loLusfcet, and
when that vision vanishes RaghunStha considers his life to be useless. In this way Svaminl plays
hide-and-seek with Her maidservants, sometimes disappearing from them and sometimes re
appearing. It is like a succession of the illumination and shade of transcendental happiness and
distress,.which is the current, of life for a loving devotee, suddha prema sukha sindhu, pdi tdra eka
bindu, sei bindu jagata dubaya (C.C.) "Even one drop from the blissful ocean of pure love inundates
the world,1' Although Sri RSghun&tha always swims in that blissful ocean he is still always lamenting
out o f divine love. &rl Radha is the embodiment ofcomplete love, but still'the devotee feels so much
pain while constantly attaining Her in dreams, smarana and visions! This is tire speciality of Vrajaprema. Remembering this prema a poet has said: bodo vedandra mow bejecho he, tumi drndra
pranel "You annnounced it to me in a very painful way, but You are my very life!" Still, lliis agony
is a special kind of transcendental bliss, therefore the dedryas have classified it as a rasa. Those who
wander in die kingdom of ecstatic love know tire purport of dial. When the vision vanishes
Raghunatha becomes very anxious.

udvege divasa nil ydya, ksana hoilo yuga-sarna

varsdra megha prdya a$ru varise nayana
(Caitanya Caritrmirta)
"Of anxiety die day will not pass. A moment appears to be an age, and tears are flowing from my

80

Jn-Jn 'Vtidpa 9CpsmmmjuWl

eyes like i*ain showered from a monsooncloud," Such is the condition of Sri Raghuniitha dilsa;
wiLhoul the persona! service of Srlinall he considers the world to be empty, and therefore he weeps
and laments in great agony. His heart pines from the kaihkarya rasa (flavour of service) o f &*I
RfKM,
Suddenly a sweet vision umies to Sri Raghunfttha: He secs himself on the terrace of Sri Radha's
house in Her abode Yuvaja, in his spiritual form of Tulasl MafijaiT. It is niomingtime, but Oilman is
still sleeping in Her bedroom, exhausted of Her amorous nocturnal pastimes with Sri Kr$na, Snmatl
Rupa MaiijaiT mercifully gives Tulasl a menial service to begin with. Devotional service is
everything, starting from the most menial services. It. is summertime and Tulasl begins to Hush
^nm atfs latrine with a lot of cold water, letting it run off through the drain. Then she opens her braid
and rubs the latrine clean with heropened hair, thinking: "Why should I only clean this place with
my opened hair? It would be better if I rubbed it with my very life! It is PraneSvatTs latrine, so this
service is also as dear as life to the devotees. Hie fortunate sddhakas always relish the flavours of
tliis remembrance. This is the means and the goal at the same time. The mahdjanas say:

sddhana efdtdne* siddhi-o ekhdtie,

bhdvera gocara se,
ekhane td yadi,
dekhite nd pdo,
motile dekhibe ke
"Sddhana (practise) is here (in this world) and siddhi (perfection) is here, and it is perceivable at the
stage of bhdva. If you don't see Kr$ria here (due to a lack of bhdva), then how will you see Him
when you die?" The mind of a devotee who is fixed in smaraiia goes to the kingdom of Mas and
relishes (lie pastimes so vividly there as if they are directly perceived, siddha deha cinti kore tdhdi
sevana; sakhibhdve pay rddhd-krsnera carana (C.C.) "Think o f your devotional service in your
siddha-deha (spiritual body), tlius you will attain RSdlift and Krona's lotusfect in the mood of the
sakhts" H ie mahdjanas say that each and every soul is eligible for the service of ri Radha, and by
the power o f associating with these mahdjanas pure God-conciousness spontaneously manifests
itself in the pure spirit soul, set gap! bhdvdmrta yarn lobha hoy (C.C.) "Anyone who becomes
greedy for that nectarean mood of the gopls..." These people are the fortunate souls who have
obtained the grace of likeminded great rasika devotees. H ie fullest manifestation of devotion is goplbhdva, for the gopTs are exclusively dedicated to the pleasure o f Sri Krsna. Hiis gopT-bhdva is the
treasure of the practise o f die pure swan-like devotees, and the culmination o f this sakfu-bhdva is
manjan-bhdva. By following in the footsteps o f the eternally perfect devotees, that belong to the
Lord's internal potency, one can attain the confidential nikuhja-sevd of Sri Rftdhft and Madhava.
in Iiis svarupdvetia Sri Raghunatha, as Tulasl, is now most blissfully engaged in rinsing and
sweeping the drain o f Oilman's latrine with her opened braid. How intense is her feeling of
mineness! ,"It is the latrine of my mistress, and it is dearer to me than millions of lives! I have to
sweep it with my own hair, widi what else? If 1 could sweep it with my own life-airs (hen it would
be even better! How much this maidservant is die object o f Svtlminl's mercy! She performs such
menial service with her own hairs!
H ie question whedier Srimatl RadhSram uses a latrine or not is not to the point here. H ie purpose of
tliis verse is that one should be willing to do even the most menial service for Her, every day (prati
dinam). Hierefore tliis verse is placed belbre all the other verses, that describe more 'pleasant' kinds
of service.44
6ri Ki$na Dasa BabtijI (a 19th Century saint who lived at Govardhana) describes how he mentally
performs diis service in his Bengali songbook 'Prardianamrta Tarangipr' (a nectar river of prayers):

44 Note by the editor.

81

$ nla 3 (fyjfiunatfm (fiistiGjosviimZ

iuya bdhydgdre, koribo gamana,
vara dhupa jvali dibo,
ratana bhrfigdre,
suvdsita vari,
bhariyd dhariyd thobo,
tumi bdhya krtya,
koriyd tvarita,
dsiyd vedira'pore
bosibe he dhani!
ivaritahi ami,
mdrjana koribo kore>
karpura misrifa,
mrttikd niycK
dibo tuyci kara'pari
sri kara yugala,
koribe mdrjana,
kobe dibo vari dari
nija kara k o r i c a r a n a yugala,
mdrjana koribo kobe
hullola koriyd,
dnanda hpdaye*
sndnera vedite ydbe
1 will go to Your latrine and light the best incense there, filling up a jewelled pitcher with flagrant
water and keeping it (outside of the latrine* for You to wash Yourself) there. O Fortunate girl! You
quickly go to do Your bdhya krtya (toilet) and on Your return You sit on Your dais, where I will
quickly massage Your beautiful hands, rubbing them with clay (as antiseptic) mixed with camphor
(as perfume) and pouring water over them. When can I then massage Your feet with my own hands
before You flush Your mouth with a blissful heart and go to Your bathing-dais?"
Lokanatha GosvamT had vowed not to give rnflttfra-imUaUon to anyone, but by performing the
menial service of daily cleaning up his stool after he used line toilet, with great love, Sola Narottama
Dasa ThSkura obtained his mercy. All the people know how Lokanatha Gosvami had to make his
firm vow float away on the stream of 5rila Narottama's sincere* menial service in this way. Similarly,
the maidservant is the object of Srimatl Radharanfs mercy, as she scents Her latrine with aguruincense and so, being similarly surrendered and sincere. Just as TulasI takes the incense in her hand
everything vanishes and Raghunatha dasa anxiously prays for tills service:

sumadhura jala rdfi koriyd sirtcana;

sndndgdra prandlika kori praksalana
priya jndne mora ei keiera kaldpe;
sammdrjita koribo ye ei prandlike
"I sprinkle and rinse the drain o f the bathroom with sweet water and sweep this drain with my own
opened braid* since it is very dear to me."

jvaliya sugandhi dhupa hari gima gdne;

suvdsita koribo go se bdhya bhavane
praii dina ei sevd koriyd niyama;
kobe vd koribo ami kori nivedana
dasa gosvdmtra e prdrthand madhura rasdla;
prdtah kale haripada cinta cirakdla
(Sff Haripada Slla)

"I will scent the latrine with burning fragrant incense while singing Hail's glories. When can I do this
service, as a rule, every day? This is my humble prayer! Haripada always Uiinks of these sweet and
delectable prayers of Dasa Gosvfunl in the morning."

82

$n-Sn*Vtlapti *KttswndnjaH

^ttvft^osr

'^rpn

spsFfsii ^ tf^ f^ r

x^
^ i-teTwiRr? nbfcii

VERSE 19:

PRAT A ll SUDHAMSU MILITAM MED AM ATRA YATNAD

AHRTYA VASITA PAY AS CA GRI1ANTARE CA
PADAMBUJE TAVA KADA JALADHARAYA TE
PRAKSALYA BHAVINIKACA1RIHA MARJAYAMI
prdtah - in (lie morning; sudhdmm - camphor; miiitarii - mixed with; mrdam - with clay;
atra - here; yatnai - carefully; dhrtya - taking away; vasita - scented; payah - water; ca - and; grfut house; antare - inside; ca - and; pada - feet; cimbuje - in the lotus; tava - Your; kadd - when; jala water; dharayd - with a stream; ie - Your; praksalya - having washed; bhavini - 0 beautiful or
emotional girl; kacaih - with the hairs; iha - at a place proper for washing the feet; marjayami - 1
wash.

OBhavini (Beautifulor emotionalgirt)! When can I diligently Bring clay mh&d with
camphor along with scented water into your room, wash your totusRhpfeet with a stream
o f this water in a place suitable for washing your lotusfeet, and dry them with my hair?
Notes; The service of Sri Radhar&nl is not like the service of the Supreme Personality of
Godhead; it is the service of ecstatic love personified! In his Premambhoja Maranda Stavaraja Sri
Raghuniitlia dasa has written: mahdbhavojjvata cinta-ratnodbhavila vigraham"Her form is
bom from the glistening thought-gem of malm bhava," mahdbhava cintdiuaiii radhdra svariipa
(C.C.) Where are the insignificant living entities, and where is that maha bhaval

UMinfra sdra aritia - Idra prema ndma;

dnanda ciumaya rasa - prentera dkhydna
premera parama sara - malm bhava jani;
sei malm bhava rilpd radha thakurdm
(Cailanya Caritamrla)
"The essential portion of the Lords pleasure potency is named prema (love of God) and
that prema is known to consist of blissful transcendental flavours. The quintessence of prema is
maha bhava and the personification of that maha bhava is the goddess Radha." Therefore, for
engaging in the service of Sri Radha one must adopt a favorable mood. In the previous verse Sri
Raghunatha attained his desired devotional service, but when that vision vanishes the agony of
separation becomes intolerable. Weeping and weeping he prays: "Ayi Bhavini! (beautiful or
emotional girl)! When can I diligently bring soft clay mixed with camphor along with scented
water into Your room, wash Your louislike feel with a stream of this water and wipe them with
my hair?" What is the meaning of the address Bhavini? The address is made in a spiritual vision.
SvaminI is all-emotional, and so are Her maidservants! SvaminI is ecstatic about Her lover and
(he maidservants ecstatically love SvaminI! This cannot be experienced with a scattered mind. It

S3

Jrtta iRfiflfinttdtfia tffisil Qosviiml

is necessary, therefore, to bring Her mood into the heart. Something will be understood when the
conditions become even slightly favorable and some help is given. How wonderful is the
Gosvamls' loyally to the lolusfeet of &T Radha! Srimad Prabodhananda Sarasvali has written in
Radha Rasa Sudhanidhi (78):

yd vrndfwana simtii kdcana ghandscarya kison manis

tat kainkarya rasamrtdd i)ui param citte na me rocate
"Nothing else con please my mind than the nectar-rasa of (he maidservanthood of some
most amazing jewel of adolescent girls from the outskirts of Vindavana!" It is natural that
nothing then pleases the mind anymore, because ragdnugd bhakti is a 'mental religion', as &*I
ViSvanalha Cakravarl! says in Raga Vaitma Candrika {rdgasya manodharmatmt). There is no
necessity of scriptural injunctions, for lobha eva pravartakah "Only sacred greed is the
inaugurator". Even the devotees of the Supreme Personality of Godhead cannot experience the
beauty o f the thoughts of J>ri Rfidhas maidservants! In the Vaisnava-scripLures the glories of the
toitar(one-poinled)-devotec are specifically sung. Srlla Rupa Gosvaml writes (Bhakti Rasaunla
Sindhuh 1.2.58):
' tatrdpy ekantlndm &re$tha govinda hrta mdnasah

yesdm srfsti prasado*pi mano barium na saknuyat

"Of all the devotees those one-pointed devotees whose hearts have been stolen by
Govinda are' the best. Even the mercy of rl<ia (Lord Vi$pu), the husband of the goddess of
fortune, cannot take their minds away!" The one-pointed loyalty of Radhas maidservants is even
more wonderful than the one-pointed loyalty of Kr$nars devotees,. They do not even want Sri
Konas grace without that of Radha, Their hearts are exclusively surrendered to Sri Radhas
lotusfeet. tavaivdsmi iavaivd$mi na jwdmi Ivayd v im ("I tun Yours! I am Yours only! I cannot live
without You!", Vilapa verse 96)) is ilie slogan of lliat proclaims their loyalty to Radhas lotusfeet.
Srila Raghunatha Dasa cannot tolerate even the idea of worshiping Sri Kr?na without
Radha.
In his Sva Niyama DaSaka (6) he has written:

anadftyadgitdm api muni-ganair vainika mukhaih

pravindm gdndharvdm api ca nigamais tat priyatamdm
yd ekath govindam bhajati kapati ddmbhikatayd
lad abbyarne STrne ksaiiam api na ydmi vratam idam

"Not even for a moment will I go near that impure place where a proud hypocrite
worships Govinda alone while neglecting or disrespecting His most expert lover Sri Gandharva
(Radha), whose glories are sung by the Vedic scriptures and great sages like Nfuada Muni, who
carries the Vina, Thai is my solemn vow!" Whoever carries Radhas lotusleel in the heart has
such a beautiful mind.
Sola Raghunatha dasa cries in anguish and then, by the mercy ol: Srimat! he gets a vision
of his gradual morning-services. (After cleansing Svamim's toilet TulasI first takes a bath and
then enters Svamirif s bedroom. Ed.) Svamiifl lies to sleep on Her jewelled bedstead, that is as
while as the foam of milk, exhausted of Her nocturnal pastimes. In Her dream Krsnamay! (Sri
Radhika, who is always absorbed in Krna-consciou$ne$s) relishes the sweetness o f Si!
SySmasundara. This is clearly visible on the expression o f Her beautiful face. The sakhTs and
ntanjam understand everything about Her wealth o f ecstatic love. At that moment Sri
RadhikS's maternal grandmother Mukhara enters and says: O Rfidhe! My dear
granddaughter! Where are You?" Hearing Mukhara's calls and being prodded by Her sakhTs
Srimat! slowly wakes up and sits up on Her bed. Mukhara then sees Krsnas yellow dhofi,
that Radhika accidentally pul on before leaving Krsna in the end o f the night, on Her
84

J t f ^ r T 'Viffipa JQisumiUijadft

body, and says with a highly suspicious mind: "Alas! Alas! What is this? 0 ViSakhe! Last evening I
saw this yellow cloth on Kr$na, and now I sec it on your sakhll What kind of behaviour is this for a
married girl?" When ViSakha hears Mukhara's words and sees Kronas yellow cloth on Her sakhi she
is initially alarmed, but then she gets herself together again and says: 0 Bewildered grandmother!
You mistake the golden neL of mofning-sunrays that pierce through the window and shine on my
sakhts blue garment to be a yellow garment! Dont be vainly afraid!" While ViSakha says IMS TulasI
immediately takes Krona's yellow cloth off SvaminIs limbs and exchanges it for &7matfs usual blue
garment When Mukiiarii looks again and sees the blue dress she becomes ashamed of her mistake
and goes off, Then Lalitu and Visakha and all the other sakhts bathe and dress themselves and enter
into SrimatTs bedroom, where they become like stars that surround the Rudha-moon in the eveningsky, When the sakhis come together different waves o f parihdsa-rasa (playful joking) well up.
Meamvlule Syamala-sa/r/rr, who is very eager to hear SiTmatfs passionate rasodgara (recollection of
previous amorous pastimes and their concomitant emotions), arrives at Yavat. Stfmatl blissfully
embraces Syamala and seats her close to Her. Full of anurdga Srimatl then says: "Sakhi Syamale!
Just as I thought about you you came! 0
If the tree of My desires bears fruits I will consider
this to be a good morning! Alas! I dont know when I will be able to see these most ecstatic fruits!
3ymala jokingly replies: 0 sakhi Radhe! Your lips have even become bruised from tasting these
fruits from the tree of Your yearnings and their red juice has stained Your eyelids, and still You say
that tills tree has not borne fruit yet! How amazing!" ri Radhika replied: " 0 &yamel You joke about
Me because you dont know My heartache! Just as the lightning illuminates the cloudless night just
once, first destroying the darkness and then disappearing again, making the darkness twice as dense
as before, similarly after having seen Ktsna just once, His disappearance doubles the misery o f His
absence!" Hie hearts of the sakhts and manjaris arc like fishes that swim on the waves of this ocean
of SrimatTs passionate rasodgara with Syamala. Then Madhurika-joft/if arrives from Nanda's village
and tells SrTmatT how PaurnanulsT came to Yafioda's abode, how YaSoda and Paumamasl woke Kr$$a
up, how they washed His face andLhow they worshipped Him along with Baladeva, how Kr$na ate
makhan-mi&ri (Butter with rock-candy, His favorite savoury) and how Kr$na took Baladeva and His
cowhcrdboyfriends along to the goSald to milk the cows. After making Snmatl relish the nectar of
Krsna's morning-pastimes Syamala and Madhuri k& leave. As long as these two sakhJs were there the
fire of RSdhika's separation was somewhat under control, but after they left its flames rose up high
again.46 Bhavinl means 'Radha, who is mad with ecstatic love for Kr$na' and the pinnacle of lhal
ecstasy has now been reached. Hie kiftkarts know how to serve Sviimlnl in such a way that this fire
of separation can be extinguished or at least pacified. They keep the pictures of Syamasundara and
His pastimes marked in their hearts and carry (hem along wherever they go. While they perform their
service, the manjaris ease the pain of separation SvaminI feels from Her Priyaiama by singing the
Hare Kr&ia mafia mantra to Her. In tills case the mantra serves to remind SvaminI of Kr$na and is as
if spoken by Her alone, "Hare!" then basically means: "You take away all My attachments to My
husband, family and prestige, "Krsna" means "You attract Me with the sweet playing of Your flute
and with Your beautiful appearance, so that Xleave My home to go out into the forest to meet You",
and "REima" (Radha Rarnana) here means: "When 1 come into the forest You make love {ramayati)
with Me, enjoying (Rama) Me!"47 For the mailjarl bhava updsakas the Hare Krsna maha-mantra is
not a Yugala (Radha-Kr$na)-mcw*ra, but only a Kr$na-/??nmra. In this way someone who meditates
upon himself as being a spiritual maidservant o f timatl RSdhika can always remember Her in this
sweet way while repeating the mafia mantra throughout the day. There are two kinds of service:
prasahgar which means hearing and chanting, and paricarya, which is practical service like
massaging the feet, fanning, cooking etc. The manjarl bhava updsakas practise both of (hem, the
former by chanting ri Konas glories to their SvaminI Rftdhika and the latter by rendering the
above-mentioned practical services,48
The maidservants have learned all the arts of service from Syama. Tulasi conies with fragrant clay
46 This is quoted from Sri ViSvanatlm Cakravaifi's
BhnvanSmrta", chapter 3.
47 $fila Raghunatha dasa GosvikmTs explanation of the mahQmantra.
4R Note by the editor.
85

nfa tRpgftunuifi(i (hlsfr Qosvaml

and camphor-scented water and stalls anointing SvaminTs hands and feet with these natural unguents
as part of her morning-service. TulasT is very expert in washing and rubbing Virahavatl Stfmall's
lotusfeel with soft camphor-scented clay and washing them with camphor-scented water. She knows
how the touch of Syama's hand feels and she tries to touch Svaminl exactly as Syama touches Her.
She opens her braided hair and dries Somali's feet off with them, because that is softer than with the
bare h a n d s . J u s t as she stretches out her hands to start, massaging she docs not feel these lotusfcet
anymore, 'line transcendental vision has faded away and Raghuriatha feels (he same heartache of
separation again. Taking his strong desire in his heart he then laments over One lost devotional
service in Ins sddhakdvefa:

he bhdvinif grha madhye nitya prdtah kale;

sukarpura mrttikdya suvdsiia jale
pdda-padmi kobe ami dhoydbo yatane;
sugandhi salile punah kori praksdlana
sukuncita keSa dame marjana koriyd;
carana kamala anti dibo mochaiya
"O Bhavini! Wlien can I carefully wash Your lotusfcet each morning in Your house with camphorscented clay and wash them with fragrant water? Wlien will I wipe Your lotusfeet dry with my
opened braid o f curly locks?

vildpa kusumdnjali parama sampad;

sevdra sahkalpa yoto bodo adabhula
haripada jagi iumi brahma muhurtete;
ei sukha seva koro nilya smaranete
Vilapa Kusuinfiftjali is the greatest treasure, filled with all the different wonderful vows of
devotional service. O Haripada! Always get up in the brahma wftrw-hour$*50 and remember this
blissful devotional service!

VE R SE 20:

PRAKSALYA PADA KAMALAM KRTA DANTA KASTIiAM

SNANARTIIAM ANYA SADANE BHAVATIM NIVJSTAM
ABHYArYA GANDHITATARAIRIHA TAILAPURAIH
PROD VARTAYISYATIKADA KIM KINKARIYAM

IT

praksdlya - having washed; pada - feet; 'kamalam - lotus; krta - done; danta - teetli; kasthcuh - twig;
sndna cuiham - for Your bath; anya - other; sadane - in a room; bhavatuh - You; nivistarh - enter;
abhyajya - having tubbed; gandhitalaraih - very fragrant; ilia - hem; taila - oil; ptlraili - with a
flood; prodvartayisyati - she will massage; kada - when; kirn - what; u - certainly; kihkan This service was described by Sri Ananda Gopala Gosvami.
50 Within 48 minutes before sunrise.

86

Jn'jfntyiihpci {J(usummjaPi
flood; prodvartayisyaii - she will anoint; kada - when; kim - what; u - certainly; kiiikarT maidservant; iyatn - this.

Wft-en may this maidservant, after washing your lotusfeet and Brushing your teeth
with a twig, seat you in the Bathroom and, having anointed you with very fragrant oils,
massage you thereP
Notes: In the previous verse Sri Raghunfilha had a vision of his service of washing SiTniatfs
lotusfeet, and in this verse he sees him/herself rinsing Stfmatl's mouth, brushing Her teeth with a
twig, taking Her into another room and massaging Her with fragrant oil there. How intense is his
devotional yearning, and how vivid and genuine are Iris spiritual visions! When the sddhaka has such
a vision he feels as if the beloved deity takes him by the hand! The more purified the heart is die
more vivid these transcendental experiences ore. By the mercy of
Gaurasundara all these
beautiful things have been revealed by the acaryas. Is there any greater cause of heartrending
lamentation if I am deprived o f the treasure they came to bring., although I was bom in
Gaurasundara's age? In the previous verse
Raghunatha d&sa had a vision of Iiimself washing &T
Radliikas lotusfeet in the morning and when this vision disappears he feels a greatly burning
sensation in his heart, sevd diyd prcuia rakho "Save my life by giving me Your .devotional
service!1 These aspirations for RadharanTs devotional service do not awaken in an ordinary heart.
They will awaken in the heart of a person who is able to completely give up Ills dependence on the
material world. How can radha-dasya find a place in a heart which is filled with worldly feelings?
The working of mdyd must have disappeared from the mind and intelligence. The Lord tells Arjuna
in the Bhagavad Gita: mayyarpita memo buddhir yo mad bhaktah se me priyah: "The devotee who
has offered his mind and intelligence to Me, is very dear to Me." radha-dasya is even more difficult.
Without full absorption it cannot be accomplished. Srilu Raghunatha dasa Gosvami was once
absorbed in Inis bhajana in an open place on ihe bank of Syamakunda while Krsna stood right behind
him, relishing the sweetness of this devotee's love. Just then two tigers came to drink water from the
kmday passing by right before Raghunatha, who did not notice anything, being completely absorbed.
rila Sanulana Gosvami saw what happened from a distance and said: "Raghunatha! Your fame will
increase if you sit out hero in the open! bhajana devoid of humility is lifeless! Unless you engage
body, words and mind you can not savour the rasa of bhajanai Therefore stay in a cottage and
meditate on SvaminTs form, qualities and pastimes there!" Sanatana Gosvami, whose mind was
sprinkled with love for 3ri Raghunatha, did not tell him what had actually happened. From that, day
on the Au/iVa-systcm started at Rfidhakunda,
Lacking his desired service Sri Raghunatha cries, but by SvaminTs grace He gets a
transcendental vision of Iiis siddha service. Tulasi uses a soft twig o f a mango-tree to brush 5ri
RadhikS's teeth and pours water on SvaminTs hands from the nozzle of a golden pitcher. The water
becomes red when it runs over SrlmatTs hands and the fragrant water she pours over Her face
becomes even more fragrant afterwards.31 Svaminf spits the water with which She flushed Her
mouth into a golden lota. With the fingers of her left hand TulaSl wipes SvaminTs curly locks away
from Her limitlessly beautiful and lustrous forehead, cheeks and eyes, to avoid that She becomes
overwhelmed by remembering Syama though the bluish colour of these locks. It is the service of
Bhavamayl, whose mahti-bhava is thus welling up. When Tulasi takes Svaminl into the bathroom
after combing Her hair, she gives Svaminl a matchless savour by showing Her a sweet picture of
Syamasundara there. Pointing at it with her finger, Tulasi says: "Your teeth look like pomegranateseeds that attract the parrot, of Vnidavana! Here He is! Look at Him!" ViSakha had drawn that picture
when she had just fallen in love with Kr$na {pun-a raga). Tulasi reminds Svaminl of the sweet
history of that picture, saying: "Svamini! I remember you once wrote a letter (to Krsna), saying:51
51 From Kavi Karpapura's Kf?iiahiuka Kaumudl', Chapter 2.

87

Jrifa Jtygfwnatfia rfasa Qosvdw

"You are living in My house as a picture and wherever I flee, (here You arc standing to stop Me with
sirctchcd-out arms!" In (his way Tulasl makes SvaminI relish the sweetness o f Her previous pastimes
and simultaneously washes Her mouth and brushes Her teeth. Blessed is tills maidservant! This is the
internal beauty of Rfidha-dosyu! Absorbed in identification with the Guru-given siddha svarupa one
serves Svaminljfs ujjvala mftrii Tire aspirant should learn sendees like lootllbrusliing by meditating
on how the eternally perfect maidservant Tulasl performs them. They are the gurus ol the Yugalasevd, (hat have descended from the Vraja-wfanya along with Oilman Mahaprabhu to take the
neophyte devotees out of this material world into the rnTrim/a-abode by teacliing them mafijari bhava
sadhana tad bhava lipsund karya vraja lokdnusdratah "llxose who desire that mood follow in the
footsteps of the people o f Vraja.'* (Bhakti Rasamrta Sindhu) Sri Rupa and Raghunatha dasa Gosvami
are tfiese people o f Vraja, that have given the sadhakas a perfect example o f how to perform
maiijari-seva both in the internal and external bodies,
Tulasl has brought SvaminI back to external consciousness by making Her relish the
remembrance o f previously played pastimes. After SvaminI brushed Her teeth Tulasl hands Her a
bow-shaped tongue-scraper. SvaminI holds this scraper between Her tender index-fingers and thumbs
and cleans Her tongue with it. Her body gently rocks along while She scrapes Her tongue. Tulasl
smiles slightly when she sees this, for tins motion reminds her o f a certain rasika situation, and by
showing Her the splendor of her smile TUlasi makes Svamiiu most happy, for it also awakens Her
remembrance o f this rasika situation. Again TUlasi makes SvaminI flush Her mouth and then she
wipes Her hands and mouth with a thin white handkerchief. SvaminI then washes Her face once
again with the nectar of Her own smile. The devotee who is fixed in smarana should be completely
free from external consciousness and should identify himself only with his siddha svarupa. The
form, sound, touch, taste, and fragrance of Svamim is the only means o f survival for such a devotee.
He has closed his eyes for the material world, and all other thoughts are insignificant for him. prema
bhakti sudhtmidht, take dubo niravadhi, dm yoio ksdra-nidhi prdya (Prema Bhakti Candrika):
"Always dive in the nectar-ocean of loving devotion; everytliing else is like an ocean of alkali."
The bathroom is in a secret quarter. The door is closed. SvaminI is alone with Tulasl, siLting
on a marble chair. All the paraphernalia for Her bath are put ready. Tulasl is rendering the service of
nibbing SvaminTs limbs with oil. She reveals SvaminTs SrI-anga (beautiful body)52 and massages it
with oil. Fortunate Tulasl can now freely massage those limbs, that even 5yama is not allowed to
see, with oil! Tulasl massages all of Radhika's limbs from tip to toe with fragrant Ndxtlyana-oil, a
special oil for sore muscles, touching Her just like Kr$na does. This is a heart's service! First of all
she opens SvaminTs cloud-blue braid, moistens it with with scented oil and combs it with a jewelled
comb. Each strand o f hair is dealer to her than millions of lives! Tulasl experiences all of SvaminTs
sweetnesses; gaurdhge mradimd> the softness of Her golden body, smite madhurima the sweetness
of Her smile, netraiicale draghimd, (he wideness of Her eyes, and vaksoje garirnd, the vastness of
Her breasts53. When she is finished She calls R&dhikS: "He $y8m3-jti! (one popular name o f Radha
in Vrndavana)", thus breaking Her meditation on Kr$na like a bolt out of the blue. Startled, Jn
RSdhika asks; "Who is i t ? ..... O, is it you, Tula$i?.,Your touch is just like Kr$na'$!M It is the
service o f BhavamayJ (all-emotional Radliika) and one must dive in flic waves of these bhdvas,
learning these services from those who have already dived in before:

srl riipa manjarl dra>

SrT rati matljarl sdrat
lavadga maiijan manjulali.
irf rasa matijari sahge,
kasiurikd adi range,
prema sevd kare kuluhole
"Blissfully render loving devotional service with Sri Rupa Maiijari, Sri Rati Maiijari,
Lavaftga Maiijari, Manjulall Maiijari, Sri Rasa Maiijari, Kasturika and others."
52 By undressing Her.
53 Rfullia Rasa Sudlifuiidhi, 75
88

S ii'S n 'Pifupa llQistimimjail

e sabhdra anugd hoiyd,

prema $eva nibo cniyar
ihgite bujhibo sab kaja.
rupe guiie dagamagi,
sada hobo amiragi,
vasati koribo sakhira msljha
(Prema Bhakti Candrika, Narottama dasa Thakura)
T will follow in their footsteps and render loving devotional service. Simply on their hints 1
will understand what is my duty. I will always be passionately absorbed in Radha and Krona's forms
and qualities while I reside amongst the saklus" By simply continuing to meditate on these tilings
the revelations will come, bhdvite bhavite krsm sphuraye antare; kf$ya krpaya ajm pdya rasa
sindhu pilre (C .C Madhya 19, 235) Through. constant meditation Krspa will appear in the heart,
and by Kfsija's grace an ignorant soul will cross over the ocean of . " In ^rTmad Bhagavau
(7,1.28), Nfirada Muni gives tlie example of the absorption of the grassworm:

kitah pesas krtaruddhah

kudyayani turn anusmaran
samrambha blmya yogena
vindate tat svarfipatfim
H ie grassworm, who gets trapped in a hole by a hostile bee, becomes a bee also by always
being absorbed in thoughts of it, be it in fear and enmity" If one can go through such a
metamorphosis through a material process, what doubt can there be then that one can attain maiijan
svantpa, giving up material bodily consciousness, as a result o f intense transcendental devotional
meditation?
\

After massaging Her limbs with oil TUlasT will now perfume Svaminl with lotus-pollen and
soft fragrant powders. When TulasI massaged Her with oil Svamini experienced the touch of
Syamasundara. Tulasfs call is falling from the sky for Her. While She perfumes Svaminl TulasI
attracts Her attention by reminding Her of Her previous pastimes with Kr$na and thus drowns Her in
waves of rasa. Svamini! I remember how one day I perfumed You in a lonely place on the bank of
the Yamuna, and that Nagara was silting up in a high Kadamba-tree, secretly watching You in tins
sweet undressed state, and winking to me not to tell You, as if repeatedly begging me with folded
hands: "TUlasi, let Me enjoy this sight for a moment! 1 gave Him so much relish that time by
showing You to Him in this beautiful way, without, dress and ornaments!"54 Blessed lliese
maidscrvants.are with this sublime service! They know exactly how to serve according to time, place
and circumstances, bringing all these relishable memories to Bhavamayl's heart and making Her
swim in waves of rasa\ Svaminl is immersed in the bliss of Kr$na-consciousness when She hears
Tulasfs rasika descriptions! pnti vi$ayananda tad tliraymumda (C.C.) The pleasure of the object of
love is tiie pleasure of die subject of love." Blessed is this kinkarl\55 She serves exactly according to
the requirement and the time. Now follows the relish of die snana seva. In tills way one (service)
follows the odier.56
Sri Haripada Sila sings:

he rddhef kori turni pada praksdkma;

aparupa danta pdfikti kori sammrjmui
snana lagi anya grhe pravefa korile;
vedVpore bosaibo nivedana chale
54 See Radha Rasa Sudiifuiidhih, verse 24.
55 'Hie word kiakafi (maidservant) in the text comes from the Sanskrit kith karomi, meaning 'wbat shall I
do?', showing that the maidservants are always willing to serve, day and night. (Ananda Gopala Gosvainl).
56 radha prad kr$na sneha sugandtii udvartana; tate ati stigandha deha ujjvala varatia (C.C.): '$ri Radhika is
anointed with die scented oil of affection for Kprca, which m;ikes Her shine so brightly!1Ed.

89

J n fa J iafihmifltfm dasa Qosvdml

* 0 Radhe! I will wash Your lotusfeet and brush Your amazing row of teeth before bringing
You into another room For Your bath, where I will beg You to sit down on a platform."

gmdhe taile komalanga kori udvartana;

sugandhi ujjvala artga koribo darsana
raghundiha dasa gosvdmi bhajana kullre;
prdnera lalasd yoto nivedana kore
haripada ei seva cdho yadi cite;
dasa gosveumra pfida padma bhajo smaranete
"I will anoint Your tender limbs with fragrant oil and then behold Your brilliant fragrant
body. Raghun&tha dasa GosvamI sits in his bhajana kutira and offers these prayers with all his heart.
O Haripada! If you desire such devotional service, then worship the lotusfeet o f Dasa GosvSmI in
your smaratiaV'

a #

cjiftdM i

i
11 w

11

VERSE 21:

AYI VIMALA JALANAM GANDI1A KARPURA PUSPAIR

J1TA VJDHU MUKHA PADME VASITANAM GHATAUGHAIH
PRANAYA LALTTA SAKHYA DIYAMANAIH PURASTAT
TAVA VARAM ABHISEKAM
HA KADAHAM KARISYE
*

ayi - address o f a female person; vimala - spotless; jalanath - with water; gandha - flagrant;
karpura - camphor; puspaih - with flowers; jita - defeating; vidhu - moon; mukha - mouth; padme lotus; vasitfmarii - scented; ghata - jugs; attghaih - with floods; pranaya - loving; ledita - charming;
sokhya - by a girlfriend; dlyamanaih - given; purastdt - before You; lava - Your; varam - excellent;
abhisekarh - bath; lid - O!; kada - when; a/ia/lt -1; karisye - will do.

O you whose Cotustikp face defeats the moon in Beautyl When may I give you an
e&eCCcnt Bath with manyjugs o f spotless water scented with camphor and flowers, Brought
in advance By a sahfii who is Beautified By her Covefo r you?
Notes: After Sri RaghunStha dasa massaged Sri Radhas limbs with oil and perfumed Her, the vision
ends, and in order to cast off the misery of separation, he prays to SvaminTs lotusfeet. He is the
sevdmaya vigraha, a transcendental form consisting entirely of devotional service, therefore if there
is no devotional service there is no end to his distress. Suddenly he attains the vision o f Sri Radliika's
bathing-service. "When can I give You an excellent bath {vara abhiseka)T Bathing Srimatl is the
most excellent service, and Tulasl will bathe Svaminl with perfumes and water which is scented
with camphor and flowers. The sakius are die embodiments of pranaya, divine love, and they arc
bringing the jugs. The jugs, the water - everything is lull of pranaya1
. "I will bathe You with pranaya

90

JfcJn Vitapa *J(tistmanja(i(i

rasa)" All llils can never be experienced without Sri Rftdluka's mercy! At the beginning of creation
llie Supreme Lord instructed the creator Brahma with four verses:

ydvdn ahaM yathdbhavo yad rupa gurja karmakah

kilhaiva tama vijndnam astu te wad anugrahdt
(Silmad Bhagavata 2.9.36)
"O Brahma! May you experience (he truth about My being, My form, attributes and activities by My
grace! Without the Lord's mercy even Lord BrahmS does not know how to create the world, dials
why the Lord mercifully blesses him like this. The Gosvamls are even more merciful, for they have
recorded their sublime experiences in their own books! & ila Narottama d5sa Thakura sings in Prema
Bhakti Candrika:

prema bhakti riti yoto, nija granthe suvekaia

likhiyachen did mah&Saya
yaheira iravana hoiter pretnanande bhdse citef
yugala madhura rasdSraya
"These two saints (Rupa and SaniUana Gosvaiifi) revealed all the ways of loving devotion in their
own books. By hearing these topics the heart floats in ecstatic love and one takes shelter o f the
madhura rasa (amorous mellow)".

yugala kUora prema, iaksa bdria yeno hema

heno dhana prakdsilo ydrd
jaya rGpa sanatoria,
deho mare prema dhana
se ratana more gole hard
"They revealed the love of the adolescent Pair o f Vmdavana, which is a thousand times purer than
gold, All glories to Rupa and Sanatana! Please give me this treasure o f love! I will wear this gift like
a jewel necklace around my neckl" This jewel necklace, strung with great care, increases the beauty
of (he aspiring soul. Viiapa Kusumaftjali is the heart's prayer of Srila Raghunatha dasa GosvamT.
Each flower-like lamentation of 'Viiapa Kusuniafijali' is filled with the honey of divine grief. The
practicing devotees relish this honey like bumblebees and are always intoxicated by the strong desire
for $r7matl Radliika's service.
The address jita vidhu mukha padme (Her lotusface defeats the moon) is full o f secret meanings. It
awakens &rimatTs remembrance of previous pastimes while She's being served, and it immerses Her
heart in deep, intense relish. "Your lotus-like face defeats tire SySma-moon (blue moon)!". Like an
expert handicraRsgirl Tulasl. draws a picture of the honey-sweet ftm/a-pastimes on the canvas of
Svamxiifs heart. The water, the jugs, the sakhls> everything is full of love for Rudhika. Once
Svamirn is rndninl in the kunja-house. Why is She angry? That nobody knows! It seems to be
causeless pique. The course of love is crooked as a snake, and so there can be pique with or without
a cause.

aher iva gatih premnah svabham kufild bhavef

ato lxetor ahetoi ca yttnor maim udaheati
(Ujjvala Nllamani)
Syania is eager to hear something from Maninl, so He says: "My hearL is Glled with darkness, please
say something and destroy that darkness!" Stlmatt then proposes the following conditions for Her
satisfaction:

tuhu yadi mddhava cdhasi leho;

nxadana sdkhi kori khaia lekhi deho
91

Jrifa Jiogfmnatfsa d'asti (jostnlml

chodabi keli kculamba vilasa;

dure korobi nija guru-jana asa
mo vine svapane nfi herobi ana;
h&mdri vacane korobi jala pana
rajam divasa guna gdyobi mora;
ana yuvail hoi na korobi kora
aichana kavaca dharabo yaha hata;
tabahi luya saie maramaka hata
(Pada Kalpatam)
0 Madhaval If You want My love, then write the following note, keeping Cupid as a witness! You
will give up all Your pi'ankish pastimes, You will cast Your esteem for Your superiors far away. You
will not look at anyone else but Me even in dreams, You will drink only the water of My words. You
will sing My glories day and night and You will not. lake any other girl on Your lap! If You keep this
shield in Your hand then I will take You into My heart again!"
Sy&na signs this love-letter, desiring for long to be obediently capLured by Sri RucM in this way. He
Is very eager to meet Her, and like a thirsty bumblebee He is eager to drink the nectar from SvaminTs
lotuslike face. How beautiful Bhavamayfs lotuslike face is at that time! SySmacandra (the black
moon Kr$na) is defeated in beauty. In this world the moon cannot relish the beauty o f the
lolusflowers (since lotusflowers bloom only in sunlight), rather the moon defeats the lotus in beauty,
but in the transcendental kingdom of love all these things are reversed. This golden lotusflower is not
defeated by the moon in beauty, rather it becomes more beautiful. Therefore the moon fills his heart
with (lie relish of the beauty o f the lotusflower and then becomes defeated by its beauty himself.
Syama-ermd (the blue Kr?na-moon) has never relished anyone's face like this before. Kr$na gratifies
others by relishing, but He gratifies Himself by relishing Sri RadltiU3pX! This (Kr$ta-) moon is full
o f nectar from drinking the honey of Radhika's loLuslike face.
In the pQma r<3ga-(beginnings of love) condition we can see that the youthful spiritual Cupid of
VrndSvana does not like anyone else but Radhrufutf, Thinking that they are all RfidM, He embraces
golden JhintJ-flowers, landloluses and so on, telling His brdhma/ia-friend Madhumaiigala: "O friend!
Won't you show Me this Radiia?" Madhumafigala writes Radha's name on a lotuspetal. Seeing the
syllables o f Her name, Krsna is satisfied and says: "These syllables are My very life!1'57 Such love
He could not find anywhere in tiiis world! That's why the personification of intense bliss (Kfspa) is
so mad after SrimatT!
The sakhts bring the water in sapphire jugs, whose colour reminds Svamini of Syama. Seeing them,
SvSminI is enchanted. Understanding Bhavamayl's feelings TulasI jokingly calls Her jita vidhumukhet padme, and thus makes Svamini relish the remembrance of y3ma and Her pastimes with
Him. The bath-water is drawn from the spotless Yamuna and is also coloured like Syama.
Affectionate Lalitii-safc/u does not personally bathe Svamini, but says to Tulasi: W
1 will bathe
Radhika through you!" While Tulasi seats Svamim on a jewelled platform and slowly pours the
fragrant water over Her, Sri Rupa Mailjari hands her the jugs, one kitikarT most blissfully rubs
Svamini's body with her opened braid, that she keeps in her soft handpalms, and another kifikan tubs
Her hair. Tulasi bathes Sv5minl with lots of water, scented with perfumes, camphor and roses.
During this bathingfestival the fish-like eyes of the sakhts and mahjarls swim in the endless
57 This is quoted from Srila Rupa Gosvauu's Vidagdha Madbava, Act VI. This not only shows that (lie name
of Sri Radha is nondifferenL from Her, as is die case with Sri Krjia, and that therefore all of Her
transcendental powers are invested in Her holy name, but also that even the mentioning of Her name satisfied
Krsna, even in the stage in which He did not completely enjoy Her yet (pilrva rdga). Kr$ua was not at all
disappointed when He received 'only' Sri Radhas name and not Sri Radha Herself, although in an ordinary
love-affair the hero would certainly have been disappointed. Ed.
92

J>n-$n 'lAfapa 9 Qtsum8 fija fi(i

ncctarstream of Svaminfs beautiful face, eyes, lips, leefh and limbs. It is us if SvaminT is bathed by
Krsfla Himself, because the Yamuna-watcr has the same glistening bluish-blackish colour as Hini,5B
SvaminT shivers, but the kifikarls know it is of ecstasy and not of the cold. After Her bath is
completed SvaminT calls Tulasl; Tulasi! My bath is finished, dry Me off now!" Suddenly the divine
vision vanishes. Even now Svaminl's honeysweet words flow near the ears. Sri RaghunStha then
cries of grief and prays to SvaminT: "When will You immerse me in the rasa of tliis devotional
service?"

he radhel kamalini botlo adabhuia;

mukha-padme krsna-candre koro vaSlbhuia
toma praii ye prlti tdhaikdita;
pranaya svabhdve cilia hoy vigalita
gandha puspa sakarpura stivdsita jale;
paripuma hori kobe kaiasl sakale
"Hey Radhe Kamalini (lotus)! You're simply amazing! Your lotuslike face captivates Kf^a-candra!
His love for You is called 'Lolita1 (from DhTra Lalita, or meaning simply lovely') and owing to His
loving nature Your heart melts. When shall I fill all the jugs with water scented with camphor,
flowers and perfumes?"

sei gandha jalenirya abhiseka kori;

ei nivedana pade dniara Uvan
haripada cdho yadi e $evd sampad;
dasa gosvdmira pdda padme thako aviraia
"O ISvari! May I always be allowed to shower You with this scented water - this is my submissive
prayer to Your lotusfeet! Haripada Sila desires tills treasure o f service, let me remain forever at the
lotusfeet of DSsa Gosvam ir

4 h i^

i4

f^ r

VERSE 22:
P A N IYA M C lN A VASTRAIH SASIM UKHISANAKA1H RAM YA M RD VAtiG A-YASTER
YATNAD UTSARYA MODAD D ISI-D ISIV IC A LA N NETRA M INANCALAYAH _
SRO N AU R A K TA M DUKULAM TAD A P A R A M ATU LAM CARU N ILAM SIR O G RAT
SARVANGESU PRAM O D AT PULAK1TA VAPUSA KIM M AYA TE PRAYOJYAM

pdmyam - drinking water; cina * thin, fine, silk; vastraih - with clothes; Safimukhi - moonfaced girl;
sauakaih - gradually; ramya - beautiful; mrdu **tender; ahga-yasieh - of the limbs; yalndt - carefully;
5 This line i$ added by the editor.

93

$nta H tyfftm utha ddsa Q osvm il

utsdrya - drying; modat - to m joy; diSi disi - in all directions; vicalan - moving; netra - eyes; mina fishlike; ahealdydh - corners; sronau - on the hips; raktam - rod; dukidarii - silken garment; tad that; aparam - other; atukim - incompatible; earn - beautiful; nXiam - blue; Ura - head;
- from
the Lop; sarvdhgesu - over all the limbs; pramoddl - o f ecstasy; ptdakita - hompilating; vapusd - with
the body; k m - what; mayd - by me; te - Your; prayojyam - for the sake.

O
(m oon facedgirQ l S ifte r (fo u r Bath, m ay I gentCy a n d carefu lly w ip e th e w a te r
fr o m y o u r ten d er RrnBs w ith f in e toweCs a s th e Borders o f y o u r fish-R ffe eyes jo y fu lly m ove
in aid d irectio n s a n d then, w ith gooseptmpCes o f e c sta sy on m y Body, a fte r covering y o u r
h ip s w ith a r e d s ilf e n p e ttic o a t, m ay I cover a ll y o u r GmBs, fr o m y o u r h e a d d o w n , w ith an
incompariBCy B ea u tifu l Blue s o n ?

Notes: In ins svarupaveto &rl Raghunatha dasa has a wonderful vision. May mdyd, in the form of
bodily conciousness, not take my mind away from the Ioiusfeet of my beloved deity!' Maya stops
one from remembering the beloved deity, hoiyd mdydra ddsat kori ?idnd abiuldsa, tomdra smarana
gelo dure (Prarthana) "As a servant of mdyd I desire different tilings and my remembrance of You
has gone far away! H ie scriptures and the great teachers have said that the raga-devotee must fix
himself firmly on his svarupdveSa:

ragera bhajana patha, kohi ebe abhimata,

loka veda sdra ei vdni
saklura anugd hoiyd> vraje siddha deha pdiyd,
ei bhdve juddbe pardni
(Prema Bhakti CandrikS)
"Now I will tell you my opinion about the path of spontaneous devotion. These words are the
essence o f the popular and Vcdic teachings. If you follow in the footsteps of the saklus you will
attain a spiritual body in Vraja. In this way you will gratify your spiritual self." Nothing else but this
can gratiiy the hearts o f the GaudTya Vai$navas! No. one can attain perfection while being in bodily
conciousness. Although 3 n San&tana GosvamI was the crownjewel of scholars he still humbly
enquired from Sriman Mahaprabhu:

kedmit kene dmdya jdre tdpa-traya?

ihd nahi jdni ami - kemone hita hoy
sddhya sddhana tatlva puchite ndjdni;
krpa kori sab tattva kohoio dpani
(Cailanya Caritainrta, Madhya 19)
"Who am I? Why am I suffering the threefold miseries? I do not know what is my own benefit. I ask
You what is the means and what is the goal> for I do not know. Please tell me all these truths
Yourself!" Stfman Mahaprabhu gave the following very simple answer:

jlvera svarupa hoy - krsrtera nitya ddsa;

krsnera tafasthd sakti - bheddbheda prakdsa
"The constitutional position of the spirit soul is that it is the eternal servant o f Krsna. It is Krona's
marginal potency and is both different and non-different from Kr$na.

krsna nitya ddsa jlva idha bhuli gelo;

94

$ruft 'Vtfapa ^QtsuntmjaGfi

set dose mayd tdra goldya bdndhilo

(ate krsna bhaje kore gttrura sevana;
mdya join chuter pdya krsnera carana
"The living entity is Kona's eternal servant, but he has forgotten that, and for that fault mdya has
bound liim around the neck. But when the soul worships Kr$jta and serves (lie guru's feet the
network of mdya will break and he will attain Kronas lotusfeet." But the Gau<J?ya Vai$navas do not
have their aspirations fulfilled unless they worship Sri RadM and they attain Sri RSdlia's lotusfeet.
Sri Raghunatha is burning in the fire of separation from Sri Radha only, He has no other shelter but
5ri Radha's lotusfeet.

bhajdtni radhdm aravinda-netrdth

smardmi radhdrii madhura smitasydm
vadami rddharh karuna bhardrdrafn
talo mamdnydsti gatir na kdpi
(Vi$$khanandada Stotram -131)
MI worship lotus-eyed Radha, I remember the sweetly smiling face of Radha and I speak o f Radha,
who is filled with compassion. In this way there is no other shelter for me.
Sri GaurSfiga accepted Raghunatha dasa as one of His own dear disciples by giving him His string of
gtt/ljfl-beads and His rock from Govardhana Hill, making Raghunatha think: fold diyd gosdi more
saimrpild govardhane; gunjd mala diyd sihdna diid rddhikd carane (C.C.) "By giving me the rock
the Lord has offered me to Govardhana Hill and by giving me this gwl/5-string He has given me a
place at Radhikas lotusfeet." When Raghunatha thus remembers the Lord's mercy he anxiously cries
out for his Pr5nevari. There is no end to lliis cry of grief, for these pastimes are eternal. A fortunate
devotee can hear Raghunatha dasa lamenting of separation on the bank of Sit Radhakunda even now!
When the noise of the passionate material world abates in the deep night the pitiful rdgitu o f these
lamentations will resound on the stringed instrument of the sensitive devotee's heart By the grace of
&T Caitanya MahSprabhu one who became mad with love for Sri Radha was &T Raghunatha Dasa
Gosvaml and one who became mad with love for Sri Radha was Sri PrabodhSnanda Sarasvatl (that
has been proven through their writings, Ed.). They are wandering through Vraja, crying: "Where are
You, RadharOnl?"58 Our Raghunatha dasa wants to see hi'S ISvarl on the bank o f Her sweet kunda:

fata madhura nikunje frmtayoh &ri sarasydh

pracurajala viharaih snigdha vrndaih sakhtndm
upahrta madhu raftgaih pdyayat tan mithas tair
vrajabhuvi nava yunor dvandva rainafil didrkse
'T want to see the jewellike young Couple of Vraja becoming tired of Their extensive watersports in
Their beautiful lake, being served honey wine by Their affectionate girlfriends afterwards in a sweet
grove on the shore, and making Eachother drink this honeywine.1'59
In his svarupdvefa Sri Raghunatha dasa dries Srimatfs limbs with a thin towel. Obsessed with
transcendental greed 3ri Raghunatha calls 3rl Radttika's bathwater pdmya, which means
'drinkingwater'. Not. only the Yamuna's water is pdmya, but. also Srimatfs bath-water. Why is tills
water coveted so much by the kifikartsl Because every drop is sprinkled will! Radhikas mahd bhdva.
In topmost bliss Tulasl mbs those drops from Sri Radhikas divine body with fine white towels that
look like the white autumn-clouds drawing pearls (the drops of water) from a steady lightning-streak
(Radhikas body). Then she squeezes the vaster out of SvaminI's thick tress of hair with another white
towel. It looks as if the darkness (the hair) is grasped by the moonlight (the wltite towel) and is now
5K This point is made by Srila Aiumda GopSla Gosvaml.
59 Srila Raghunatha dasa GosvamTs 'Vraja Nava Yuva Dvandva Didrksastakain', verse 7.
95

Jn& l 2{pjjfiu tttit ft a ifasa (josvftm t

crying of pain {in the form of the walerdrops that are dripping out),60 While TulasI wipes SvSminfs
limbs Svaminfs fishlike eyes blissfully look in all directions. Seeing the sweetness o f Sri Radhika's
eyes TulasI addresses Her as Sa&mukhi, or moonfaced girl. When she docs that the remembrance of
Radha and Krona's pastimes in the kunja is woven criss-cross through her mind. Why? Once, during
His loveplay with Sri Radhika, MSdhava became enchanted by the beauty o f Sri Radhika's eyes and
He eagerly kissed them61 , saying: "Ahaha! How beautiful Your eyes are!" Sri Radhika suddenly
smiled when She saw (hat some of Her kajjal (eyeliner) got stuck on Kona's lips after He had kissed
Her. Seeing Her sweet smile, Kr$na said: ,rOh! What a neciarean smile!" and tasted some of this
nectar by kissing Her lips, leaving a black spot o f kajjal on them. This black spot made Her
otherwise spotless divine moon-like face glow like the ordinary moon, that also has so many black
spots. When TulasI sees this restlessness of Svaminfs eyes she awakens the remembrance of this
pastime in Her mind and calls Her SaSimukhi, or Moonfaced Girir here. In this way the comparison
between ri Radhika's spotless moonlike face and the ordinary moon, which is full o f spots, is
successful.62 The word mrdvahga (tender limbs) is nicely explained in Srila Rupa Gosvamfs 'Ujjvala
Nllamani1:

abhinavanava mdlikdm ayatn sd

Sayana varam tiiSi rddhikadhiSUya
na kusuma-pafalam dardpi jaglau
tad anubhardt tanur eva sabrandstt
Sri Rupa Mahjari tells Rati Mahjari: "Look! Last night Sri Radhika lay on this bed of ftesh lasmincllowers, but the flowers are not even slightly damaged. Rather, ri Radhika's limbs have been
bruised by the touch of these soft flowers!"63
After squeezing the bathwater out of Svaminfs hair TulasI takes off Her wet bathing-dress and
dresses Her with a red petticoat on the buttocks and a blue sari from lip to toe. What a wonderful
loving heart's service! Standing outside o f the domain of prerna one cannot understand anything
about Preniamayr Radha. The sadhakas should learn by cribbing from TulasI how to execute these
devotional services. TulasI puts on tn K&dh&'s blue garments just to remind Her of Kv?na (with their
colour), and then she puts a red petticoat (that represents Her passionate attachment to Him, red
being the colour of passion) on Svaminfs buttocks. This red petticoat is eight meters long and
extends widely when it is folded around Her waist, and almost horizontally when She dances 64
The neophyte devotee should cast all sensual thoughts out of the mind and meditate on these services
with a pure heart. Sripada RamUnujacarya says bhavati ca starter bhdvand prakarsd darSam rupata:
"When meditation becomes intense it will flow like a stream, free from all other, disturbing
thoughts, and the sddhaka will experience it as a genuine transcendental perception." Lord Kr$fla
Himself has also sung the glories of smarana in His Bhagavad-GIta (8.14):

ananya cetd satatatfi yo math smarati nityaSah

tasydham sulabhah pdrtha nilya yuktasya yoginah
"O Partlia! For the mystics who always remember Me with undivided attention and concentration 1
am easily attained!" According to Sri Sanfflana Gosvami Hari-nama safikirtana helps the sddhaka to
achieve swift success in the practise of smarana:

60 From Srila ViSvanatiia Cakravarll's 'Kr$na Bhavanampa', Chapter 4.

61 Sri Kr$ga dasa Kaviraja writes in his Sfirartga Railgada-commcniaiy on Kr$na Karuamrla: nayema-yuga
kapolaift daniavaso mukhanta stanayuga lald[a cumbana sthanatn (Viur iti. " Places for kissing arc: the eyes.
the cheeks, the teeth, inside the mouth, on the breasts and on the forehead."
62 This pastime is revealed by Srila Ananda Gopala Gosvami.
63 Quoted by die editor.
64 Note by the editor.
96

J n -J n tfiftipa tKusunuVtjtidfi

sankirlamid dhycina sukham vivardhate

dhycmac ca sahkirtana madhurl sukham
anye'nya samvardhakataimbhuyate'
smdbhis tayos tad dvayam ekam. eva tat
(Brhad Bhfigavatamrta 2.3,153)
"As a result o f sahkirtana the joy o f meditation increases and as a result of meditation the sweetness
and the joy of sahkirtana increases. In this way the two invigorate eacholher, and it is experienced as
if they are not two separate activities, but only one."
Although the door of SvshninTs dressingroom is dosed while She's dressing She still looks around
restlessly, as if She thinks: "I understand, Sundara (beautiful Kr$na) is watching Mel

krsnamayl - kr$tia yarn antare bdhire

ydhd ydhd netra pode tafia krsna sphure
(Caitanya Caritamrta Adi 4,85)
"Kr$hainayl means that Kr$na is inside and outside of Her. Wherever She casts Her glance She sees
Krha." Remembering Kr$na, LajjavatJ (shy Radhiksl) shrinks out of shyness. Srila D5sa GosvamI
writes hr! patta vastra guptahgTrii : "She covers Her limbs with the silken garments of
bashfulness."65 After this TulasI wants to pull the odand (veil) over Svaminfs head, but just then her
hands remain empty. The vision has stopped and
Raghunatha dasa prays again to SvfiminTs
lotusfeet for devotional service,
3ri Rasika-Candra Dasa sings:

mora nivedana punah; rdi saSitnukhi iuno,

snana kriyd hoile samdpana
ati sukomala kdya,
dibo tdhd muchdiyd,
loye suksma patera vasana
"Listen to my petition once more, O moonfaced Rail After I completed Your bath I will dry off Your
very lender body with soft silken towels."

take anandita hoi,

ni$i di$i neharai,
netra mtna koribe cahcala
dure pheli ardra vase,
rakidmbara diyd 6ese
dvaribo nitamba mandala
"This will make You very happy and make Your fish-like eyes restlessly go here and there. Then I
take off Your wet balhingclolhes, throw them far away and cover Your buttocks with a red
* petticoat."

puna divya nildmbare,

diyd lava firopare,
sarvdnge dhakiyd punardya
ndhi more upekhibd,
ei sevd more dibd
harsa pulakila hobe kdya
"Then I wall hang a divine veil from Your head to cover Your whole body. Don't let me down! Give
me this service, so that my body will become studded with gooscpimples o f ecstasy!"
65 Sri Radhika&ottaia-Sata Nama Stotram.
97

^nfA'Jtyjfiunatfia dfca gosmmt

'S&l

era ^

rihi^ ihl i

J T o i W l s ^ ii 3 ? fl

it

VERSE 23:
P R A K SA L Y A P AD A K A M A L A M TA D A N U K R A M E N A
G O STH END RA SU N U D AYFTE T A V A KESA-PA& AM
H A N A R M A D A G R ATH ITA SU N D A R A SU K SM A M A L Y A IR
VENIM K A R IS Y A T IK A D A F R A N A Y A IR JA N O 'Y A M

prak$alya - having washed; pada - feet; kamalaih - lotus; tad - that; anukramena - in sequence;
go$tha - pastures; indra - the king; sunu - the son; dayite - O dearest One!; tava - Your; keSa paSam hair; h d - 01; narmada - a girl named Narmada; grathita - strung; sundara - beautiful; suksma - fine;
mdlyaih - with garlands; venim - a braid; karisyati - will do; kadd - when; pranayaih *with love;
janah - person; ayam - this.

B eloved o f th e prin ce o f tfrajai Itfh en w i l l th is p erso n , a fte r w a sh in g ffo u r Cotusfeet,

lo vin g ly B raid J o u r h a ir w ith th e B e a u tifu lfin e g a rla n d s m ade By th e f(o r is tgirC ftfarm ada?
0

Notes: In liis svarupaveki SiT Raghunatha dasa has dried off SrimatFs limbs after Her bath and
dressed Her, Then, when that vision leaves him, he cries and rolls on the bank o f Sri Rfidhakunda,
saying: "When will You fulfill the longstanding aspirations of this wretch by giving me my desired
service?11 His heart melts for want of direct, personal service. Then again humility wells up in his
heart and, understanding his unworthiness, he begins to weep again. Still he cannot give up hoping.
When he remembers the compassion of his beloved deity his heart is illuminated by the light of
hope. This hope is nectar that revives the sddhaka, who is suffering the pangs of separation. In
StavamSlS ri1a Rupa GosvaiM prays: .

praclndndm bhajanam atulam duskaram Srnvato me

naird&yenajvalati hrdayam bhakii leSdlasasya
vtfvadriclm aghahara tavdkarnya kdrunya victni
a$abinduk$itam idam upaity antare hernia Saityam
" 0 Destroyer o f Aghasura! Hie greatest souls (like Sukadeva, Ambari$a and others) have hardly
been able to worship You, and when I hear about, that my heart, that is totally devoid o f any
devotion, feels pain! But when I hear from the scriptures and the sages that the waves of Your
compassion are flowing lowaids everyone, from Lord Brahma down to the meanest creature, the
drops o f nectarean hope cool off my heart and soothe it!" When the practising devotee is immersed
in remembrance of Sri Radha {smarana nisfha) he feels as if he directly serves Her and when he
gives up that remembrance and returns to worldly thoughts he feels as if he foils from heaven into a
desert. Hope is what keeps that practising devotee alive. He can not do bhajan when he feels: T m
not going to get it!" The hope for attainment makes a seat for himself in the heart of the devotee.
uddhava dasa aa kore heraite sakhT saha yugala kisora "Uddhava dasa hopes to see the Yugala
Ki^ora with Their sakhlsl" When meditation becomes very deep visions start coming. Although the
98

Jn-Jn-Wfipa 'JQisumanjafift

Gosvainis are eternal associates of the Lord they still relish the flavours of sddhatm, calling out and
lamenting: "Ha Svamini! Be merciful lo me and take me into the kingdom of devotional service!"
Then Raghunatha's mind and heart return to the kingdom of transcendental pastimes as he gels a
vision of his next gradual service.
In h;s spiritual identity as Tulasl SiT Raghunatha takes Svamini into the dressingroom and washes
Her lotusfeet again there before she starts drying Svaminl's wet hair by squeezing it in a wliite cloth
and perfuming it with fragrant agum-(a\oc) incense. How expert she is in that, service! updsand
means: Staying close by. ffla Narottama dfisa Thakura sings:

rddhd krsna sevo mui jivane mtirane;

tdra sihdne tdra ilia dekho rdlri dine
ye sthane ye lild bore yugaia kiSora;
snkhira sahgim hoiyd tile hao bhora
"I serve Radha and Krsna in life or in death and I look at Their playgrounds and Their pastimes day
and night. Wherever the adolescent Couple performs Their pastimes I will be, as a companion of the
sakhts" When a devotee is fully absorbed in smarana it is as if he directly serves die divine Couple.
smaratta -means: mental association, (mdnasenopaedrena paricarya harirh sadii pare van
manasdgamyam tatii sdksad pralipedire, B.R.S) A brdhmatia from Pratisthanapura burned his finger
after sticking it in an offering of hot sweet rice (kslra) which he had just cooked in his meditation/*5
&T Raghunatha, dSsa GosvamT got physically diagnosed indigestion from overeating in his
meditation,6667 Stir Kr$na dasa babajl from Govardhana broke a bottle of oil in his meditation, and all
of the people that lived at Manasi Gang! could actually smell it, and the body and clothes of Srila
Madhusudana dasa babaji of Sutyakuiitja were covered with colored powders after he had mentally
played Holi with Radha and Kr$na. These examples show the miraculous transcendental power of
devotion. If devotion is false, then what is real? Devotion is a portion of the Lord's innate energy
(svarupa Sakii). Just as devotees have spiritual discussions with eachother {ista gostht), similarly the
sddhaka should also awaken his desire to have i$fa gosthts with tiie sakhTs and maftjarts: thdko
iddera sdihe, boso idder kdche, mahatera vanira sakti ache "Stay with them, sit with them, for the
words of the great devotees have great power!" The scriptures and the groat saints say that when the
devotee's devotion ripens he can see his beloved deiLy in all the moving and non-moving creatures.

mahd bhagavata dekhe sthavara jaftgama;

tdhd tdha hoy tdra Sn krsna sphurana
sthavara jahgama dekhe, nd dekhe tdra murti
sarvatra hoy nija ista deva sphurti
.

(Cailanya Caritamfta Madhya 8)

"Tine pure devotee sees only Sri Kf$i;a when he looks at the moving and nonmoving entities. He sees
the moving and nonmoving beings, but he does not see their forms. Everywhere he perceives his
beloved deity."

sarva bhuiesu yah paSyed bhagavad hhdvam.dtmanah

bhuldni bhagavaty dtmdnyesa bhdgavatoitamah
*

(Sflmad Bhagavata 11.2.45)

"He who sees only his worshipable Lord in all the living entities and who sees all the living entities
in his worshipable Lord is the greatest devotee." Devotion makes the Lord perceivable through all
the devotee's senses. This is the greatness of devotion.
66 This is described in (lie Bhavi$ya Purana.
67 This is described in Biiakti Ratniikara.
99

Snfa IRagfwjtatfta rfnsii asttfhi&

Sri Radha sits on a golden platform and TulasT combs Her curly monsooncloud-1 ike hair with a
golden comb, making it look like a golden net (the coinh) that is dragged through the blackish
Yamuna-watcr (the hair), sometimes contracting it by holding it in her left fist and sometimes
allowing it to expand and to swallow Her blooming lotuslike face when she opens her left fist and
combs it again68. What a loving servicel Each single strand of hair is dearer to TulasT than millions
of lives! These are, alter all, wo ordinary hairs! The dedryas define Srlmatls hair as follows:

"

radha manovrtti latdhkurdgatah

krsnasya ye bhdvanayd tad dtmafdm
$ftk$mdyatah prema sudhfibhisekatas
te nihsrldh ke$a misdt bahir dhruvam
(GovincJa Lllamrta 11,112)

"By always thinking of Kr$na tiie viuc-sprouts o f Radha's thoughts and desires have become black,
and after they were sprinkled by tine nectar of love for Him they have come out as Her thin, long
hair.11 Tire maidservants experience this more vividly than anybody else, for their hearts are nondifferent from Svaininl's! Outside of prema's domain there can be no acquaintance with Premamayl
Radha at all!
TulasT has finished combing R5dhikas hair and sits down on her knees behind Her now to braid it
with loving expertise. She sits beltind Svamini, but she strongly desires to see Her beautiful face.
That's why she calls Her gosthendra sunu dayite: O beloved o f the prince o f Vrafa! This address is
full of secrets. How many emotions can be known through this address! Svamini is Krona's
bhavamayi (full of love for Him) and the kinkarts are SvaminI's bhavamayl. Srimatl loves Sri Kr$na
and the maidservants love Srimatl. TulasT maddens Svamiiu by awakening the remembrance in Her
of one o f Her sweet sports with Kr$na. The word gosthendra sunu dayite can mean You are the
beloved of the prince of Vraja* or 'the prince of Vraja is Your beloved' (Because it is a bahu-vnhi
compound in the sixth tense, which is mutually applicable). This shows Their mutual love. TulasT
says: "At the end of Your pastimes in the kunja SySma is making Your braid with His own hands,
and You also put His crown on. Or sometimes, out o f deep love, You may reverse roles and Sy3ma
may think Himself to be You and You think o f Yourself as Him and then He will pul His crown on
Your head and You will lovingly braid His hair. Can I also once serve You so expertly and lovingly
as Syama does? I am Your poor unqualified maidservant. Be so merciful to give me that service!
That is my desire! When Svamini hears Herself being called beloved of the prince o f Vraja', She is
overwhelmed and thinks that it is Syania who makes Her braid instead of TulasT. She keeps Her eyes
half closed while She relishes that thought and feeling, like a bee falling into the nectar o f a blue
lotusflower. Blessed is TulasT! Blessed is her service! With one address she manages to crystallize
the lilfrrasa and submerge Svamini in relishing that savour.69 The practising devotee should try to
remember these sweet pastimes every day. When the svariipavefa remains mCiyd has no chance to
contaminate the devotees mind. All of may&'s disturbances are caused by bodily conciousness.
Narmada, the florist's daughter, makes beautiful small garlands with fragrant YuthI and Camellflowers for TulasT to make a braid with.. With a beautiful handicraft! Just as TulasT stretches out her
hand to do the work the spiritual vision disappears and she cries and laments out of disappointment:
"When can tins fallen soul lovingly make Your braid with small garlands that were strung by
Narmada?"
ri Rasika-Candra Dasa sings:

puna pdda padma dull,

pdkhalibo paripfitf,

68 Kr$na Bhavanamrui Chapter 4.

69 This pastime is described by Srila Ananda GopaJa GosvfirnT,
100

J n - J n 'Vtftipa 3 $tsuvs8 nja(i(i

suvdsita jale sayatane

nija heia pdsa diya,
diho tdhd muchdiyd,
bosdibo vicitra cisane
"Again I will carefully and expertly wash Your lotusfeet with fragrant water and dry them oft' with
my own hair before 1 seat You on a wonderful throne."

suno Suno vrajardja nandana dayitef

dcari cafwara ke$a;
veni bdnditc vesa,
bosibe e dd$T harsa cite
"Listen, 0 listen, beloved of the prince of Vraja! After combing Your hair tills maidservant will
blissfully sit down to make it into a braid.1*

ndnd phula gdnthi mala,

bhariya kusuma data,
narmadd anibe tvard kori
kobe tdhd pnta hoiyd,
sei phula mdld loiyd,
viedribo vicitra Arovarf
Then Narmada quickly comes with a basket containing a garland made o f different flowers. With
love I will take that garland and string it into a wonderful braid with Your hair !'*

^ d | x T cfaffo en ^ ^

II ^ 8 II

VERSE 24:
S U B H A G A M R G A M A D E N A K H A N D A S U B H R A M S U V A T TE
T 1 L A K A M I H A L A L A T E D E V I M O D A D V ID H A Y A
M A S R N A G H U S R N A C A R C A M A R P A Y IT V A C A G A T R E
S T A N A -Y U G A M A P I G A N D H A IS C IT R IT A M K I M K A R 1 SYE

subhaga - beautiful; mrgamadena - with musk; akhanda - full; SubhrdmSuval - like a moon; te Your; tilakam - tilaka; iha - here; laldte - on the forehead; devi - O Goddess!; moddt - out of joy;
vidhdya - placing; masnia - shining; ghusnia - kuhkuma; carcam - ointment; arpayitvd - placing; ca
- and; gdlre - on the body; stanayugam - on both breasts; api - eveti; gandhaih - with perfumes;
citritam - pictures; kim - what; fain?ye will do.

Q oddess, m a y I th a t jo y fu d y makp a fu ttm o o n -U fa tifa fa on y o u r fo reh ea d , a n o in t y o u r

body u d th fm e g U sttn in g vermi&on a n d tn a fe p ictu res on y o u r B reasts zo ith p erfu m es?
0

Notes; rl Raghunatha suffers intolerable agony because he cannot attain his beloved deity, and then

101

Stygfumatfitl dtistl (fOsviimT

again he relishes the flavours of Svamini's devotional service in a transcendental vision. After
bathing Svaminl he dried Her off, dressed Her and made Her braid, and now he will make a tilakmark on Her forehead. How can the devotee continue on his path if he never experiences or relishes
anything? This relish causes the devotee to forget everything else and awakens his constant
meditation on the Lord. Ttiis is the purpose of updsand In the introduction to his commentary to the
Chandogya Upaniad, Srlpada &afikarScaryn has explained the word updsana as follows; updsanam
tu yathd-sdstra samapitam kiheid dlambanam updddya tasmin samdna citta vrtli santdna karanam (ad avilaksana pratyayantaritam i i i : "Updsana means to hold on to a certain subject of meditation,
according to the scriptural injunctions, with such one-pointedness that no other subject matter can
enter." For 5rila Raghunatha Dasa GosvamJ there is nothing in this world except his connection with
Sri Radha. In Bhakti Ratnakara (Filth Wave) it is described how, in his spiritual absorption, he
rejected buttermilk from SakhTsthali, the village o f RadlvS's arch-rival Candmvall:

dasa name eka vrajavasT etha ray;

ddsa gosvdmTra tdre sneha attfey
teho eka dina sakfu-sthalT grdme geld;
brhat paldSa patra dekhi UdV niid
ddsa gosvdmTra kothd mone mone kohe;
annddika tydga koild daruna virahe
"There was one Vrajaviisf (inliabitant of Vraja) named Dasa who loved Raghunatha D5sa Gosvami
very much. He went to the village o f SakhTsthali (dose to the town o f Govardhana) and found a big
leafeup there, which he brought along, thinking o f Raghunatha Dasa Gosvami, who had given up
eating all solid food out of coarse separation from RadharanL"

eka dond takra piye niyama tdhdra;

ithe kichu atirikta hoibe dhdra
aiche mone kori ghare dsi dona koild;
tdhe takra loiyd raghundlha age dild
navya patra dond dekhi*jijndse gosdi;
e brhat patra aji pdild kon thdi
Dasa thought: "It is Raghunatha Dasa's rule to drink only one cup of buttermilk a day. When I give
Him this bigger leafeup he can eat a little more", and brought some buttermilk from his house to fill
up the big leafeup. When he came before him, Raghunatha Dasa Gosvami, seeing the new cup, asked
him; "Where did you get this big leafeup from?"

ddsa kohe - sakhi-sthaU genu goedrane;

pdiyd utiama patra dninu ekhdne
sakhl-sihalx ndma sunV krodhe puma hoila;
takra saha dond dure pheldiyd dild
koto ksane sthira hoiyd kohe ddsa prati;
se candravaltra sihdna - na ydibd tathi
Dasa said: "I went to SakhT-sthall to herd my cows and I found tills good leafeup there and brought it
to you!n Heating the name 'Sakhl-sthair, Raghunatha Dasa became filled with anger and threw the
leafeup with the buttermilk far away. After some time he calmed down and told Dasa: "Thai is the
place where CandravalT70 lives! Dont go there!"
How wonderful is ri Raghunatha's loyalty to Sri Radha! What else can there be but strong feelings
of mine-ness towards someone that you have known for eternity! Anyone who has tasted even a little
. 70 CandrSvan is the main rival of $ii Radha, and RagbunTUha dasa Gosvami is the loyal maidservant of Sri
Radha. Ed.
102

$ n -$ a *MMSpa DQtsuvuVfjnM

of tliis .spiritual practise will gel some of this feeling of minc-ness towards Radhfuanl also, and, even
though it may not be so strong* he will also feel some separation from Sri Radha! Tire nectar of Sri
RadM's lotusfeet. is the greatest support for a devotee. "The body and everyone and every tiling
connected with it is all temporary, it will all go! With whom shall I slay then? I don't have any other
place to stay but Sri RadM's lotusfeet! This is the mood of an e&wra-(one-poiuted) devotee. When
feelings of separation set in, the devotee tcels intolerable agony. He cannot eat, sleep and be merry
anymore, and nothing can please his heart anymore. He can only be consoled by experiencing
SvSminI's form, taste, sound, touch and smell* whether in dreams, smarana or during revelations.
In his spiritual identity as TulasI, Sri RaghunStha sits down close to Stfmatr, lovingly holds Her chin
with her left hand and a brush in her right hand, and starts to make full moon-shaped tilaka of musk
on Her golden forehead. First she draws a circle of aguru mixed with musk, within that circle she
draws a beautiful fine lotus with lines of sindura and in that fine lotus she makes a tilaka-dot with
sandalwoodpulp mixed with camphor. This sweet tilaka, that vshimmers on SvaminI's sweet forehead,
is known as the Kama-yantra, or Cupid's instrument, is able to control Syamasundara and give Him
the greatest bliss. It reminds Svaminl of SySma because it has the same colour and fragrance as His.
While TulasI relishes all Hiis beauty she calls Svaminl devi. How many meanings are hidden in this
single word!

devi kohi dyotamdnd paramd sundari;

kimvd krsna krtga pujdra vasati nagarl
(Caitanya Carit&nrta Adi 4)
"Devi means the most effulgent and most beautiful girl, or the girl who lives in the town o f Kr$na's
worship." She is most beautiful because of Her mddana mdhd bhdva>which is not a material kind of
beauty. Rasika Sekhara Kyna cannot appreciate mere surface beauty winch is not arising from pure
love for Him. He does not accept any bliss which does not come forth from His pleasure-potency.
Only the flavour o f pure love is dear to Him. The word 'devt also means divyati krldati asydrh, She
who plays with Kr$na, satisfying Him with Her worship. Because Kr?ua plays in Radha She is called
devi. He plays in other beloveds also of course, but ri Radha is the fountainhead of all of them!
Hence She is the empress o f the town of Kona's worship! The word pujd means: establisliing
gratification, ri RSdhariim is the endless storehouse of tilings that can gratify Sri Krsna. She can
madden Him with desires that He could not even have imagined Himself! She is krsnendriya
virdma vidhu salikd: The restingplace for all o f Kona's senses. There is no other such a playground
for Kr$na anywhere! How many sweet pastimes TulasI reminds Radhika o f while she calls Her *devV
and paints the tilaka on Her forehead! The black colour and the scent of the musk both remind
Svaminl o f SySma, Svaminl is immersed in it and pout's Her body into (lie stream of TulasI'$
devotional wishes. Blessed is this maidservant! There is no comparison to her love, which is marked
by an abundance of feelings of mine-uess. RadliSranl trusts Her maidservants even more than She
trusts Herself! They understand things before Svaminl Herself understands them.
Raghunatha
says: "I dont just want devotional service; I want devotional service which is nourished by love!
pranaya pu$ta dasydptaye. There seems to be a kind of feeling of non-difference o f heart between Sir
Radhika and Her maidservants. All of Radhariinfs heart's experiences awaken within the
maidservants' hearts also. Sri Radha is the Self of the Self, how intolerable is the misery of not
attaining Her lotuslike feet! The maidservants feel the same pain of separation from Kr?na that
RadhSranl feels and the same bliss o f meeting with Krsna that RSdhar9i.il feels. The course of love
can not be stopped! It enabled Mahaprabhu to break through the three bolted doors of His Gambhlracell (at Puri) to go out and 'meet' Kr$na! Another vision is the only thing that can save RaghunSUha's
life during tliis painful time of separation. The relish o f Radha and Kr?nas sweetness in a
transcendental vision is his very life-support.71 Each devotee needs such visions as food-for-the soul,
manera smarana prdtia, madhura madhura dhama, yugala vildsa m rti sdra (Prema Bhakti
C'andrika) "The life-force of the mind is smarana, which is the abode of all sweetness, and the
71 This paragraph is quoted from Sri Ananda Gopnia Gosvaml.
103

Sftfa iRjtyfimultfta tfitsa asvhts%

essence of remembrance is the pastimes of Sri Radha and Kr$na," From (he words of the GosviiinTs
we can understand how expert they are in reli slung the sweetness of tliese transcendental pastimes.
Sff Rflpa Gosvaml writes:

gavesayantav anyonyam kadii vrndavanantare;

safigamayya yuvdih lapsye hdrinarh pariiosikam
(Karpaoya PanjiJka Stotram - 35)
"When, as You search for Fiachother in Vrndavana, will I bring You together and get necklaces from
You as a reward?" Kr$na begs Snmaii Rupa Matljarl: "Rupa! Won't you let Me meet your Svamim?"
Rupa says: "What reward shall 1 get then?" Kr$na gives her a necklace as a reward and 6 n Rupa
MahjarT keeps it on her chest. Svamim awards Her maidservant by kissing Her Nagaia, and Rupa
keeps this vision as a necklace on her chest. The sweetness o f the Yugala Milana (meeting) is her
best reward.
TulasT expertly draws scented pictures o f Makarl-fishes on SvaminTs golden pitcher-like breasts and
anoints Her beautiful body, that mocks die beauty o f molten gold, with glossy vermilion. The black
colour and the fragrance of the musk o f the tilaka reminds Svaminl o f Syama. Svaminl is
overwhelmed by these incitements. The expert dresser Tulasl makes Svaminl bloom up by reminding
Her of the beautiful time when She first fell in love with Syama (piirva r&ga): Once Svaminl was in
an ecstatic swoon for six hours after hearing Hari's flutesong and the sakhts, having failed in all their
endeavours to wake Her up, finally brought Her to Paurnamasl's straw hut. Paun;am5sl (the
personification of Krsna's mystic illusion Yogamaya, who always arranges for Radha and Krsna's
meeting) had Madhumangala (her grandson) call KfSUa and tell Him that &T Radha had fainted
because of His fiuteplaying. When Kr^na finally came VrndiidevI forcibly placed His lotusfeet, that,
are like Hie leaves o f the reviving Sahjlvanl-plant, on Radhika's heart, making Her wake up instantly.
When She opened Her eyes and saw Kr$na She softly wept, making Kr$ua shyly walk away. Which
poet could possibly describe even a drop o f the transcendental bliss that Srl-Sn Radha-Madhavit
experienced when Kr$na's lotusfoot touched Radhikas heart? When Krsna walked away, the
kuitkuma from Radhika's breasts, that got stuck on His foolsole, was printed on the grass of
Vrndavana and the lowclass Pulinda-girls felt great joy from smearing that kunkuma on their own
breasts. That is described in the SrTmad Bhagavata (10.21.17)72 For this reason, ThlasI blissfully
rubs Uiis reddish kunkuma on $ n Radhikas breasts or makes pictures of wonderful playful Makanfishes on them while drawing pictures o f these past sports on the slab of Her heart, rasa (spiritual
flavour) is thus served by rasa in the kingdom of rasa.
H ie great poet Kavi Karnapura praises the attractiveness o f Radhika's breasts in his 1Ananda
Vrndavana Campuh' (15.118):

rddhdlokana jdta sammada hharat prasveda kampadikam

srl govardfiana-dfulrino'sya vapu$o drtfvd vikdroikaram
srdnto'yarii giridhdrane'bhavad iti snehad atm goduhah
paryantdirayino grhlta iagudas tam dhartum drebhire
"While Krsria filled Govardhana Hill He began to perspire and shiver (upon seeing Radha's breasts).
When the cowhcrders saw these ecstatic transformations on GiridharTs body they affectionately
thought that He had grown tired of lifting the hill and they began to help Him with their sticks."73
Stl Rasika-Candra Dasa sings:

12 This paragraph is quoted from Sr! Jlva Gosvamis comment ary on the Bhagavata verse 10.21.17.
73 Quoted by 3rlla Ananda Gopala Gosvaml.
104

J n - J r l Ift& ipa 9 (itsuiiiiUya&

jini pftrna iarad indti,

diyd mrga mada bindu,
tilaka raciyd dibo bhale
kufikuma kasturi parlke,
lava cdru gaum ange
lepana koribo kuuthale
"With spots of musk I will make a tilaka like the full moon in autumn on Your forehead and
I will eagerly anoint Your beautiful golden body with an unguent o f kunkuma and musk."

ndnd vidha gandha $are>

lava stana yugopare,
citrita koribo sayaiane
karund nayana hero,
dasl ahgikdra korot
sevd diyd rdkhaho catwie.
"I will carefully make pictures on Your breasts with different excellent perfumes. Please cast
a merciful glance at me and accept me as Your maidservant! Please keep me at Your lotusfeet to
serve You!

f t j 3 ? n c ^ # # R i f t 11 w
VE RSE

2 5

S IN D U R A R E K IIA S IM A N T E
D EVI R A TN A SALAKAYA
M A Y A Y A K A L P IT A K I M T E
S A L A K A M S O B H A Y IS Y A T I

sindura - vermilion; rekhd - line; stmanie - in the part; devi - O Goddess!; ratna - jewelled;
Zaidkaya - with a pencil; mayd - by me; yd - what; kalpiid - considered; kith - what; te - Your; so
alakam - with hair; iobhayisyati - will beautify.

O Q oddessl W ften w i l l I m a lp a strip e o f su u tu ra (verm ilion) on y o u r p a r t w ith a

j e w e l e d p e n c il? I fta t w ill ma$& (fo u r HmrCocfe s o Beautf u l l

Notes: After he painted wonderful, playful Makarl-flshes on &T Radhikas breasts Sri
Raghunatha experiences the pain of separation when this vision vanishes from him. Then, when he
experiences the flavours of devotional service again, the ocean of his bliss wells up again. In this
way it goes on continuously. Nothing in this world can compare to that succession of bliss and
agony, which is always present in a lively way in the hearts of the rasika devotees. It is as if the
ocean o f joy and sorrow is being churned, producing the reviving nectar (of union) and the
concomitant poison (of separation). Hie hearts of Lite loving devotees arc constantly immersed in (he
ocean of prema and the clashing waves in that ocean sometimes produce the transcendental agony of
separation and sometimes the transcendental bliss of meeting. The devotees are permanently

105

Jrib i Jr {ftgfmnatfia d iisa ^o svu m l

inundated by these waves as they advance towards their beloved deity.

In tins verse TulasI applies a line of aindura, reddish powder that the married girls wear, on
Srimatfs pad. It is the service of the embodiment of ecstatic love. TulasI sits in front of ^iTmatl and
puts the stripe of sindura on Her part with deep concentration, using a jewelled pencil with steady
hand. That sindura shines like the morning-red in the deep dark night, o f Sri Radliik^s hair. TulasI is
amazed to sec that beauty and says: "Devil When will that sind&ra, (hat I apply now with a jewelled
pencil, beautify Krsna's curly locks also? It may stick on His hair during some special love-pastime
You play! At that time it may seem that the work I'm doing now will be ruined, but if this happens
during Your love-pastimes it is actually making my endeavours (of making Krsna attracted to You) a
complete success! This decoration is not made for You, nor for me; only Syama is qualified to enjoy
it!1'74 Blessed is that maidservant, who can make Syama mad after Svamini! SvSiminI independently
experiences how Syama alone is qualified to see Her clothing, and no one else. That's why one day
She told Her girlfriends in rasodgdra:

'

marame kohiluth,
mo puna thekilurH
se jandra pirlti phahde
rati dina cite,
bhdvite bhdvite,
tare se pardna kdiide

"He told Me what's on His heart and He touched Me again! He was trapped in (he noose o f
love; night and day He was thinking of Me and crying His life-airs out!"

buke bake mukhe,

caukhe Idgi thake,
tamu sauna hdrdya
o bttka ciriyd,
liiydra mdjhdre,
dmdre rakhite caya
"Although He keeps His chest on My breasts and His face on My face, and He constantly
looks at Me, He still feels as if He lost Me. Tearing open His chest He wants to keep Me in His
heart"

hdra nahoth piyd,

galdya paraye
candana nahommdkhe gdya
aneka yatane,
ratana pdiyd,
tfiuiie thdi nd pdya
"He does not wear His favorite necklace around His neck, nor does He anoint His body with
sandalpastc anymore. With great effort He attained a jewel, but He docs not know where to keep it.u

kaipura tdmbula,
dpani sdjiyd,
morn mukha bhari deya
hdsiya hdsiyd,
cibuka dhariyd,
mukhe mukha diyd leya
"He singlehandcdly makes betelleaves with camphor and fills My mouth with them. He
laughs and smiles and holds My chin as He takes the pan out of My mouth with His mouth."

sdjdiyd kdcdiyd,
vasanapordiyd,
aveSe loiyd kore.
(Upa loiyd hate,
mukhe nirakhxte9
titila tiayatie lore

1A This pastime is described by $rila Ananda Gopala Gosvainl.

106

J>n-J>n 'iStfapa KsisnmanjaCifi

"He drosses Me, bathes Me and ornaments Me and ecstatically takes Me on His lap. He lakes a lamp
in His hand lo look at My face.as tears trickle from His eyes."

carane dhariya,
ydvaka racai,
auldiyd bdndhaye keSa.
balarama cite,
bhuvite bhavius,
pdAjara hoilo sesa
"Holding My feet He anoints them with footlac and He binds My dishevelled hair into a braid. As
Balarama d3sa meditates on this pastime the song ends."
TulasT awakens all these sweet memories witliin Svaminfs mind while marking Her part with a line
of sindura, Now expert Tulasx holds a big m inor before Bhavamayl (all-emolional Radhika) and
says; "Just see how I've decorated You! I have dressed You, but now I want to sec my work spoiled
(by 5yama)!75 SvSmini is startled when She secs Her own form in the m irror Proudly She thinks:
"If even My undecorated body makes SyStna mad, what then to speak of this fully decorated body?
How long before I can make My hero enjoy this sweet form of Mine? When can I make Him happy
with tins limitless youthful beauty, that knows no match in all the three worlds?"76 Such beautiful
thoughts are even desired by the Lord. During a particular pastime He sees His own reflection in
SrimatT RndharanTs breasts and with an enchanted heart He says:

mlendivara-vnida-kanti-laliarl caurath ki&ora dvayam

tvayy eiat kucayoS cakdsii kim idath rupena me mohanath
tan mam dtma sakhim kuru dvi taruniyam nau drdham flisyati
sva cchdydm abhivlksya muhyati harm rddhd smitatil pdtu nah
(Riidlia Rasa Sudhanidhih - 246)
May Sri Radha protect us as She smiles when She hears Hari, who sees His own reflection in Her
sinning golden breasts,, telling Hen "There are two beautiful boys visible on Your breasts, their luster
steals the glories of blue lotusflowers and they completely enchanted Mel Make Me Your sakhi, so
that these two boys can tightly embrace us young girls!" Sv3miiu reacts by saying: "Syaina! You arc
the young transcendental Cupid Himself! Is the desire to enjoy Your own sweetness so strong?" And
She thinks to Herself: "How beautiful I am! It would all be wasted if beautitul 3yama couldn't relish
it!" Krsna's happiness is Radhnraru's happiness. Site dresses Herself wilh die strong desire to make
Kr?na relish it.77
The address devi simply touches die heart! "Unfortunately I am unable to speak with Her. Why don't
I desire to speak with Her, to whom I was introduced long ago by my spiritual master, although I
have a desire to speak with people that Im just newly acquainted with? What kind o f a devotee am I
if I don't get any response from Her, although I'm repeadng the words o f die Gosvamls? Surely if I
would purely repeat and practise the words o f the dcilryas She would respond!" The Gosvamls'
description of the qualities, names and pasdmes o f the Divine Pair will ultimately awaken eagerness
in the devotee's heart and the devotee's eager calls will pull the bearer o f (lie holy name towards him.
"When I call my wordly friends they respond, but You are dearer to me dian millions of lives - why
don't You respond then?" Such aspirations should awaken widiin the heart of the eager devotee.
Eagerness is die very life of bhajan, and widiout eagerness bhajan is lifeless. 'Hie Lord also wants
the devotees' bhajan to be filled wilh eagerness. In Srimad Bhagavata (Canto 1, Chapter 6) the Lord
told Devar$i Narada: "Just to increase your eagerness for Me I disappeared after once revealing
Myself to you. I play these tricks on you just to make all of your senses absorbed in Me!" Srila
75 This pastime is described by Srila Ananda Gopala Gosvaml.
76 Kproa Bhavanunuta Chapter 4
77 This comment was added by Srila Ananda Gopala Gosvaml.
107

jfrifa iftyjfnwatfw dasii Qosvamt

Rughunatha dasa Gosvami, the embodiment o f eager devotion, carries a strong desire for devotional
service in bis heart when he addresses Sri RadhS with the word devPz . krsna kridd pujdra vosaii
nagarl "She is the empress of the town of Krona's worship". When will I see yama*s curly locks
become reddened by the sindilra that I apply to Your part?'* Why wouldn't this ornamentation
(Snigdra) become filled with srhgdra rasa (the flavours of eros)? The Niiyaka (hero) is timg&ra-rasa
personified, the Nayika is maha bhdva personified and the bodies of the maidservants are made of
seva-rasa (the flavour o f devotional service). The verbal root div means play. "You should play in
such a way that the line of sindura that 1 made on Your part will be spoiled!" There are three kinds
of Smgdra-p\ny: 1) One in winch Krsna leads and SvSmirn assists 2) One in which SvamiriT leads
and Krspa assists, and 3) One in which both are leading. "Rasa itself will decorate You! May I see
this after Your pastimes!" SvaminI becomes overwhelmed when She hears the moving words of the
maidservant. How can SvaminI be decorated by rasa (spiritual flavour)? By Her crushed
flowergarfand, Her half opened braid, Her broken necklaces. Her loosened dress and ornaments, Her
inwardly exhausted, blooming and roiling eyes and Her externally softly crying, yet sweetly smiling
face, &ri Krna Himself, who is transcendental blissful flavour personified (rasdnam rasatamalu He
is ihe.greatest flavour o f all flavours) and who lire devotees want to experience in the innermost core
o f their hearts, loses Himself in beholding that beauty. A loving poet has written about Krona's
experiences:

llId ante sukhe ihdra ye afiga mddfnm

tdhd dekhi sukhe dmi dpana pdsari
(Caitanya Cariiamrta Adi 4,256)
"Seeing the sweetness of Her limbs after Our blissful pastimes I forget Myself in happiness!" Can
there be any doubt, that the devotees who are surrendered to &ri RHdha and who are absorbed in
mafijari bhdva are floating endlessly on the waves of vasal The lives of such devotees are
thoroughly pervaded by the highest experience of rasa, this is proven by (lie books written by the
sensitive rasika saints. This material world is the playground o f God's endlessly variegated pastimes,
and there arc innumerable creatures there with innumerable different feelings. Some feel like a karnil
(fruiiive worker), some like a yogi (mystic), some like a j>7am (wise man), some like a bhakia
(devotee o f a personal God) and there are so many other feelings with which people wander over the
earth, but beyond all these classes of people there are those who have been ornamenting the earth
since time immemorial by carrying a particular kind of extraordinary feeling, and these people are
known as rasikas. Rasa is the very heart o f the Lord, and therefore it is endless, complete and not
limited by time, place or circumstances. It is universal and self-manifest and finds its culmination in
Krsna's pastimes in Vraja, and most particularly in Sri-Sri RSdha-Madhava's nikunja-lila-rasa* Hie
dedryas relished tills personally and recorded their experiences in their books out o f their endless
mercy on the practising devotees of tills material world. How many sweet tilings TulasI is saying to
SvaminI while she puts the sindura in Her part! Suddenly the vision vanishes and Sri Raghunatha
weeps:

sindurera rekhd tava sTmanta upari; racita koribo ratna-salakdya kori

amdra kalpita sei sudrsya sindura; alakd sahita $obha hobe ki pracura
(3ri Rasika-Candra dasa)
"I will make a line of sinddra on Your part with a jeweled pencil. Will tills nicely applied sindura
greatly enhance the beauty of Your locks?"78

78 In 'StavavalV are the brilliant examples of how wonderfully eager Srila RaghunStha dasa Gosvami prayed
for the devotional service of Srimatl Radliarani. A devotee should particularly study his 'Ulkaniha da$akam\
108

SrT-Jn'V tf/ipa *J(ttsuindfiJafifi.

fB o p n ^

^ n

> 5 W ^ % f

hR

+ ^ i:

ii

11

VERSE 26:
H A N TA D EVI TILA K A SYA SA M A N TAD
BIND AVO R U N A SU G A N D H IR A SE N A
K R SN A M AD A K A M A H A U SA D H IM U K H YA
D H lR A H A S T A M IH A K IM PARIK ALPYAH

hanta - alas!; devi - 0 Goddess!; tilakasya - of the tilak; samantdd - all around; bindavah - drops;
aruria - crimson; sugandhi - fragrant; rasena - with the substance; krsna - o f Kr?na; madaka Intoxicating ; mahd - great; ausadhi - medicinal herb; mukhya - chief; dhira - steady; hastam - hand;
iha - here; kirn - what; parikalpydlt - done.

O (D evi (Q oddess), emu / , u h th s te a d y hand/ m a fe r e d fr a g r a n t s p o ts a ft aro u n d y o u r tU alqi

th a t is th e B est enchanting herB f o r fljy p a ?

Notes: In his svarupdvefa Sn RaghunStha has placed the swr/nra-stripe on &lmat?s part, and now
he sees himself making red spots all around Her tilaka. The deity of his vision appears before him.
The only way to attain rdga bhakti is deep sacred greed, and SrJ Raghunatha's heart is filled with Unit
intense yearning. The more the rdga bhakta becomes filled with tills great anxious devotional
yeanling, the more he forgets about his body and his home and die sooner the time of his attainment
o f his beloved deity comes near, Sri Raghunatha d5sa GosvamJ's intense yearning for liis Kvarl's
dartiana after She vanishes from him is a good subject of meditation for the neophyte devotees. The
deity of Raghunathas meditation is playing inside and outside of him. With love TulasI sits down
before Svamim, holds Her chin with her left hand and begins to make fragrant red spots around Her
tilaka with full concentration. How deeply she concentrates can be seen on her eyes, her face and her
hands. The practising devotee should mentally sit next to her to learn such expertise from her! The
GosvJiims are the gurus of the Yugala-seyo, and die greatest aspiration of the Gaudlya Vai$navas is
to follow in their footsteps.
priya sahacarT sange, sevana koribo range,

ahge veia koribeka sddhe

rakho ei sevd kdje, nija padd pankaje
priya sahacari-gana mdjhe
"I will blissfully serve with the priya sakhts, dressing Their limbs nicely. Keep me at Your lotusfcct
for dii$ devotional service, amidst Your beloved girlfriends.

sugandhi candana, mariimaya dbharana,

kau$ika vasana ndnd range
ei sab sevd ydra, dost yeno hao tdrat
anuksana thdki tdra safige.
"I always stay with the saklus as if I am their maidservant, playfully serving the Divine Couple in
different ways with fragrant sandalwoodpulp, jewelled ornaments and silken garments." Full
surrender to the saklus will take the one-pointed devotee along to the kingdom of love and bless him

109

Jn-Sn'JJifapti Iftisiw w jija&ft

with the gift of their company and the association of the Yugala KiSora. Siila Narottama dasu
Thakura sings: vrajapura vanUara, corona dsraya Sara, koro mana ekfmta koriya (Prema Bhakti
CandrikS): "Fix Your mind on the girls of Vraja and lake shelter of Iheir lotusfcct." In sddhakdvdsa
the devotees also anxiously pray at. tlie sakhTx lotusleet (in their scldhaka-nlpa as (he GosvamLs,
Ed.): kdhd mora svarupa rupa kdhd sandtana; kdhd ddsa mghundtha paiitci pdvana "Where are my
Svarupa Damodara, and where are my RQpa and SanStana? Wliere is Raghunalha d2sa GosvSmi, the
saviour o f the fallen? These anxious prayers will cause their mercy to descend in the form o f the full
relish o f the sweetness of the Yugala KiSora,
When Sri Raghunalha says "O Devil", he means O LH5mayi!'\ which means r0 playful girll1 These
red spots are a great medicinal herb for Sri Kr$na, Your Krsna will go crazy when He sees You
dressed in tills way! He will go crazy while playing with You, and that play will be unhindered.
Many people (oilier gopis in (his case) use occult methods and incantations o f enchantment therefore
we will give him this herb that will drive Him crazy! It will remove all obstacles and nobody else
will be able lo attract Him!" Blessed is this maidservant, who enchants &rimatl in such a way,
immersing Her into an ocean of bliss! $ri JIva Gosvaml explains the name Kf$jria as follows in his
commentary on Bralima Safhhita: tad evafii svarupa gundbhydm parama brliattamah sarvdkarsaka

dnandah kr$na Sabda vacya iti jneyam. sa ca fabdah devakx-nandana eva rudbah. asyatva
sarvdnahdakatvath vdsudevopanisadi drtfam 'devakTnandano nikhilam dnandayel ill dnanda
mdtram avikdram ananya siddham, "He who is attracting everyone's hearts with His form and
qualities and gives the greatest transcendental bliss is called Krsna. Another, more conventional
meaning of. the name Kr$na is Sri DevakT-nandana (the son o f DevakI or YaSodS, since DevakI is
another name for mother YaSodfc o f Vraja). D ie Vasudeva-Upani$ad declares His all-blissful nature
by saying: "DevakT-nandana delights the world. That delight is purely transcendental and is
exclusively perfect in SiT K|*$na, in other words, it cannot be found in any other form of God". Only
love can awaken waves of desire in this pure ocean o f transcendental bliss. Sri Radhararii is the
personification o f complete, condensed prema-rasa. She is the quintessence of love of God called
Maha bhava, and it is this mahd-bhdva which serves as an intoxicating herb for Kf$na, Whatever
falls into an ocean of nectar becomes immortal and nectarean, and similarly the spots that are made
on ri Radhikil's forehead, which is an ocean nectarean mahd-bhdva become a great enchanting herb
for
TuiasI is the teacher of love for the Yugala Ki$ora, and she thinks: "These spots will make
sure that Kr$na will not be attracted to any other girl! All these obstacles will he crossed over and
You will be able to meet Him freely!" Although RadhikSs chief rival Candravali also has rnahd
bhava for Kriia, TuiasI is always proudly aware o f the tact that her mistress RadM can attract Him
more with Her strong feeling of minc-ness. Srila Rupa Gosvaml writes (UlkalikS Vallari 60):
*

aghahara balivardah preydn nas tava yo vraje

vr$abha vapu$d daityendsau.baldd abhiyujyate
. iti kiia mrsd glrbhii candravali nilaya sthitath
vanabhuvi kadd ne$ydmi tvdrii mukunda mad isvartm
In the morning Radha and Kfna meet shortly in Kr$nas abode NandKvara, and Their frill meeting
takes place at noontime at Sri Radliakunda. On the pretext o f going out lo worship the Sun-god
RSdhika and Her saklns eagerly rush out lo the bank o f & I Radhakunda to meet Kr$na. But where is
this Syaina? Srimatfs heart is squashed! ri Rupa Mafijari sees how anxious ISvari is and goes out to
search for Syama. She looks here and there, but she cannot find 5y3ma anywhere, so finally she has
a look in SakMslhali, the village o f Candravali79 , RSdhika's cliief rival, and there she finds Syama,
silling in CandravalFs kunja. Suddenly Sri Rupa Manjari enters into that kurija and says with
terrified voice: "O Aghahara! A demon has come to Vraja in die form of a bull and is harrassing
Your dear young bull! Quickly come and help!" Rasika Siromani 3rl Kr?iia understands from (he
word 'Aghahara' (destroyer of Aghasura) that SvaminI is swallowed by the demon o f separation from
Him and that only He can destroy that fiery demon with the soothing moonlight o f His smile (that's
79 This village is situated just outside of the town of Govardbana, about 4 km. from RadhSkuntja. Ed.

110

SrT'JrT'lfifapa ^tsum afljoM

why He is again called Mukunda, the saviour). He tells Candravall: "Dearest One! Excuse Me, duty
calls! Just forget about it for today! When I kill this demon all the people will come out to see Me,
and how can I secretly come back to you then?" Candravall is naive, she's not so clever, so she says:
"Yes, go, dearest One!" Then Krsna quickly leaves Candravali's kunja with SrT RGpa MaujaiT. Sri
Rupa GosvfimX prays: " 0 Mukunda! When will 1 use (hose false words to take You out of
CamlravaUs kunja and bring You into the kunja of My ISvarl (Radhikft) in the forest?"
Tulasl is absorbed in her service, thinking: "These are not red spots, they are an aphrodisiac for
driving Syamn crazy! He's a womanizer, just once show Him Your face very clearly!" The sensitive
practising devotees should fix their minds on such scenes, Smarana means mental association. If we
can not meet Sri RiicIhikS directly, then what obstacle will there be to speaking with Her in the mind?
Mental service will make Her most happy, therefore the devotees are always absorbed in the Yrajapastimes and blissfully have direct mental association with &T Radhika. SvaininT is very much afraid
(hat some other girl may snatch Her Prana Synma away from Her, and to remove that fear Tulasl
places these fragrant red spots around Her tilaka, Tulasl keeps her hand steady as she makes the dots
with great expertise, understanding SvaminTs anxious feelings. Tills heart-pouring service cannot be
rendered by anyone else but Radha's maidservant. No one else knows how to render such services!
Therefore (lie Mahajanas have said:
4

tvai prema sevanam aho purusdrtha ratnam

Sdslrath viedrya vidusath ca matafii viloke
jdnan rnudd madana mohana mugdha rape
dm bhavani vr$abhanu humdrike le
" 0 daughter of Yr?abhanu! I know from studying the scriptures and hearing the sages that Your
service is the jewel o f all human goals of life! Therefore, O You whose form enchants even the
enchanter of Cupid, I blissfully became Your maidservant!" And so the succession of TulasTs
devotional services, that center around awakening relish of Konas remembrance within SvaminTs
heart, continues, The sensitive devotee should anxiously think: "If I cannot render tliis service, let me
then at least get all the ingredients, let me at least see Your service being performed! Will I not be
blessed in tliis way? From such thinking the experience of the Yugala-/m i will come, rupa
raghunatha pack hobe dkuti; kobe ham bujhabo set yugala prTti "When will I understand the love of
Radltfi and Kf$na by becoming eager to be like Rupa and Raghunatha dasa Gosvtimi?" The worship
of Radha and R ^ u a is the worship of love, and Sri RSdhika embodies that love, prema means
intense yearning for the beloved, and until the beloved is directly attained that yearning will simply
increase, hema lanu gauri rdi, dftkhi darajana edi, rodana koribo abhildsa (Preina Bhakli Candrika)
"My ears want to see goiden-limbed Rai and I cry for want of Her." Tulasl says: "Your 5yama will
go crazy when He sees these spots. Show Your face to Him and, if there is any opportunity
inbetween, (lien cast a slight merciful glance upon this fallen maidservant!" Suddenly the vision
stops and 5 n Raghunatha cries out in prayer:

sthira kore tilakera edri dhare dhdre;

gandha rasa rakta bindu dibo dlitre dhire
sei sab rakta bindu saundaryera avadhi;
kr$na mana mdddka mukhya mahausadhi
"With steady hand I will put, fragrant red spots all around Your tilaka. These spots are the limit of
beauty and they are the chief herbs used to madden Ki*$nars mind."

haripada rdlri dina koroho smarana;

vrsabhanu raja nandimra o ednda vadana
ddsa gosvdmtra pada-padma bhajo anurdge
tabe to mtlibe tore e sevd sampade

111

Jn-Jrl *]A(apa V^usnmdiijatift

M0 Haripada! Remember the moonlike face of Vrsabhanu's princess day and night! Worship the
lotusfeei of Dasa GosvamI with love and you will attain the treasure of Her devotional service!

VERSE 27:
G O STH END RA PU TRA M A D A CITTA K A R IN D R A R AJA B A N D H A YA PUSPA-DHANUSAIIJKILA BAN D H A RAJJOH
K IM K A R N A YO S TA V A V A R O R U V A R A V A T A M SA
YUGM ENA B H U SA N A M A R A M SUKH ITA K ARISYE
4

gosthendra - the king of Vraja; putra - son; mada - intoxicated; citia - heart; kartndra - king of
elephants; raja - king; bandhaya - for binding up; puspa-dhamsah - by Cupid, the flower-archer;
kila - surely; bandha - binding; rajjob - the rope; kith - what; karnayoh - both ears; tava - Your; vara
- nice; uru - thighs; vara - excellent; avatahmi - earrings; yugmena - by a pair; bhusanam ornament; aham - 1; sukhitd - happy girl; karisye - will do.

0 Varam (nicety-thighedgirQ! your epcpedent earrings are Iffif ropes that the flcnaerarcher
Cupid has placed to 6ind the mad elephant Rjng o f the prince of Vraja's heartl Can this
happyg irt hang these ornaments on your ears?
Notes;
Raghunatha dasa, who suffers separation from his beloved deity, experiences the gradual
service o f the embodiment o f mahd bhdva. After tilaka and srngara he puts on Her earrings in this
verse. *It is the nature of mahd bhdva to make Krsna happy by playing with Hint. Only mahd bhdva
contains all the ingredients to awaken Vrajaraja-nandana Krsna's desires for irngdra rasa and to
fulfilLthesc desires as well, sei mahd bhava cintdmani sdra; krsna vdnchd purna kore ei kdrya ydra
(C.C.7 "This malm bhava is the quintessence of the Cintamani-jewel of love, whose only duty is to
fulfill K ir a 's desires." Therefore this rasika kifikarT immerses Mahri-bhSvamayl in an ocean of bliss
by speaking ever-so-sweet Kr$nz-kathd to Her. "Do You know what Vraja-rfija-nandana's heart is
like? Like the maddened king o f elephants!" A relishable tiling can be understood in two ways: in the
taftv-way and in the rasa-way, or the way of truth and the way of flavour. Take a rasagolla (sweetball), To know how the rasagolla is made and what ingredients.are required to make it is the tattvaway of understanding it, and to place it on the tongue and aclually taste it is the rasa-way of
understanding it. Without placing the rasagolla on the tongue its taste cannot be known and relished.
In the same way God is our relishable object. Tins prince of Vraja is Himself the full manifestation
of nondual truth, the abode of full opulence and sweetness, and transcendental relish personified (the
Upanisads therefore call Him rasa vai soli - 'He is taste'). All the sensual pleasure of the world is just
the reflection o f a single drop from the ocean of die Lord's endless transcendental bliss, and only
pure selfless love can make waves of desire in tliis ocean of bliss. Nothing else but the ropes of pure
selfless love can bind down tliis freely enjoying, mad elephant-like prince. That is the fattva-point ol:
view, but from the rasika point of view He is always spotting with &ri RadhatanT and the gopis of

112

Jn-Sn OMapa Kusumanjalifi

Vraja. He is Himself not the king of Vraja, He's just Hie prince (gostheudm putrn). He doesnt have
to worry about, maintaining the kingdom, He is the careless DhTra Lalita hero who is freely enjoying
Himself in (he kunjas of Vraja! But Cupid has placed some ropes, in Lhe form of Sri Ritdltika's ears
(representing Her pure love), as a trap to catch this intoxicated mad elephant king.80 TUIasi says;
"Your cars arc naturally enchanting Krsna with their beauty, and now Ive even hung these earrings
on them! Now this mad elephant will always remain under* Your control and will freely play with
You!,f What a wonderful passionate love for Kr$na TuIasT incites in Radhikas mind in this way!
How wonderfully that sliines on llie face of Kr$nanuraginl Radliika! To see Radha and Krsna one
must understand Their deep passionate love for Eachother (with the ointment o f anttrdgay
Syamasundara is (he beloved o f ammigim SvfuninL lliat's to be experienced in Their names,
mantras and gdyatrL (The sweetness of all this becomes revealed through the sddhaka's anurdga). A
devotee who is fixed in smarana should take special care of that. Sri Radliika enters into NandlSvaratown in (he morning to cook for Kj$oa and 3yama is already standing by the town-gate to watch Her
passing by. The sakJus show Her: "Hey look, there by Hie town gate is Syfunasundara!" As soon as
SvSminT heats tills She naughtily pulls Her veil in such a way that Her face and some o f Her other
limbs become slightly exposed. The thorns of Vraja are also servants of &T-&I Radha-M5dhava.
rimatl steps into one such a thorn and a maidservant helps Her by pulling it out of Her foot again.
SvaminI uses this opportunity to look at Syamasundara once and to show Him Her face. All this is
done for Kronas pleasure only, therefore there is so much anurdga. 6tfla RGpa GosvSml gives an
example of that raga :

tivrdrka dyuti dfpitair asilaiddhdra kardldsribhir

mdriandopala mandalaih stha putite'py adres ia(e tasthusi
pasyantlpasupendra-nandanam asdv indivarair asirfe
talpe nyasta paddmbujeva mudita na spandate rddhikd
(Ujjvala Nllamani, StliayibMva 127)
Seeing Sri Radha from afar, Lalita tells her sakhTs: "O sakhis) Look, look! 5il Radliika keeps Her
Iotuslike feet on top of the sunstones that are as sharp as swords and that have become as hot as fire
because of the mid-summersun shining on it, but to Her they foci as soft as a bed of blue
lotusflowers, because She feels very happy by seeing the prince of cowherders (Kr$i.ia) standing on
that mountain! Thus She does not budge an inch]" Thai is the nature of rdgal When one experiences
Dial rdga as everfresh, then it is called anurdga. Although &yma secs Stimatl, who had come to
cook tor Him, at the town-gate, Syama thinks: "I don't know how sweet She will look in the
kitchen!" When SvaminI stands in the kitchen Her clothes aud ornaments are dishevelled and She
has no veil on Her head. Syama quietly peeks Uirough the window, having given the maidservants a
hint beforehand not to say anylliing. But SvaminI soon notices that Syama is watching Her, so She
pulls Her veil over Her head and rebukes Her maidservants. That also looks very sweet! &yama
thinks to.,.Himself: 'Tve never seen You so beautiful before!" Tills is the nature of anurdga. In this
way Kr$nas mother, fattier, friends and servants also all nourish the sweet rasa of Radha and
Mfidhava's pastimes. All of them are required for Krsna's sweet pastimes with &rj R5dhal
TulasI hangs llie earrings, that enchant even mind-enchanting Kr$na, on SvaminI's cars. When TulasI
hangs Uie earrings she notices dial the earrings illuminate Radhika's golden-mirrorlike cheeks and the
cheeks illuminate Her callings. TulasI slightly smiles and says; "iSyama's mind is like a mad elephant
that will be completely subdued by You!" The beauty of ri Radliika's cheeks and earrings is
described in detail in Govinda Lllamrta (l 1.94):

radhayd jifa hema darpana madam gaiida-dvayam sundaram

Idvdnydmrta pumitam hi kanaka ksaunydrh saro-yugmakam
yat idtahka suvanm padma kalikath kasturikd citra sac
chaibdhuh makari vildsa balitam krsndti
frsnd-haram

^ This point is made by 5rila Anamla GopSIn Gosv&ml.

113

Sn^ri Vifilpa 9(usumafsjnGA

\S n Radhu's cheeks defeafthe lustre of golden mirrors, and they are like two ponds full of nectarcan
elegance in golden soil. There are two golden lotusbuds hanging ou them from Her ears (Her
earrings), they are covered with moss (the musk-pictures that Her maidservants have drawn on Her
cheeks) am! Capricorns (aquatic beings, or Her callings) arc playing in them. Therefore these cheeks
naturally quench Ki$na\s (erode) thirst." rrsita ealaka jami jedadhare milalo, bhukhilo cakora cam
caiide "He Teels like a thirsty Calaka-bhd meeting a monsooncloud or like a hungry Cakora-bird
meeting the beautiful moon."
Tlilasl calls SvSmim 'Varonf, or the girl will! the' best Hughs, here. What docs the sweetness of the
earrings have to do with Her Hughs? What is the relationship of the mad elephant Kr$na with these
excellent Hughs? That is also explained in Govjnda LTliimria (11.56):

asya mistit prasrtayor tnadandya haimdliina dvayah vidhir addd amunarthiiah kith
yat krsna cista madamatla gajafix sa cdstnin
tan mMhun sudrdha Srnkhalayci babandha
"Has Hie Creator given Cupid, upon being asked for, Radhika's thighs, that are like golden posts for
tying up elephants? These posts have now tightly bound down Kr?na*s mad elephant-like mind with
the chain of their sweet beauty." Only Krsna can directly experience how excellent these thighs are!
Tluough the address Varoru we must understand that earrings are oscillaUng on Radha's ears. When
Radh5 and Ky$na dance Hie R5sa Sv&niiitfs dance attracts yuma'$ eyes. How sweetly Svamihfs
locks arc swinging on Her thighs with the rhythm of the music! Svaminfs dancing attracts
Syamasundara, and Tie rewards Her with kisses on Her cheeks and Her thighs. That's when He
enjoys both the earrings and the Jiice tliighs. Sri Radhikas maidservants understand all this, the
Divine Couple cannot hide anything from them! TulasT serves SvaminI by letting Her understand
what is on ^ySmasundara's mind. No-one else but the ktitkam can serve like that! 'This is Hie
supreme goal o f the Gaudlyu Vaisnavas in (he age of Sri Caitanya Mabaprabhu! All this can be
understood by following in the footsteps o f Rupa and TulasT MaftjarT,
SvaminI asks TulasT: "If My cars are anyway so beautiful, then why do you bother hanging earrings
on them?" TulasT says: "You are that Varoru (nicely-Uughed girl)!'1SvaminI slightly smiles and says:
'Tulasi! Have You remembered all (his (Hie explanations o f Varoru given above)?" TulasT says:
"Simply by serving You even a little, I was able to remember all this!"
According to Srila Rupa Gosvatnl Uiere are live kinds of earrings; Tadahka, Kundala, PuspI, Karnika
and Karna Vesfana. Tlie Tacjahkas are made of palmleaves and are cither made of colourful flowers
or of petals of golden KetakT-fiowers. Kundalas are shaped like peacoekfeathers, the faces of
Mak'ara-Oshes, lotusflowcrs and halfmoous or of flowers that resemble these shapes. Pu?pls are
usually round floral earrings, clusters of flowers or gw/l/d-beads. Karnikas are made from golden
loluswhorls. One of them is known as a pomegranate-flower with a bumblebee. In the Amara Ko$a
dictionary it is said Uiat Kariukas look like round palmleaves. Kanja Ve&anas are also called hoopearrings and are further discussed in verse 38 o f VflSpa Kusumahjali.81
Sri Rasika-Candra Dasa sings:

ayi krsna manohara varoru M in t/

jaga majhe anupatna,
kandarpa bandhtma damn,
tava rtt(a yaga viiftsinT

81 Note of the Editor, quoted from Radhri~Kf$na Ganodde&i DIpika

114

Jn~Sn*W iipa $fasumiinfafi

"O Niecly-Ulighed girl! 0 enchantress of Kisna! Your playful ears arc like Cupid's bindingropes* that find no inarch in this world"

vrajendra nandana hari,

tara cilia mada kart,
bandhana koroye andydse.
se cam tiravana dvaye,
kobe sukhdnvita hoiyd,
pordibo vara avaiarhsa
"lire mind of Had, the prince of Vraja, is like a lusty elephant that is easily caught with
these two beautiful ears. When can I blissfully hang the best ornaments on them?"

f ^ l

f * 0 [ T&

ft II?* I
VERSE 28:

YA TE K AN C U LIR A T R A SU N D A R I M A Y A VAKSO JAYO R A R P IT A

SYAM AC C H AD AN A K A M YA YA K ILA N A SA SA TY E T IV IJN A Y A T A M
KTNTU S V A M IN IK R S N A EVA SA IIA SA T A T T A M A V A P Y A SV A Y A M
P R A N EB H YO 'PYA D H lIO U ti SV A K A M N ID H I-YU G AM SA N G O P A Y A T Y EVA H I
m

yd - which; te - Your; kanculih - blouse; atra - here; sundari - beautiful girl!; mayd - by me;
vakfojayoh -on the breasts; arpild - placed; sydma - Kr?na; acchadaim - covered; kdtnyayd - desiring;
kila - surely; na - not; sd - that (blouse); satya - true; iii - (liis; vijndyatdm - to be known; kintu - but;
svamini - O mistress; kr$na - Kxna; eva - only; sahasd - suddenly; tat - that; idm - that; avdpya attained; svayath - himself; prdnebhyah - than life; api - wen; adhikam - more; svakath - his own;
nidhi - jewel; yugaih - pair; sangopayati - hides; eva - surely; hi - certainty.

O S u n d a ri (B eau tifu lyirQ ! I d id n o t desire th a t Syoma, w o u ld n o t see y o u r Breasts

w h en I p la c e d th is femcuBt (Bodice) on them , But, O S va m in i (m istress), I w a n te d M m to
su d d en ly come to co ver (hide) y o u r jew ed& fe B reasts, th a t are dearer to M m th a n M s v e ry
life, a n d to Become your BCouse M m seC f Byfirm ly em bracing y o n .

Notes: The earrings are hung and now Tulasl must put on SvaminTs bodice. "Svamini! I did
not put this Syama-coloretf bodice on You to cover Your breasts - I puL it on so that SySma will
suddenly come and cover Your breasts Himself, thereby serving as Your real, best-fitting blouse!"
This expertise in service must be learned from the eternal maidservants, as Sfila Narottama dasa
Thakuia has taught:

ei sab anuga hoiya;

pram sevtl uibo caiya;
ingite bujhibo sab kiija.

115

Srifa 'JitxgfttmRlfta tfdsa gosvtimi

rfipe guiie dagamagi,

sada hobo amtragl,
vimti koribo snkhl mdjha
"I will lovingly serve, following in the footsteps of all the mahjans and understanding what
are my dudes on their mere indications. 1 will always be very attached to Rndhil and Kr?na's forms
and qualities and stay among die sakhTsl" These eternally perfect maidservants are also very eager to
(each others. Although no one reveals his experiences in bhajana they have revealed their
experiences by recording them in their books!
Tulasl must serve Svfunim while She suffers separation from Her Priyatama. Simply on
seeing the blackish blouse Srlmatl becomes startled by the remembrance of Krsna, but Tulasl
consoles Her by making Her relish the !>yama-rasa (the spiritual flavour of Krsna). "O Sundari!", she
says, "a bluish kanculi (bodice) would look splendid on a golden bosom, but I did not desire to cover
these breasts! I just wanted to create a wonderful beauty at that lime!" Tulasl is not at all shy to call
Svamini Sundari. Does a maidservant speak like that? H ie service is situated in sweetness By
chattering in this way Tulasl fills Svaminfs mind with memories of Her past sports with Her
Priyatama. During each sendee, wliich belong to the madhura rasa-category, she gives Sundari the
relish of Sri Krsna-rasa. Blessed is this maidservant! Blessed is her service!
Also during the stage o f sddhana there must be relish according to one's own rasa at the
time ;of meditation. This relish according to one's relationship (with the deity) awakens while
identifying oneself with one's svarupa. A Gaudiya Vai$nava's taking shelter o f the lotusfeet of
Guru will remain fruitless if this relationship with the deity is not established, mahjart bhdva means
to have your mind completely reflect the picture o f SrimatTs moods and feelings. It is not easy to
reflect Srimatfs bhdva citra (pictures of Her feelings) completely. She is the embodiment o f the lull
niadanakhya mahd-bhdva, and on top o f that She is completely mad with attraction to the form,
qualities and pastimes of Sri Krsna, who embodies the transcendental erotic grftgdra rasa. There is
nothing in the spiritual world as pure as this frngdra rasa or iuci rasa. By associating with
likemindcd and more advanced saints and by gaining their grace these feelings and flavours will
gradually be experienced, but the heart must be prepared for tills rasa-sarttskdra by giving up all
material customs. The svarupa I became acquainted with through Sri Guru's grace must be brought
to full realisation by giving up the sendee o f mdydr which consists of identification with the material
body.

almanmii cintayet tatrn tfisiiih madhye manoramdm

rupa yauvana sampanndm kiSorlrh pramaddkftim
sakhlndth sanginT rupdm dtmdnarh vdsandmayhn
djm sevdpardth iadvat ratndlankdra bhUsitdm
(Sri Sanat Kumara Samhita)
"An aspirant should think himself to be amongst them (the other gopTs), as an enchanting
beautiful young adoleseent female. As-a feihale associate of Radha and K^jria's girlfriends such as
&rl Lalita, ViSakha and Sri Rupa Mahjari she.is dedicated to the services that are ordered to her and
her vdstmdmayT mtirti (form consisting of divine desires) is decorated with jewelled ornaments (that
are given to her by SiT RadM as remnants). The word cintayet means that one should see and face
one's spiritual self as having a special form and feeling, like the nitya siddha manjans" This siddha
deha is automatically manifest in tlie heait of a jdta rail sddhaka (a devotee whose dormant love of
God has awakened). It is as if he forgets his sddhaka deha (external devotee-body). The sddhakas
whose rati has not yet awoken will conceive of this siddha deha within the mind. The stronger and
clearer iliis meditation on the siddha deha becomes, the further the sddhaka advances into the
kingdom o f bhdva. Why hesitate to meditate on RSdharanfs breasts? They must be meditated upon
in a blissful state o f mind. When the heart is not pure this sevd cannot be contemplated. When bodily
consciousness is strong one has no right lo meditate on tliis intimate pastimes - this is the opinion of
Sri Jiva. Sri 3uka Muni has .said: "Anyone who faithfully hears and chants about the pastimes of SriSri Radha-Madhava will swiftly attain the topmost prema bhakti in the mood of the gopis and will

lid

J riJn'Vi& pa JQisumaajafi
become grave* having given up hearts diseases like lust, (see the final verse of the Rasa-/f/a, stalling
with vikriditam vrajavadhubhih). Therefore, if that is so, then the qualification to worship i'X-Sn
RSdlnl-Madhava will be accomplished through the process of hearing and chanting these pastimes.
The great words of the dedryas are the support for the weak sadhakas. These words are very
powerful and they will scent the hearts of the fortunate devotee with the desire for StTinalTs
devotional service* like a powerful mantra.

mahatera blxdva bhavite bhdvite, tad-bhave hobe sarva vismarana

antar bdhye tabe ekakara hobe, mahad bhdve rasa hobe asvadaua
"When we attain the ecstatic mood of the great devotional teachers we will forget
everything. The internal and the external will then assume one form. In the mood of die great souls
we will relish transcendental flavours,"
3rl Raghunatha dasa maintained Iris renunciation because he remembered the pastimes of
R3dh5 and Krsna. Just as a chaste wife loses all taste for sense-gratification when she is separated
from her beloved husband, being completely absorbed in thinking about him, similarly Sri
Raghunatha dasa is always absorbed in remembering SrI RadM's lotusfeet when he feels separation
from Her* and thus he has lost all appetite for sense-gratification* The sweetness o f Srimatfs form,
qualities* and pastimes stole his mind and made it totally absorbed in Her. He personally sang:

candra-vadani dhani mrga nayanf

rupe gune anupama ramanT mam
madhurima hdsini,
kamala vika$ini>
motima hdrini kcwibu-kanfhifiT
thira saudamini,
galita kdficana jini
tanu mci dharini pika vacant
"The face of this fortunate girl shines like the moon and Her eyes are like those o f a deer.
The qualities and form of Oils jewel of ladies is incompatible! Her sweet smile makes die lotuses
bloom, She wears a pearl necklace and Her neck is as fair as a conchshell. She resembles a steady
lightning-strike, Her bodily lustre defeats dial o f molten gold and Her voice is sweeter than that of
die cuckoos."

uraja lambita vent,

mem pore yeno phani
dbharana bahu matii gaja garnani.
vinti parivadini,
carane nupura dhvani,
rati rase pulakini jaga mohinl
*

"Her braid hangs over Her breasts like a snake hanging over llie golden Mem-mountain. She
is decorated widi many jewels and walks with (lie charming gait o f an elephant. She plays the Vina,
Her anklehells jingle sweetly, She has goosepimples on Her skin when She relishes die rati rasa
(erotic mellow) and She enchants the world."

sithha jini mdjha-khini,

td'he matii hitikini
jhdritpi odhani tanu pada avam
vrsabhdnu nandini,
jaga jana vandini,
dasa raghunatha pahum manohdrini
Her waist is more slender than that of a lion's and on it She wears a jewelled belt. Her veil
touches the earth. Vrsabhanu Maharajas daughter is praised by the people o f the world and She
enchants die mind of Raghunatha Dasa."
He always desires to relish the sweetness of the devotional service, the pastimes, forms and
attributes o f the Yugala KiSora, that consists of Uie endless abode o f beauty and sweetness, Sri
Vrajaraja-nandana, and the crownjewel o f Vraja-giris (vraja-ramam mukuta-mant), Sri Radharfuu.
Tills sweet taste is so attractive that even the Lord desires to taste it-together widi His devotees, but
117

/nfti %{ifiutiutfui tftSsa

in the end Mnhaprablm forbade His Bengali devotees to come to visiL Him al Purl, and He stayed
alone in His GambhTiTi-ccll to relish the songs of Candl dfisa and Vidyapati, die play of Ramananda
Raya and books like Jayadeva's Gita Govinda and Bilvamangala Thfikuras TCysfla KamSmrta' in die
company of Srila Ram3nanda Raya and 3ilp5da Svariipa Damodara. Anyone whose heart is drawn
towards Sri Radliarai.il is most fortunate! Srlpada Prabodliairanda SarasvatT lias written: "The lustre of
Srimatl Radhaianrs jewellike toenails will swiftly atisc in the heart of anyone who loves Sri
Caitanya MalUtprabhu."**3 &rflu Narotlama Dasa Thakura lias sung: gaura prema rasdmave, se
tarahge yebd dube, se radha mcldhava antamnga "Anyone who dives into the ocean of divine love
and flavour of Lord Gaura, becomes an intimate associate of ri-ri-Ra(lha-Madhava! And such a
person, after diving inLo Hie Gaura-ocean, comes out at RSdhSkuixia, where she becomes a spiritual
maidservant of Primal! RSdhika,8384 The sddhaka should aspire: "If I should attain anything, it should
be rl Radhika's devotional service!11 This is die dhrnva idra (pole-star or guiding light) for the
sddhakas: "I have to become Sr! Radha's daslY*
TulasI calls SvaminT Sundari, or beautiful girl. When LlhtSuka (Bilvamaftgala Thakura)
described the sweetness o f Sy5masundara's form he said: mrdjana kramadhurdrh bhavad dnanendor
nirvydjam arhali cirdya $a$i-pradipah (Kp?na Karnamrfa verse 98): "0 Kr$na! The moon can never
become qualified to be compared to Your face! This moon (camphor)-lamp has just become
qualified enough to be used in the artt/i-worsiiip o f Your face!" The purport of this verse is: Just as
the burnt-out wick is cast away after it was used in the ara/i-ceremony, the moon can be thrown
away after having been used as a lamp in the drari-ceremony that, worships Your face!" But even Ulis
endlessly sweet Sri Govinda becomes mad after relishing even one drop of Sri Radhika's sweet form!
Just as Bilvamaftgala wants to throw the moon away TulasI wants to throw Radhika's bodice away,
dunking it to be unfit to serve Her. But, she thinks, if Her breasts are covered then Kr$na will be
even more attracted to Her! Even the endlessly sweet Sri Govinda is mad after tasting even a single
drop of Her sweet form! ri Krna's dpta-dutT (personal girl-messenger) told Sri Radha:

dekJmyya vayfina ednde,

tare - phelili viama phande,
tuhu - turite aoli, lakhite narilo,
oi oi kori kande
Revealing Your moonlike face You cast a dangerous net! You came so suddenly - 1 couldn't
see whats going on! Oi, oi! 1 exclaim, bursting into tears! (Kavi Raiijana)
Just to make Sri Radha's naturally beautiful form bloom up TulasI places tliis black bodice
on Her body, that mocks the beauty of molten gold, and when she sees the wonderful sweetness of
Her form welling up she says: "I did not put this bodice on Your breasts to cover diem! Truly Sri
Kr$na is the bodice that will cover Your breasts! He will consider Your bodice to be unworthy, rip it
open and cover Your breasts, dial are as valuable to Him as millions of His own life-airs, with His
own chest! If I cover Your breasts like this I will simply increase His greed for them; that's why I put
Uiis bodice on You!" Blessed is this maidservant! She serves her sevya by crystallizing Her favorite
flavours within Her heart! 3ri Rasika-Candra Dasa sings:

he sundari/ Suno mora nivedema!

kryia yeno rtdhi here, ei abhildsa kore,
kahcull na pordi kokhon
ir0 Beautiful girl! Hear my prayer! I never put Your blouse oil with the desire that Krsna
would not see (Your breasts)!1

tomdra vaksoja pore, sathpibo go yatna kore,

hefio kale cisi Sydma rdya.
katlculikd mmociyd, prema pulakita hoiyd,
83 Sri Caitanya Camirainrtam, 88.
84 Noted from a lecture by the author at RaUJiJikunda, December 1988.
118

M -J n iMapa dQisuimlnjaOft

alingana koribe lotndya.

"Just as I carefully put (lie blouse on Your breasts Syamasundara comes, opens it and embraces You
with goosepimples of ecstatic love on His skin."

svayafii kanculikd riipe,

dvarilo stana-yuget
prdndpeksa prtya-nidhi jdni.
tai e kancull hay/
kibd prayojma toy?
vriha mora praydsa svamini!
Then He personally covers Your breasts, that are like jewels that are dearer to Him Ilian His own
life, as their blouse. Then, alas ! What was the use o f this blouse? 0 Svamini! My efforts were
wasted!"

VERSE 29:

N A N A M A N IP R A K A R A GUM PIIITA C A R U P U STYA

M U K TA SRAJAS TAVA SU V A K SA SIH E M A -G A URI
SR A N TYA BHRTA LAS A M U KU ND A SU T U U K A Y A M
K IM K A LP A Y ISYA T IT A R A M TAVA D ASIKEYAM
V

tiand - various; mani - jewels; prakara - multitude; gumphita - Strung; cam - beautiful; pustyd increased; mukid - pearl; srajah - necklace; lava - Your; suvafqasi - nice chest; hema gauri - golden;
Sranti - fatigue; dbhrteilcisa - resting; mukunda - the bestower of liberation; su iulikdydm - on die nice
cotton-like chest; kitii - what; kalpayisyatitarath - will fashion; tava - Your; dasikd - maidservant;
iyam - tliis.

O fHtmagauri (goCdengirQl When y o u are tired o f Covemakjng y o u Re doom on the pittow o f

M ukgndds chest, which is as soft as cotton. When can this maidservant decorate your nice
chest w ith a charming neckfacc qfhtgpearCs strung w ith different gems?

Notes: In his svarupdvesa Sfi Raghunfitha dasa serves Svamini and says: " 0 Hema Gauri! (Hema
Gauri means: She Who is more golden than gold) When can tliis fallen maidservant of Yours hang
this pearl necklace, made o f different jewels, on Your beautiful chest?" TulasI siLs down to hang the
pearl necklace on SvaminI's beautiful chest and (o enchant Her mind with her cver-so-beautiful talks
about Kr?na. Apparently TulasI has strung that necklace herself. Holding the necklace before
SvaminTs eyes, TulasI says: "Tliis necklace is so beautiful because it was strung with different kinds
o f gems, and it is so dear to You because it brings the remembrance of Your beloved here!" With her

119

Jn-Jn ViGipA 3Qxsuriuutja(tA

prattling TuIasT draws a picture of previous pastimes on the canvas of Svaminfs heart. ,rWhy is the
necklace so dear to You? Because it enabled You to see Krsna after You performed surya puja (ritual
worsiiip o f the sungod), in which He dressed up like a brdhmana-ptlc$t to perform the puja for You
right in front of Your mother-in-law Jalilft. When JatM took You back home You purposefully broke
Your pearl necklace to have another good chance to look at Kr$na while picking up the pearls, before
You had to separate from Him for the rest of the day. And in the morning, when Syama goes out to
the meadows to lend His cows, You can see Him reflected in Your pearl necklace even in front of
Your superiors. How happy that makes You!" In this way Tulasl immerses Svaminfs mind in
thoughts of Sy&ma. The word pustyd (increased) in the text here stands lor; attracting the eyes (of
both Syfuna and Svamini). Stfmati experiences Her Priyatama through lhe jewel-string. Sometimes it
is as if a dream comes true. Once during purva~rdga Prane^varl revealed the following dream to a

saklu:
manera marama kathd,
tomdre kohiye etha,
Suno uno pardnera soi!
svapane dekhilum ye>
sydmala varana de,
tafia vind dra kdru nai
"Listen, oh listen! Prana sakhil Now Tin revealing My heart's secret to you! In My. dream I saw this
Syamala (blackisli/bluish) boy! It could not have been anyone else but Him!1'

rajani sawwa ghana,

ghema deyd garajana,
rimi jhimi sabade varise.
pdlaftke saydna range,
vigaliia dra ange,
ninda ydi manera haiise
"In the dark night o f SrSvana ((he rainy season, July-August) the clouds were thundering and the rain
was pouring with a slithering sound. While resting in My bed My clothes fell away and I fell asleep
in an ecstatic mood."
sikhare sikharufa rota,
maita dddurl bola,

kokila kuhare kutuhole*

jhifijha jhiniki baje,
ddhuka se ghana gdje,
svapana dekhilurh heno kale
"'The peacocks call from the mountain-peaks and the female frogs and cuckoos are calling in their
intoxicating pitch. As the Dahuka-bird (galluline) calls like the jhihjhd-jhiniki-samtl o f the
mrdahgas (or the crickets) I saw Him in My dream!"

nayane paithalo seho,

marame lagalo neho,
sravane bharalo sei van!
heriyd tdhdra rtfa,
ye kore ddruna cita,
dhik rahu kulera kdmim
"Seeing His behaviour My mind couldnt resist, and My ears filled with His sweet words! Cursed are
these hard-hearted housewives who hold onto their chastity after seeing His behaviour!"

rupe gune rasa-sindhu,

mukha chatd jinx indu,
mdlatira mala gale dole
host mora padatale,
pdye hdta dei chale,
dmd kina, vikdilu bole
"His form and Ilis attributes are like an ocean o f nectar and His face defeats the splendor o f the
moon. A garland o f Malatl-flowers dangles from His neck. Sitting at My footsoles He tries to touch
My feet with His hands, saying: "Purchase Me! I've sold Myself to You!"

120

J r f ^ r t 'lA fd p a % \tsumdnjaTt.

kiba se hhurura bhanga,

bhusatiera bhuana angii,
kdma mohe naydmra kone.

Msi hfisi kothd koy,

pardna kadiyd toy,

bhuldite koto rafiga June

"How beautifully He plays with His eyebrows! His body ornaments its own ornaments, and
the corners of His eyes enchant even Cupid! He smiles and laughs as He speaks and with that He
snatches away My heart, making Me forget whatever 1 know in such a playful way!"

rasdveSe tki kolar

mukhe nd nilisare boki,
adhare, adhara parasilo.
ahga avasa bhelo,
liijti bhaya mdna gelo,
jndm dilsa blmvite Idgilo
"In a rasf&n aveda (absorption) I take Him on My lap, noL saying anytliing when Our lips
touch. Jriana dasa thinks: "All shame, fear and pride have gone wtien They touched Eachother."*
In some way it is even more attractive to Them to see Eacholher tluough the pearls than to
see Eachothcr directly, the sensitive intelligent rasikas will understand tins. Therefore it will cause
pain and misery to call this experience false. In the same way visions of such pastimes are never
thought of as false. How sweet is Svaminfs remembrance of all this! One day Paurpamasl-devI
tested Radhika's love by telling Her: " 0 Rfidhe! You are famous all over Vraja as a chaste girl, but
now 1 hear that You have become attached to 3rl Kr$ria!N Svaminl says: "O Holy mother! This
Syarna-person is a shameless rascal who doesnt, want to leave Me alone! Wherever I goJHe stretches
out His arms and stands before Me to slop Me! He wont leave Me even if 1 beat Him with My eardecorating Iotusflowers! When I scream He covers My mouth with His leaf-like hands and when 1
fall at His feet and beg forgiveness from Him He bites My lips! Who can restrain Him in any way,
tell Me?1'1*5 All this is the relish of a vision. All Of SvaminTs senses ate absorbed in relishing the
3yaina-rasrt, whether it be in dreams, during smarana or during visions. Therefore primal! often
laments as follows:

yoto nivdriye cila nivfira nd ydya; ana pathe dim pada kdnu paths dhaya
e chdra rasand morn hoilo ki vdma; yarn ndma nd loibo loya tdra ndma
e chdra ndsikd mui yoto kora bandha; tabu to ddruna ndsd pdya Sydma gaiidhe
yarn katlul nd sunibo kori anumdna; parasanga sunite dpani ydya kdna
dhik rahu e chdra indriya-gana sab; sadd $e kdliyd kdnu hoy anubhava
candf dd$a kohe rdi bhdlo bhdve dcho; ntanera marama knlhd kdre jdni pucho
"No matter how much I try to control My mind, it cannot be controlled. If I run down
another path KSnu also runs there. Have I lost control over this contemptible tongue? Although I do
not (want to) pronounce His name it pronounces His name! No matter how much I try to block My
rubbish nose, this cruel nose still catches Syama's fragrance. Although I try not to hear topics about
Him, My ears automatically go off and listen to talks about Him! Let all My useless senses be
cursed, for They always experience Kaliya Kanu! Caudi dasa says: " 0 RSQ! Youre doing fine - just,
ask someone if they know what You're lliinking!"

krsiumiayT krsm yarn antare bdhire; ydhd ydhd netra pode tdhd kfsna sphure (C.C.) "&T
Radhikas name Krsnamayl means that Kf?na is within Her and without Her, wherever She casts Her
glance there She perceives Kr$na.,r How enchanting are the rewards this Scvikfi (maidservant) gets*85
* Padakarta Jnana dasa was a disciple of Mother Jfihnava, Sri Nityananda's consort (C.C. Adi 11,52). I*Ie was
a life-loug ronunciant and wrote many padas in Bengali and Vraja-bulL
85 QuoLed from Srila ROpa GosvfnnT's 'Vidagdha Madhava Najakam\ Act II.
121

Jnfafyujfiuntltfia tfasa Cjosvdml

from Krsmunayi! Vigakhu Leaches TulasT how to sing lovesongs when Svfiminr suddenly passes by
and asks her: "O how sweet! Won't, you let Me hear it?" When TulasT dances and sweetly sings this
song it is as if the subject of the song, the pastimes of Sri-Sri R&dhfi-MBdhava, lakes shape before
SvaininTl How beautiful are Tulasis dancing-gestures I Everyone is fully engrossed. SvfnninI feels
that She should give TulasT a reward, so She goes up to SySma, unlocks one of His pearl necklaces
and hangs it around Tulasts neck. TulasT iecls blessed with such a reward, for this necklace has
become very sweet by relishing the flavours of the Yugala KiSora. Tulasl sees how this necklace
dances on Svaminfs breasts during the game of frhgdra rasa. 3rila Rupa Gosvaml writes in Ujjvala
Nllamani:

sakhyas tavananga ranotsave'dhuna nanarta mukta htika stanopari

aivlulya yasya sakhi miyakas calo dhlram muhur me prajahdra knustubham
"O sakhi] During Your erotic fight with Your hero (when You take contrary love positions)
Your necklace dances upon his chest, gently striking His Kauslubha-gem!"**5
TulasT says: O Svamini! I hung this necklace on Your beautiful chest! When will it look
most beautiful? When it is close to Syamasundara! Near Him there can be nothing so beautiful. It
will look most beautiful to Sy5ma$undara while You dance, walk, swing and move, and in this way
it will serve Him! The sweetness of this dangling necklace will madden Your Nagara when You
dance the Rasa-dance! Your chest will be a good pillow for Mukunda's sofa-like chest when You lie
on it to take rest after You became tired o f Your lovesports with Him!'* Sri Bahgabihan
Vidyalankara* writes: he hemagauri vaksasiha svamabharanam iva gaura varrtam "O Hemagauri!
You shimmer on Konas chest like a golden ornament!" In Ills Prema Tfirabhidha-stotrani Sri
Raghunalha dasa says pramada madcimi yuddha front itah kdnta krsna pracura sukhada vak$ah
sph&ra talpe svapanti "O R&dhe! After You become exhausted from Your tremendous erotic battle
You dream on the broad and greatly delightful chest of Your lover Krsna!" This indicates vipartsa
vilasa* or contrary pastimes, in which die lady takes the position of die man. But another reading of
the verse can be srdntydbhrtdlasa mukundasya sutulikayam lava suvak$a$i "When You are tired o f
love-making Mukunda finds a resting-place on Your breasts/' In this case They are in an ordinary
position. Why is Kr$na named 'Mukunda' in this verse? He is die bestower of freedom, freeing
Svamini from die tight bondage of Her bodice, H er underwear and Her braid. When Sv5miiu lies on
Mukunda's chest She looks like a steady lightning strike on a dark raincloud, She cannot find a better
restingplace than this! lTm Your humble maidservant. Your unworthy maidservant, but I will hang
this pearl necklace on You! 1 would feel succcsful if 1 could bring Your Sundara to You after
hanging this necklace on You!" It is as if Svaminfs bodily effulgence gushes out of the verse when
Tulasl addresses Her with die compound word Hemagauri', meaning golden girl. Sfimatx does not
look at the pearl necklace, She looks at the pastimes Uiat TulasT describes. She cannot understand
this. According to Srila Kavi Kamapura Krsna is Himself like a sapphire necklace around the gopTs'
necks. He told (Ids to Sri Cailanya Mahaprabhu after sucking Iiis toe when he was just seven years
old:

sravaso kuvalayam aksnor ahjamm uraso nwhendm-mani damn

vpulavana tarumndm mandanam akhihuh harir jayati
"Victory to Hari, who fully adorns the young girls of VrndtWana by being the sapphire
necklace on their breasts, the blackish eyeliner around their eyes and the blue lotusflower on their
cars!"

htitaka darapana, mdthaka phula, nayanaka ahjana mukhaka tdmbula

hnhyaka mrgamada gimaka ham; dehaka saravasa gehaka $dra
pakhlka pakJia, mfnaka pan/; jwaka jlvana hdma tuhu jani
85 Quoted by Editor.
* Bauga Vihari Vidyalailkara was a disciple of Madhusudana, a descendant from Srinivasacarya. He wrote
Uic only known Sanskrit /rtd on Stav&vall, named Kfi$ikii, in 1723.
122

Jn-J>n Ifilapa

tabu kaise madhava koho luhu nwya; vidyapati koho - duhu dohd hoy
"You are the minor in My hand, the flower on My head, the eyeliner around My eyes and the
betelleaves in My mouth? You are lire musk on My breasts, the necklace around My neck and the allin-all o f My body and My house! You are to Me what the wings are lo the bird, the water is for the
llsh, and the lire is to the soul. O Madhava! Whal are You not to Me?" Vidyapati says; "In this way
They belong to Eacholher!"
Srila Riipa Gosvaml says that Svamims necklace is called Hari Manohara, Die enchanter o f the
enchanting Hari,86
ri Rasika-Candra Dasa sings:

vipanta krtdd rase he kanaka gaud!

Sranta avasa kaya,
hoiben Sydma rciya,
tdra vaksah Sayyara upari

"O Golden beauty! When You play reverse pastimes 6yama becomes exhausted and You lie down
on the couch o f His chest."

Sobhiia ye prema khani,

tomdra hrdaya khani,
ndnd rnani mukuta milaye,
gahthiyd sucdru hdra,
loye dost upahdrat
dibe kobe idhdle pordya?
"Your heart is like a mine with jewels of love! When can this maidservant siring a beautiful necklace
with different jewels and pearls and offer that to You by hanging it on Your chest ?"

S ift 3 3 3 3

3 3 f^ ft t o

ft? 3 II 3 0 II

33^

VERSE 30:
M A N I-C A YA K H A C rrA B H W N IL A CUDAVALlBHIR
H A R I D AYITA K ALAVID D V A N D V A M lNDFVARAKSI
A P I BATA TAVA D IV YA IR A N G U L lR AN G U LIYA IH
KVACID A P I K ILA KALE B H U SAYISYAM
I K IM N U
0
w

marti - jewels; caya - many; khacildbhih - studded with; rula - blue; cuddvalibhih - with bangles;
had - of Hari; dayita - dear; kalavid - knower of all aits; dvandvam - couple; indsvara - kind of blue
lotusflower; aksi - eyes (fern,); api - even; bata - o!; tava - Your; divyaih - divine, beautiful,
glistening; ahgulf - fingers; ahguliyaih - with fingerrings; kvacid api - at any time; kilo - certainly;
kale - in time; bhusayisydmi - 1 will decorate; kith - what; ;iw - whether.

86

Q u o te d b y E d ito r fro m

d ie R a d h a * K f$ iia G a n o d d e S a l^ ip ik a .

123

J n ^ rf^ ld p a VQtsu&tifijafifc

O In d w a ra fe i (g ir t w ith Blue Coins-eyes)! W ill th ere ever Be a tim e w h en I can ornam ent
ou. w ith BCw bangles in set u n til m an y je w e ls ? W h en c m I adorn Both y o u r hands, th a t are
ex p ert in atC a rts a n d th a t are very d ea r to S ftlH a ri, w ith B ea u tifu lg listen in g rin gs?

Notes: A divine stream of transcendental visions streams through Sri Raghunatha's heart. Even those
who are in the class of neophytes have some of these realizations, but Sn RaghunStha is in the
kingdom of mahd-bhdva, He experiences ail these things in a lively and vivid way, and after
experiencing this he reveals it through his prayers. Even in his external conciousness the internal
conciousness twangs through, that's why ills prayers are touching tire heart so much! In his
svarupdveSa ftrl Raghun&tha dasa GosvSmI, as TulasT, puts blue bangles on SvSminfs wrists. A
golden colour slightly shimmers through the blue, reminding Svaminl of Syama (the blue bangles)
and His yellow dhoti (the golden colour). What a wonderful handicraft! How wonderful is also the
address 'indlvariUcsi*! TulasT especially addresses Svaminl like this to express what She relishes
within Her heart as She sees the blue bangles. All the emotions arc manifest in BMvamayi. Her form
and Her bhdva ate one and the same tiling. Caitanya Caritamrta says: premera svarupa deha prema
vibhdvita; krsnera preyasi Sresthd jagate vidita "Her body consists o f prema and is formed by
prema, hence She is known in tiie world as Krnas beloved." From the time of purva rdga, when
Radhikft fust saw Krsna, She saw the whole world to be full o f Krna. Therefore She told Her
girlfriends:

sajani! yaba dhari pekhaluih kana

tabu dhari jagabhari,
bharalo kusuma Sara,
nayane nd heriye ana
(Govinda d3sa)
"O sakhil As soon as I saw Kana Hie whole world became filled with (Cupid's) flower-arrows and
My eyes could not see anything else anymore."
Tins is the love of the embodiment of love. The poet Jayadeva describes the condition of virahinl
Rai in the krnja. Syamasundara Is late, and the sakhis dccribe Virallinl's condition to yamasundara
as follows:

vilikhati rahasi kurahga-madena bhavantam asama Sara bhutam

pranamati makaram adho vinidhdyakare ca Sarat)i nava cutam
pratipadam idam apinigadati mddhava tava carane patitaham
tvayi vimukhe mayi sapadi sudhd-nidhir api lanute tana daham
dhyana layena purah parikalpya bhavantam aixva durdpam
vilapati hasaii vijtdati roditi cancati muncatt tdpam
(Gita Govindam)
"O 3yama! Virahinl Rai dwells in a lonely place and draws a form of You with musk. Taking You to
be Cupid She draws a Makara-fish under Your form and offers obeisances unto You with a
mangobud-arrow in lire hand. Offering Her obeisances She says: "O Mddhava! I take shelter of Your
lotusfcct! If You reject Me even the nectarean moon is burning Me with its scorching flames! You
are so rarely attained, and today I came so close to You in My meditation!" She takes the form She
drew on the canvas to be Kr$na Himself, therefore She sometimes tells it about Her separation from
You and cries, and sometimes She laughs, thinking You to be close by. Sometimes She is sad,
thinking You to have gone away from Her, and sometimes She extinguishes the burning lire in Her
heart by embracing Your form, thinking that You have come back." In this way the embodiment of
mahd bhdva is decorated by a qualified maidservant who makes Her relish rasa, SrimalT sees
Syamasundaras reflection in the blue lustre of the bangles. When TulasT secs the beauty of Svaminfs

124

S n ^ n Vtmpa !/Qtswni(isjaM
eyes she calls Her Iiuilvartiksi, She whose eyes are as beautiful as blue IndTvara-lotuses. "Your eyes
arc naturally beautiful, but when they see Syama they are so much more beautiful!"87 In the opening
verse oi' his Dana Kcli Kaumudi &rila RGpa GosvamI prays to Sri RadhS's eyes, that reveal the
ecstatic symptom of kila kincit, for the welfare of the world.

anuih smeraiayojjmld jala-kana vyakirna pciksmafikura

kincit pdtalildncald rasikatotdkta purah kuncxUi
ruddhdydh pathi mddhavena madhura vyabhugnaidtotlara
rddhdyah kila kinciia siavakinT dfstih sriyath vah kriydl
"May Sri Radhffs glances, that are beautified by the bouquet of the seven-fold kila &7?a7-ecstasy>
bestow auspiciousness on you! When Kr$tja sLops Sri Radha on lire road near the Dana Ghafi (at
Govardhana Hill), Her eyes attain a certain shimmer because o f Her slight smile of joy, Her
eyelashes are covered with teardrops and the corners o f Her eyes have become slightly reddish,
having been sprinkled by msikata (tastiness). They have begun to slirink because She sees Kr?na
standing before Her, and Her pupils have become extraordinarily beautiful as they assume a certain
sweet kind of crookedness." SvaminT is fond of black tilings, and any kind of blue colour incites Her.
As soon as any kind of blue colour comes to Her She feels as if Syamasundara has come before Her.

krsnah pakso nava kuvalayam kr$na-saras tamdlo

nildmbhodm iava ruci-padatii ndma rupaif ca kr$nd
(Radha Rasa *SudhHnidhiIi - 89)
"Hey Sri Radhe! You are fond o f anytliing which may remind You o f SySma through its color or
name: Tamala-trees, the new moon night, a fresh mousooncloud or blue lotusflowers!" She docs not
see the blue bangles, but Krsna. She cannot understand this! krsnamayT - kr$na ydra antara bahire;
ydhd ydhd netra pode (dhd krsna sphure (Caitanya Caritamfta Adi 4) "RSdhika is called Kr$namayl
because Krsna is within Her and without Her. Wherever Her glances fail, there She sees Krsna!"
She's seeing the bangles but She thinks She sees Syftna. Tulasl sees that Svaminfs eyes, that are of
the same blue colour as Kr$i.m is, are filled with emotion when She thinks She sees Syama, that's
why she addresses Her as 'lndivarakf, blue lotuseyed girl. When they see Krsna, these blue eyes
become even more beautiful! She does not know whether She sees Krsna or the blue bangles!88
TUlasi performs prasahga sevd by reminding SvaminI of Syama. Sn Bahgabiharl Vidyalahkara adds:
he indTvardksi krsna-bhrngdkar^aka nilotpala-nayatie "O IndlvarSk$i! Your eyes are like blue
lotusflowers that attract the Kv$na-bee!" Tulasl will now place the bangles on SvSminfs arms, that
she calls Hari dayila, Harfs beloveds. He is RSdliika's Hari and He removes all obstacles with (lie
savour o f His own sweetness. He takes away (haratia) all Her shyness, opposition and other
obstacles to Their meeting or Her savouring of His sweetness. Hari is catura dromanU the
crownjewei, of clever pranksters. By cleverly attracting Sri Rtidhika with the sweetness of His form,
qualities, pastimes and flute-playing He makes Her forget everything! In his Radha Rasa SudhSnidiii
(231) Sri PrabodhSnanda Sarasvatl shows how difficult it is for Sri Radha to maintain Her pride -

aprekse kna nUcaydpi sucirath drk konato vik$aie

metune ddrdhyam updsritdpi nigadei (am eva ydhfty aho
asparSe sudhrtdsaydpi karayor dhrtvd bahir ydpayed
rddhdyd iii mdna dusihitim ahath prekye hasantt kadd
When Sn Radhika is angry with Krsna, Her first resolution is: "I will not look at Him anymore!" But
Kf?i;ra, the crownjewei of clever pranksters, speaks in such a sweet way and stands before Her as if
He begs Her: "Look at Me just once!" Seeing the sweetness of His form the sakltis tell eachothcr:
87 Narrated by Sri Ananda GopSla Gosvfuui.
88 Narrated by Sri Ananda Goplila GosvamI.
125

S a-n i\A{apa 9Qisutftanja(ift

"Alia! How sweetly He stands there in His threefold bending form! The life of that ladylove who
does not see that sweetness is wasted!" Hearing these words of Her friends, Sriinali becomes eager
to see Krsna and looks at Him once. Thus Her first resolution is broken! Her second resolution is: "I
won't speak with Him!" How nicely Krsna is speaking! Svainiiu cannot slay silent anymore and tells
Him: "Go to that girl that You love {another gopi), what are You standing here for, speaking such
cicvcr words?" Thus Her second vow is gone! Her third vow is: "I won'L touch Him", but Kr$na
gradually brings His foot forward and touches the tips o f 3iim atfs toes. This makes Her unsteady, so
She angrily takes Krsna by the hand and pushes Him out of the kunja* Sriinali thinks: "Just see, now
Ive also touched Him! If I could not keep any vow, then how can I keep Him away?", so She holds
Him by the neck and brings Him back into the kunja. In this way Ilari steals Svaminis heart in so
many ways. Therefore She once told Her sakhis:

koho sakfuf ki kori upay?

na jiini ki gttna koilo vidagadha ray

"O sakhi,\o\\ Me, what should I do? I don't know what kind of spell Vidagdlia Ray (the king of
clever.pranksters) has put on Me!"

gharera angina dekhibdre Idge sddha;

tabu na gatie mane eto paramada
4

"Yet, I can't resist the temptation to step onto the veranda to see Him, without considering how crazy
and dangerous that is!"

o-rupa dekhiyd koilu marana satnadhi;

rati ditto, kande premia vi$ama veyddhi
"By seeing His form I have built My own samddhi (I dug My own grave); day and night My heart
cries in a severe fever!"

ana kailtd kaho yadi gurura samtnukhe;

bharame Sydmera tidma dise mora mukhe
(Pada Kalpataru)
"If I say anything else in front o f My superiors the name of Syama may accidentally come from My
mouth!"
Tulast :puts the bangles on Svamini's wrists. How beautiful these bangles look when they attain a
place on Svamini's wrists! How sweetly they jingle 'rum jhunu nmu jhunu', enchanting the
enchanter of the world! When Svamiin dances or plays ball Her bangles jingle like the enchanting
weapon of Cupid, In the morning when Kr$na goes Out to tend His cows (purva gostha) He sees
Radliika standing on fixe watchtower, like a golden lightning-strike on a jewelled palace, wearing a
cloud-blue dress: tuitga mani-mandire thira bijurl sancare, megha-ruci vasana paridhdnd (Kavi
a$i-ekhara). In front of Her superiors Sv5mM cannot openly gaze at Kvsua, While She pulls Her
veil over Her head Her bangles jingle. This enchants the enchanter of Cupid. The surrendered
maidservants understand Their mood. During the Rasa-dance Svamini's bangles also jingle. How
wonderfully She moves Her lotuslike hands! Her bangles buzz sweetly like she-bees on lotusflowers
(Her hands) with stems (Her arms). How sweetly these bangles jingle when Svamiiu shakes the dice
with both hands during Their daily game of dice! How much Syama relishes this! Tins sweet sight is
an elixir for the eyes and this sweet sound is an elixir lor the ears! While she serves SvSmM the
kihkarl brings all this relish of Syama Nagara into Her heart. Svamini's heart is engrossed in rasa.
She is Hari Dayita and IndJvarak$i. Once, during the Rasa-dance, when both Raciha and 5yama are
dancing, Syama suddenly stops dancing and Svaminl says: "Why don't You dance? You dance so
nicely, I don't know how to dance like that!" Syama says:11You dance even nicer titan Me! I sec how
beautifully You dance and I can see how I dance Myself in the pupils o f Your eyes, that defeat the
blue lDlusflowers! When I see My own reflection in Your eyes it's clear to Me that I dont dance as
126

nicely as .You do!" Tulasi gladdens Bh3vamayfs (emotional RadhikSs) heart with the pictures o f
these reminiscences. How beautiful are SvaminTs eyes when She is with Syiima! Svfuninl says:
"Tulasi! I am anyway mad (after Him)! Why do You make Me even more mad by reminding Me of
Him?1'89 Alter hanging the bangles on Tulasi puts jewelled rings on SvaminTs fingers, that defeat the
buds of golden Campaka-{lowers in beauty. Srila ViSvanStha Cakravartl writes in Rf$na
Bhfivanfunrta (4.S6):

kam-dalesu dhrta vabhur urmikds trayam Tie varam aim iu daksinatn

kirn u nakhendubhir abja-yuge Srite navavale vavale'iry u(lu mandali
Htf Radliika wears jewelled rings on all of Her fingers, except ibr tire thumb, the indexfmger and the
middle finger of Her right hand. Normally die moon and the lotus can not be seen together, but on
Sri Radhikas extraordinary transcendental lotuslike hands it is as if the moon fearfully takes shelter.
Therefore the moon*s beloved stars arc surrounding the petal-like fingers o f these lotuslike hands in
the form of the fingerrings, diffusing a lovely kind of beauty!" SrimatJ can see Krsna reflected in Her
jewelled rings without being noticed by Her superiors! &rila Rupa Gosvfum states that
RadhikS's
rings are marked with Her own name and are called *Vipak$a Mada MardinTV the destroyer o f Her
rivals' pride.90
Sri Rasika Candra Dasa sings:

he indlvarak$i radhe
krsna hhriiga akarsitet
toma boi nahi keho dr&
tomdrn yugala kare,
manimaya alafikftre,
sdjdibo vdsand amdra.
" 0 Radhe with the blue lotuseyes! No one can attract the Kr$na-bec like You! I have a keen desire to
decorate Your hands with jewelled ornaments!1'

kanaka campaka kali,

sundara ahguli guli,
angurt pdraye dibo tdya.
heri sei sobha ra$it .
prita hobe kr$na Sasi,
ddst bole rakho nija pay!
1 will put rings on Your fingers that arc as beautiful as the golden buds of Campaka-flowers. Seeing
that abundance of beauty, the K^na-moon will be very pleased! Please call me Your maidservant
and keep me at Your feet!"

VERSE 31:

89 l^urport by Srila Ananda Gopfila Gosvnmi.

90 Q u o te d b y e d ito r fro m

R S d lia -K r$ n a -G a n o d d e 6 a D ip ik a ( 2 .2 0 3 ) :

mardinl
127

mudrti ttam<h\kita ntimnd vipaksa mada

S n - $ n 'tfiiapti iKttsumdsljalifi

PAD AM BIIO JE M A N IM A Y A TU LAK O TI YUGM ENA YA TN A D

A IM Y A R C E TAD D A LA -K U L A M A P I PRESTHA P A D A N G U U Y A IH
K A N C I-D A M N A K A T I-T A T A M 1D A M PREM A-PITH AM SUNETRE
K A M SA r A T E R A T U L A M A C IR A D A R C A Y ISY A M I K IM TE
pdda - lect; ambhoje - on the lotus; maniimya - studded with jewels; tulakoti - anklebells; yugmena with a pair; yatnad - with care; abhyarce - having worshiped; tad - th a t; data - leaves (toes); kulam group; apt - even; prestha - dear; pdda - feel; artgultyaih - with rings; hand darnnd - with a sash in
the form of waistbells; kati-iaiam - on the hips; idam - this; prema - of love; pithafii - seat; sunetre fair eyed girl; kamsa drdteh - of Krsna, the enemy of Kamsa; alldam - incomparible; acirdt - soon;
arcayisydnu - will worship; kith - what; te - Your

O Sunetre (fair-eyedgirl)! *WUCI soon worship your lotusfeet By carefully putting jewelled
ankfeBeCCs on them, and worship the petals o f those lotuses (your toes) with your dearest
toerings? W ill I soon worship your waist, which is %Zf$na's matchless (oveseat, with a
golden sash ofjingGng Belts ?
Notes: First
Raghunatha has a vision in his svarupdveSa and then he prays for devotional service
in his 'external1conciousness; in this way it varies. The sadhaka does not concoct his own path and
he does not want his independent conceptions; he depends on the \vords of (lie dedryas. His prayers
will be very pure when he serves the Gosvamls' syllables by hearing and chanting them. Each of
these syllables is filled with the flavour o f worship and the great eagerness with which their voices
were filled when they offered their prayers. There is a mcrcifiil blessing for those who serve these
syllables:

imath vniddvane&varya jano yah pathati stavcoh

cdtu puspdhjalim ndma sa syad asydh krpdspadam
Srlla Rupa GosvamT closed off Ills beautiful prayer named 'Catu Pu?panjali' with the following
benediction: "Anyone who recites tins Cafu Pu$pSSiijali-prayer, dedicating it to flic Queen of
Vrndavana, Sri Radhika, will certainly become the object o f Her mercy." Radhci-dasya-bhajan
cannot be performed in mundane conciousness and it should not depend on any external condition.
The words o f the Gosvamls are very powerful, they will remove material conciousness and cause the
heart to be absorbed in ri Radhas devotional service.
Sri Raghunatha floats into the kingdom of Hid on the waves of prayer. TulasI worships Sri Riidliika's
lotusfeet with anklebells. The word abhyarce in the text means 'formal worship', which usually
means regular worship of the deity in the temple with incense, flowers, bath and so on. It is quite
unusual to worship with anklebells, waistbells and toerings, but such are the ingredients of worship
in the transcendental kingdom o f Radha and Krona's pastimes. Sometimes when Sri Radhika goes
out at night to meet Krsna (abhisdra) She wraps Her cloth around Her anklebells to stifle them. Why
doesn't She lake (hem off altogether? She wants to make them jingle later, when She approaches the
trysdng-teyci, so that Krsna can hear Her coming. Krjia will be so eager for Her to come that He
stares down the road for Her at every moment, always imagining that He hears Her footsteps when
He hears the dry leaves falling from the trees. So these anklebells are meant to drive Him mad. Also
during intimate pastimes they drive Him mad, so they are the best possible ingredients tor this
formal worsliip, and TulasI is die 'priest' who performs lhat worship. The jewelled anklebells are
shimmering on Sri RSdhika's beautiful lotusfeet, TulasI says: "How will You make the Rasa-dance
glorious without having Your jingling anklebells on? You have to madden Your hero, don't. You?"*

128

Jrt'jfri Vtfapa 'Kusttmimjadfi

Svfmiinl shows the thoughts on Her mine! through Her artistic dancing. The anklebells jingle along
with every gesture She makes during the dance.91

ndgara ndcaia nayart sanga; vividha yantra koto sabda tarahga

bdlaya ghuiighura main kinkim kalane; nupura runujhumt h&jata carane
"The hero dances with the heroine and different musical instruments make waves o f sound. The
bangles, waistbells and anklebells ail resound on Their limbs,"
The more ecstatic the gopTs dance, the louder their anklebells jingle! Syama plays His flute and ihe
jingling o f Svfuniiifs anklebells enhances tlie sweetness o f His fiuteplaying. Suddenly one o f these
anklebells falls off, so that Syama's flute does not sound so sweet anymore. It is as if sometliing is
missing, SySma looks in all four directions and then finds out that one anklcbell is missing on
Svaminl's feet. SySraa tucks His flute in His belt and hangs tlie anklebells back on Svaminl's foot
with both hands. Now His flute sounds as sweet as before again. Sometimes a kifikart may also put
the anklebell back while she dances and dances.92 While TulasT makes Svarnim relish this rasa she
puts the jewelled anklebells on Her feet The aspirant devotee should also have some experience
while he meditates on his devotional service. The flavour of Vraja is transcendental and as long as
there is even a whiff of material conciousncss in the heart these realizations cannot be had. The
aspirant should nicely follow the process of hearing and chanting with great attachment and without
committing offenses, and the more purified he gets, the more his heart will become like a crystal that
will reflect (perceive) the rasa of Vraja. Although we may be practising bhajan for a long time
feelings o f love or rati may not arise due to bad luck, or because we contaminate our hearts by
commiling sins and offenses. Bhajan is tlie means and the goal. We do bhajan to attain only more
bhajan. $rHa Narottama dasa Thilkura sings: pdkile se prema bhakti, apakke sddhana rTtif bhakati
lakfana iaitva $dra (Prema Bhakti Candrika) "When bhajan is ripe it is called prema bhakti and
when it is unripe it is called sddhana. Tills is tlie essential definition of devotion." How wonderfully
rila Raghunatha dasa GosvStinl was fixed in Ms bhajanl He was always floating in an ocean of
uninterrupted meditation on the rasika pastimes of the Yugala Kt^ora! raghundthera niyama yeno
pdsdnera rekhd (C.C.) "RaghunStlia's discipline was like the line carved in a stone".
4

Wliile she makes Svaminl dive in the ocean of Syama-rasa Tulasl puts the jewelled anklebells on,
calling Her Sunetrc (beautiful-eyed girl), seeing the wonderful blooming beauty of Her eyes. Tlie eye
that sees Kr?jia is a stwayana, a good eye, but the gopTs will never call that eye that does not see
Kr$na, a beautiful eye, rather they will curse such an eye:

yarns! gdndmrta dhdmat

Idvanydmrta janmasth&na,
ye na dekhe se cdfida vadana
se nayane kibd kajat
podu tarn mdthe bdjt
se nayana rahe ki keirana?
(Caitanya Caritamjra Madhya 2,29)
"Kronas moonlike face is tlie abode of His nectarean flutesong and the birthplace o f natural
nectarean beauty. What is the use of the eye that does not see Him? Let a ihundcrbolt.fall on it!" Tlie
gopTs cannot imagine (hat there can be any other use of the eye than seeing Kr?na, therefore they say
in 3rimad Bhagavata (10.21.7) aksanvatdm phalam idam na param viddtnah "We do not know of any
other (or greater) fruit for tlie eyes!" 3rl Bangabihfiff Vidyalartkara writes: he sunetre san>a
ciltdkarsaka iri kr^nasydpi cetasa dkarsakatvdt sciubhagya pracura locane "O Sunetre! Your very
beautiful eyes attract even Sn Kr$na, aUhougli He Himself can attract everyone's hearts!" Tulast
91 Tills piiragraph i$ narrated by Sri Ananda Gopala Gosvaml.
92 This paragraph is narrated by Sri Ananda Gopala GosvamT.

129

J n -J n W ap ti ^ u h iM ja C ift
serves Svaminl by crystallizing &yaina before Her with her rasika descriptions. Then Tulasi puls
sweetly jingling toerings on &nmatfs lovely toes, calling item prestha (dearly beloved) and
thinking; 'Alia! How fortunate are these toe-rings! What il* I could always slay on Svaminfs sweet,
lotusfeet like that? Who would not feel fulfilled by always staying on these lotusfeet?" SiTla
Naroltama Dasa Thakura sings:

yabo go vrajendra pura, hobo gopikdra ntlpura,

tddera carane madhura madhura bajibo go!
(l^rarthana - 21)
nO! I will go to the abode of the king o f Vraja (VmdSvana) and become the anklebell o f a gopiy
jingling ever-so-sweet on her lotusfoot!" These toerings are also Ihe greatest paraphernalia of
worship, because they can illuminate the sweet beauty o f Svaminfs lotusfeet. Srila Vi<jvanalha
Cakravarti writes (in Kr$pa Bhavanamrla 4,95);

madhurimaiva dadhad vividhabhidhah

sva saphali-krtaye padayor luthan
rana ranety aparan api tad gundn
sukrtinahfc krtinah kirn atustuvat
(

"Sweetness Itself rolled at Sri Rsidhikas feet to make itself successful in different ways, appearing as
Her footornaments and engaging other fortunate souls in praising Her glories by making sounds like
'rana rattia\" mahakrtd niahatd nuidanena kirn nija grhe jagrhe mani toranam (K.B. 4.92) "Just as
wealthy people almost always have a festivity at their homes the vety wealthy Cupid also made a
jewelled gate (in the form of the bells that hang from Sri Radhika's buttocks) in front of his own
house to perform his endless festival." Prema pujdrini (the priest o f love) Tulasi hangs a belt with
bells on Svaminfs hips and says: "1 want to see SySma going mad from (lie jingling of Your jewelled
sash of bells when You turn and swing during Ihe Rasa-dance with Your matchless buttocks! All His
heart's attachments are in Your hips! It is the incompatible seat of His love!" idam atularft katitatath
kamscir&teh premapTfhath. Svaminfs beautiful eyes ate startled when She hears TulaSi speaking
about Kaihsari. She anxiously looks at Tulasfs face with some fear in Her eyes. Tulasi says: nTherers
no need to be afraid! This powerful hero, who is able to kill Kamsa, is now completely captured by
the beauty of Your buttocks. There's no comparison to them (and to Him)! Hearing the word
Kaihsari ri Radhika thinks: "Has He come?"
Srila Rupa GosvSmI calls SiTmatTs $ash 'Kancana Citrahgf, tlic wonderful golden body, and Her
anklebells 'Ratna Gopura\ whose jewels (ratna) are lull (pura) of brilliant rays (go)?*
$rilu llasika-Candra Dasa sings:

Suno rddhet sulocane! tava raftga Srt carane

pordibo kanaka nupura.
colibe go y d k$ane, ntajdye fydmera mana,
bdjibe go madhura madhura!
"Listen, O fair-eyed Radhe! I will hang golden anklebells on Your beautiful crimson lotusfeet! As
soon as they move they will inundate Syama's mind with their ever-so-sweet jingling!"

kanaka kamala data, pdddftguli ye sdkala,

tithe dibo ahguli bhusana.93
93 Quoted by editor from Radha-Krsna GanoddeSa Dipika: kdnet kaficana dtrMglnupure ratna-gopure.

130

Sn-Jt't 'jfflapa Rttsttmanjafifi

lava ksTna kali-iale,

srT krstjera preina-pitha,

kdncl dame koribo fobhana

,rI will put. ornaments (rings) on Your toes, that, are like the petals of Your lolusfeet, and I will
beautify Your thin waist, that, is the seat of $n Kr$na's love, with a sash of bells!"

nwid^in

gi wit
11

VERSE 32:

LA LITA TA R A M R N A l IK A L P A B A B U D V A Y A M TE
M U R A JA YI M A T I IIA ltiS I DHA1RYA VIDITVAMSA D A K SA M
M AN I-K U LA R A C TrA B B YA M A N G A D A B H Y A M P U R A STA T
P RA M AD A-BH ARA VIN AM RA K A LP A YISYA M I K IM VA

lulitatara - very lovely; mrndli - loLusstem; kalpa - considered; bdhu - ai*m; dvayam - couple; te Your; marajayi - the victor of Mura; mati - mind; harm - (fem.) swan; dhairya - patience;
vidhvamsa - destroying; daksant - expert; manikula - jewels; racildbhydfu - both made with;
ahgadabhyfm - with both armlets; purastcii - in the presence; pramada - bliss; bhara - abundance;
vinamrd - humbly; kalpayiqydmi -1 will make; him - what; v - or.

fife

When can I humbly and joyfully decorate *four arms, that are
very lovely lotusstems
that are expert in destroying the patience in the swan-life intelligence offMurajayi
with armlets studded with variousjewels, or render any other service to If on?

Notes: Thus (he loving maidservant serves & i Radhararu. The sendees that are dear to the heart are
externally manifest in these prayers. Sffla Raghuuatha dasa Gosvaml is Srnnan Mahaprabhus mercyincarnation, descending along with the Lord to give the world the perfect example of bhajan. He and
the other Gosvamls are Vraja's eternally perfect manjans, who have descended to earth as
Mahaprabhus beloved associates to teach the world the ways of bhajan. Oilman Mah9prabhu gave
(hem that responsibility, and there is no other shelter than their lolusfeet. One must meditate on how
TOIasI renders her devotional service. They are extraordinary maidservants, and they never come
down from their maidservant-seats! Lalita and Vigakha are sometimes acting as Kjsna's Nayikas
(heroines, or amorous partners), but the kifikaris do not accept that position even in their dreams,
although in form and qualities they are qualified Lo be YulheSvarls (go/w-groupleaders) in all
respects!

id vidyud udyuti jayi prapadaika rekhd

vaidagdhya eva kila murtibhutas tathdpi
ydihefvantvam api samyag arocayilvd
ddsydmrtdbdhim atiusasnur ajasram asyah
(Stf Krsna Bhavanamrta 3.2)

131

JrTrJn Wapa %ustmCmjn{ift

"Each line on these manjaris1toes defeats the blight splendour o f the lightning. They are cleverness
personified and although they are qualified to be yutheSvaris (go/;F-groupleadcrs) they have no taste
for tills at all. They arc always immersed in die nectarocean o f
Radhikas service. in dreams,
wakefulness or deep sleep the light of 5ri Radha's shimmering toe-nails sliines in the kinkarTs' hearts.
Srila Dasa Gosvami says "I offer my obeisances unto Your friendship! I only desire Your devotional
service!" They are manjarT in name, maftjan in nature and manjarT in form (immjari means fbud' and
the manjans are similarly girls of very tender youth, both in form and in nature). Buds never allow
the bumblebee (Krsna) to enjoy them, although they do increase the bees thirst lor the blooming
flowers that they accompany. This is their supreme purity. Sri Rupa Mafijari is the bud (mahjari) of
Sri Radha's form (rupa)y and Sri Rati is the bud of Sri Radha's love (rail).
TulasI serves Svamim with prasahga $evd> making Her relish Her own sweetness wiiile putting Her
armlets on. TulasI says: Do You know what Your arms are like?" Svam inl: "No. tell Me!" Thlasl:
"He who understands it has made me understand. Syama is a good follower of Yours! His swan-Iikc
mind was enchanted by the sweetness of Your golden lotusstem-like arms and'it destroyed His
patience! (Swans are naturally fond of eating sweet lotusstems by die shores of the ponds)
Sometimes, when You arc proud and angry with Him, Krsna will beg You for a festival of embraces,
but You will wave Your arms and say: No! No!" You diink 1 did not understand dial? Even the
patience of the victor of the Mura-dcmon will be destroyed by the beauty of Your arms and he will
anxiously pray: 'My heart is breaking, give Me some happiness!" In diis way TulasI maddens
Svaminl by reminding Her of Her lover with Her prasahga-szrvict.94
How wonderfully the truth hums through tills rasika verse: murajayi-mati-hamsi dhariya vidhvaihsa
daksam "The beauty of Your arms destroys the patience of Murajayi Kr?na's swan-like intelligence,"
Hie word 'mad* in the text means: 'that intelligence which determines die truth'. Only the beautiful
arms of &rimatl can destroy die great intelligence of that great hero who destroyed the demon Mura,
That shows how great Srimatfs love for Him is, for it is Her love that makes Her so beautiful.

krsna kohe - ami hoi rosera nidhdna

purndnandamaya ami cinmoy p&nia iattva; rddhikdra prenut limit koraya unmatta
nd jdni rddhdra preme ache koto bol; ye bole dmdre kore sarvadd vihvala
rddhikdra prema - guru; ami Sisya nafa; sadd dmd ndm nrlye ttdedya udbhata
(CaitanyaCaritamrta Adi 4)
"Krsna- says: "I am the abode o f transcendental flavours. I am the fully ecstatic, full transcendental
truth, but Radhika's love is making Me mad. I dont know how much power there is in Radhika's
love that it always overwhelms Me! Radhika's love is (lie guru and I am die dancing disciple. She
always1makes Me dance various dances." Sri Kr?na considers to Himself: "1 am the shelter of all
transcendental bliss and flavours and when My devotees taste even a drop of this bliss and relish
they are-able to give up all odier attachments and they become totally mad, it is absolutely
impossible to madden me. Secondly I am the embodiment of full transcendental bliss. The whole
world becomes mad from even a single drop of the ocean of My bliss. It is therefore impossible for
anyone to make Me happy! Tliirdly, I am die full transcendental truth.-The blissful experience of
Krsna-conciousness fulfills Uie desires of the whole world. No one is able to cover over My
knowledge and drive Me mad. But Sri Radhika's love is making die impossible possible. Not only
can She madden Me, Her love is My guru who makes Me dance various dances like a dancingpupil!" Srila ViSvaniUha Cakravarll writes die following commentary on diis: .jidnd nrtye ityatra

ayam bhamlLsarva Sakti sarva sukha paripumah saiya svarupo nitya jndnddimayo'py ahath kaddeit
jaratT bhaydt rddhd prdhgana kone nihrtya tt^ihdmi kaddeit nldhd sahga sukhdfayd tad dgamana
panthdnam paiydmi kaddeit tad orthani chadma-vetii bhavdmi kaddeit latdydm tad bhrdnto
9,1 Purport by Stfia Anauda Gopala Gosvami.

132

JrT'Jn'ltifnpa WfcsumdfijQfifi

bhavamTty adikam tat premaiva karayaiiti. "Sri Rftdhas love makes Me dance various dances. This
means that although I am all-powerful, the power of Radio's love makes Me hide in a comer o f Her
courtyard out o f fear o f Her mother-in-law Jalila, although I am the embodiment o f bliss I sometimes
look down the road for RSdM to come, being overwhelmed by desires for Her blissful company,
although I am the embodiment of truth I sometimes may disguise Myself (for the sake o f meeting
Ilcr) and although I am the eternal embodiment o f knowledge I sometimes embrace a vine,
mistaking it to be Her. All these tilings I do because of Her great love for Me."
Addressing the armlet, TulasT says: "O Ahgada! Surely you will take care that the matchless body of
the One who wears You will be given to Someone (afiga means body and da means giver, thus:
'giver of the body1)." I have put this Ahgada called Hari-rarigada (delightcr o f Hari) on Your arms,
and if I don't then the derivative meaning o f the word ahga-da (giver of the body) will be reversed
and mean he who severs the body (dd dhdiu chedanarthe, the verbal root dd means cutting)1.
Through this interpretation Your fault will be publicly announced]
TulasT tells SvaminI: "I have placed the Harinrahgada-ahgada on Your arm. Dance once with
3yamasundara while waving Your arms and singing sweetly, Your maidservant will be so fortunate
to see You! Syfuna will be a good Dohara95 for You! That day You will place Your lovely arms on
His shoulder and embrace Him! Your arms will be studded with goosepimples when You embrace
Eachothcr! You will have given it to Him exactly the way He wanted it; Your arm will be attended
to by Syama's shoulder, hence I called this ahgada Hari-rangada! How much wonderful happiness
will that give to Syama!" TulasT intoxicates Sv5inim by reminding Her of all these bygone pastimes.
When TulasT said all this, SvaminJ said: "Allright, put them on then!"96 Jri Lfl5uka has said:

adhtram dlokiiam drdra jalpitcirh gamrh ca gambhira vildsa mantharam

amandam dtingitam dkulontnada smitam ca te ndfha vidanti gopikdh
(Sri Krsna-Kaniamria - 27)
"O Lord! The gopikds know the sweetness o f Your restless glances. Your luscious words, Your
grave, yet playfully beautiful gait. Your tight embrace and Your eager and frantic smile." The gopts
are experienced, therefore Hie aspirants should accept the mood of the gopts. The maidservants o f
RSdhS understand everything, but someone who is in mundane conciousness cannot understand.
Therefore
Narottama dasa Thakura prays: sakhira safiginT hoiyd take hobo bhora "1 will become
absorbed in this as a female companion of the sakhTsV We must follow in the footsteps o f Rupa and
TulasT Mafijari. When the transcendental vision thus vanishes Sri RaghunStha loudly laments and
prays for devotional service with topmost eagerness: "When will 1 put jewelled armlets on Your
armlets or adore You with other ornaments?"
The words kith vd (what else) that end the text arc small but significant. The sddhaka should never
have a prepossessed idea of Iiis/her devotional service; there must always be openness to whatever
wish Srimatl Radh&ranr may have at any time,97 In Ids Saraiiga RarTgada-commentary on Krs^a
Kamanifta, SrTla Krsna dfisa Kaviraja Gosvaml wanted to give a more rasika explanation of the
name Murari or Murajayi, so he wrote: mura tad arefi parama sundarasyety arlhah "The word mura
means 'ugly1 here and Krsfla is the enemy of ugliness (murdri, or in our case He is the victor over
ugliness, murajayi), the most beautiful one."
Sri Rasika-Candra DSsa sings:

93 A member of the choir who repeats the pradfulna, the leaden a yes-man.
96 Narrated by SrTla Ananda Gopala Gosvaml.
97 Note by the editor.
133

Sn-ifn *Vifapa TCpsmnSnjidift.

sumlara mrndla prdya,

bdhu dvaya iobhd pdya>
krma manahathsa ydhd fieri
kabbu dhairya ndhi dhare,
kobe ami har$a bhare,
vinamra hoiyd sukumdri l
sugathita manicaye,
kanaka kahkana dvaya,
bdhu dvaye koribo bhusita.
kim va cdi anya veto,
kori devi sunirdefa,
tai diyd sdjdbo tvarita
"Your amis are like beautiful lotussiems, and when Kr$na's swan-like mind secs them He will never
stay calm. O Tender girl! When can I blissfully and humbly decorate these arms with nicely shaped
golden, jewel-studded armlets? Or, 9 Devi, if You want any other dress, then just order me and I
will quickly adorn You with that!"

3 cFI 563[| U ^alR l^lR l ^

w )w Ft. i 3 3 li

VERSE 33:
RASO TSA VE YA JHA G O KU LA-CAND RA B A lIU
s p a r Se n a SAU BH AG A-BH ARAM n j t a r a m A V A P A
GRAIVEYAKENA K IM U T A M TAVA K A N TH A D E SAM
SA M P U JA YISYA TIP U N A H SUBHAGE JA N O Y A M
rasa utsave - ill the Rasa-dance festival; ya - who; ilia - here; gokula candra - the moon of Gokula,
or the pleaser of the senses; bdhu - arm; sparSena - by the touch; saubhaga - fortune; bhararh - full;
nitaram -fully; avapa - attained; graiveyakeiya - by a so called neck-ornament; kim - whether; u indeed; tath - that; tv - Your; kaiitha-deiani - area of Your neck; sampiijayisyati - will fully
worship; punah - again; subhage - O beautiful, Or fortunate girl!;
- person; ayam - tills.

O SuBhage (Beautiful, fortunate girQl W ill this person, one day worship (four nech, which
attained a ll good fortune when it was touched By %fiya, the moon of Qofytla, during the
festiva l o f the tRpsa-dance, with a Jraiveya-omament?

<

Notes: In his svarupdvesa Sri Raghunatha serves Svfuninl according to his/her feelings. Each verse
of .this book is filled with Ills eager yearning for Her devotional service, and this yearning for the
beloved deity is called prenta. &I Raghunatha dasa lives in the kingdom of maha bhdva, therefore
lids strong yearning causes Him to experience the divine pastimes and his personal service in his
siddha svarupa. Ttie armlets have been placed and now TulasI will place Hie Graiveya-ornament,
which is hung around Ihe neck and which hangs like a triangle on the chest. Raghunatha then
remembers the Rasa-dance: "O Subhage (beautiful, rortunate girl)! Will this person one day worship
Your neck, which attained all good fortune when it was touched by Kr$na, the moon of Gokula,

134

Jn-^rt Vifapa K^tsumCwjafik

during ihe festival of the Rasa-dance, with a Graiveya-ornament?" There are many
Soiv'eija
instruments played during the Rasa-dance, but the most important ones are the
Bheri-dnim of Sri Kr$iia's tasteful cleverness and the Dundubhj-dnim of Sii Rudliika's good fortune.

rdsa-Uld jayaiy esd yayd sathyujyaie'nisam

haret vidagdhaia bheryu rddhd saubhdgya ditndubhxh
"All glories to the R3sa-lild, in which the B hen-drum of Ilaifs cleverness and the Dundublu-drum of
Radfia's fortune are always united!'1The extraordinary fortune of Sri RadhS is announced within Hie
assembly of millions o f gopTs that come to dance tire Malta Rasa with Kr$na. Through the Rasadance the world could know that: rddhd saha krtdd-rasa vrddhira kdrana; dra sab gopTgana
rasopakarema "The other gopTs are actually meant only to increase Krona's enjoyment with R&dha.
They are only the instruments of Their mutual enjoyment." (C. C. Adi 4,127) rddhd vinu sukha hetu
nahe gopTgana "Without Radha the gopTs can not make Kfsna happy." (verse 218) tafia vind rasaUld ndhi bhdy cite "Without Radha, Kfsija does not enjoy the Rasa-dance" These are all
glorifications of the extraordinary good fortune of RSseSvari Sri R5dh3. Subhage can also mean
SundaxT. Raghunatha calls Her Subhage when he sees Her endless rupa lavanya (indescribable subtle
beauty shining out through the physical appearance). Each time TulasT places a decoration {Srfigdra)
on Svamiiu's limbs it is as if she brings SySmasundara, who is fofigdra rasa (amorous love)
personified before Her in His very own form! This increases Radhas sweetness without lim it The
Mahajanas sing as follows about RadhSs natural rupa lavanya:

dekho dekho rddhd rdpa apdraf

aparupa ho vidhi, dni mildola, ksiii-tale Idvatti sdra
ahgahi afigar anahga murachdyata, herai podoye adhlra
manamatha koti, tmihana koru yojana, so heri mahi mdhd gtra
"Behold, behold the endless beauty of Radha! Which Creator has brought this amazing essence of
lavanya to the surface o f the earth? When Cupid sees Her limbs he faints and falls down in a very
unsteady coneiousness. Indeed, She can agitate even millions of Cupids! I have seen tl)is myself on
tins earth!"
This natural Idvanya-benuty is again colored by JKrsnanubhava (tire Kr$na-expcrience); therefore 3rl
Radhika is named Subhage. This is the devotional service o f ecstatic love personified. It is as if
Raghunatha dasa is standing directly in the Rasa-sthall, that is how vivid his visions are! When the
devotee becomes advanced in smaram he no longer thinks: "I'm doing smarana'\ He feels as if he is
directly experiencing the lilds in transcendental revelations. When the aspirants have a little such
experience within their minds they tliink; 'Tvc gotten a response!", but that is not so. The great
dedryas had experience and they also preached. The wise rasikas are most attracted to the sweet, and
lovely prayers that emanated from ri Raghunatha dasa Gosvami's pen and that are testimonies of his
ecstatic experiences. Through constant meditation the heart becomes ripe, and then (lie
transcendental revelations come, that save the aspirants' lives. Engrossment in the material world
will lessen and attachments to sense-objects will vanish. Gradually the visions will become deeper
and deeper. There is nothing sweeter than this in lire world. Srila.JTva Gosvainl writes (Bhakti
Sandarbha 304): astu idvad bhajana praydsa kevala tddrSaivdbhimdnendpi siddhir bhavatTii:
"Leaving aside the endeavours in practical devotion, simply by considering oneself to belong to God
one attains perfection." This docs not mean that one will not practise any bhajan anymore after
attaining tins perfection o f God-conciousness. One may feel more urge to do bhajan (not compulsory
of course), but tills feeling o f mlne-ness* Is enough to perfect ones Krsna-conciousness!98 To be
engrossed in manjarT-bhdva and tliink: "I feel (hat Im actually with Her!1', that will please the heart!
How wonderfully vivid is Sri Raghunatha dasa Gosvami's svarupdvesat even when he is in external
coneiousness! This can be felt while reading his sweet prayers. How miserable he feels when he
98 Note on Jiva GosviimVs aphorism added by editor.
135

$n-Jn.4lSif&pa JQtsutsumjadfi
cannot see Ills Svaminl anymore! My heart wants to fee! separation, what a goal! Be virahj (one
separated), otherwise you cannot experience the joy of milana (meeting)! How sweet is the address
Subhage or Sundari! Such an address is not possible in bodily conciousness! It is Tulasi Maftjarl who
speaks of (lie Rasa-testivalTnot Raghunatha! Tulasi infuses experience in SvaminT's heart, as if she
wants to show the Wa to Svamim's eyes. She paints it on the canvas o f Her heart with the brush o f
love and gives it shape again tluough words.
She sees the festival of the Rasa-dance: The Rasa-ground is flooded with concentric circles: gopTkr$na-gopT-krsna-gopt Let tills effulgence shine in my heart! AH the Krsnas are at the g o p i chests,
like sapphire medals in a golden <?/?f-ncck1ace. madhye mamnath haimdndnt mahd marakato yathd
(Bhagavata Purana). The word rasa is a derivative o f the word rasa. Rasa is being taken (dddna) and
given (praddna) , and the root ingredient (updddna) o f the Rasa is rasa. Srila Jiva GosvamT writes in
his Laghu Toanl-commentaty rdsah parama rasa kadambamaya: The Rasa-dance Is a great
abundance o f rasa, spiritual flavour. The greatest and most desirable rasa of Vraja is mahd bhdva,
and &T Radha has Uie parama rasa called mddana mahd bhava, hence She is called Ragesvarl, The
Rasa is only there so that Kr$na can enjoy RadhSranT, but a festival cannot be accomplished with two
or three people only. Billions o f gopTs are there ju st to increase the beauty of this pastime; therefore
it is called 'an abundance of die greatest rasa\ In fact these gopTs are all 5rl Radha's expansions.

dkdra-svabhdva bhede vraja goplgana; kaya vyuha rupa tara rasera kdrana
bahu kdntd vind nahe rasera ulldsa; ITldra sahdya lagi bahuta praka6a
jara madhye vraje ndtid bhdva rasa bhede; kr$nake koraya rdsddika llldsvdde
govinddnandinl radha - govinda mohint; govinda sarvasva - sarva kdntd iiromani
(Caitanya CaritSmita)
"The Vraja-goddesscs (gopTs) appear in different forms and with different natures. They are all
RadhSs expansions and diey arc the cause of rasa. Without die presence o f many consorts Uierc can
be no joy in rasa, diereforc many consorts are manifested to assist in the pasdmes. O f them, there are
many kinds of consorts in Vraja with different natures and different flavours, that make Krtia relish
the Rasa-Hid and other pastimes. Radha delights Govinda, She enchants Govinda, She is everything
to Govinda and She is the crownjewel of all divine consorts!" There are many gopTs and there's only
one Kr$na, so there is no limit to die ecstasy of the festival of rasa\ The gopTs see dial one Kr$na
dances like a fire-brand in between many gopTs widi great expertise. How wonderful is His beauty!
Tile Mahajanas Sing:
kdneana map i-gane, janu niramdyalo,

mdjhai trnjha,

ramam-mandala sdja.
mahd marakata sama; Sydmaru natavara rdjd.

"The circle of girls resembles a chain o f gold and jewels and in the middle is the great emerald
Sy5ma, the king o f dancers."

thira vijurT saye,

dhani dhani aparupa rasa vihdra.

caflcala jaladhara, rasa varikhaye anivdra.

"O fortunate girl! How wonderful is this Rasa-play! 'Die restless inonsooncloud constantly showers
rasa, having met with the steady lightningstrikes!"

koto koto cdfida> timira pora vilasaiy

timirahu koto koto cahde
kanaka lafdye, iamdlahu koto koto,
duhu duhu taint tanu bdmlhe
"How many moons (gopTs) arc playing in die darkness (K|$na), and how many darknesses ate
playing in the moons! How many golden vines (gopTs) are embracing how many Tamala-lrecs!"
136

&fi'n tftlapa K
iisumanjaGit

koto koto paditwim, pancama gayata.

madhukara dhara Sruii bhasa,
madhukara melt kolof padumim gdyata,
mugadhala govinda dasa
Govimla dasa sings: "How many Padminls (lotuslike gopts) are singing in the fifth note, heard by the
bumblebees (Ki ?i.ias), and how many bumblebees arc singing with the Padminls!"
(Gaiuinya CariUUnrta says:)

mandaU-bandhe gopbgcma kore nartana;

tnadhye radha saha ndce vrajendra-nandatia
"The gopls dance in a circle and Radhil and Vrajendra-nandana dance in the middle/' Each gopl
thinks; "Kr$na is with me alone!" They don't even have time to notice that K i s with other gopT$\
That absorption is like a curtain for Ki;jja as well as for the gopTsi How do we serve this Ra$a-h7a,
that is there to proclaim RadhajT's fortune?
%

Tulasl says: "Your neck was worshiped by the touch of Gokula-candtxfs arm. Kr$na pleases {candra)
Your senses (go-kuld), therefore He is named Gokula Candra, He performs the RSsa-dance simply to
make You relish rasa] The Dundubhi-drum o f Your good fortune resounds; shouldn't such a
fortunate girl like You be worshiped (by Kr$na)? Gokula-candra used His arm as an ingredient for
this pujd\ now that arm is not manifest (because Kr$na is not with You now); if it was then I could
not put this ornament on You, so now I use this (golden) Graiveya-omamenl to worship You! Right
now that is the best item of worship! May He go mad when He sees tills ornament and take the pujd
over from Me, beautifying Your neck by embracing You! Desiring this to happen, I am now
decorating You!" Blessed is (his maidservant! Blessed is Her service! She crystallizes the lild before
Bhavamayi by serving Her this deep relish. Sensitive devotees will directly experience this pastime
by heating about it. Their purified hearts ate like clear minors that will directly reflect this lila-rasa,
which will be spontaneously manifest in them. Mahabhavamayl's mind and heart are always
absorbed in an ocean of lild-rasa and Tulasl makevS great waves on that ocean by describing these
different iflar to Her while serving Her. Bhavamayfs mind and heart are greatly agitated. Tulasl
says: "i put the Graiveya-omament around Your neck now! May I now see that a new ornament has
come to Your neck!" After tliis the vision disappears and Raghunatha d5sa cries of agony when he
misses His beloved SvamiriT once again.
Sri Rasika-Candra Dasa sings:

vrnddvane rasotsave,
vrajardja suta yabet
tava kantha koilo dlifigma.
tdhdte saubhdga bhare,
tava kantha manohara,
loye kobe kantha <7bharana.
peye tava krpadefe* pordfbo se kanthadeset
sada mone kori e vasand
he subhage tumi kobe,
karma nayane cdbe,
purdibe ddslra kdmana
"When (he prince of Vraja embraces You in Vrndnvana's Rasa-festival, it increases the beauty of
Your enchanting neck. When can i take a neck-ornament and hang it around Your neck after
receiving Your merciful order? Such are the desires on my mind! 0 Beautiful girl! When will You
fulfill the desires of this maidservant by mercifully glancing at her?11

137

dtisa CjosvamT

cfrf:

W ^F

f^3w=w# ^

i 98it

VERSE 34:
D A TTA H P R A LA M B A -R TPUNODBHATA SANKHACUDA
n a sAt p r a t o si h r d a ya m m a d h u m a n g a la sya
H ASTEN A YAH SU M U K H I KAUSTUBH A M IT R A M ETAM
K IM TE S Y A M A N T A K A M A N IM TA R A L A M K ARISYE

daltah - given; pralamba - the demon Pralamba; ripuna - by the enemy (Balarama); udbhaia - proud;
iafikhacuda - SankhacQ<Ia-demon; ndSdl - after destroying; pratosi - satisfied; hrdayath - heart;
madhumangctlasya - of Madhumangata; hasten# - by the hand; yah - who; sumukhi - O Fair-faced
girl; kaustubha - die Kaustubha gem; mitram - the friend; eiatii - this; hint - what; te - Your,
syamantaka manith - the Syamantaka jewel; taralam - on the locket; kari$ye - 1 will do.

O Sumukhi (fair facedgirCjt Sifter

kitted the proud faAkBacuda-demon fHe pave the
Syamantakfl jewel, that 9(e took.from the demon's head, to 90s Brother Hatarama (the
enemy of !Prafam6asura). iMth a happy heart CBaCaramagave it to UdadhumangaCa and you
received it from 9dadhumangaCa's hand. When can I hang this Syamantakg jewel, which is
thefriend o f fKfsna's fRgustuBha-gem, in a (ockpt aroundyour neck?

Notes: In the previous verse Sri Raghunatha had a vision of himself hanging the Graivcya-omament
around Svamim's neck, and when the vision subsides he feels a burning heartache. A great attraction
to Svamim's beauty and sweetness and die sweetness of Her love awakens in his heart. The taruru
sevikd (young maidservant) is eagerly crying out of separation from her Kvan, who is dearer to her
than millions o f her own llfe-mrs. Here all lamentations over bodily conditions are absent Sfila
Raghunatha dSsa Gosvailll feels separation from RSdharanJ, and that separation is like a darkness
that becomes twice as deep after the lightning flash of Her sporadic audience is seen in the sky of his
heart. She is like a golden Piki-bird that flies in and out o f the garden o f his heart. Weeping and
weeping Sri Raghunatha's heart, that is eager to attain Her internally and externally, goes to the
kingdom of pastimes, where he has one vision o f Svamirifs dressing-pastimes after the other. This
time he perceives his service of hanging the Syamaniaka-jewel in a locket around SiTmatT's neck.
"Shall I hang tills Syamantaka-jewel, which is the friend of Krsna's Kaustubha-jcwel, in a locket on
Your chest?" SrT Baladeva, the destroyer or the Pralamba-demon, was very pleased with Sri Kr$na,
the killer of the Saiikliacuda-demon, and gave Sri RSdha the Syamantaka-jewel through the hands of
Madhumaftgala. TulasT awakens the remembrance of so many previous pastimes in Svaminljls heait!
The story o f the killing of Sankhacutfa is related in Snmad Bhagavata, canto Ten, chapter 34. One
spring-night, the night of Holi", die ftvo divine brothers, Krsna and Balarama, enjoyed with the
gopTs in Vraja's forest. How wonderful is Vrndavana's beauty!

kaddeid aiha govindo ramai eddbhuta vikramah

vijahratur vane ratryaih madhyagau vraja yosildtn
upagtyamanau lalitam sin rainair baddha sauhrdaih
svalankrianuliptdfigau srag vinau virajo'tnbarau9
99 The fullmoon night of (he month of Phalguna, also known as Gaura Puniimfi. Ed.

138

J n -J n 'iStfilpa 'Ktistimmjalift

nUa mukham mdnayantdv udiiodupa idrakam

mallikd gandha matidli justarii kutmda vayuna
r,One night Govinda and His wonderfully powerful brother Balarama were rambling in the forest
with the young ladies of Vraja. Sweetly singing, They were very much loved by these jewel-likc
ladies. Their bodies were nicely ornamented and anointed auu They wore beautiful clothes and
flowergarlands. They honoured the nightfall* which was marked by the appearance of the moon and
the stars as well as by the humming of bumblebees (hat were intoxicated by the fragrance of the fresh
Jasmine-flowers and was fanned by a breeze filled with the fragrance of waterliiies." The Mahiijanas
sing:

eke rtu-raja,
vraja samdjd
hori radge rangiyd
ndgan-vara hori radge,
unamati cita Sydma sange,
ndcata koto bhangiyd
gayata koto rasa prasaftgo*
bdyata koto vlndmucanga,
thaiyd thaiyd mrdangtyd
"It is the king o f seasons, spring* and the society of Vraja blissfully celebrates Holi. The gopts, the
best of amorous heroines, are madly dancing with &yama, making so many delectable movements!
How many rasika songs tliey sing and how many Vinas and other instruments they play! The
mrdangas are pounding 'thaiyd thaiydV1

cancala gati ati suranga,

nirakhi bhule koto ananga,
sah'gtta rase surangiyd
svara-mandala svara abhahga,
vividha yantra jala-iarariga,
madhura svara updhgiya
The gopts dance with restless, captivating steps - seeing them, many Cupids would faint! The
sahglta-rasa (flavour of song) is simply a knock-out! The svara-mandala (gamut) clearly resounds
(with unfailing voices), mixing with an array o f instruments that reverberate in flowing waves of
sweet enchantment!"

kheli goldpa angaddla,

sundara-vara dyuti rasala,

radginbgma sadgiyd
vrajavadhu-gana dharata tala,
gdota pada nandaldla,
rdi ange angiyd
"Rose-petals are showered over Syamasundara and the Ratiginls' (playful gopts) beautiful, luscious
and juicy bodies as His dancing ensues with theirs. The Vraja-g<?pFs give the rhythm and Nandalala
(KfQa) sings songs wliile holding R iis body to His."
i

ho ho hori koroto bhdsa,

karatdli ghatia mana ulldsaf
jaya jaya vara dhadgiyd,
govinda gutia kori pmkaSa,
racita gita uddhava dasa,
hori rasa tarahgiyd
"They exclaim Ho ho hori!11 and blissfully clap their hands, wliile others chant Taya! Jaya!'
Uddhava dSsa wrote fliis song, revealing Govinda's glories and the waves o f rasa that arc relished
during the Holi-paslimes,"
It was the night o f Holi when die ahkhacuda demon came to disturb Their enjoyment by trying to
kidnap the gopts. Sri Baiigabihari Vidyalankara writes: tathdea horikd paurnamdsydm strlganaih

saha viharantau rdma-krsnau matvdgatya sasirtihasandrii rddhikdtit niivci gacchantadt Sahkhacudam

drsjva lam hantum sdlahastau rdma-krsnau gatavantau tatasiau cirsivd rddhikdm tyakxvd
paldyamdnath kciti dure lark hatvet tac chiro-ratnam baldya dattani Balarama and Kr$na were
139

j r t f a J tygftutiiU fsa tfS sa (jo s v o m l

enjoying with the girls on the Holi-fullmoon night when Sahkhacuda came and took Radhika away,
along with the throne She sat on. When he saw that Balarama and Kr$na began lo chase him in order
to kill him he lei go o f Radliika and ran away. A short distance from there (between Kusuma
Sarovara and Govardhana) Kr$na killed him, took away his crown jewel and gave it to Balarama."
After Krsna had killed the demon He took the Syamantaka jewel, that shone like the sun, from his
head and gave it to His older brother Balarama in front, of all the gopfs.

Sankhacudam nihatyaivath manim dddya bhdsvaratn

agrajdydd adat prltyd pa&yantZnani ca yo$itdm
(Bhagavata 10.34.33)
When Kr?na came carrying the brilliant Syamantaka-jewel each Vraja-gcpf proudly thought that their
Prana ksnta Govinda was going to hand them the jewel. Sri K&#a knew what was oil the gopfs'
minds and did not give any of them the brilliant jewel, rather He gave it to His elder brother
Balartlma.. Srila JTva GosvSmI writes in his commentary on this Bhagavata-verse; prana

priyatamdyai Sri rddhikayai tnanir esoWaSyam arpayitum isyate sdksdrt mayd daue.ca khcilu rnahyam
asuyd sambhaveu "Krsiia, after lolling Sahkhacuda, thought to Himself: "Surely Ilhhave to give this
jewel tcrMy heart's beloved Sri Radhika, but if 1 give it to Her directly all the other gopfs will be
jealous o f Her and blame Me!" tato'grajaya datto'py ayam paramdbhijnena mat prTty ekapeksyakena
tasya evanena datavyah tato na rosali kop i Sankate. gurau ca tdsdth katham apy asuyd "Let Me
tlierefore give it to My older brother. He knows everything and, out o f love for Me, will give it to Sri
Radhika. No gopi can be angry with Him or blame Him, because He is My superior!" Ill his own
commentary (Sarartha Dar$im), 6ri Vivanatha CakravartI continues: sa ca mahd vijfiah
krsndbhlpsita sthala eva tam manirii nyadhad iti jneyam: "He (Balarama) knows everything, so He
will give the jewel to Madhumahgala, who will give it Lo Sri R&dhikS," Balarama thus blesses Sri
Radhika as if She is His younger sister-in-law. Because of Balaramas sweet affection TulasI can now
decorate her Svtimim with this costly jewel. TUlasl is like Svaminl's shadow, never leaving Her. Her
gaze is fixed on Her service and she serves Svamini the honey-sweet llla-rasa. How sweet it is to sit
by their lotustcet, even while hearing and chanting about these services! "The Kaustubha-jewel on
K onas chest is the friend of the Syamantaka-jewel on Your bosom! They are friends through the
Utii, not. despite the Ifldl" A slight sweet smile appears like a line on RadliikS's face as She hears the
sweet intimate words of Her mrasifca kinkaril
The Kaustubha-gcm and the Syamantaka-jewel are friends, like two devotees whose friendship is
centered, around Sri-Sri Radha-Kr$na. The hinkaris' friendship is also based on their service to Sri
Radhika. How wonderful is die friendship of Rupa and RaghunStha! The friendship o f Kaustubha
and Syamantaka is just like that, accomplished through the Itlasl Tlxis cannot be experienced witliout
liiinking of oneself as Sri Radhas maidservant As long as die mind drags the devotee here and there
and keeps him absorbed in bodily conciousness tlierc can be no aim at the truth. "Why am I always
carried away by tilings that were not there before and that will not remain later? I am ruining myself
by forsaking the service of the Lord, who is my all-in-all. I cannot forsake temporary things and
strive for the eternal!" Raghunatha dasa GosvamT lived like a prince before he joined MahOprabhu.
He was as wealthy as the heavenly king Indra, and his wife was as beautiful as an angel, but he gave
it all up. Mahaprabhu, being very satisfied with his extraordinary example of loving devotion and
renunciation, presented him with a Govardhana-&7a and a gunja-tndld, thereby offering Iiim to the
lotusfeel of Giridhari and Sri Radhika, In tills way Sri Radluka took a seat in his heart. The aspirants
should also be asleep to the world and be awake to SrT RsSdharanTs service - that is the teaching of
the dedryas.
TulasI calls SvSminl 'Sumukhi1. By speaking about the friendship between the Kaustubha- and
Syamaniaka-jcwels she awakens the memories of so many rasika pastimes within Svaminl's mind.
SrlmatT's eyes and face light up with feelings of love when She hears Tulasf s nectarean words about
the jewels. This beautiful lace is the gate through which the feelings of the embodiment of feeling
140

Jrt'J>n Viftipa 'JQisumdnjaiifi

are manifest. That is why TulasI calls Her Sumuklii, or lair-faced girl, here. Srlla RGpa Gosvami
describes the endless waves of bhdva on the ocean of &*Tmatfs face as follows when he gives an
example of Radhika's quality of Suviklsft in Ujjvala Nllamani (Rfidlia Prakarana - 41):

tiryak ksipta cala drgancala metr lasyollasad bhrulaid

kundabha smita candrikojjvala tnukhl gandocchcdat kundala
kcmdarpdgatna siddha mantra gahandm arddham duhdnd girath
hdrinyddya barer jahdra hrdayath rddhd vildsormibhih
"&f Radhika's waves of playfulness, like Her clocked roving sidelong glances, the enchanting
dancingsteps o f Her vine-like eyebrows, Her smile, that shines like Kunda-flowers or like the
moonbeams that brighten Her moon-like face, Her restlessly dangling earrings whose beautiful lustre
Illuminates Her cheeks, and Her sweet inarticulate words dial sound like Cupids perfect mantras, are
stealing Haris heart!1*100 When TulasI remembers Svamihfs moonlike face, so hill of ecstatic love,
she prattles: M0 Sumukhi] The Kaustubha-gem and Your Syamantaka-jewel are embracing Eachother
(when You embrace Kr$na), like a black moon (Kaustubha) playing with a lotusflower
(Syamantaka)! I saw how that black moon was relishing the honey that trickles from Your beautiful
lotuslike face. Blessed is that moon if He can serve this lotusflowerr When TulasI calls Her
Sumukhi She immerses SvaminT in the remembrance of the lild-rasa, Svamihl laughs at TulasI in a
naughty way and says: 0 ! Did you remember all this?" TulasI: "I have to remember all this for
You! You are Anuragavatl, what if You would forget because o f Your natural insatiability? Then I
will have to remind You, wont I?"101 SvaminI would be shy to discuss such topics with Her friends
LalitS and Vigakha, but She can trust Her loyal maidservant TulasI, so She speaks out without
shame. The maidservants are Sri Radhika's viiv&sa-bhumi, the objects o f Her trust. Just as
Raghunatha dSsa wants to hang the Syamantaka-jewel on Svaminfs chest he does not get anything
anymore, and he prays and laments while eagerness awakens in him.
Srila Rasika-Candra Dasa sings:

dusta Sankhacuda dsit

vrnddvana paraveM,
toma lo'ye kore palayancu
set kale vanamali, Idhdra vinaia kori
Siromaiii korila grahana
"lire wicked Sankhacuda came, entering Vpidilvana to kidnap You, and ran away. At that time
Vanamall (Kr$na) destroyed him and took away the jewel from Iris head."

'

dild tame hrsta hoiya,

madhumaAgalera diya,
tomdre dilena upahara
sei syamantaka mani,
sakala iobhdra khani>
kaustubhera saha maitri ydra

"He blissfully handed the jewel to BalarSma, who gave it to Madhumahgala, who again presented it
to You. That Syamantaka-jewel is itself a mine full o f jewels o f beauty and is befriended with
Kr$na$ Kaustubha-jewcl."

nmkutdra maid gafUhi,

manircija dibo tathi,
pordibo tomdra goldy,
he sumukhi! koho kobet
ei sevd more dibe,
dost kori rdkhibe go p a y!

100 The commentary on diis verse by Sri ViSvanadia CakravartI (named Ananda Candrika) is especially
rclishable for die devotees.
101 Narrated by SrTla Ananda Gopala Gosvami.
141

Jrifa 'Jiggfamatfiu t&isti (josvami

U1 will string that king of jewels on a pearl necklace and hang it around Your neck, O Fairfaced girl!
Tell me, when will You grant me that service and keep me at Your feet as a maidservant?11

TO

&tT=pcTO

ii

it

VERSE 35:
PRA N TA -D V AYE PARTVIRAJTTA GUCCHA-YUGM A
VIBHRAJITENA N A V A K A N C A N A D O RA K EN A
K S IN A lti T R U T A T Y A T H A KR&ODARI CED IT lV A
B A D H N A M IB H O S TA V A K A D A t I BH AYENA M A D H Y A M

pranta - at the end; dvaye - both; parivirajita - manifest; guccha - lassies; yugma - pair; vibhrdjilena
- shining; nova - new; kdneana - golden; dorakena - with a string; ksinaih - thin; trufati - it breaks;
atha - and then; krsodari - O slender girl!; cet - if; iti - thus; iva - as if; badhnami -1 will bind; bho 0 !; tava - Your; kadd - when; ati - very much; bhayena - with fear; madhyam - middle.

0 SQrJodari (slendergirQl your waist is so thin that I'm very much afraid that it wi&hreaJt
when I hind it w ith a golden string w ith tassCes at both endsl

Notes: In the previous verse ri Raghunatha hung the Syamantaka-jcwel around Svamini's neck and
when tills vision disappears he laments: "When will You give Me Your personal service?" Suddenly
the vision of his devotional service returns and alter hanging the Syamantaka-jewel he sees himself
hanging a golden sash around Svamini's waist with tassles on both ends. "Ayi KrSodari (slender
girl)! When will I very fearfully hang this string around Your waist? Afraid that Your waist will
break I Fwil! hang this string around it, just to bind it up!" Seeing how thin SrlniatT's: waist is TulasT is
afraid that it will break. Hie MallSjanas sing: kesari jini, krto majhakhdni, muthe kori ydya dharii
"Her waist is more thin than that of a lion and it cau be held even with a fist!" One can never serve
God with love unless one knows the desires on His mind. We must get some impulse from Him
therefore. On the strength of his loving devotion the curtain of God's mind will open for the devotee
and he can see what is the Lords desire. How glorious then arc the kifikarTs, who are dedicated to the
service of the full madana mahd bhdva, Supreme Love personified, Srimatl Radhika, who keeps
even Kr?na under Her control? Ki?na Himself worships prema, Divine Love, therefore He is also
subdued by Sri Radhika's maidservants; that is their full pride and glory. Kr$na became Gaura to
taste the Love that Radhika feels for Him, and after He had experienced that He also wanted to taste
the nectar of the kihknrls' service. While He relished the mood of the marijarTs the Lords body
became formed like a turtle {kumdkrti), or sometimes His limbs would loosen and stretch out (asihisandhi viyoga). Sri Caitanya Caritamrta describes MahSprabhu's mad words after He came out of His
kurmdkrii (Antya-Mi chapter 14):

ihd hoile dji mui geltah govardhana;

dekho yadi krsna kore godhano edrana

142

S rT -J n V ifu p ci tKitSuntanjaGA

govardhane codi kr$rta bdjdild venu;

govardhanera caudike core sob dhenu
venu-nada $uni dild rddhd thdkurdnl;
tdra riipa bhdva sakhi varrjite nd jdni
rddhd lofyd kr$na pravesild kandardte;
sakhlgana kohe m oke phula ufhdite
'Today I went to Govardhana Hill", Sri Caitanya Mahaprabhu said, "to see if Kvha was tending His
cows there. Climbing on Govardhana Hill, Krsna played Ilis flute, surrounded by the cows. Hearing
the fluLesong, Srimatl Radha came there. O sakhi, I can not describe Her form and mood! Kr$na took
Radha by the hand and entered a cave with Her, while the saklns told Me to pick some flowers." For
die service of &T-&I Radha-MHdhava the sakhls are asking the hinkans to pick flowers. Here it is
clear that Mahaprabhu finally came to relish the mood of the spiritual maidservants, mafljarls, in the
pinnacle of His ecstatic absorption. And when Mahaprabhu almost drowned o f ecstasy in the ocean
(see Caitanya Caritamita Antya-Jf/a IB) and all the joints of His bones became disconnected out of
ecstasy, He told His devotees in half-external condousness:

kdlindx dekhiyd dmi geidm vrndavana;

dekhi - jalaknda kore vrajendra nandana
radhikddi goptgana sahge ekatra meli;
yamundra jale mahdraiige kori keli

tIre rahi dekhi dmi sakhlgana saftge;

eka sakhi sakhtgane dekhaya se range
"Seeing the Yamuna-river I went lo Vrndavana, where I saw die prince of Vraja, Kr$na, playing in
the water with Sri RSdliika and the gopls, having great fun, I stayed on die shore with the other
sakhTs, while one sakhi showed tills pastime to the others." Here again Mahaprabhu explains that He
did not play an active role in Kr^ia's pastimes, but that lie (she) was relishing a service-position, like
that of the mafijarls, witnessing these sweet pastimes without taking active part in them! Caitanya
Caritanuta further says: udpani kori dsvddane, sikhdilo bhaktaganeuf whatever He Himself came to
relish, He taught to His devotees. Since, as is shown above, He did relish manjan-bhdvay He was
the One who taught it to die devotees also, notably dirough Srila RGpa and Srila Raghunatha Dilsa
Gosvaml. One can never understand die flavours o f Vraja while remaining in a mundane
conciousness, and the devotees who take shelter o f Sriman MahSprabhu's Iotusfeet arc the suitable
candidates for relishing these flavours. In order to relish the sweetness of the love in Vraja one must
give up the attitude o f awe and reverence towards God. Vrndavana is die kingdom of sweetness and
the updsana (subject of worship and meditation) o f Vraja rasa is a sweet updsana, in which wc want
to see Krsna as the laukika sad bandhu, a good worldly friend.
Of course, Srimatl RSdliika's waist will not break so soon, but out of great, unadulterated love for her
Svamirn Tulasl is afraid that it will. What does love seek? Only the happiness of its object! Only the
lovers can make die beloved happy; the lovers think: "May You be happy!" vrajera viSuddha prema>
yeno jdmbunada hema, atma-sukhera ydhd ndhi gandha (C.C.): "The love o f (the devotees of) Vraja
is as pure as molten gold, and dieres not even a whiff o f personal happiness there (in the hearts of
these devotees)!1' In Sri RadM's mood Oilman Mahaprabhu sings:

hr$na mora jivana,

krsna mora prana-dhana,
kr$na mora pardnera pardna.
hrdaya upare dharofi,
seva. kori sukhi koroh,
ei mora sadd rahe dhydna.
"Krna is My life, Krsna is the treasure of My life and Krsna is die life of My life. I keep Him on My
heart and I make Him happy with My service. Talways meditate on this."

143

Srtfa Stygfnin&lfta tfSsa (gosvdml

mora sukha sevane,

knfnera sukha sahgame,
ataeva deha deh dona
krftia more krnta korit
kohe tumi prdnesvat%
mora hoy dost abhimdna
"My happiness lies in service and His happiness lies in intercourse, so I give My body to Him. Krsna
makes Me His consort and tells Me: "You are the Queen of My heart!", but. I just consider Myself to
be His maidservant!"
H ie maidservants just meditate on the pleasure of the Yugala KJSora. rl Radhika and 5ri Kr$iia have
given Themselves to Bachother and lell all responsibilities for the arrangements of Their loving
affairs to the sakhis and (lie manjaris. The playful Sri Yugala has taken shelter of them. Umnadiril
Rai (maddened R3dh5). One day Sri Fadhika is going out alone to meet Krsna, with merely anurdga
(deep passionate attachment to Kr$na) as Her dull (girl-messenger), but when She comes to the gate
of the kuflja where Kft?a is waiting for Her She suddenly feigns shyness and unwillingness and asks
Her dutika: "Wily have you brought Me here?" Even then She tries to satisfy Syama by making Him
relish the vdrnya rasa, the flavour of opposition. 6yama and the sakhis are very eager for Her to give
up this opposition, but nothing helps. The ocean o f Kr$#as eagerness increases and everyone feels
great heartache. Then Vmdavana thinks: "Let me once see what I can do!" It is the Var$ahar$a-vana,
the blissful rainy season (or: Vfndavana suddenly creates a monsoon-fbrest with its Uld-fakU) and
clouds are calling in the sky with deep tumbling voices, making SvSmitu fearfully and lightly
embrace the Lord o f Her Lite. The sakhis say: Blessed you are, friend the cloud! Today you were
even more clever titan all die sakhis together!" In this way even the clouds o f Vrndavana are blessed
with the devotional service of the Sri Yugala. This is the first meeting, described by the great poet
Kavi Karnapura after he sucked the nectar out o f Sriman Mahaprabhus toe. Again, sometimes
Syama is helpless and finds no other means to meet Radhika but to lake shelter of the manjaris. Hie
kihkdns know the grace and the beauty of the Yugala-prenw.
TulasI is in the kingdom of devotional service and decorates her SvaminI, telling Her: "Your waist is
so thin, on top of that You have a heavy burden (Your bosom) and under it You have a heavy basis
(Your broad hips)! What if it will break while You dance? Thais why Im always afraid! By calling
Her Ki^odavT, slender girl, TulasI reminds Svamirif o f Her previous pastimes with Krna. Blessed is
this maidservant! One day RadhSt and Kr$na have Their amorous pastimes in the kuflja. Svamiiu is
now the active lover and Syama is passive, the roles o f (he lovers are reversed... How wonderfully
KiSodari moves Her slender waist then! The transcendental youthful Cupid is beside Himself of
ecstasy. Although He Himself is full of transcendental bliss His mind becomes overwhelmed when
He carries the burden of mahd bhdva. H ie NSgara is overwhelmed by Sri R&dhika's undulating
sweetness!102 And RadharanI? When She gets Kr$na like this She is attacked by two enemies dnanda (ecstasy) and madana (Cupid):

ye kale vd svapane,
dekhinu varirfi vadane
se kale dild did vain
dnanda dra madana,
hari nilo mora mon,
dekhite na pdinu neira bhari
"Hial lime or dream in which I saw Kr$na holding the flute to His mouth, two enemies came: ecstasy
and Cupid. Hiey stole My mind, so that I could not fully see Him anymore."

puna yadi kon kmnat

kordya krsna daraSana,
tabe set ghatT ksana pala.
diyd mdlya candana,
ndnd ratna dbharana,
alahkrta korimu sakaia
102 Narrated by Srila Ananda Gopala Gosvaml.
144

Sn-SrT 'tffa p a 'JQtgumaiijafi

(Caitauya Caritamrlii. Madhya 2)

"If I could see Krsna again for just one moment, then I would decorate these seconds, minutes
and hours with flowcrgarlands, sandalwoodpulp and jewels." Although the desire awakens in Her
to praise even one moment that She can see Krna, Sri Radhika can not even serve Him when
She gets Him on H er lap! Thus She feels endless heartache. Sri Radhikas activities increase
Syama's ecstatic absorption. Then TulasT leans against the gate of the kuiija and sings a love
song. When our Hero, who is in a swoon, hears it, He comes back to life again. He had lost His
body (or bodily consciousness, this is the explanation of the word 'anaiiga' in the Kama Gayatrimantra) out of loving ecstasy, but now He has His body back, through TulasT's doing. Cupid
regains His body as soon as the amorous pastimes resume. TulasT thus awakens the memory o f
all these pastimes within SvaminTs heart. As soon as TulasT takes the new golden sash, on each
side o f which is a beautiful tassle, in her hand to tie it around Svaminfs slender waist, the vision
disappears and Sri Raghunalha dasa prays for more Srhgara-seva (decorating service).103
ula Rasika-Candra Dasa sings:

suno devil dmara diaya

ayi radhe krsodari, vpidamua adhisvari,
kali lava ksirn atisaya
pache tdlm bhangt ydy,
e dsanka ketri tay,
bandhmm koribo svarna dore.
du pdse thopna tarn,
kibd sobhd camatkdra,
katidesa koribe ajore

"Listen, O Devi, to my aspiration! Ayi Slender Radhe! O Queen of Vmdavana! Your

waist is very slender, so I will bind it with a golden string with tassies at both ends, being very
much afraid that it (Your waist) will break. How astonishing is the beauty of Your waist when it
is thus decorated!"

VERSE 36:
K A N A K A G U NITAM UCCAIR M AU K TIK AM M A T K A R A T TE
TILA KUSUM A VIJETRl N ASIK A SA SU VRTTAM
M AD H U -M ATH AN A M A H A L IK SO B H A K A M H EM A-G AU RI
P R jlK A T A T A R A M A R A N D A P R A Y A M AD ASYATE K IM
kanaka - golden; gunitam - strings; uccaih - great; mauktikam - pearl; mat - my; karat *from
the hand; te - Your; tila-kusuma - sesame flower; vijetrl - defeating; ndsikd - nose; sd - that; suvrttam
- round; madhu-mathana - Kj$na, the churner o f the honey; trnhd - great; ati - bumblebee;
m Narrated by -Srlla Ananda Gopala Gosv&ml.
145

Jyitfa 9tygfimatfui dasa Qosvdml

ksobhtikafii - agitating; hemaganri - golden beauty; prakaiatara - becomes manifest; marmda honey; pnlyam - like; adcisyate - will take; kim - whether.

O H tma- gauri (golden gtrljl W hen wUC (four nose,, that defeats the Beauty o f a
sesame j'tower, taf& a great, round nosepearl, attached to a golden string/ from my hand?
^Thegreat Bee 9dadhumathana
toiC Be very agitated By the honey that appears thus!

Notes: When the transcendental vision disappears ,and die lack of devotional service is felt it
becomes hard to tolerate the resultant misery. Sometimes the premika devotee even faints,, but
when the beloved deity responds the swoon may subside. When there is no vision there is again
lamentation and prayers for devotional service. In this way it gradually continues. From this
verse we can understand that Tulasi has fainted, but now Svamini personally calls H er back to
consciousness in a transcendental vision: Tulasi! Won't you put on My nosering? Sri
Raghunatlia is awakened by Svamirifs merciful call. He is sitting there* waiting for devotional
service and thinking; "I see I'm getting it, I'm getting it! How can I survive if I cannot serve Her
even a little?" TuIasTs vine-like body is burning in the forest-fire of separation, and nothing but
the shower o f SvaminTs mercy can save his life! How merciful SvaminI is to call Tulasi for
service like that!
"External consciousness is an obstacle for a conditioned soul like me. M y mind is going
in the other direction, I have no relationship with my svanqm at all! How intense are my wordly
relationships, I cannol forget them even if I try! All the things that drive me mad are temporary.
All these things will go, with whom shall I stay?" Again others decide to keep one share for their
bodies and those things related to the body, and another share for the Lord. But by lugging at the
heart like this, ttying to divide it into different parts, Oilman's mercy cannot be attained! The
whole heart must be given to Radharani, all oilier engrossments are simply stumbling blocks this is the teaching of the dcdryasl We should live in Vraja to follow the example of these
acatyas. Srlpada Prabodh&ianda SarasvatT has written in Radha Rasa Sudhanidhi (60):

kalhidi salile ca tut kucatatf knsturika jmtkile

smlyaih sntlyam txho ku-dehaja mtilam jahyam kada nirmatah
"When will I wash the din off my wretched body by bathing again and again in the water
o f the Yamuna, which is muddled by the musk that is washed of
Radhika's nipples? The
awareness of being Radhika's dost cannot, awaken in the heart of someone who is intoxicated by
material, bodily consciousness!
Sn Raghunatha dasa has fainted of love-ill-separation; Svainim calls out: irTulasi!,r How ncctar-swcet
is Her voice when She calls Her kifikarT by name!iw At least a slight desire should awaken in the
heart of (lie rdga-sddhaka like this: " 0 Svamini! When will You also call me by name like that? I'm
sitting here with this endless expectation!" Blessed is rHa Ragliunatha dasa Gosvaml, for he has
forgotten everything and has fallen on the bank of Radhakui^a and is crying in a heartrending way
for (lie personal service and darSana of Sri Radha. A sddhaka should also desire to be called for
service like that, weeping aud crying: "Aho! In which birth can I also obtain a drop from tills ocean
of spiritual emotions?" As much as even the faintest moonrays of raga> that arise in the moon-like
heart of Srila Raghunatha dasa Gosvfunl, become reflected in the crystal-like hearts of the raga
WirtM-practitioners, that much their spotless hearts will be colored by his divine emotions. For the
sake of those who desire to serve Sn-Sn Radha-Madhava in the eternal supernatural playgroves of
Vraja in a bhava-deha (body made of transcendental love) Sn Dasa Gosvaml mercifully kept tills
104 Until here die purport is narrated by Snla Ananda Gopala Gosvfunl.
\46

J n ^n ^d a p a *JQisum8fija(i$
treasure of incomparible emotions in the form of this guidebook for spiritual remembrance {smarana
paddhati), that is full of ever-expanding feelings of ecstatic love, in this world.
Svaminl calls Tulasi: "Tulasi, come! Won't you put on My nosepearl?" Tulasi thinks: "Ive put on all
decorations, now the nosepearl on the golden string is left! Let me see if Sv5mim will take it Herself
or not!", and openly she says: "Your nose-pearl is hooked to a golden string] Wiii You take it from
my hand? This pearl is very dear to You> and I have to put it on You! If there is no gold on Your
nose Your breathing may be inauspicious for Priyatama, thats why You want to wear the nosepearl!
My heart cries for lliis ordered service." Blessed is tins kihkarT, who knows like nobody else how to
serve the deity according to His heart's desire! Sripada -Suka Muni has called mother YaSodfc krsna
hitaisim , she who works for Kr$na's well-being. When His names, qualities and pastimes are being
heard, chanted and remembered Kr$na bestows the greatest welfare on the world, but mother YaSoda
is always worried about His welfare. Kr$na is all-pervading (yibhu), and on Qie strength o f His great
love even the greatest sinner can be liberated from the material world and attain ecstatic love o f God,
simply by chanting Hi$ holy name. This Kr$na became known in the world as Damodara because
His mother Yaoda bound Him with ropes. For Krona's welfare Sri Radhika goes to His village
NandKvara every morning to cook for Him, being blessed by Durvasa Muni that whatever She
would cook would be like nectar, increasing the life-span and health of anyone who would eat it and
curing him from diseases. Every day Svaminl worships the Sungod and prays to him for the good
health of Her PrananStha. That is the nature of the love of Vraja, and that's why Svaminl asks Tulasi
for this nosepearl on a golden string. When Tulasi puls on the nosepearl she immerses Svaminl in an
ocean o f sweet Kr?na-topics. "Your nose defeats even the sesame-flower in beauty and will make the
Kr$na-bee very greedy! Even a Hero like Him cannot resist it!"105 $ri Krona's purva rdga is
described as follows:

yab koru kheii dli saiye bald;

heralu palhe janu cdilda ki mala
aparupa rupa anyone majhu Idgi;
anukhana mddhurl maramahi jdgi
"When I saw Radha playing with Her girlfriends the path became lit up as if the full moon was
emanating from there (or: they all resembled a garland Of moons). The devastating beauty of Her
form plays with My eyes, and its sweetness constantly awakens within My heart."

e sakhi e sakhi mohe heri rdi;

vihasi rahali dhatil gm a moral
so mukha jhalamala niramala jyoti;
lolita ndsika veSara mod
"O sakhil 0 sakhi] Rfii stayed there, turning Her neck to look at Me and smiled at Me. What a
spotless light emanated from Her brilliant face - a dangling pearl hung from Her nose!"

nmgirna jdda vithdralo pliha;

cakitahi majhu mana Idgalo dltha
aiche sukeSinT hdma ndhi pekhi;
cita nmraii hiye rahalahi lekhi
"The colorful tassles tossing from Her braid reach down to Her buttocks and make My mind and
eyes restless. And I've never seen such beautiful curly hair - Her enchanting form is painted on My
mind!"

pada-nakha atlgulT ydvaka Sobhd;

dasa cciilda aruijia bahu lobhd
so pada kamala hrdaya kori seva;
105 Narrated by Srila Ananda Gopala Gosvauu.
147

J ftfa 3 {(tgfmnatfi(i tfm i (josvfitttT

govinda dasa yaba anitmaii debo
"The Yfivaka-Iac on Her toes and around Her toenails make them desirable for ten red moons. (Or:
The ten moons o f Her toenails and the sun o f Her foollac increase My desires!). Let me serve these
lotusfect within my heart, says Govinda dasa, as soon as She gives permission! 106
"The beauty of Your nose naturally agitates the Sy&ma-bee, and now I even hang tills charming
nosepearl under it on a golden string! Tire (sesame-)ilower is there, hut there's no honey to drip from
it! How will the bcc come then? This pearl will oscillate just as the honey dangles before it falls
down when it is poured out!"107 While Tulasl hangs the nosepearl shes astonished by its beauty, 1$ it
a new seed for a vine o f elegance? Something to make Krsna's parrot-like mind greedy? A globule of
sweet nectar? A bait to attract Ihe fish-like eyes of KfSfla? Or Cupid's arrow that is fired from the
quiver o f Svamini's nose to destroy Krsna's patience?108 Tulasl says: "I have put Your nose-pearl on!
It vibrates through One touch o f the wonderful rasa of Your breath! How sweetly it oscillates when
You are dancing! It is as if it's almost going to fall off! Within it is the beauty of Srftgara rasa, the
transcendental erotic flavour, and it increases Your mutual relish. Tills relish can be understood by
absorbing ones mind in it. Syama will not relish the beauty of Your nose unless I hang this pearl on
it! The bee only loves a flower when some honey oozes out of it. This flower-like, nose o f Yours is
especially desirable for the Kr$na-bee when this honey-like nosepearl comes out of it!" While Tulasl
speaks to Her like this Svamini's golden lustre comes gushing out, that's why Tulasi addresses Her
here as Hema-Gaufi\ a compound-word of gold,109 Suddenly the vision disappears and it seems as if
Raghunatha's eyes have lost their light {jyotiiysunya), so he prays: "O Hema-Gauri! Where are You?
When will You take this nose-pearl from My hand?"
&T Rasika-Candra Dasa sings:

Suno puna he rl rddhike,

kanaka varanddhike,
tila phula jini ndsa mute.
nirmata mukuta vrtte,
gdiuhiya kanaka suite ,
poraibo nija kare tule.
"Listen once more, O RSdhike, You who are more beautiful than gold! Your nose defeats the beauty
of a sesame-flower, and with my own hands I will hang a pearl on it attached to a golden string,"

heri se mukuta phala,

makaranda dhala dhala,
fyama ali hoibe mohita,
dra va kohibo kiba, sei seva more dibd,
ei mora monera vahchiia.
"When the Syama-bee sees the honey-pearl dripping from Your flower-like nose He will become
enchanted. What more can 1 say? It is the desire on my mind that You will give me this service!"

gc{

s e i#

106 Translated by Gadadbara Prana dasa.

107 Narrated by Snla A'nanda Gopala Go$v3mI.
108 K r $ n a B h a v a n a tn r ta , 4 .6 3

109 Narrated by Snla Ananda Gopala Gosvanu.

148

j n - j n Viftlpu. 'JQisumafljaltfi

^
V E R SE

3 7

ii

ii

A N G A D E N A T A V A V A M A D O H STH A LE
S V A K N A -G A U R IN A V A R A T N A -M A L 1 K A M
P A T T A GUCCHA P A R 1S0B H 1T A M IM A M
A jn a y A

p a r in a y a m i te k a d

angadena - with the armlet; lava - Your; vama - left; doh - arm; sthale - in the place; svamagauri golden beauty; nava - new, or nine; ratna - jewelled; rndlikdm - siring; pafta guccha - silken lassies;
pantiobhitdm - beautified; imdm - this; ajnaya - on Your order; parinayami - 1 will marry; te - Your;
kada - when.

O S o m y n g a m i (golden g irQ l W hen w ill l , o n tYour order, m arry (join } th e arm let on y o u r
le f t a m w ith a n e w strin g o f je w e ls, B ea u tified 6 y a s ilfy n ta ssle?

Notes; 5rl Raghunatha dasa's heart is immersed in the mellow of devotional service. Sometimes he
serves as he wants it and sometimes as he is ordered. He relished the flavours of devotional service
as an associate o f Sri Caitanya Mahaprabhu. T1trough his own life, that was full of sddhand, he
showed that the aedryas are doing hhajan in faithful adherence. Sri Raghunatha d5sa follows rl
Rupa GosvainT:

dhhlra pattipali pitfra kdntd

dasyabhildsdti baldtivavarah
tin rupa cint&mala sapti sarhstho
mat svdnta durdanta hayecchur asfdm
&ilia Raghunatha dilsa Gosvfunl opens his Abhlsfa Sflcana Slava by writing; "The desire to serve the
lover of the son o f the king of the cowherd-village is like a strong rider. May he mount the spotless
horse o f remembrance of Sri Rupa Gosvaml. This should be the desire of the wild home of my
heart" In other words: It is not good to have my own thoughts about how to attain Sri Radha's
service. Those who are like bumblebees, intoxicated by drinking the honey dint oozes from &f
Caitanyas lotusfeet, are always eager to attain the intimate service of Sri Radha, and they cannot
attain it and experience it without following in die footsteps of the teachers of Vraja-r*w<?, Siff Rupa
and Raghunatha dasa Gosvaml. rupa raghunatha pada hobe dkuti; kobe ham bujhabo sei yugala
pnii (Narbttama Da$a): "When 1 become eager for Rupa and Raghunatha Dasa's grace I will
understand die love o f RSdha and Kr?na."
$rl Raghunatha Dasa Gosvaml, in Ills spiritual absorption as Tulasi Manjari, is decorating Svaminfs
beautiful body. Wliat a great tiling this is in die life o f sMhanal By the grace of Rupa and
Raghunatha die scidhaka's mind becomes qualified to relish diese flavours and to think of ri
RadharanL Without great eagerness this sweetness cannot be known. How great is the eagerness of
Rupa and Raghunadia! Srlla Rupa GosvamTs 'Utkalika Vallarf and Srila Raghunatha dasa GosvamTs
'VilSpa Kusumanjali1 are proof of diat. Tliey are lamenting over SrimalT RadhariinT, and if the
neophyte devotees can also lament like that over them (the GosvamTs) their ecstatic mood can be
infused In them. Srila Narottama dasa Thakura lamented:

kdhd mora svarupa rupa kdhd sandtana;

kdhd dasa. raghunatha patita pdvana

149

Snt&'Jtyflfiunatfm {ftisa(jOsvumX

kaha mom bhatki yuga kdhd kaviraja;

eka kale kothd geld gord mitardja
"Where is my Svanlpa Datnodara and where, is my Sanatana Gosvaml? Where is Raghunfilha d<lsa,
(he saviour o f the fallen? Where arc My RaghunfUha Bhafla and Gopala Bhalta, and where is Krsna
cUisa Kaviraja? Where has Lord Gaura, the kino of dancers, gone this time?"

pdfdtie kutibo trnVhd anale paMbo;

gaurdhga gunera nidhi kothd gele pa'bo
se saba sangtra sange ye koilo vildsa;
se sahga nd pdiyd kditde narottama ddsa
"I will smash my head against the wall and enter into the fire. Where shall I go to find the ocean of
qualities, 3rl Gaur3iiga? Nacottama dasa weeps when he cannot get their association, and the
association o f all those who sported with them.,r H ie fire o f tins love-in-separation is like the
reviving nectar churned from the transcendental ocean of joy, sorrow, happiness and distress. The
remembrance o f tins great love-in-separation tastes like nectar and keeps the the rasika devotees
afivc.:The rdga sddhdkas should always pray: "Ha Svamini! In exchange for my life I just want to
understand that You are everything to me! Although I am unqualified to attain Your lotusfeet please
make it clear to me at least that I have no one but You in this world!"
Sri Raghunatha dasa is weeping, feeling great heartache. His loyalty is immeasurable. He wants to
see Stfmatl Kuude^vaif directly, so he falls on the bank of Sn Radhakuntja with an unshakable vow;
"I will not go anywhere outside of Radhakunda without having seen my KundeSvarl!" This
enthusiasm will also awaken in the hearts o f any fortunate sddhaka who serves the mahd-vdm (great
words) o f (lie Gosvamls. malm sakii-Sdli vdm - these words are very powerful, and they will take die
rdga sddhaka by the hand and bring him to die lotusfeet of the beloved deity. This vdm will awaken
a deep awareness o f ones spiritual identity within the heart. "Unfortunately I have no selfidentification as Radha's kinkarT; I'm always intoxicated by bodily conciousness. I am toasting about
my learning aud knowledge, but I have never recognised my true self. How lender is the thought: I
am Rfidhfi's maidservant!", and how much flavour awakens within the heart then! Please awaken my
svarupat O Svamini! I don't want anydiing else!"
Raghunatha has hung die nosepeail and sits still now. As a proud maidservant slic waits until her
mistress will order her: "What else will you put on Me?" Tulasi then says: "O Svarna-Gauri! On
Your order I will give a string of new jewels in marriage to Your left, armlet!" This suing is very
dear to Svamini. She wears it for Syamasundaras welfare, thinking: "It is very auspicious for My
Priyatama!1 When She formally worsliips the Sungod, Svamini dunks: "Let all dangers and
obstacles of Syfunasundara be destroyed! Let Him always freely play His erotic games with Me, and
let. his qualities of the Dhlra Lalita-hero increase! This new string of jewels is sown on a silken band
with flower-like lassies at each end. Tulasi thinks: "Let me marry that, string with the armlet on
SvilminI's left, arm!", as if symbolising Radhfi and Krsna's meeting with litis act of service,1101The
bhdva and the muni are die same here. Tulasi does not join die new jewel-string to Oilman's armlets,
she establishes Snmati's meeting with 5yamasundara - She does not understand it!111 Snmatl is
called Svarna-Gauri here because Her bodily effulgence paints die whole forest of Vrndavaiia golden
like fresh Campaka-flowers: nova campaka gaura kdntibhUi krta vrnddvana liema rupatam.
(Sanglta Madhava) "Worsliip that indescribable presiding goddess of love, world-enchanting R5dha,
who paints die naturally green environment, of VrndSvana golden wiUi Her own lustre, that resembles
fresh Campaka-flowers!" Kinkarl Tulasi awakens an upsurge of Syfunanuruga (passionate love for
Kri.ta) in that RadhS, whose form is naturally beautiful.

110 The jewel suing is female (milld) aud the armlet is male (aftgacla). Ed
111 This paragraph is narrated by Sri Ananda Gopala GosvamT.
150

$n.-$n fflfupa
Svaminl passionately stretches out Her left arm to grab the string of new jewels. Aha! How
wonderful is the beauty of Her arm! Tulasl is enchanted. This is not a mundane arm. Some compare
it with a golden Ioiussiem, and some say: m ite svarna mrndlake rati-pater ye pa&Uam agate: These
are not golden lotusstems, but Cupid's ropes! (Govinda Ultimata) These ropes are expert in
embracing the black Tamala-tree Kr?na. How many past sports with Priyatama is Tulasl awakening
in SvaminTs memory! Blessed is this maidservant, the embodiment of love! How many ornaments of
love isn't she using? With great attachment the devotee should meditate on the loving services he is
rendering to His ISvari (goddess), who is dearer to him than millions o f lives. It is not enough for the
aspirant to systematically memorize a quota o f verses about these services and to remember tine
gradual asta kdiiya Hid (Radhfi and Kama's eternal eightfold daily pastimes) without having actual
love, devotion, humility, intuition and spiritual experience. That is not rdgdnuga bhakti, This kind
of devotion is not based on mere book knowledge or scriptural injunctions, but on divine passionate
greed that arises after hearing about the activities o f the people of Vraja, on the manifest plane (the
six Gosvamls) and on the unmanifest plane (Nanda, Ya$od3, Radharam, Rupa Manjari etc.), tad
bhava lipsund kdryd vrajalokanusdratah (Bhakti RasSmrta Sindhuh) rlla Rupa Gosvanil and Srila
Raghunatha Dasa Gosvfunl are the greatest shelter for such spontaneous devotees. Without hearing
their expert loving prayers for devotional service one's sddhana can not be beautiful and successful.
How greatly Raghunatha suffers when he does not feel Sv&nitifs hand holding him! He laments and
prays:

svanta-gauri sukumdri Suno vraja-bdld;

patta vastra gucche diyd nova ratna-mdld
dj/ld pdiyd vdma bhuje dnandila cite;
viye dibo ratna-mdldra ailgada sahite
(Sri Haripada 5ila)
"O hear me, tender golden girl of Vraja! When I receive Your order I will ecstatically many Your
afigada (armlet) with a ratna-mdld (jewel-string) with silken tassles at both ends, on Your left arm!"

3 i

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VERSE 38:
K A R N A Y O R U PAR1C AK RA-SALAK E
C A N C A L A K SIN IH JT E M A Y A K A T E
K SO B IIAK A M N IK H ILA GO PA VAD H U N AM
CAKRAVAD B H R A M A YA TA M M U R A -A T R UM

karnayoh - both ears; upari - above; cakra M ake - hoop earrings; cailcaldksi - restless eyed girl;
nihite - placed; mayakd - by this fallen maiden; te - Your; ksobhakarii - agitating; nikhila - all; gopa
vadhundm - of the cowherdgirls; cakravad - like a disc; bhramayaiath - making spin; mura-Satrum the enemy of Mura, Kr$i.ia.

151

JnfxilRftgfiuu&tfta, dasa Q ow am l

O C ancaiahst (re stle ss-e y e d g irt)! A lth o u g h M u ra la tm (HQsna) a g ita te s a(C

th e goptS/ jT m ahp eJGm sp in (ike a d isc w ith th e d isc-sh a p ed h airpin s th a t I
p fa ce above y o u r ears!

Notes: The visions of devotional service and the end of those visions follow eachothcr successively,
creating simultaneously an amazing satisfaction and agony. This agony is a deeply rclishable bliss.
Although Srlla Diisa Gosvami is an eternal maidservant of Sri RSdhika he always feels as if he loves
Her for the first time, regardless of what condition he is in. At every moment the awareness of a lack
of direct meeting with the beloved deity awakens in Ms heart. How great is his agony! MI have fallen
on the bank of Your lake! Please take me to Your lolusfeet, knowing me to be Your lallen
maidservant!11The neophyte devotees must learn this eager devotional longing from him. Tire life of
a devotee is naturally full of thoughts of the beloved deity and nothing else. His mind wants nothing
and nobody else, Such intimicy with Sn RRdharanI cannot be attained while being engrossed in the
mundane kingdom. "A person like me has left all his kith and kin far behind to go to Vraja, where
his mind became absorbed in dunking of temporary things. I'm living in VrndSvana, where the birds
are singing &T Radhika's glories, where the trees and vines shudder out o f love fof n RSdhika and
where each speck of dust is sprinkled with the mafia bhdva that emanates from 3rl Rfidhika's
foolsolcs - where is that realization?" Sensitive devotees experience the real form of Vraja, but
fellows devoid o f devotion see it as just an ordinary, mundane place. Therefore the aspirants should
give up their material conditionings and bring in their transcendental conceptions. The soul thrives
on prema-rasa and must relish that and attain the honey-sweet association of the Divine Couple.
Sii Dasa Gosvami sits on the bank of Sri Radhakuirfa and weeps for want o f the direct, personal
service of Srimati Radhikfu to whom he has offered Ms whole mind and heart. The Gosvamls have
taught by example that, if die mind wanders off elsewhere Svamini is running off. "Why won't I
become absorbed in You? Why can I not make my life a full success? I will purify my muddy mind
with this mahd-vdnlY' A person who thinks like that is a bhakta-vlra (devotee-hero). Sri
Raghunatha's life-curs reach Ms throat when he suffers the pain of love-in-separation. Just then he
gets a vision; he's no longer RaghunStha, now he is TulasI Mafijarl. "Svamini! I have put these hoopearrings above Your ears! How wonderful is the slight smile that appears on Svdniinfs face then!
niramala vadana, hdsa rasa parimale, nialitia sudhdkara ambare roi "When the spotted moon in
the sky sees Radhika's spotless face scented with the rasa of laughter, he must cry." TulasI serves
without hesitation, and Svamini also accepts her service without hesitation. Is this only a mental
concoction? She accepts all service rendered within the mind. &ri Dasa Gosvami personally relished
the sweet rasa of devotional service and taught: vraje rddhd-krsna pracura paricarydm iha ianu
(Manah Siksa 1) "Elaborately serve RStiha and Kr$na in Vraja! Serve (he heart's friend o f ri Radha
within die mind, He will accept it all! Tills mental service is the very life-force of the externally
rendered devotional service. &rila Rupa Gosvami has proven from die Padma Purana diat one who
always selves Lord Hari mentally has direct association with He who is otherwise not perceived with
(material) words and mind:

mdnasenopaedrena paricarya harith sadd

pare van immasdgamyarn tarn sdk?dt pratipedire
(Quotation from Padma Purina in Bhakti Rasamita Sindhuh)
In his commentary on (Ills verse Sflla Jlva Gosvami quotes die story from die Brahma VaivartaPurana about the brahmana from Pratislhaiia-pura who mentally offered hot ksira (sweet rice) to the
Lord, but burned Ms physical finger by touching it. The condensed form o f smarana is dhydna
(meditation) and the condensed form of meditation is sphurana (transcendental visions). Srila
Raghunatha Dasa Gosvami was a living example o f that. It is mentioned in 'Bhakti Ratnakara' that he
became sick one day, so Vifihalnalha, die son of Vallabhacurya, called for a doctor, who said that
RaghuMUha Dasa was suffering from indigestion. VitlhalnStha, who knew that Raghunatha Dasa
was renunciation personified and that lie hardly ate anything at all, refused to believe that, but die

152

^ n - J r f Vifdpa

doctor insisted. RaghunStha Dasa then confirmed tlie doctor's diagnosis, saying: l,It is true. I had
mentally offered kslra (sweet dee) to Radhfi and Kr$na and l mentally ate too much o f the remnants
o f Their enjoyed food." This is one of several occasions in which the mental contact with God
becomes physically manifest.
In a vivid vision TuIasT places hoop-earrings above ^rlrnatfs ears. SrTmatl is still absorbed in (lie
placing of the jewel-string on Her left arm. Her body consists of bhdva and it is as if She searches for
someone with Her restless eyes. TulasT attracts Her mind by saying: 0 Caficalak$i, restless-eyed
girl! Hey &ym3jQ! Your eyes restlessly go here and there, mistaking every object to be Ki^na!
Hence I call You CailcalaksI, or restless-eyed girl!" Svaminl says: "Tulasi! For whose sake have you
ornamented Me?" Tulasi replies: "I will make MuraSatru, who agiLates all die gopls with His
matchless all-attractive beauty and sweetness, spin around like a disc! When He cannot find His
beloved anywhere He will come to You, spinning and spinning!" That Kr$a, who is very anxious to
meet. Rndharartf, is very dear to the mafijaria. The kinkarls ate very proud of the sweet form of their
mistress, and they say: I will bring Mura$atru here, spinning like a disc, by attracting Him with
these disc-shaped hoop-earrings!"112 In purva rdga a dial describes Syamasundara's condition to
Sfimatl when He anxiously searches for Her:

campdka dama heri,

cita ati kamplta,
locana bohe anuraga
tuya rupa antare,
jagaye nirantaro,
dhani dhani tohciri sohdga
"O Radhe! When Kf$na sees the golden garland of Campaka-flowers that. Subala gives Him, His
mind trembles and tears of passionate love flow from His eyes. O beautiful, fortunate girl! Your
form always awakens great love in His heart!"

vrsabhdnu nandini,
japaye rati dini
bharama nd bolaye an
lakho idkha dhani,
bolaye madhura vdm,
svapane na pdtaye kdn.
"Day and night He murmurs: 'Vi^abhanu Nandini!' without saying anything else. Although hundreds
of thousands o f fortunate girls speak sweet words to Him He does not listen to them even in
dreams!"
Vdr kohi 'dJia'pahum, kohoi na pdroi,

dhara dhari bohe lora

soi purukh manit lotdya dharani puna,
ko koho draii ora
"He can only pronounce the first syllable o f Your name, Ra', but out of ecstasy He can not
pronounce the other one, 'Dha\ His eyes carry streams o f tears. That jewel of men rolls on die
ground . Who can describe His distress?"

govinda ddsa tuydt

careme nivedalo,
kanaka efohuth samvdda
nTcayejdnaho, tachu duldia khanddka,
kevala tuyd parasdda.
"Govinda Dasa submits tins news about Kanu (Kr$t\a) to Your loiusfecl: Know that He feels
miserable and that only Your grace can destroy His suffering!"

112 This paragraph is narrated by Sit Ananda Gopala Gosvaml.

153

SrSn yiggfumatfta dasa Qosvuml

Tulasl says; "Although it is just an insignificant ornament it will still cause Ki$ha to spin around
after I put it on You! That was my intention! I wanted to agitate Him and make Him spin around like
this, searching and searching for You until He meets You!" Kr?na is very dear to Lite manjarTs when
He becomes anxious to meet Sri Rudhika. The heart of the kiftkan is filled with pride when she sees
the sweet form of her mistress, and she says: "These disc-like earrings will make MuraSatru spin like
a disc and bring Him to You!" How many hundreds o f experiences o f Kr$na ThlasT gives to SvaminI
in this way! Tlie word mayakd in the text is a sign o f humility: 'I am not qualified to serve You, but
You are all-merciftil and You have accepted this sevikd (maidservant)! Alas! Although You are
anxious to meet yama, I have not been able to bring Him here! How unfortunate I am! Despite all
tiiis, You are full of love (premaimyt), and I have placed these disc-shaped hair-pins above Your
ears to pull Syama towards You, spinning and spinning! 1 will agitate even Muraatru, who can
agitate all the goptsl"u2 In the night of the Rasa-dance the gopts personally expressed how agitated
they were by seeing Kronas beauty and sweetness:

vTksyalakavrta mukhath lava kundala-srl

ganda-sthaladhara sudharh hasitavalokam
dattdbhayarii ca bhuja danda-yugaih vilokya
vaksah sriyaika ramanam ca bhavdma dasyah
(Sflmad Bhagavata 10.29.39)
"O beautiful one! When we saw You beautiful face, flanked by curly locks and beautiful earrings
dangling on Your cheeks, Your nectarean lips, Your glances that are beautified by slight smiles,
Your strong rod-like arms that grant fearlessness and Your most attractive chest, we became Your
maidservants!" How amazing is the way in which Sti Caitanya Mahaprabhu relished this verse later
in the mood o f the gopTsl

krsna jiti padma-ednda,

pdtiydche mukha-phahd,
tdte adhara madhu smita edra
vraja-nari dsi dsi,
phafide port hoy ddsl
chddi nija pati ghara dvdra
"Krsna's face, that defeats the lotus and the moon, has spread out a net and has placed the nectar of
His smiling lips in it as a bait. The girls of Vraja come fiacre, fall in it and become His maidservants,
giving up their homes and their husbands.11

bdndhaval krsna kore vyddhera dedra

udhi gone dharmadharma,
hare ndrT mrgl marrna
ikore ndnd updya tdhdra

"O friend! Kf$i?a behaves like a hunter! Not counting what is virtue and vice He steals the hearts of
the doe-like gopls through different means!"

ganda-sihala jhalamala,
ndee makara kundala,
sei nrtye hare ndrT-caya
sasmita katdk$a bane,
td sabhdra hrdaye hone,
nan vadhe ndhi kichu bhaya
"His dancing Makata-earrings shimmer on His checks and their dancing steals the hearts of the girls.
His smiling glances are like arrows that pierce their hearts. He's not at all afraid to commit the crime
of killing women!"

ati ucca suvistdra,

lakstnl rtvatsa alahkdra,
krsnera ye dakatiyd vaksa.
113 This paragraph is narrated by Srt Ananda Gopala Gosvaml.
154

Jn 'd n *lMapa !gpsumdnjaM

vraja-devi laksa lak$at

td sabhdra manovaksa
hari dasl koribdre daksa
"Krsnas broad and raised chest, (hat is decorated with the goddesss of fortune and the StTvatsa-sign,
is like a dacoit that, is expert in turning the minds and the breasts of hundreds o f thousands of Vraja*
devl,y into Hari's maidservants."

subalita dirghargala>
kr$na bhuja yugala
bhuja nahe - krsna sarpa kdya
dui Saila chidre poi$e,
ndnra hrdaye darhse,
mare ndrt se visa jvdldya
"Krspa's long and strong su ms are like bolts. They are not arms - they are the bodies of black snakes,
penetrating in the holes of the gopis' breasts and biting their hearts, making them die of the burning
poison."

krsna kara padatala,

ko(i candra sugitala,
jiti karpura vendmula candana
eka bdra yara sparse,
smara jvdld visa nafe,
yarn sparge lubdha narlra mana
"Krsna's handpalms and footsoles are cooler than millions of moons, camphor, Veh&mtlla (vertiver)
and sandalwoodpulp. Anyone who touches them just once has the burning sensation of Cupid's
poison destroyed and therefore all the girls desire tliis touch."
Tulasl prattles: "Although Syama can enchant the gopTs in such a way, the ornaments I decorate You
with will enchant even Him!" The dcaryas performed bhajan and they also preached. They were
exemplary in both. They closed the door of the house and cried, and sometimes they wandered from
kuftja to kunja and cried. The MaMjanas sing:

chedd kdhthd mdtra gay,

mukhe rddhd-krsna gay
paridhane chedd bahirvdsa
kabhu kdhde kabhu hdse,
kabhu premdnande bhdse
kabhu bhiksd kabhu upavdsa
"They wore only torn quilts and torn outer garments on their bodies, but their mouths were always
singing *Radh&-Krsna!' Sometimes they cried, sometimes they laughed, sometimes they floated in
loving ecstasy, sometimes they begged some food and sometimes they fasted."

vrajapure ghare ghare,

madhukan bhiksd koret
eirupa katho dina thdke
gaurdngera yoto gurta,
kohe rupa-sandtana,
ha ndtha hd ndlha ball ddke
"For some days rl ROpa and Sanatana begged alms from door to door in Vraja and glorified all of
Lord Gauraiiga's qualities, calling out to Him: 'O Lord! 0 Lord!"

tdhd chddi kufije kunje,

preme rddha-krsne khonje
phala mula koroye bhak$ane
uccaihsvare aria ndde,
rddhd-krsna boli kdhde,
ei rupa thdke katho dina
"Then they gave this up and began to eat just fruits and roots, looking for Radha and Krsna in every
kunja. Anxiously they cried out loud: "RadhS-Krsna!" This they maintained for some days."

koto dina anfarmand,

chdpdnna datukt bhdvand,

155

5 n 7i i

H iihjfitm tlifta d a ta (jo svd n ii

cdri danda nidrd vrksa tale

svapne radlul-krsna dekhe, ndma gcme sada thdker
avasara nahi eka tile
"Fur some days they meditated 22 hours a clay and slept only two hours under a tree. But even then
they dreamt of Radha and Kr$na, always singing their names. In this way they would not waste even
a second.11 How am I spending my days, having gotten dedryas like that! By doing bhajan some
realizations will come. The reflection of the forms, qualities and pastimes of the Divine Couple will
be attained, as well as the awareness of the flavour of Their compassion. The Gosvamls say that the
best practise is to become attached to the pastimes of the beloved deity. The mind will slowly but
surely proceed towards Svamirtfs lolusfeci by hearing and chanting about these pastimes. After .Sri
Raghunafha placed the hoop-earrings the vision stops and this makes him cry and lament,
Srfla Rasika-Candra Dasa sings:

cancala nayani rddhe,

ei mora mano sddhe,
luya pade kori nivedana
karna dvaye camatkara*
cakraidld alankdra
korechi ye sukhe samarpaita.
4

"O Restless-eyed Rfidhe! I submit my desire to Your Iotusfeet: I blissfully want to decorate Your
cars with aslonisliing disc-shaped hairpins!"

nikhila goplra mona>

kore ye vimohana,
sei ydma cahde andydse.
sarvadd cakrera nydya,
bhrantana kordbe hay,
se Sobhara dara&a piydse
"Diey will easily cause that black moon (Kr$na), who enchants the minds of all the gopts, to
constantly spin around like a disc! I am very eager to witness such a beautiful scene!11

II

II

VERSE 39:

KAD A TE M R G A S A vA K S I
c ib u k e m r g a n a b h in A
BIN D U M U LLASAYISYAM I
m u k u n d Am o d a M AN D W E

kadd - when; te - Your; mrga sdvdksi - O fawn-eyed girl!; cibuke - on tire chin; mrga ndbhind - with
musk (obtained from the navel o f a deer); bindum - drop; ulldsayisydmi - 1 will gladden; mukunda Mukunda; amoda - bliss; mandire - in the abode.

150

J tT 'Jn l/tfdptl X
itsumStijafUl

O 9drga avati$i (farm-eyedjfirQi When can 1 Beautify your cfim, that is the aSode o f
fhCufQtndds BRss, roith a drop o f musk?
Notes: During a transcendental vision
Raghunatha, in svarftpdveia, hangs disc-shaped hairpins
above SiTmatTs ears, and now he proceeds by placing a musk-drop on Her chin. When the vision of
placing the hairpins disappears Raghunalha dasa laments. The pain of separation that a jdta-prema
devotee (a devotee whose love for Kr$na has' awakened) feels is very intense, no doubt, but 3iHa
Raghunatha dasa Gosviimi is in the kingdom of maim bhdva (far beyond that). When the devotee
readies the stage of rati he gets visions of the Lord's forms and qualities and he experiences great
transcendental ecstasy. But when the stage o f prema is attained tiiere is not so much bliss felt from
perceiving the Lord's form in a sphurti anymore. The mind then becomes greedy after something
even more special - that is the attainment of (lie Lord's direct darfana. Sri Raghunalha dasa is on the
level of mahd bhdva, so his heart is always filled with great eagerness to see the Lord directly.
Between sphurti (visions) and sdk$dt darsana (direct seeing) there is an medium-stage which is
called sok$dikara kalpa or visphurti, a more vivid kind o f sphurtL All the transcendental visions of
Sff Raghunatha dasa are in that category. Both in his external conciousness and during
transcendental visions lie is focused on Sn Radha's lotusfeel. Wherever there is full surrender there
can be no question of a division of interests. The perfection of prema cannot be attained by thinking:
"I will give something to my body and my family, and the rest I will give to my beloved deity."
Everything must be surrendered to the lolusfeet'of the beloved deity! A devotee must lake shelter
unequivocally, ni$kapate nd bhajinu tomd (Sri Narottama dSsa) "O Lord! I did not worship You
without hidden motives!11 If there are any oilier motives within Uie heart it is called deceitfulness.
Without being free from ulterior motives the prema sddhand cannot be done. The desire for
distinction is a great enemy of the aspirant. Even a person who has renounced everything may desire
to touch the hog-stool o f the desire for distinction: 'Tin a great scholar. I'm very qualified, I'm very
wise, I'm absorbed in bhajan, Fin very famous! I will lord it over everyone and thus become very
happy!" These desires are called pratisthasa, or desire for distinction, and theres no greater obstacle
to the development of devotion than that. Tliis desire is like a band of pirates that enters the boat of
sddhand and plunders it* dragging it down to hell. In his 'Manah &ik$a (teachings for the mind)1J>rl
Raghunatha d5sa writes:

pratisthdSd dhrstd fvapaca ramam me hrdi nafet

katharh sddhu-prema sprsati Sucir etan nanu manah
sadd tvam sevasva prabhu dayita sdmantam afulam
yaihd lam niskdfya tvaritam iha tatii veSayati sah
"O Mind!, The shameless dogcating woman of the desire for prestige, distinction and position is
dancing in my heart. How can beautiful pure love of God ever touch it then? Therefore always serve
the matchless leading devotees who are dear to the Lord, so that this pariah woman can quickly be
chased out o f the heart and love of God may enter it!"
/id koriho asal cestd,

labha pujd pratisfhd,

sadd cinta govinda carana
sakata vipaui ydbe,
mahdnanda sukha pdbef
prema bhakti parama kdrana
(Prema Bhakti Candrika)

"Do not endeavour for the false, like profit, adoration and distinction. Always think of Govindas
lolusieet! All calamities will then go and you will become very happy. This is the greatest cause for
loving devotion!"

157

5 rifo

tftyjfwstdtfia tftisa Qv$vamt

Unequivocal surrender cannot, take place when we keep on pulling between different interests. "I am
ri Rlidhas maidservant! I don't have a relationship with anyone else!" This kind of loyalty will
awaken in the heart o f a pure, independent devotee. &1 Raghunftlha dasa falls on the bank of
RiklhSkunda and weeps. What to do, how to become Sri Riidharaius beloved, that, must be learned
from the dedryas.
TulasT is in the kingdom of Hid, Holding a cup with musk in her left hand and a brush in her right
hand, she stands before SvaminI, wearing Her leftover glistening blue sdn. SvaniinT mercifully gave
her the sdn because She was very much satisfied with Tulasl's service. How beautiful she looks in it!
Seeing SvaminTs playful eyebrows and eyes, Tulasl calls Her mrga savdk$i (fawn-eyed girl). She
holds the cup with fragrant musk dose to SvaminJ's nose so that She will remember Krsna's bodily
fragrance, Wliile Her eyes, that extend to Her ears, move around restlessly, SvaminI asks Tulasl:
"Where does that fragrance come from? I understand that My Priyatama is coming)114

kasturt lipia tiUotpala,

tarn yet parimala,
tdhdjini krsna ahga gandha
vydpe caudde bhuvane,
kore sarva akar$anef
ndrXganera diikhi kore andha
Tlie fragrance of Krsiias body defeats that of a blue lotusflower anointed with musk. This fragrance
pervades all the fourteen worlds and attracts everyone, blinding the eyes of the girls!

sakhi he! kr$na gandha jagat matdy

ndrlra ndsdya potfe, sarva kdla (aha boise,
krsna pdse dhari loiyd ydy
0 sakhi] Kolia's fragrance maddens the world! It enters (he womens nostrils and always remains
sitting there, holding them and taking them to Kr$na!"

hare ndrlm ianu mana,

ndsd kore ghurnana,
khasdya wvf, chufdya keSa bandha,
kori age bdurt.;
ndcaya jagat nan,
heno dakati krsna ahga gandha,
(Caitanya Caritamita Antya 19)
"It sfeals the bodies and minds of women and makes their noses twirl. The women of the world then
become like madwomen whose braids and girdles loosen of agitation. That's how the highwayman of
Krona's bodily fragrance is!"
Srlmatl is agitated by smelling the musk and She shows many sweet emotions through the
expressions on Her face and in Her eyes. Tulasl then says: " 0 Fawn-eyed girl! He who becomes
agitated from (he smell of this musk, has not come!" Hearing 'He has not come, SvaminI becomes
upset and il is as if Her heart breaks, but Tulasl makes Syama appear- in the form of (lie muskdrop on
Her chin. "You know what this chin of Yours is? It is (lie temple of Mukunda's bliss! He frees You
from whatever You have - that's why He is Mukundal, Tulasl prattles. Hearing this, SvaminI is
overwhelmed and She sits still, so that Tulasl seizes her opportunity and puts the muskdrop on Her
chin. How wonderfully this muskdrop blazes there, like a baby-blackbee drinking honey from a
golden lotusflower! Tulasl says: "He (Kr?na) is black, die drop is also black! That drop has now
attained its rightful place! Kr$nu will become jealous of that drop. Tire owner of the temple will

1,4 Narrated by Srila Ananda Gopala Gosvaml.

158

J n -S n 'iMapa Igjtstimattjafift

come and facie that drop ouL by kissing Your chin! And that's exactly what I want!"115 Being fully
surrendered to Her, the maidservants know exactly what is on Svaminls mahd-bhdva-m nd>and they
serve Her accordingly, By SvfiminI's grace they know exactly what She needs! "I call myself a
maidservant, but still Svflminl does not respond! As soon as my mind and my heart become qualified
She will certainly respond! I cant eat, I cant sleep, I'm crying for Her day and night! Can merciful
Svfuninl remain silent and callous, although She sees all this?" In 5rimad Bhagavala (9.4.65) Sri
Narayaya told DurvSsS Muni:

ye damgdra puirdpia prdndn vittam imarti param

hitvd mam saranam ydidli' kaiham tarns iyaklum utsahe
"How can I forsake My devotees who have given up their wives> homes, children, relatives and
wealth to surrender unto Me?" And SviimM is the embodiment of compassion! A purusa (a man, or
the Personality o f Godhead) bestows Ills mercy after due consideration, but Svaminl is an apara
dayavatf, an endlessly merciful goddess, and She bestows Her mercy without any considerationl Her
compassion will certainly descend when She hears a devotee anxiously praying: "My heart is blinded
by illusion! Please purify me and give me shelter at Your lotusfeetl" This is why Gaura is so
merciful - He has accepted the mood and complexion of Sri R5dha! Srtla Raghunatha dasa GosvamI
is the full receptacle of Sri Gaura's grace. He cannot even swallow a little water anymore: "I did not
see SVaminl! What's the use o f staying alive?"

kdnde gosdi ratri dine,

pudi ydya tanu mane,
k$at)e anga dhuldya dhu$ara
caksu andha andhdra,
dpandra deha bhdra,
virahe hoilojara jara
(Pada Kalpataiu)
"Raghunatha dasa GosvamI wept day and night, His body and mind were burning, and Ills body was
greyed by dust. He had gone blind from lasting, and his body, that felt to him like a mere burden,
was burning in the fire of separation!"
Although we may repeat the words of the dalryas our prayers to Svaminl's lotusfeet must become
pure. There seems to be no practise more delightful Hum tills. Those who want to make their bhajatt
a success must depend on this vatu, these great words. Each syllable crystallizes one-pointed loyalty
to Radha's lotusfeet
Tulasl lovingly makes many luscious jokes wliile putting the musk-drop on Svaminl's chin. Tills
drop makes the natural beauty of Sri Radhika's face even more brilliant! Srlla ViSvanatha CakravaiU
writes in Kr$na BhiWanamrta (4.74):
i

madhurimdbdhi bhavasya sudhmidhau

yad iha krma rucih prsatolnkitah
(ad avagamya sa krsna imani nijarii
sarasayan rasayan ramayen muhuii
"This blue drop is like the full moon rising from an ocean of sweetness. Seeing this, Kr$na will
consider it to be a seal declaring it to be His, and He will personally come to rejoice in experiencing
its flavour again and again!" Tulasl brings strong emotions into Svaminl's heart, that is suffering
separation. Blessed is her expertise in devotional service! How many memories of different pastimes
doesn't Tulasl awaken in Svamirifs heart! When she holds Svaminl's ciiin she suddenly doesn't get
anything anymore and her heart immerses in an ocean of lovc-in-separation as she anxiously
laments: "To whom shall I give this musk-drop now?"

115 T i n s paragraph is narrated b y Sri A n a n d a G o p a l a G o s v a m I

159

$n(a X pjjfiunatfta tfxisa QosvftmT

SiT I-Iaripada Sihi sings:

he mrgaksif n govinda keli drddhike!

pramoda mandira divya tontdra cibuke
kobe dibo jhalamala mrgatnada bindu
vadanera Sobha yeno sola kald itidu
" 0 Fawn-eyed girl! 0 worshiper of &T Govinda's play! When will I put a glistening musk-drop on
Your chin, that is like a divine temple of bliss, so that Your face will become as beautiful as the
moon with all it's sixteen digits?"

CN

I goI

VERSE 40:
D A SA N A M S TE K A D A R A K T A
REK H ABIIIR B H U SA YA M Y A H A M
D EVI M U K t A p IIA L A N IH A
P AD M A RA G A G U N
A IR IV A
*
dalanam - teeth; te - Your; kadd - when; rakta - red; rekhdbhih - with lines; bhusaydmi - will adorn;
aham - 1; devi - 0 Goddess!; nniktd-phaldm - of a pearl; iha - here; padmardga - ruby; giuiaih - with
strings; iva - as i f

O 2>tvi (Qoddess)t When w ilt I decorate yb u r teetfi with, reddish fines, making them Cook,
ju s t fikp pearls w ith fines ofruBtf on them?

Notes: The stream of Sri Raghunatha's transcendental visions flows on. This time he serves
SvaminT's row of teeth, saying: " 0 goddess! When will I decorate Your teeth with reddish lines,
making them look just like pearls with lines of ruby on them?" & l Raghuntilha's heart is filled with
an amazing eagerness lo serve his Svaminljl. Just as food docs not taste sweet when one is not
hungry, the flavour o f devotional service is not astonishing when there is no eagerness in the
devotee's heart. Svfuninl stood behind Raghunatha to relish the sweetness of His eager and earnest
devotion, She did not show Herself in front of him!116 The Lord enjoys the eagerness of His
devotees.

bhaklera prenut vikara dekhi krsnera camatkdra;

krma ydra nd pdya ansa kevd chdra dm
(Caitanya Carilfimrta)
116 This refers to the pastime of Sri Radhika shading Srlla Raghunatha tlasa Gosvfunl witli Her own veil when
he meditated upon Her on the bank of $yamakuiKkt once. This is described in (he Bhakii Ramitkara, Fifth
Wave.
160

ri'J>nlSifapa 9 Qtsum8 fijaG(i

"Krsna is astonished when lie sees the devotees1loving transformations, Hven Kr$pa cannot
find the limit to their loving ecstasy, what to speak of ordinary living beings?" Therefore Svaminl
increases the ocean of Raghunalhiis prema by making him more eager, &rl RaghuMtha's heart is
very eager to attain the personal service of Sri Ritdhtfs lotusfeel. By crying in a heart-rending way for
Svfuninl he caused Sn Rflpa Cjosvaml's heart to melt. Therefore Sri Rupa GosvamT ended his 'Dana
Keli Kaumudf widi the following prayer tor JRaghunfUha's sake:

rddhakunda tail kutirn vasatis tyakianya kanmjanah

sevdm eva $amak$am atm yim yo r yah kartum utkanthate
vrnddranya samrddhi dohada pada kridd katdksa dyute ,
tarsdkhyd tarur asya mddhava phalT tunm h vidheyas tvayd
M0 Mfidhava! My friend (Raghunatha Dasa) has given up all other activities and is now
living in a cottage on die bank of RSdhakunda, very anxious to exclusively serve You and 3rl
Rfidliikfu You always cast Your merciful glance oil those who live in VfndSvana and You fulfill all
their desires, so please make the tree of his (Raghunathas) aspirations bear fruit soon?" In this VilSpa
Kusumaftjali 5rl Raghunatha dasa Gosvaml offers flower-like lamentations at Srlmatfs lotusfeet and
renders loving devotional service to Her. With love-steeped minds and eyes the rdga/iHga-devotces
should see and relish the picture drawn with bhdm o f the intense suffering the maidservant goes
through day and night when she i$ separated from her beloved mistress. How much relish and how
many hundreds of different moods are revealed in these lamentatious-of-separation can be learned
from $ n Caitanya MaliSprabhus lamentations in the GambhJra-pastimes:

korite aiche vilapa,

uthilo udvega bjiava,
mone kdho ndhi fdambnna.
udvega vi$dda mail,
autsukye trdsa dhfti smpti,
nana bhdvera hollo milana
(Caitanya Caritamrta Antya 17)
"While MahHprabhu lamented in this way agitation and ecstasy awoke in His heart and He
could not find any support or hold in-His mind. Different ecstasies, like eagerness, lamentation, fear,
attention, complacency and remembrance met in His heart.'* It Was in the ecstasy of Stf Radha that
all thest.sancart-bhavas arose in the heart of the Lord, who is known as Bhfiva Nidhi, the ocean of
transcendental ecstasies. Tills is also called bhava-Sdbalya, or a clashing of different contradicting
emotions. Just as a vision of Kr$na appeared in His mind the strong eagerness to attain Him
conquered all the other feelings and took place like a king on the throne of the Lord's heart.

autsukyera prdvinye,
jiti anya bhava sainye,
ndoya koilo nija rdjya mane
mone hath Idlasa,
nd hoy apana vasa,,
duhke mone korena bhartsane
"His liighly developed eagerness conquered all other soldiers of ecstasy and an
uncontrollable desire arose in the kingdom of His mind. Then he sadly rebuked His own mind,"

mana mora vdma dlna,

jala vimi yeno mlna,
krsna vim ksane tnori ynya
madhara hasya vadane,
mam netra rasayane,
krsna trsna dvigttna badaya

161

^>na Stggfmuatfia tftisa (josvami

"Without Krsna My poor mind will die within a moment, just like a fish out o f water.
Krsna's sweetly smiling lace, which is like a reviving elixir for the mind and eyes, make My thirst
lor Kr$na double."

ha ha krsna prdmi dhana,

ha Jul padma-Iocaim
ha ltd divya sad gum sdgara
hd ha gyama-sundara,
ha ha plldmbara dhara,
ha ltd rasa viliisa ndgara
" 0 Kr$ha, treasure of My heart! O Lotus-eyed One! O ocean of divine qualities! O
Syamasundara! 0 wearer of the yellow dhoiil 0 Hero o f the Rasa-fifrl!"

kaha gele tomd pdi,

iutni koho - taim yai,

do kohi coliid dhdiyd

svampa ufhi kok kori,
prabhure dnila dhari,
nija sihdne bosaild loiyd
"Where should I go to find You? Tell Met and I will go there!" Saying this, Mahaprabhu
began to run. SvarOpa got. up, though, and brought the Lord back on his lap. Then Svarupa brought
the Lord back to His own place and seated Him there."
Because rlla Raghunatha dasa GosvSml is the receptacle o f MaliSprabhu's full grace
different waves o f bhava, headed by eagerness, are seen to arise in him also. In a transcendental
vision Sil Raghunatha dasa says: 'devil1 TulasI sees how much Srlmaffs sweetness increases because
she awoke the remembrance of the lUa-rasa in Her heart while putting the musk-drop on Her chin,
hence she calls Her devi. devi kohe dyotamana parama sundarl (C C .) "Devi means effulgent and
most beautiful gill." TUlasT will now draw red lines on Svaminfs teetli. Sn RadhikSi sits on a golden
scat and extends Her matchless bodily lustre. TUlasT holds her left hand on Srlmatfs head and
slightly lifts Her moonlike face. Holding a brush in her right hand TulasI makes red lines on
SrTmatfs wliile teeth with deep concentration, saying: "Your Leeth are just like pomegranate-sccds
that will attract the parrot from Vrndavana! Their bright effulgence will destroy the darkness of His
lonely despair!" Seeing the red lines on Snm airs teeth, TulasI is astonished and says: "Aha! How
beaulilul Your teeth are! They look just like pearls with lines of ruby on them! They will act just to
increase the greed o f the parrot from Vrndavana! If He can enjoy (his, then all My endeavours are
successful!" When Svamlnl hears Tulasfs words, She imagines that SySma is sitting at Her feel,
praying to Her in great humility and with tearfilled eyes:

vadasi yadi kincid api danfa ruci kaumudt lmrati dara timiram ati ghoram
sphurad adhara sfdhave lava vadana candrama rocayati locaua cakoram
priye ! aim sile! munca tmyi mdnam aniddmm !
snpadi imdandnalo dahati mama infinasam dehi mukha karnala madhupdnam
(Gita Govinda)
"If You say even the slightest tiling the moonlight of Your beautiful teeth will take away the
dense darkness! The nectar of Your lips, that emanates from Your moonlike face, pleases My
Cakora-bird-like eyes. O Beloved! 0 Girl with (lie beautiful nature! Give up Your causeless pique!
My mind burns in the fire of lust! Please give Me the honeydrink from Your loluslike face!"
Tulasfs prattling crystallizes Syama before SvaminL How many pastimes can she awaken
within SvaminTs memory! Now it is as if SvaminI is krsna kridd piijdra vasati nagarl, the empress
of (he town of Kr$nas play and worship. That's why TuiasT calls Her devi, TulasI draws red lines on
Svamini's teeth and is astonished by their beauty, saying: "Alia! How beautiful are Your teeth! They
look just like pearls with lines o f ruby on them! All these endeavours are made to increase the greed

162

1
i

J fT -S n W fu p a

o f the Krsnn-parrot. When He can relish this all my endeavours have become worthwhile!" In
Srimad Bhfigavata (11.1630) Sri Krsna says 10 Uddhava: rat/umdth padmardgo'smi - 'Of gems I am
the ruby1. In lliis way Kr$na always resides on Radhikifs pearllike teeth!117 The beauty of this
peerless service must be learned from the Gosvamls. It is the service of mahd-bham and must be
understood through miha bhfmi. Where are the insignificant living entities, and where is that mahilbhdva, the essence of love of God? But now, in tliis particular age of Kali, the afflicted souls have
become so fortunate to enter into (ills kingdom of mahd-bhdva, which is otherwise difficult of
access, by the special mercy of Sri Caitanya Mahaprabhu. Being empowered by Mahaprabhu the
Gosvamls have revealed this kingdom, and the only way to get the great fortune of relishing
Svamiiu's devotional service is to follow in their footsteps, rasa can only be understood through
personal experience and it can only be outlined by the mercy of the rasika devotees. The desired Uldkatha (talks about Radha and Kr$na's pastimes) cannot be done with others than with rasika
devotees;. Even the Lord Himself is very greedy to taste these topics with the rasika devotees.
Mahaprabhu told &ii R5mananda Raya:

tutni anti ?iilacak rahibo eka sahge;

sukhe kltdibo kola kfsna-kntha range (C.C.)
, "You and I will stay together at Puri and blissfully spend the time speaking about Krsna!"
The dedryas are extraordinary knowers o f rasa and by associating with their vdm (words) one
associates with them directly. Relislting their sweet words in the company of like-minded saintly
rasika devotees is both the means and the goal. For the yogis the Lord said tills in Bhagavad Gfta

(6. 10):
yogi yuiijitn satatam dtmdnam rahn$i sthilah
ekxkiyataciitatma nirdsir aparigrabali
"The yogi always remains alone with himself in a lonely place, controlling his senses and his
mind, free from desires and not taking anything for himself." In the SShkhya-dar&uia there is a verse
saying bahubhir yoge virodho rdgddibhili kunuiri sankhavat "When you live witli many people
together, anger and conflicts wall arise and the resultant quarrel will rain your Y0gn-practi.se, just as
the maiden's bangles will always jingle as long as she moves her hands, and as long as she wears
even more than one bangle on each wrist." But when the Lord discusses the devotional practise of
the devotees He says:

mac citta mad gata prana bodhayantah paraspamm

kathayantas ca mam nityam tu&yanU ca ramanii ca
(Bhagavad Gita 10.9)
"My devotees have given their minds and their hearts to Me. They converse about Me with
cachother and always enlighten cachother. Tills keeps diem very happy and satisfied." TulasI is die
embodiment of deep love and affection and she is immersed in the flavours of the devotional service
of Maha-bhavamayl Radhika. Suddenly the vision vanishes and ri RaghuntUha anxiousiy prays:

he devi padmamga manite nirmita;

sutra dvdrd muktdphala hoy susobhita
gaja-mukid pdiikti jini tomdra dasane;
blntsita koribo rakta vartta rekhd gane
"O Goddess! Your teeth defeat even (lie big Gaja-mukta-pcaris in beauty. When will I
ornament them with red-colored lines that make them look like pearls surrounded by strings of
ruby?"
x
Note of die editor. The entire purport, is further given by ri Ananta d3$a Babaji Maharaja.
163

J rifa jRggfiuttdtha dasa osvaml

tiifa iiG j w m

i# d | ^ s f ^ <=& f ^ n ^ f

f ^ k

11 b ? ii

VERSE 41:
U TKHADIRENA N A V A C AND RA VIRAJITENA
R A G E N A TE VARA SU D H AD H ARA BIM BA-YUGM E
G A N G E Y A -G A T R IM A Y A K A P A R IR A N JITE 'SM IN
D A M SA M V ID H A S Y A T IH A T H A T K IM U K R SN A -K IR A

uikhadirena - with catechu; nova - fresh; candra - camphor; virdjitena - with shining;
ragena - \vi(h colour; te - Your; vara - excellent; sudha - nectar; adhara - lips; bimba - Bimba fruits;
yugme on the couple; gdngeya - golden; gdtrl - (iem.) body; mayakd - by me; pariranjHe - colored:
asmin - in this; damfarii - bite; vidhUsyati - will do; halhdt - by force, or suddenly; him it - whether;
krsna - Kr$na; kira - parrot.

O Qdhgeya Q5toi (girl with a golden body)! When wUC I colour *fowr excellent
ntctar&fe figs, that are re<C life Bimbafiuits, with lipstick o f catechu m&Kpd with fresh
camphor? W ill the HQ'fna-parrot suddenly come then andforcibly Bite them?
Notes: Sri Raghunalha's prayers for devotional service, that arc resting in Iiis heart, flow on
like a clear stream of ever-increasing emotions. It is as if Srimatl RadhiSrSnT sits in his heart and
soothes it. A wonderful relish of love of Krsna can be lasted while serving Priyajfs (Radhika's)
lotusfeel on the bank of Her kunda. Wilhout worshiping Sri RSdhas lotusfeet and taking shelter of
Her divine abode, Kr$na's sweetness cannot be relished. SrTla Raghunatha d&sa writes in his Sva
Sankalpa Prakaga stotram (1):

andrddhya radha paddmbhoja renum

andsritya vrndatavtm tat padntikam
asambhdsya tad blmva gambbfra ciMn
kutah syama-sindho rasasydvagdhah
"Without worshiping the dust o f Rifciha's lotusfeet, wilhout taking shelter of Vrndavana,
where Her footprints are lying, and without conversing willi those whose hearts are filled with deep
love for, Her, how can anyone enter into the Syama-ocean?" Sripada Prabodh&nanda SarasvatJ says:
"Those who give up RSdha's service and try only to taste Kr$nas sweetness only attain a drop of the
ocean of nectar" (Radha Rasa SudMnidhi, 80). in this connection it is said that once the
worldfamous Vedantik san/iyua-if MadhusQdana Sarasvatl came to Vraja and gave a note with the
words krsna sindhu (the Kr$na-ocean) on it to some bypassing s&dhu, asking him to bring this note
to the leading scholar of Vraja and to bring the reply of that scholar back to him. At that time the
leading scholar o f Vraja was Sri JIva Go$v5mJ. When the sddhu handed him the note, Sri JIva wrote
a verse on the back, saying: "What will you do in the Krsna-occan without worshiping ri RadluTs
lotusfeet and the dust of Vraja, that was trampled by these feet?"'In (his way the dedryas show that
Kr$na's sweetness can only be really be tasted by serving Sri Rudhika.
In a transcendental revelation Sri Raghunatha says: r,Ayi Gahgeya GainS 0 Golden-limbed girl!
When can I color Your nectuiean Bimbafruit-Iike lips with lipstick made of catechu scented with
nice fresh camphor?" 3ri Radlia's lips are naturally reddish, so why do they still need lipstick? For
this one must know what's on the mind of the sevyat the worshipable deity. Sri Radha is full of mahd

164

^ n - S n ^ s t S p a tK jisum ifnjafifi.

bhdva. It is natural for Her to make Kf$na relish frdgdra rasa. krsnake kordya fydnmrasa
madhupema; nirantara puma kore krsnera sarva kdma (Caitanya Caiitamrta): "She makes Kr$na
drink the honcydrink of sydma-rasa (erotic flavours), and She always fulfills all o f K onas desires/*
H ie Gosvamls prayed to Sri Radha: "Please personally teach me how to serve You more expertly!"

hart pada-nakha kailprstha paryanta stmd

talam api kalayantlm prana koter abhiftam
pramitdita madirdk$i vmda vaidagdhya dxksa
gurumati guru ktriim radhikdm arcayami
(ROpa Gosvaml's Radhastakam, 7)
nI worsliip Sri Radhika, who consider the tip of Sri Hari's toenail millions o f times more dear than
Her own life, who teaches all the blissful fickle-eyed gopTs expertise in arts and who is very
fam ous/' The practising devotee should always think: "Is She accepting the service lliat I offer to Her
or not? I'm only doing bhajan because it gives me personal happiness. I'm doing my quota, nothing
more. If I dont give myself a certain quota I wont do anything!" But this is not the natural beauty of
bhajan. Bhajan is beautiful when you feel some want, some void. Tve got my meals, I'm healthy,
everythings OK!" If you think like this, your bhajan will be lifeless and mechanical. "How many
worldly tilings, like profit, adoration, distinction, money and fame, a person like me misses, but I
never miss RSdharan! at all!" But the great devotees* thirst for bhajan can never be quenched, just as
the thirst for water o f someone who suffers from cholera can never be quenched, parama ndgara
krsna, la1he hao ati trsna, bhajo ta're vraja-bhdva loiyd (Narottama dasa) "Kona's the greatest
amorous hero, be very thirsty for Him and worship Him in the mood o f Vraja/' Expertise in bhajan
does not depend on anything else. There won't be even a whiff of empirical knowledge, fruitive
works, profit, adoration or distinction anymore. All these ulterior motives make the mind very coarse
- how can one then taste the clear, spotless flavours o f Vraja? Ulterior motives deceive us in different
waySi Although we know these tilings in theory, we still don't realize them. SrTpada Premananda
Thakura has written in his Manab Sik$a:

ore mana! e tora bujhibara bhula!

kohicho vedera para,
koricho nisiddhacara,
bhdva d&khi dpandra mida.
"O Mind! You just don't understand! You say that you are beyond the Vcdic regulations, but you
perform forbidden activities! When I see tills I see your very essence."

rnuktike aiSvarya boli,

dUrete diydcho pheli,
ihgite bujhao ei tattva.
anitya asdra artha>
se bhdlo saddi prdrlhya,
yd lagi rajanl diva matta,
"You call liberation a luxurious distraction and have thrown it far away. Give me a hint so that I can
understand this truth. Fleeting, useless riches are always desirable and you arc going mad thinking
about it day and night/'
nirhetu ydja'na koro,
hetu se chddite ndro>.

kathdya virakla e samsdra

sarvasva bolicho ydrat
dite eka baia tara,
se cahile koho dpandra.
"You outwardly perform rituals without desire for gain, but you are not able to free yourself from the
same. In your speech you are detached from the material world. Who you call 'my everylliing' is the
same everything you give only a lousy Banyan-leaf to. And you think dial it is yours to give!"

Stfl'a J tyfffiun& tfia tttisa (joszm m l

koho bhaji vrndavana,

ghare sukhavdsa mono,
bhdlobdso vasatja bhusane
xantusta manicho wane.
mahakrodhe apamane,
atma-sakha ghucilo kemone?
\

"You suy 1 worsiup Vrndavana\ but you're happily staying at home - you love all exterior trappings.
You're satisfied with praise, hut are enraged when insulted. How did you manage to destroy the
happiness of your soul?"

kohicho gopira dkarma,

ki bujhicho tara manna,
svabhdva chadite naro tile.
dekhiya paicho sukha,
prakrlibdghim mukha,
sarvdtma salute yei gile.
11You say that you follow the gopTs but. what do you understand about the meaning of that? You can't
let go of your nature one iota. You get pleasure seeing the face of material nature (or women), who
swallows you whole."
kohe tiuno premGnanda,
viedrile sab dhandha,

kohile Sunile kibd hoy.

hari hari avirata,
koho ei prema patha,
nirmala hoibe suniScaya.
"Listen", says Premananda, "if you think about it, it's all a ball of confusion. What's to be gained by
listening or flapping your mouth? Always chant 'Hari, Hari' while you traverse the path o f love, and
you will surely be cleansed of all impurities!"1,9 By taking full shelter of Sri Hari-nama maya will
go far away. "Im taking shelter of the holy name - what can mdyd do to me?" A dauntless devotee
should think like that,
Srlla Raghunalha D3sa Gosvanu is in (lie kingdom of spiritual Him and says: " 0 Golden-limbed girl!
I have coloured Your lips now! Do You know what Your lips arc like? Like the most excellent
hardened nectar!" Svamim says: "Lips are not liquid, are they? Why are you calling them nectarlips*
then?" TulasT says: "I myself don't understand! He who understands it has made me understand! The
Cakora-bird (that lives on nectar alone) cannot live without drinking the solid nectar from Your
moonlike face! He doesnt drink it - He chews it, and You keep Him alive with Otis nectar!" While
SvfuninI hears Uiis all a golden effulgence comes from Her body. That's why Tulasi calls Her
Gatigeya Gatri in this verse. How blessed is this dasi that She can make Svamiiu mad by making Her
relish these words! Svfimini says: "But (lien why did you apply colour to My lips? Arent they
naturally reddish?" TulasT: "Will some black Kr^na-parrot come and forcibly bite these lips unless I
apply this colour? Hell only come when He gets a hint from You! If lie gets no hint, He won't
come! You may shake Your head and say ' No No!', making Your nosepearl swing and Your
eyebrows dance. How wonderfully beautiful You are at that timet There will be a yes' visible in all
the 'no's' that You exclaim! It is as if all the 'no's' will be swallowed by a big 'yes'!" Svamim is
overwhelmed by ecstasy when She hears Tulasfs words, and it is as if tills Hid appears before Her
eyes. This Ilia will actually be visible to the spiritual eyes of those devotees who have developed
love for Radha and Kr$na. Svamim is, after all, the embodiment o f mahd bhdva\ Tulasi concludes by
saying: " 0 Syamaju! Do You know why I colored Your naturally reddish lips with this Khadiralipstiek? The natural color of the lips will stay on the lips! This is not a solid colour, it is liquid and
it will look very beautiful when it is transferred to a black spot ! When I see a red spot on Kr?na's
black cheek I will feel fulfilled!" In (his way Tulasi makes Svamim relish sweet rasa through her
joking words.119120 The stream of ri Raghunatha's transcendental visions flows on.

119 Translation by Madhusfldana d&sa.

120
three paragraphs are narrated by ri Ananda Gopalu Gosvaml.
166

JrT-^ri Wfapa IKjtsnmilisjafiA

&iT Uasika-Candra Dasa sings:

kmwkn vom it radhe,
kobe ami m aw sfidhe,
sudhadhara adhnra tomdra.
karpftrera susamyoge,
utkfsta klmdira rage,
vnnjila koribo cnmatknra
M0 CJoldcn-lnied Radhe! When can I fulfill my desires by coloring Your lips, that arc like a stream of
ncciar, in an astonishing way with the best catechu-lipstick, mixed with camphor?"

atulitn su^amdya,
pakka bimbapbala prdya,
hobe tdhd ati suSobhana
nirakhiya Syama iuka,
hoiben samutsuka,
mam sukhe koribe dninsana
"These Ups are already as beautiful as ripe Bimba-fruits, but now they will become even more
beautiful. When the Syama-parrot sees this He will become very enthusiastic to bite them to His
minds pleasure!"

sFR ^cf

II

II

VERSE 42:

Y A T PRAN TA-D ESA LAVA-LESA VIG HURNITENA

BAD D H AH K SA N AD B H A V A T IK R SN A -K A R IN D R A U C C A IH
T A T K H A N JA R TTA -JA n N E TR A -YU G A M K A D A YA M
SAM PU JYAYISYATI JA N A S TAVA KAJJALENA
yat - of whom; premtadega - comers; lava lesa - slightest; vighumilena - by spinning; baddhah bound; kjanM - in a moment; bhavati - is; krsna - Kr$na; kaniidra - king of elephants; uccaih greatly; tat - that; khahjarlta - wagtail birds; jayi - defeating; netra - eyes; yugaiit - couple; kadd when; ayam - (his; sampujyayisyati - will worship; janah - person; lava - Your; kajjalena - with
eyeliner.

ttH.tlt even the slightest hGn^Jrom. the comers o f your eyes yon immediately tie down the
fang o f elephants IKfsiya tightly. When w ill this person worship those two eyes, that defeat
the fichfeness o f the wqgtaUBird, with eyeliner?

Notes: Sffmat Raghunatha dasa GosvamI attains a virtual succession o f rclishable devotional
services to Svaminl. The devotees Uiat are fixed in smarana will also attain these relisiiable services
within their minds. When smarana becomes deep it is called dhyana, or meditation. This dhyana or
nidhidhyasana is the best means of meeting the Lord face-to-face. In the Palailjala-datSana it is

167

Jnfu 'JiggfnuuTtfia dasa Qosvaml

written - Ultra pratyayaikatdnatd dhydnam: 'T o fix one's mind on a single object without
interruption is called dhyana or meditation". According to Sri Jiva GosvamT this refers to deep
meditation, or dhruvdtiusmriL SrTpada Sahkaracarya describes tliis Kind of deep meditation, which he
cztts-upasana, as follows in the introduction to his commentary on the Chandogya Upanisad:

updsamrh tu yatM-sdstrn samdpitam kiiicid alambanam upddaya tasmin samdna cithi-vrtti

sautmuikaranam - hul avilaksanti praiyayan tarHam: "Upasana means to hold on to a certain object of
meditation according to scriptural injunctions and fix the mind on it in such a way that other
thoughts cannot interrupt." The best way for a devotee to enhance his meditation is to chant the holy
name of the Lord in the company of other devotees. The more Hie devotee's heart gets purified by
this practise of ndma saiiklrtcma and the goddess of devotion Bhakti-dcvi becomes manifest in the
heart, the closer the devotee will get to the kingdom o f d/irKvd/msmrfi-meditation and will be blessed
by attaining spotless bliss.
In tliis deep meditation Sri Dasa GosvSmI serves Sv&mim by ornamenting Her. In this verse he
perceives the kajjala-seva, the service o f applying eyeliner, praying: "When can I worship these
eyes, that lightly bind the Krna-elephant with even the slightest wink, with eyeliner?" Within the
prayer Ties the acquaintance with the mood. Svaminl is always victorious over Him, lienee She is
known as Jaya-Srf. dyuta mrma jalakeli suratadiu ax jayenotkar$em srth Sohha yasydh (Sanulga
Rangada T*ka on Kr$tia Kaniamrta, 1): She whose beauty consists of superiority and victory in
gambling, joking, watergames, lovegames and others. Radhar5n3*s superiority is evident, for Her
playful glances are Krsnas only support. She need not make any great movements with Her eyes, the
slightest movement is enough to lightly bind the Krsna-elephant! Tliere is an abundance of Her
mftdana-rasa infused in these playful glances, that's why they have so much power over the
transcendental youthful Cupid of Vnidavana! In pwmi-rdga-condition Krsua tells Radliika's sakhTs:

niramala vadanakanmla vara madhuri,

heraite bhai gelu bhora.
alakhite raiigim,
bhdnga bhujangim,
maramahi dadtsala morn
(Pada Kalpataru)
"I became absorbed in staring at Her spotless face, which is exquisitely sweet like a lotusflower. In
an unseen way tliis playful girl has bitten My heart, like a female snake!" When an arrow-like glance
is fired from Her wonderful bow-like eyebrows Krsna, who is full of transcendental bliss, may even
faint of ecstasy! Srila Prahodhananda Sarasvati writes in Radha Rasa Sudhanidhi (39):

xmnih karfin nipatitah skhalitam sikhaiidatit

bhrastam ca ptta-vasamm vrajardja sitnoh
yasydh katdksa sara pdta vimurcchitdsya
tdm mdhikdth paricardmi kadd rasena
"When can I worship that RSdhika, whose arrow-like glances cause the prince of Vraja to faint, His
yellow dhoti to fall off, His crown to loosen and His flute to fall from His hand, with rasaT
"$v5ma is absorbed in relishing the wonderful beauty of Your eyes! How beautiful Your eyes are!"

dnkhi tdrd duti, virale bos iyd,

srjam koreche vidhi
mla padma bhdvi, lubadha bhramard,
chutiteche niravadhi
(Pada Kalpataru)

168

J fv J n W tlp a yQtsuttulttjflfifr
"The Creator sal down in solitude to create the pupils of Her two eyes. Thinking them to be blue
lolusflowers, the greedy bumblebees (or Kr$ua) constantly run for them."
The beauty o f 3ri Radhika's eyes subdue SrT Krsna, the freely enjoying mad young elephant of Vraja,
who is otherwise uncontrollable. Kr$iia is named 'Had' because He steals everyone's hearts and
minds with His extraordinary beauty and sweetness, and He is named 'Kr$paf because I-Ic is allattractive and all-blissful. He can only be controlled by pure selfless love and there are different
amounts of love different devotees have for Him. The amounts arc classified in four levels: anu
(atomic), Speksika nyutmdhika-maya (more or less), mahan (great) and parama tnahfm (the greatest
love). Ordinary devotees have an atomic amount o f prerna, Narada Muni and other sages have more
or less prema, the VrajavSSsls have great love and only Radhariuji has the greatest love. Kr$na is
controlled by His devotees according to ihe amount oflove they have for Him, and Sri Radhika has
the greatest love for Him, therefore She controls Him to the utmost. Madaua Mohana, the enchanter
of Cupid, is bound tightly by even SvSminTs slightest glance, like (lie king of elephants.
When Krsna returns to His village in the afternoon (this Ilia is called uttara go$tha) Svaminl stands
on Her moontower to discretely admire His beauty from a distance, burning in the fire o f separation
from Ktsna and considering each second thaL She is separated from Him to last like a millenium. Her
girlfriends show Her: simdari pa$ya milati vanamdlt\nx "O beautiful girl! Look, Vanamall (Kr^ijta
who wears a garland of forestflowers) has come!" Our Hero does not look up, so Svaminl, Her heart
filled with tremendous anguish of love-in-separation, stares fully at Him, drinking the boundless
nectar of His form with the cups o f Her eyes. How many hundreds o f emotions She reveals! The
forestfire of separation that burned in Her heart was extinguished simply by seeing Syamasundara.
This time Syamasundara looks back at Her, and both the Lovers become shy. Sri Radhika pulls Her
veil straight and goes away. Then She stops and turns around again, thinking: 'Before I go I have to
see Him once more1, and casts a slight glance at Him, it is a restless, momentary glance because She
is very shy. She slightly smiles in a nervous way because She's so happy to sec Him, Her beautiful
glance is anointed with baslifillness and humility. SySma thirsts for that glance o f Svamirif, Svaminl
thinks io Herself: '1 could not give anything to You (during Our midday pastimes)', that's why Her
sidelong glance is also filled with humility, and She is very glad, because She thinks: 'At least one
time I could see Him!' How many things is She telling Him through Her glances! Her glance is the
great medicine that saves (he life of Syama, who also suffers of separation from Her. This is the
treasure of His meditation! Syama keeps the sweetness of that glance carved on the slab of His heart.
Without receiving this formal worship o f Her (in the form of these flowerlike glances, see also
Srlmad Bhagavata 10.15.42-43, Ed.) Syama could not survive. "How many tilings She told Me
through this momentary glance!, Syama meditates. During purva raga these glances madden Him
and keep Him awake all night. Although Kfna controls everything and everyone these momentary
glances control even Him! Allhough innumerable gopis arc eager tor His sweet glance, Krsna
eagerly covets Radliika's slightest beautiful glance! The slightest gesture o f these eyes bewilder
Kfspa, the king of elephants! The sweetness of these eyes makes Him helpless. TulasI serves
Svaminl and makes Her relish the flavours o f the remembrance o f these pastimes as well, saying:
"Hey Syamaju! Can tills maidservant not worsliip Your eyes, that control the Kr$pa-elephant with
even the slightest movement? Is such a goddess not offered pujaT1
21122 The MahSjanas say that this
exchange of glances is even more rciishablc than the intimate sexual pastimes. That's why there is so
much worsliip o f Sri Radha's emotioual, loving glances!

ei bhdva yukta dekhV radhasya nayana;

sangama hoiie siikha pay koti guna
"When I look at Radha's eyes and face in this mood I feel a million times more happiness than when
I directly unite with Her."
121 Gita Govindam.
122

This paragraph is narrated by Sri Anauda Gopala Gosvairil.

HS9

^nfa 'HxUjfmnatfia fasti (josv&mi

Tulasi says: "I cannot live without worshipping the goddess of Your eyes! With what shall I formally
worsliip these eyes of Yours? With kajall it's not actually kajal (eyeliner), but garal (poison), putting
Krsna's hcait on fire! This is not just puja, this is complete puja. sampujyayisyaiL Not only Your
eyes will be worsliipped - the prasddl flowers will also stick to Krona's lips! When Kr$na sees this
kajal He will kiss Your eyes, so that the kajal will stick on His lips! In this way Krsna gets the
leftover flowers of my puja on l lis lips and my formal worship is complete {sarhpujya)l" TulasI puls
eyeliner around Ki^on-mani's eyes, that extend upto Her cars. How wonderful is the beauty of these
/ffl/flj-anointed eyes!123 Sri Vulyapali Th&kura sings:

nayatm nalinl dan..

anjane rafijala,
bhang vibhaftgi vilasa
cakita cakora,
jora vidhi bandhalo,
kevala kdjara pa$a
"Two lotus eyes - painted with black ahjana. They're blinking mid playing hide-and-seek! Tlie
Creator has tightly bound the startled Krsna-Cakora to the ropes o f these black taj/ai-borders!" Stfla
YiSvanatha Cakravarti writes in Kisna Bhavanannta (4.55):

kirana-malwi na prabhuieii fat

priyatame nallneyad ime tamah
sva mahasa vmuter vd tad apy aha
rucirata cAratdvalakiitayoh
Seeing Sri RiidhikS's lotuslike eyes with eyeliner on it seems as if the enemy of the sun, dense
darkness had thought: "In this way the power of the sun will fade!", and surrounded the friends of
die sun, the lotusflowers (eyes) as die eyeliner. But how amazing! Despite Uiis, the luster o f these
lotuslike eyes simply continues forever!" While TulasI tells Svamiiil all tliis she says to Her anointed
eyes: "0 eyes! If you ask me: Why are you smearing this black stuff around us, the best o f &f
Radhika's senses, wliile you adorn all Her other limbs with gold and pearls?, then I'll tell you: You
dont want anything else but to sec Krsna, and you are always eager for that, thats why I adorned you
with this blackish kajal, that has the same colour as Krsija (krpia rwri}!"124 Suddenly the vision
disappears and rl Raghunniha dasa laments:

he radhe! ki apurva nayana katak$a;

sarva cilia dkarsaye paksa pratipaksa
netrdiicale sukajdksa vilasa madhurye;
mmeqete vighurnita krsna gaja-rdje
"O R5dhe! How wonderful are Your glances! They attract everyone's eyes - friends and enemies
alike! Even a momentary playful sidelong wink with these sweet eyes is making the king of
elephants, Kisna, dizzy!"

baddha hoiyd tuyei pada-padma cilri paSe;

ghuriyd ghuriya phire sukha sartga die
khaiijana narlana jayi cancala tiayane;
bhufita koribo ki go dalita ahjana
(Sri Haiipada Sila)

123 Narrated by Sfl Ananda Gopala GosviuHI.

124 Tht words krsna ruci can also mean: liking for Kr$ya, and in that case Tulasi says: "I adorned you with
this eyeliner, that is made of sheer liking for Kisna and dial will thus incite your attraction to Kr$na!lf Ed.

Jn'Jn W a p a tKitswnSiijahli
"He gets bound up and spins ail around Your lotusfeet, desiring Your blissful company! When can I
ornament Your restless eyes, that defeat the fickleness of the wagtail-bird, with this crushed
eyeliner?1'

V E R SE 43:

Y A SYA N K A R A N JITA IR A S TAVA M A N A BH ANG E

G O STH EN D RA SU N U R A D H IK A M SU SA M A M UPATTI
L A K SA -R A SA H S A CA K A D A P A D A YO R A D H A S TE
N Y A S T O M A Y A 'P Y A T JT A R A M CHABIM APSYATHLA

yasya - whose; atika - mark; ranjila - colours; tirah - head; tava - Your; mana - o f the pique; bhange
- breaking; gosiha indra - Hie king of Vraja; sunuh - the son; adhikam - more; susamam - beauty;
upaiti - attains; laksd - footlac; rasali - liquid; sa - He; ca - and; kadd - when; padayoh - both feet;
adhah - under; te - Your; nyasta - placed; mayd - by me; apt - even; atitardrii - great; chabim splendor; dpsyati - attains; iha - here.

Just to soothe your proud pique, the prince o f Vraja places your fe e t on Jits head, thus
making it even more Beautiful with the mark (fyo u rfo o tla ci When w ill I makp your fe et
most splendid w ith this nectarean footlac?
Notes: 3ri RaghunfUha's smrupdveia is very vivid, and in tills absorption he prays to Svnminl for
Her devotional service. How wonderful is his savour o f these visions! How agitated he is when he
loses this conciousness again! Those who have attained perfection have nothing else but experience,
and those who are advanced in bhajan also experience some kind o f succession of experiences,
otherwise, how could they continue? Tliis succession of transcendental experiences, including even
their dreams, are the life-support of the premika devotees. Sri Raghunatha's svarupdveia is genuine
and not at all false. The sddhdkas should first endeavour for these experiences, and afterwards
everything becomes natural, as is the case with the devotees who have attained rati. How sweet, it is
to be with Svamihl in a transcendental absorption! 'Hie experienced devotee is always immersed in
this rasa!
A great agony awakens in Sri Raghunathas heart when the vision (of the previous verse) disappears
from him,, and Ills heart, is floating once again on the waves o f anxious prayer that carry him back
into the kingdom of llld. This time he (she) will anoint 5ri Radhika's footsoles with lac-dye, saying:
"Hey Syamaju! Do You know the greatness of the footlac?" How sweet arc these words, even if they
are just uttered within the mind! When the smarana becomes very intense it is as if one speaks them
directly to Sv&minT, One does not think anymore: "I am doing $marami\" This is a visphurti of 5ri
Raghunatha dasa Gosvaml, 6r! Dasa GosvamI sees that, as ThlasI Maftjarl, he/she takes a cup of
footlac and a brush while sweetly saying: "Vrajendra-nandana's head will become more beautiful

171

^n fa *J{agfumuiS)(i ddsa osvamt

when it is anointed with Your footlac as He tries to soothe Your pique by placing Your feet on His
head. But that docs not make Kr$na inferior, it will increase His superiority!" The GosvSnus say that
Sri Krsna's greatest qualities are that His mind melts with love and that He is controlled by love.
Tins attribute gives life to all other attributes. Sri Radliika is the embodiment o f that love, so
naturally She controls Kr?na the most and Krsna's quality of prema vaiyaid, subjugation by love, is
manifested to the utmost when He is with Her. Everyone wants to reveal his own superiority. When
the poet Jayadeva was describing in his famous 'Gita Govindam1how Kr$jna held Radhfi's feet on His
head jusL to soothe Her pique, he could not find the right words to end the Sanskrit verse. While the
poet went for his bath, Krsna Himself came and wrote the missing syllables down for him in the
book: dehi pdda paltavam uddram : 'Give M e Your generous lotusfeet\ We meditate on Krsna as
He submits Himself to Sri Radhika. The lac-dye from Sri Radha's lolusfeet sticks on Kfftia's head
and the marks form Its decoration. The colorful peacockfealher-crown can not make His head as
beautiful as this red footlac of Sri Radhika's! The kinkafis know the purpose o f this very well. Srila
LTlaSuka says: "You are uniquely known as fikhi-pincha maulT, He who wears a crown of
peacocktcathers!" Why does Krsna wear the peacockfeather? When He enters Vrndavana forest to
tend the cows, the peacocks, seeing His fresh monsooncloud-Iikc lustre, dance in ecstasy. Seeing
their dancing, 3ri Govinda Na|ar5ja, the king o f dancers, dances along with them, imitating them by
wiggling around on His knees and lifting His hands. When they see this, the peacocks dance in even
greater ecstasy, dropping a feather or two. Sri Kr$na thinks that the peacocks thus say to Him : "O
God of love! If Fate had given us human bodies we could have served You with fruits and flowers
from the forest, but alas! We are not so fortunate! We are just birds and everybody loves our
feathers! If You would lovingly accept this insignificant offering, then we would be blessed!" So
Kr$pa, who is gives Himself away in exchange for an offering o f even a spoon of water and a TulasIleaf, accepted tills simple gift of love on His head. Sri Radhika makes the best offering by printing
Her red footlac on His head with great pride. It is the love with which She docs it that increases the
beauty of His head, not just the colour of the footlac! Transcendence becomes decorated with the
colour of pure love in this way. Srila Kavi Karnapura has expertly glorified Radhika's footlac as
follows:

srlvatsasya ca kaustubhasya ca ratrn devyas ca garhdkaro

rddhd pada-saroja yavaka-raso vaksah sthalah stho hard}
bdldrka dyuti mattdalTva iinxiraii chandena vandlkria
kdlindydh payastva pTba vikacath raktotpalam patu vah
Alankara Kaustubha (8,3)
"One day, when Sri Radhika was in an independent mood, Sri Hari was anointing Her lotusfeet with
footlac and He became so attracted to the sweetness of these feet that He held them to His chest, so
that the lac, that was not dry yet, got stuck to His chest. May that red lac on R&dhft's lotuslike feet,
that sticks on Hari's chest more beautifully than even the Srlvatsa sign, the Kaustubha-gem and the
goddess o f fortune, that is praised will) eloquent verses by the glow of the rising morning-sun that
destroys the nocturnal darkness and that perks like a blooming red loiusflower in the bluish water of
the Yamuna-river, protect you!" In the same way Manila's footlac increases the beauty of Hari's
head. One day Srlmatl is angry with Kt?na, so Krsna falls at Her feet and says: "If You won't look at
Me or speak with Me even once, then how can I live?", pacifying Her proud anger by placing Her
feet, that are moist with perspiration, on His head, thus coloring it with Her red footlac and making
His peacockfeather fall off. Kfsua is the emperor of the kingdom of rasa, and by holding these feet
on His head He becomes rasika sekhara, the crownjewel of relishers!

rasaghana niohana muriim viciira keli mahotsavollasitam

rddhd carana vilotfita rucira Sikhandam harm vande
(Radha Rasa Sudhftnidhili - 201)

172

3 n-J>n W & pa 3Q istm 3RjaGft

"I praise Hari, who is gladdened by a wonderful festival of play who is the very form of intense,
cnchanLing rasa, and whose beautiful pcacockfeather rolls at Sri Raciha's l'eet/* Because He forgets
everything and becomes absorbed in die madhurya rasa Kr$a is called rasa-ghana mohana muni ,
the embodiment of tliickly condensed flavours. Such rasa cannot exist if there Is still a fibre o f awe
and reverence for Kr^na as die majestic Lord. TulasT holds Svaminj's feet to her chest and paints die
red Ibollac on them wiiile making Her relish the rasa of so many llIds. She dries the lac off by
blowing on it. Who else but an expert kihkan can render such a service? How beautiful is that red
lac! It looks like die king of sunrise taking shelter of Her reddish lotus-footsoles to serve them. The
sun is, after all, the friend of the lotusllowers! Anunlgini TulasT, admiring the beauty and loveliness
of these footsoles, tells the red lac: "O red tootlac! Dont be distressed, thinking that you are not
qualified to colour these coral-red footsoles! It's not tlirough a small amount o f good fortune that you
can attain die shelter o f these feet! As a result o f taking shelter of these feet Your fortune will simply
increase. You will be able even to beautify the curly locks of 5ysma$undaia! Blessed you are for
attaining the shelter of Mahiibhavamayl's lotusfeet!11 How many sweet tilings TulasT speaks within
her mind! Svfuninfs mind is elsewhere. Her mind is immersed iu die rasa that was served to Her by
TulasL Then TulasT attracts Svaminj's mind by saying: "Hey SyamSjU! We will feel blessed by
seeing You beautify 5y5masundara's crest! This red lac will increase the beauty o f His deep blackish
curly locks!" From the Gaudiya Vai$nava dcdiyas we can learn the greatness of surrender to
Radha's lotusfeet. They love Radlia more than Krspa (rddlid sneMdhikd). This is the great gift of Sri
Caitanya Mahaprabhu, Srila Jiva GosvSml laments for those who do not take shelter of Sri Radha's
feet in the age of Sri Caitanya Mahaprabhu, although they may have taken shelter o f Sri Krspa's feet:

nrpo na hari sevita vyayakril na hary arpakah

kavir na hari varnakalx Srita gurur na haiy dSritah
gum na hart tat parafj sarala-dhir na kr$na$rayah
sa na vraja ramdnugah sva hrdi sapta Salyani me
(Gopfila Campub, Pnrva 33)
"A person who may be a king, but who does not serve Lord Hari, a person who may be very
generous, but who does not offer anydiing to Lord Hari, a poet who does not glorify Lord Hari, a
person who surrenders to a guru without surrendering to Lord Hari, a person who may be very
qualified, but who is not dedicated to Lord Hari, a person who may be very sincere, but who docs
not lake shelter of Sri Kfsna and he who does not follow in the footsteps of Sri Radha, Vraja's
goddess of fortune - these seven persons pierce my heart like javelins!"125
TulasT is absorbed in Svaminfs service, applying Her footlac. This service is so attractive that ri
Hari sometimes even takes the risk to enter into mother Jafiia's house to ifeely engage in it, dressed
like a barber-girl,

dhari napitdtu vesa, mahalete paraveSa,

yekhane bosiyd ache rdi
hate diyd darapam,
khole nakha rahjam,
bote boiso dei kdmdi
"Dressed like a barber-girl Kr$na entered the palace where Rai (R3dha) was silling. Holding a minor
in His hand and naillac on His chest, He told Her: 'Sit down for a manicure!'

bosild ye rasavatt nan

khuiilo kanaka bail,
dniyd vtmala ghatT,
dhdliio suvasita vari
kare nakha rahjam,
edneaye nakhera kam,
Sobhita koroh veno cdhde
125 T h e entire puiport o f verse 4 3 is b y Sri A n a n d a G o p n i a G o s v a m l .
173

S n ta 2tyjfw n & tfu i d a sa C josm m i

napiiont eke Sydmd, nanira putalljhama,

buidiche monera dnande

"That humorous, amorous girl sat down, opened her golden box and filled a clean jug with scented
water. Then she began to make Rfiis nails as beautiful as Ole moon with Her naillac. This barber-girl
is named Svama and blissfully wanders around like a puppet o f butter."

gftasi ghasi rdngd pay,

alatd lagdya tdy
nirakhi nirakhi avirdma
racaye vicitra korit
carana hrdaye dharV
tale lekhe dpandra ndma

"She rubbed and rubbed Rai's feet widi foollac and constantly looked whether it was done nicely or
not. Holding Rai's feet to her chest, she wrote her name on Her footsoles in a wonderful way,"

ndpitdni bole dharit,

dekhaho carana khdni,
bhdlo manda koroho viedra
dekhi suvadam kohe,
ki ndma likhila ohe,
paricoy deho dpmdra
"The barber-girl said: *0 Fortunate Girl! Look at Your l'eet and consider if my work is good or bad!'
Looking carefully, fairfaccd Rill said: Ohe! Wliich name have you written there? Introduce yourself
to Me!"

ndpitdni kohe dhanir

sydma ndma dhari dmit
vasati e tomdra nagare
dvija candi dd$e key,
ei ndpitdni noy,
kamdila ydho nija ghare
"The barber-girl said: "O Fortunate girl! I am named Syiima and I live in Your town!" Dvija Candi
Dasa says: "This is not a barber girl! Go home after You have finished Your manicure-job (or:after
You collected Your earnings, having enjoyed Your Beloved)", (Krsna accidentally writes the male
name '5ySma1on Radhika's footsoles instead of the female yam. iT Rildliika then asks Him: "But
why do you write that name?" and Kx$na apologises by saying: "Sorry, I cannot spell so well!"
RSdhikS then says: "Rogue! it is You (Kr$na)!n, but She can not shout out loud because She is sitting
in the house o f her mother-in-law at Yaval).126
The service of premamayVs (Radha, who is full of love for Kr$na), feet is the greatest wealth of
rasika raja (Krsna, the king of relishers). bujhibe rasika bhakta, na bujhibe mudha (Caitanya
Caritifcnrta): "The rasika devotees will understand it, but the ignorant will not." While Raghunatha
dasa applies the footlac the .vision disappears and he laments and prays for that devotional service.
$rila Rasika-Candra Dasa sings:

bhangite durjaya mdna,

carane lutdya kdnat
Iak$d rase Sire ranje tdra,
tahdte xe siro sobhd,
adhika bdddye kibd,
anupama saundarya vistdra
"Kr$i.ia rolls at Your feet, to soothe Your turbulent jealous anger and dyes His head with Your
footlac. That makes His head even more beautiful, beyond comparison!11

126 Noie by the editor.

174

S n -S n VtSipti Xttsitmfitijttfift

'

kobe set laksa rase,

tava pada adho dese,
railjita koribo nija kare.
sa/ya kduti garva uni,
uthibe madhuri phuti,
nirakhibo du 'nayana bh are

"When will I apply dial lac to Yoiir.footsoles with my own hands and fill my eyes with ifs beauty,
(hat breaks (he pride of all other luster with the rising of its blossoming sweetness?

^ f^ f;

II

II

VERSE 44:
K A L A V A T IN A T A M S A Y O H PRACU RA K AM A PUNJOJJVALAT
K A L A N ID IIIM U R A -D V ISA H P RA K ATA R A SA SAM BH AVAYO H
B IIR A M A D B H R A M A R A JH ANKRTAIR M AD H U RA M A L L IM A L A M M UD A
K AD A TAVA TAYO H SA M A R P A YA TI DEVI D ASI-JAN AH
kalavatl - artistic girl; nata - lowered; athsayoh - shoulders; pracum - abundant; kdma - lust; punja
abundant; ujjvalat - blazing; kalanidhi - ocean of arts, or a full moon of lust; mura-dvisah - Kr$na,
the enemy of Mura; prakata - manifest; rasa - Rasa dance; samhhdvayoh - meeting; bhramad wandering; bhramara - bees; jhahkrtaih - by humming; madhura - sweet; main - jasmine flowers;
malaAi - garland; nutda - joyfully; kadii - when; tava - Your; tayoh - of them; samarpayaii - offers;
devi - goddess; ddsTjanah - maidservant.

O (Devi, when !He touches tYour Cowered shoulders in the (Rgsa-dmce, Ofaya, the enemy o f
ShCura, loohs
ci fu ll mom (9&Gmidhi) shining with an abundance o f fast. O fKgIdvati
(artistic girQl When w ill this maidservantjoyfully place agarland o f sweetjasmine flowers,
surrounded By wandering humming Bees, on those shoulders?
Notes: When the vision (of the previous verse) disappears &T Raghunatha dasa prays /for direct
service. After applying &n Radhikas foollac he now proceeds with hanging a jasmine-garland
surrounded by sweetly humming bees around Her neck. How many beautiful pastimes TulasT
remembers when she hangs tins sweet jasmine-garland on Her shoulders! When she calls Her
Kalilvati she perceives the Rasa-/r/& How sweet are Snmatrs shoulders when She dances the RSsa
and She is embraced by Rasa VilasTs (Krsna, the enjoyer of the Rasa-dance) strong arms! How many
arts SySmasuntiara shows! Thats why He is called Kala-nidhi, the ocean of arts and RSdhika is
called Kalftvail, the artistic girl.

175

J n fa 'kggftunutfiti tCtlsa (josvfm l

rasavali ratige rasika-vara rdya

apartlpa rasa- vilcisa kal&rase,
koto manamatha murachdya
kusumita keli, kxidamba kadambaka
surabhita sitala duly
"RasavaLI (lusty Radhika) sports witli the greatest Rasika (Krsna) in the wonderful, artistic Rasa-/rta.
Wow many Cupids faint (when they see Their beauty)! The Kadamba-trees provide a cool shade and
their flowers give a nice scent."
*

bdmihufl bandhu,
madhura adhare dhari,
mohana murali bcijdy
kdtninl koti,
nayana mla utapala,
paripujile mukha-canda
"Krsna plays His enchanting Murali-fiutc, holding it to His sweet lips, that arc* the friends of the
beautiful Bandhuka-flower, while millions o f gopTs worship His moonlike face with the blue
lotusflowers of their eyes*'*

Although there are millions of gopts in the Rasa-dance, Kalavatl Radha gets special attention, A
sweet remembrance o f this Rasa-festival awakens in Thlasfs heart, and she inftises that relish in
Svaminfs heart.- One person's feelings are thus transferred to another person's heart, just as a person
can have devotion infused within his heart by associating with a great devotee. The devotee should
serve Svamittl and make Her float on the waves o f the proper moods at the same time. How can we
serve like this unless our hearts are qualified for these feelings? We must transfer this joy to the heart
of mafia bltdva personified, &*I RSdhika! We serve irngdra (Kr$i.ia, the personification of the
transcendental erotic flavours) through mafia bhava (Sri Radha, the personification of the greatest
ecstatic love) and we serve mafia bhava lluough Srfigdra. &ila Narottama TMkura MahaSsaya sings:

rddha-krsna duhu prema,

laksa baria yeno hema,
yahdra hilola rasa sirnihu
cakora nayana prema,
kdma rati kore dhyana,
pirlti sukhera duhu bandhu
"Hie love of R5dhS and Kr$na is purer than gold molten a hundred-thousand times, and this love
makes high waves in the ocean of rasa. Let us relish this prema with our Cakora-bird-like eyes and
meditate on this transcendental Kama (Cupid Krs.va) and Rati (Radhika), for They are the friends of
ecstatic love."

rddhikd preyasl-vardt
vclnm dike manohard,
kanaka keSara kdnti dhare
anurdge rakta sddl,
nlia patta manohdrl,
manimaya dbharana pore
"n Radhika is Krsna's Dearmosl Beloved, She is generally in opposition to Him and She is very
enchanting, having the lustre of a golden KcSara-flower. Her red sari shows Her passionate love for
Kr$na and Her silken blue outer-garments are very enchanting, decorated with jewelled ornaments."

koroye locana pana,

rtlpa Ittd duhu gdnat
dnande magana sahacari
veda vidhi agocara,
ratana yedlra para,
sevo niti kifora kiSon

'Vifitpu iKjisutttmjaWl

"Drink Their neelarcan forms and pastimes with Your eves and sing Their glories, being Their
female assistant absorbed in bliss! Nicely serve KiSoni-Kiforl, who are unknown to (he Vedic rules
and who
sit on a jewelled platform!"
/
When we serve (lie mahd-vdm (great words) of the dedryas our hearts will become qualified, 'file
m m itself will bring the qualification! kevala bhakaki safiga, prana bfiakti rasa radga, lild kathd
vraja rasapure (Preina Bhakti Candrika) "Only in the company of devotees one can blisslully
discuss Krsna's rasika pastimes in Vraja in a loving, devotional way/' Tins process o f hearing,
chanting and remembering the rasika pastimes o f Vraja is again illuminated by the best of devotional
practise, Naina SahkTrtana! Sri Sanatana Gosvami teaches in Brhad BhSgavatamrta (2.5.218);

tad dhi fat fad vraja-krtda dhydna gdna pradhdnaya

bhakiyd sampadyate prestha ndma smkTrtanojjvalam
From devotional service, that consists of meditating on the Vraja-paslimes, and singing about them,
and wliich is illuminated by ndma-sat)kxrlana of tlie beloved, Vmyd-prema will arise/1 On this Sri
Sanatana himself comments: gdnefy uktvd ndma saftkirtane prapie'pi nija priyatama ndma

safikTrtanasya premdntarangafara sddhanatvena punar vi$e$ena nirdeSah, kith vd tat sampatfi

laksmja jtldndya. "Although gdna, or singing, is the same as ndma scuiklrtana o f the beloved, it is
still mentioned separately because it is the most intimate item of loving devotional practise. Or the
ndma saftktrfana o f the beloved is separately mentioned because that is the definition of tlie treasure

oSprema
The word naidmsayoh brings Svamirtfs beautiful shoulders on the path of our memories. How sweet
are Sri Radhika's shoulders during the Rasa-hid! Her shoulders are lowered because Rasa Vilas!
Syfunasimdara keeps His big rod-like arm on them. How many arts of Syamasundara are revealed!
KalSvati Sri RadhH, Kal&iidhi 5ri Krna. Artistic Radhil and 5yama! How beautiful is Their expert
meeting! Without accepting tlie mood of a maidservant lliis beauty is hand to imagine.127 In his
narration of the Rasa-ffJd Sn &uka Muni has certainly mainly described the Nayika-bhava (the
relationships of independent heroines with ri Kr$iia), but it is not that he did not mention sakJubhdva (the mood o f die gopts who prefer to arrange for Radha and Kn^a's meetings over tlieir own
meetings with Kv$i.uO at all! Maujarls arc a kind of sakhls. They are dedicated to devotional service
alone, it cannot be conclusively ascertained from die verses of rimad Bhagavata Puriina whether
there were man]am present during the Rasa-dance or not, but 3ula Kavi Karnaptira writes in
'Ananda Vrndfwana CainpOh, Ills elaboration on tlie Tenth Canto o f 3rimad Bhagavata, about
mucaifs* or maidservants, in (he Rasa-dance. And &rila Rfipa Gosvami has written a verse in his
beautiful book 'Utkalika Vallari (42) about manjarTs in die R5sadtld and about their superiority over
the sakfiTs:

rdsdrambha vilasati parityajya gosfhdmbujdkstvrndam vrndavana bhuvi rahali kesavenopamya

tvdm svddhina priyatama pada prdpanendrcildngith
dure dr?[vd hrdi kirn acirdd arpayisydmi darpam
"Wlien will my heart be filled with pride as I see from afar how Ke^ava leaves all die lotuseyed girls
of Vraja at the beginning of the Rasa-dance in Vpidavana and takes You to a lonely place where He,
under Your command, decorates You with flowers?" This verse particularly shows the presence of
madjarTs in tlie Rasa-dance (and their usual uniquely fortunate position). Wherever Srlmatl is, them
arc Her maidservants, following Her like Her shadow. 5rlmali cannot keep anytliing secret from
(hem, for they are nondifferent from Her life and Her body.
5rila Raghunutha Dasa Gosvami says: pracura kdma punjojjvaktt kaldnidhi: Each limb of Krsiia.
tlie ocean of aits, is blazing with desire to unite with each limb of (he artistic girl &n Radhika, lie is,

127 Purport b y Sri A n a n d a G o p a l a G o s v a m T .

177

J n f a Hfytflfituuitfw dasa (Josvnmi

after all, (he embodiment of the transcendental erotic flavour. This desire i$ not a mundane, selfish
desire. Stfla .TTva GosvarnT writes about (he opening verse of the Rfisa-tfM chapters of SrTmad
Bhagavata. {vfksya ranutrh manm cakre S.B. 10.29.1): saivafisaya premavalinarii .jrT vrajaxtmdarifiani manomtha paripuratmm eva priya maira sukhdrthaih sarvam kurvatah aVF hhagavato

mukhyatnra prayojanam Hi darfayariis tad ava fasyn sanwtifayi mukhya sukham Hi

prakatayan,,. tdbhih saha rdsakruldth ptmeendriya tulya priyai pancabhir adhydyair varnayaii
(Vai$jiava To$am Tika). Although the Lord is atmar(ma> or self-satisfied, and dpia-kama,
completely falliiled, devotional love can still awaken desires within His heart. The Lord can do
anything to increase tire ecstasy of His loving devotees and to accept the service rendered by them.
His main purpose is to fulfill the desires of the beautiful girls of Vraja, and the gopis' only purpose is
to make their beloved happy. To reveal this supreme truth SrTinad Bhagavata relates Lhc Ra$a-iFIa of
the Lord and the Vraja-sundans in five chapters that are like the five life-airs of &rimad BMgavata
(just as the soul cannot remain in die body without the five life-airs, the five R5sa-/Z7d chapters are
the very life of Stfmad Bhagavata, Ed.)." O f all these loving girls Snmatl Radhika is supreme and
unrivalled. She is the crown-jewel of gopis and no-one can make Krjna enjoy so much as Her,
Ujjvala (shining) K ^pa's abundant lust makes Him yearn for playful pastimes with 3rl RadM. There
are other consorts also, but Kr$nars mind is fixed on Sn Radhikfi, and although millions o f gopis
dance wonderfully during the RSsa-dancc Krsnas gaze is fixed on Snf Radha. How wonderfully
sweet' are these pastimes! Slisyati kdm api cumbati kdm api kdm api ramayati rcimdtn (Gita
Govindam): "He embraces one gopit He kisses one gopt and He makes love with another gopV He
can please eveiyone, but only Sn Radhika can please Him. That is Her speciality!
She is Kalavatl (an artistic girl) indeed! Her lowered shoulders show that She has met
Syamasundara. His left arm rests on Her shoulder and this makes Her very blissful. Tulasl's expert
narration crystallizes the flavours of Hie Rasa-dance before Mahabhavamayl. Tulasl immerses KiSorlmanis mind in the llld-rasa> prattling: "Now His aim rests on Your shoulders! If I hang this
Jasmine-garland on them now it may ultimately break! Anyway, let it break! (its only purpose is
anyway lo make yfuna attracted to You and to make Him touch You)" Blessed is this
maidservant!12* Who can make SvaniinJ happy like her? She won't just hear any old topic! If it suits
Her mood She will hear it, otherwise not. Mahaprabhu also did not hear any old topic:

gita Moka grantha kibd yei kori fine;

prathaine Suttdya sei svarupera sthdne
svarupa thai uitetre yadi, loiyd tara mana;
iabe mahdprabhu sthdne kordya ravaija
rambhdsa hoy yadi siddhdnta virodha;
sahiie nd pare prabhu, monehoy krodha
(Caitanya Caritamrta Antya 5)
"Whoever brought a song or a Sanskrit verse to MaMprabhu first had to recite it to Svarupa
Damodara, and if Svarupa approved of it he would let Mahaprabhu hear* i t If the song or text was
not in good taste or was philosophically controversial the Lord could not tolerate it and would be
angry within His mind." These confidential topics must be discussed in a group that is favorably
disposed. While doing bhajan the mind must meet the minds of the dearyas. Devotional service
cannot be rendered while the mind remains in material conciousuess. We must be able to exchange
thoughts with eacholher. How pure the mind must be for that! "Won't I become the way She, to
whom I have given my life, wants me to be? O SvSmini! Then You will not have any secrets for me
anymore!" For attaining RtidhfiranI's service the devotee must give his whole mind to Her, giving up
everything else!

123 Purport b y S n A u a i t d a G o p a l a G o s v a m l .

178

*Vi(apa JQtsimtmjfllifi

Sri Raghunathas mind is in the kingdom of transcendental pastimes. Standing before SvaminI he/shc
says: "Look! I will adorn Your lowered shoulders with this jasmine-garland!" Radha and Syama
keep Their anns on Eachofhers shoulder, that's why Their shoulders are low. How sweetly and
expertly They shuffle with Their feet! When Syama places His left aim, that is so long that it reaches
down to His knees, on Stlinafl's left shoulder during the RSsa-ciance, He extends it so far that He can
touch Her left breast, but SvaminI slaps Him on the hand to stop Him from such naughty acts. They
lick (relish) Eachother's sight from the corners of Their eyes and Their arms are studded with
gooscpimples. Gauri (golden) Svamiin and blackish Syama have low shoulders because o f Their
meetings, TulasI says: "Syama is set alight by the fire'of abundant lust, and You extinguished that
fire."129 Sti Ramananda Raya told Sif Caitanya Mahaprabhu:

fata kofi gopite nahe kama nirvdpana;

ihatei anumana fr l rddhara guna 1
(Caitanya Carittmrta Madhya 8,116)
"Not even a billion gopTs can extinguish tlie blazing fire of Kona's lusty desires. (But Radhika can,
so) Rom tliis we can understand &n RSdha's glories!"
t

Blessed is tliis maidservant! How much rasa she makes SvaminI relish while serving Her! This can
not be experienced without allegiance to 3rila Rflpa and $rfla Raghunatha dasa Gosvaml 3rila
Narottama dasa Thakura sings: jaya sanatana riipa prema-bhakti rasakupa "All glories to Sanatana
and Rupa Gosvaml, the wells o f nectar of loving devotion!" The mind should be immersed in that
well!
While TulasI hangs the garland around Svaminl's neck she reminds Her o f Her past sports with
Syama: "If Syama was now embracing You, there would be no need and no chance anymore for me
to put this garland on!"130
The word kala (as in Kalavati and KalSnidhi) contains the syllables ka and la, that indicate the keimablja (lit,: seed of desire), the invocatory syllable of the kama-gayatiT-mantra in which Kr$na is
meditated upon as the transcendental youthful Cupid o f Vrndavana who shines with au abundance of
lust (pracura kama puhjojjvala), The 24-and-a-half syllables of tliis mantra shine like so many
moons on each limb of Kx?iia's luscious body, and each of these syllables is like a shining full moon
(kalanidhi) o f lust. But even though Krona's moonlike splendor fills the whole world with desire,
still His desires increase when He sees Sit Radha's moonlike face!

kama gdyatri mantra ruptu hoy krsnera svarRpa

sdrdha caubifa aksara tdra hoy
se aksara candra hoy, krsne kori udoy,
trijagat koilo kdmamoy
"Ktspas form is represented in the kama gayatrf mantra, which contains 24-and-a-half syllables.
These syllables ate like so many moons that arise in K ^na and fill tlie three worlds with desire."

sakhi helkrsna mukha dvija raja raja

krsna vapu simhdsane, bosi rajya fdfane,
srnge kore candrera samaja
"O dear girlfriend! Krsna's face is the king of moons and His body is die throne on which he sits to
rule the kingdom and to keep the society of moons together!"
129 Purport by Sri Ananda Gopala Gosvaml.
130 Purport by Sri Ananda Gopala Gosvaml.
179

^rtfa R figfm utffta dasa (josvumT

did gamki sucikkana,

jini rnani sudarpana,
sei duipurna candra jdni
lalafe asfaml indu,
fdhate candana bindu,
set eka puma candra mdni
nHis two glistening cheeks, that defeat the shining of jewelled mirrors, are two full moons. His
forehead is shaped like a half moon and the dot of sandal paste on it is like one full moon,

kara nakha cdfider hatr bahM upor kore ndt,

tarn glta muralira tana
padanakha candragana, tale kore nartana,
nupurera dhvani yarn gdna
(ri Caitanya Caritamrta - Madhya MS chapter 21)
His fingernails are like a market of moons that dance on His flute and their song is the melody of
that flute. His toenails are a host of moons that dance on the ground and whose song is the jingling
of His anklebells."131
After adorning SrTmatT with the flowergarland Tulasi places a big jewelled mirror before Her and
says: "Hey Syamaju! Just sec now how I decorated You!" SvSminX is enchanted when She sees Her
sweet reflection in the mirror, and proudly says: 'Tulasi! You really know how to make Kr$$a enjoy!
Even when He sees Me without make-up He becomes enchanted, so I cannot imagine how He will
feel when He secs this extraordinary beauty! Every tiling will be wasted when My hero cannot enjoy
all this!" In this way SvfiminI speaks out Her heart to Tulasi in so many ways. Suddenly the vision
ends and Sri RaghunStha dasa laments and prays as follows:132

o go devi kaldvati rdsefvarT radhe;

mahd rasa rasa-lila tomdra prasade
dhariyd tomdra kanfha madana mohana;
Sri rasa mandala nuijhe koribe nariana
0 Artistic Queen o f the Rasa-dance, Sff RSdhe! By Your mercy Madana Mohana can hold You
around the neck during the luscious Maha-Rasa-lfla, as You both dance in the middle of the R5sacircle!".
he rddhe/ kandarpa vilase rase tava ndtha;

mahojjvala kaldnidhi namete vikhydta

emata mahima-maya tomdra kantha-dea;
ke vd jane kiva guna mddhurya vie$a
" 0 Radhe! During tins erotic Rasa-pastime Your Lord became known as the brightly shining full
moon of lust. Who knows the glory of Your neck and of Your special sweet attributes?!"

se heno galete dibo madhu malli maid;

jhdnkdriche ali yathd koriyd ujdld
koto mate sevd kori rahibo carane;
sripdda srT ddsa gosvdmi kore nivedana
131 Purport and quotationby Editor.
132 The Mgara-sevd (service of dressing and ornamenting Srimatl RudliSraiiT) that is described from verses
IS to 44 takes Tulasi only one hour, for at about 7 a.m. Svilmim must depart for NancfiSvara to cook for
Kf$i.ia. sddhakas may freely drown in a timeless ncctar-occan of lild-smarananu though, while reciting or
remembering ihese verses. Editor.

180

^rT-Srl J'fyjjjM 'JfiusumflffjaRfi

"I will hang a sweet jasmine-garland, that is .surrounded by a swarm of buzzing bumblebees, around
that neck and thus make it even more splendid. Sri Dnsa Gosvaml prays: I will stay at Your feet and
render so many kinds of service!1'

HIcFc?

B ^ iP r f 3 % w f a

c a fo & r a a x

VE R SE 45:

SU R YA YA S U R Y A M A N IN IR M IT A VED IM AD H YE
M U G D H A N G IB H A V A T A IH A LI-K U LA IR V RTAYAH
A R G H Y A M SAM ARPAYTTU M UTKA D H IYAS T A V A R A t
SAJJANI K IM SU M U K H ID A SY A T ID A SIK E Y A M
sury'aya - unto the sungod; suryantmi - sunstones; nimiita - made of; vedi - altar; madhye - on;
mugdhdngi - beautiful-limbed girl; bhavata - with love; iha - here; ali - girlfriends; kulaih - by a
group; vriayah - surrounded; arghyath - oblation; samarpayiium - to offer; utka - eager; dhiyah heart; lava - Your; ami - near; sajjdni - the articles of worsilip; kirn - what; sumukhi - fair-faced girl;
dasyati - will give; ddsika - maidservant; iyam - tills.

O M ugdhm gi (6emtifut-tvmcdgirt) Sumuhfii (fair-facedgirt)! W hen w ilt this maidservant

s it dose By (fan a n d tovingty hand y o u the paraphernalia when y o u offer fo rm a t oBCations

to the Sungod, sittin g on an attar made o f sunstones, surrounded 6y y o u r friends?

Notes: In his transcendental visions Sri Raghunatha dasa relishes the flavours of ornamenting
SvaminJ and when this vision disappears he prays tor devotional service. For the benefit of the
neophytes in ragdmtga-bhakti he has revealed the expertise of these ornamenting-services through
his prayers. The neophyte should not serve as he likes it; he should serve according to &ri
Radharaiji's wish, following in the footsteps o f those who understand what Is on Her mind. Srila
Narottama dasa Thakura has described it like this in his Prema Bhakti Candrikfi: mahdjanera yei
paiha, ta'te hobo anurauit purvdpara koriyd vicara "Be dedicated to the path outlined by the rnahdjanas (the Gosv5mls), and consider their teacliings in past and present". The Gau<Jiya Vai$navas that
take shelter of the Yug&ln-bhajana (worship of Radha and Kr?na) follow in the footsteps of &rl Rflpa
and Sri Raghunatha dfisa Gosvaml. They are Vraja's manjans* that have descended Lo eartli with Sri
Caitanya Mahaprabhu to leach expertise in serving the Divine Couple. They are very eager to teach
the world how the maidservants, that are called sdksdt sevddhikarinl (girls that are qualified for
direct devotional service), must serve the Divine Pair. The compilations Stavamaia* of Srila Rupa
Gosvaml and 'Slavavalf of Srila Raghunatha d9sa Gosvaml are filled with their experiences and their
expertise in bhajana, and are thus most relishable. From this confidential treasure of bhajana can be

J81

S rS ^Jip yfu u isiih a t($$a (josvam t

learned how to be eager for devotional service. How intense was the love-in-separation of Rupa and
Raghun&tha! This distress is not a worcily kind of distress, it is distress soaked in transcendental
bliss! Is iL so easy to feel the want, of Sri Radhika? It cannot be felt without being absorbed in the
identification of a maidservant! The acaryas have taught - do bhajana by awakening your want*
When feelings of separation have awoken everything can be given up, nothing can or should be
given up by force. Sri Warottama prays: kobe krsna-dhana pabo, hiydra majhdre thobo, judaibe e
papa parana (Prarthana): "When wall I get the Krsna-trcasure and keep il in my heart, thus soothing
my sinful life-airs? There's no other way to soothe the liie-airs! Taste for wordly things will
automatically be lost. Can a flowergarland around the shoulder and sandalwoodpulp on the forehead
satisfy you when you are hungry? Can you peacefully eat and sleep when your heart is pierced by a
lance? In die same way the Gosvamls naturally lost their appetite for material pleasure out of
separation from Kr$iia. Tliis stage should be reached through die sane process of balanced
detachment and sincere selfless devotion. One must practise great patience in that process and not try
to jump artificially to such soaring heights, pabo radhii-krsna pa, ghuclbe monera gha, dure ydbe e
sab vikala When I attain Radha-Kr$has lotusfeet all contamination will go from my mind and all
anxiety will go far away." Until now I could not recognize myself as $rf Radhika's maidservant! This
is the worship oflove, and all love accepts defeat by die love ofRadharani's maidservants!
Snmatl is called SumukhT, fairfaced girl, in the text because Her face is very beautiful when She
looks at Her dedicated maidservants after they have satisfied Her with their service.133 The name
Mugdhangl means dial Her divine bodily fragrance makes Her very enchanting.134 How wonderful
the mood of.thc maftjans who worship 5 n Radhika ($n rddhikaradhika) is! Srlpada Prabodhananda
Sarasvall glorifies them as follows:

radlta-krsm paddravinda makarandastmda madyan manobhrngd[i santatam udgatdsru puhkas lat prema tivraughatah
aty dnanda bhariit kadapy ati taye socymtya dlmesayoh
sevmjfih vi!wte[i sphurantu mama td ri rMhikaradhikd
(Vrndavana Mahimainrta 6.81)
"May the worsiiipers (maidservants) of
Radhika, whoso minds are like bumblebees that tue
intoxicated by constantly drinking the honey from RSSdhS and Kr$nas lotusfeet, who always cry great
streams of tears, whose bodies are studded with goosepimples out of great ecstatic love for Them,
and who greatly lament when diey arc unable to serve their master and mistress for even a moment,
because they have momentarily fainted of great ecstasy, or because die Divine Pair have hidden
Themselves from diem in great ecstasy, be revealed to me!11
.

f * *

V
i*

After Svamiid has been fully dressed and ornamented She goes to Kronas abode Nandftvara to cook
for Kisna, but first She will offer oblations to the Sungod, Her father's worshipable deity, on a
platform made o f sun-stones. She does not desire any material benefit from the Sungod, but She
simply prays for Syamasundaras welfare and for a meeting with Him without obstacles. Later in the
afternoon, at about 3.p.m She offers a full formal worsliip (pujS) to the Sungod. Since the next
verse, 46, deals with the afternoon-pastimes, this verse can apply to die afternoon-pw/a also. That is
described in Govinda Lfl&mila (Chapter 18): $rT Radhika comes to die town of Suryakunda (about
12 km north of Radhakuiida) with Her girlfriends, while Krsna has come dressed like a priest
{brahmana), named ViSva Sarnia Bralimacatf to perform the ceremony. His body, draped in saffron
robes, shines with die resultant effulgence of celibacy! Mother Jafila is there, so Kr$pa says: T m a
brahmaaln (celibate student)! I dont touch women! Touch Qiis KuSa-grass while accepting Me as
Your priest!" How wonderful is that mantra of acceptance!

133 Commentary by Banga Biliail Vidyalaakara: h e s u m t t k h i s e v o n m u k h i i h n i j a d & s t t h p r a t i p r a s a n n a m u k h i .

134 Commentary by Banga BiharT Vi<ly5iai)kSra: h e m u g d l t a n g i m u g d h a t h s u g a n d h i l v e n a m a n o h a r a m a d g a t i i

182

$n~Jn*t/tfSpa K
iisumanjoTtfi

jagan maftgala krt gotrarit uncivil pravarath facim

bhavantcuh viSvu sanmndih purohiialayd vrne
(Govinda LTlamrta 18,68)
1 accept Vj$va-arm&, whose dynasty (gotra) perionns welfare work (mangala krt) for the world
(jagat) and who is most pure {Sucivit pravaraiii iucih) , as my priest!" A naughty double meaning of
this verse is: "I accept Kfsna, who bestows welfare {mangala) on the world (jagat) by the recitation
o f His holy name (gotra), who is the best (pravara) o f knowers o f erotic flavours (suci rasa), as My
priest!" Svamini understands all these secret jokes made by Kr$na in front o f Her mother-in-law.
How beautiful is Her face! Therefore She is named Sumukhi in tills verse. After She accepts
ViSva&uma as Her ritual priest Site must recite another mantra:

jrl bhdsvate'tanu tamah safiihantrety anurdgine

puraJi sate*smai mitraya padmim-bandhave namah
(Govinda Liiamrta 18,69)
"I offer. My obeisances to the effulgent (bhasvdn) Sungod (padrninT bandhu is the sun, the friend of
the lotusflowers) Mitra, who destroys the darkness (atanu-tama) and who has a red splendour
(anurdgi) at. dawn and dusk. Second meaning; "I have been given to Mitra (My beloved Krsna),
who is endowed with the splendour o f ri (tire goddess o f fortune as a golden stripe on His chest),
who destroys the affliction caused by Cupid (atanu) ,who is very passionate (anurdgi), and who is
the friend o f the PadminXs (padrninT bandhu), the lotuslike gopTsl" Wiiile rl Radhika recites these
mantras the brahmaedri Kr$na offers flowers, padya (footwater) and arghya (handwater) to the deity
of the Sungod, Svamini is very eager to offer the oblations, being faced by Jatila! How sweetly She
stands there, surrounded by Her dearest girlfriends! That's why She is named MugdharigI, die Girl
with the enchanting limbs. The rasika mahjarls have prepared an altar made o f sunstones with the
different paraphernalia for this formal worship. Mugdhangl offers oblations to awaken desires.
Everyone's minds and hearts float away in innumerable directions on the stream of tine relish of
wonderfully variegated transcendental flavours. Old Jafiia, satisfied with the procedure of the ritual,
offers eatables and Radhikas jewelled ring to the brahmaedri as a reward. How much fun all the
gopts have inwardly! Our brahmaedri, who claims to be a disciple o f Garga Muni, accepts nor the
food, nor the ring. He is learned in astrology and marine scriptures, and He tells old Jatila: 1 am
purchased only by the love o f the people o f Vraja!" Knowing that ViSva Manila is also a great
astrologer, Jatila says: 'T would be blessed if You could read the hand of my daughter-in-law so that
you could tell me about Her future success and failure!" Seeing RadhS's handpahn ViSva 5arma
becomes overwhelmed by ecstasy and, concealing His astonisiunent, says; "How amazing! When 1
sec all these sacred signs in Her hand I am convinced that this girl is the goddess of fortune Herself!
Wherever She stays all opulence and auspiciousness can be found!" Each limb of Radharanl is filled
with waves of mafia bhdva. How much Her heart is throbbing! Svamiifi thinks: "This boy must be
Syamasundara, otherwise why would I feel so ecstatic? My desires would be fulfilled if I could unite
with tills brahmacdrU" TuIasT, being in a sense non-different from Svamini, feels these desires also
awakening in her heart and thinks: "It would be great if I could unite my SvamM with this
brahmaedri, but Her mother-in-law is around, so there's just no way! O Radhe! I'm so unqualified,
alas! I could not serve You according to Your heart's wishes!" Thus lamentations well up and the
vision disappears. In external conciousness
Raghunatha then prays to Svminl,s lotusfeet for tills
devotional service:

he mugdhdfigi! srT rddhike vr$abhdnu surd;

priya sakhlgana yuthe holya vestitd
stirya-mani vinirmitd ujjvala vedtte;
bhakti bhdve surya deve padya arghya diie

183

jn fa tRpgfiunatfiii ifdsa osvuwT

"O Sn Radluke with the enchanting limbs I O Princess of Vr$abhanu! Surrounded by Your dearmost
girl friends You sit on a brilliant altar made of sun-stones and offer oblations to the Sun-God with
great devotion!

vyakulita hoile turn puja upafidra;

orpcina koribo ami nikate tomdra
ei vdrlchd puma kora dmdra TsvarT;
anukula sevii mdtra cdfte e kiftkan
(Sri Haripada Si la)
"You are very eager to offer different items, so Irin staying right next to You to help You. O Idvari!
Please fulfill tliis desire of mine! Tliis maidservant just wants to serve You favorably!1*

flte+tsi

qsg

V E R SE 46:

VRAJAPU RA P A T IR A JN Y A A jN A Y A M IST A M A N N A M
B A H U V JD H A M A T IY A T N A T SVENA P A K K A M V A R O R U
SA P A D IN IJA SA K H fN A M M A D VID H A N AM CA H A STA IR
M A D H U M A TIIA N A N IM IT T A M K IM TVA YA SA N N ID R A P Y A M

vrajapura - o f Vraja; paii rajnya - by (be Queen; ajnayd - on (he order; mistam - sweet; annarh rice; balm - many; vidham - kinds; ati - very; yatnat - carefully; svena - personally; pakkaih cooked; varoru - nicely thighed girl; sapadi - simultaneously; nija - own; saklunarh - of the
girlfriends; mad - my; vidhandrh - like; ca - and; hastaih - by the hands; madhumathana - Krsna;
nitniUaiit - for tlie sake; kiih - what; ivaya - by You; sannidhapyam - placed.

O Varoru (nicety thighed girl)! Sifter you. very carefully cook, many kinds o f svteets fo r
Madhumathana (fKfflf*l) on the order o f the Qjieen c f 1/rqja, yalodS, you hand them to
your girlfriends
me (to Bring them to 2Q-ftta).

fifo

Notes; In his svarupdveda Sri RaghunStha d3sa serves Svamirn. He has a very vivid experience of
these rasika services. In the previous verse he perceived (he surya-puja, and in this verse he sees
how he/she is ordered by SvfiminI to bring laddux and other savouries to Kr$na's abode NandlSvara
in (he afternoon, after Svaminl had been ordered to diligently prepare these dishes by Mother
YaSodS. After Srlmatl performed the worship of the Sungod (at 3.30 p.m), She is forced to separate
from Kr$na (after playing wi(h Him for more than four hours at midday) because Her mother-in-law
takes Her back home. In Govinda Lllamrta (18.94) this event is beautifully depicted:

hrdaya-dayila Ilia sitigdlia dugdhaih prapurm

tanu kanaka ghait ya subhruvo'syah sakhlnatn
nayana mudatn atumt sasu vairasyam aptd

184

Jft'Jrl'lSiG lpa ifQtstimmjalifi

viraha visa vivonia netra santaptaye'bhfn

"The pitcher of fair-browed Radiiik&'s golden body was filled with the pleasing milk of Her heart's
lovers playful sports. This gave great joy to the eyes of Her girlfriends/but now this jug lost its
colour since (lie poison of Her separation from Kr$na turned the milk sour and their eyes began to
burn o f it/' When 6ri Radhika comes home Her girlfriends anoint Her transcendental body with
cooling substances like camphor, sandalpasie and so on, but these things immediately dry up and fall
from Her burning body again. That is how afflicted She is out o f separation from Her Prana
Vallabha! The saklits are thus continually engaged in anointing Sri Radhika's limbs with
sandalwoodpulp, lotusstems, green tender leaves and shoots and oilier cooling substances.
Meanwhile, one gopl named Candanakaia comes and tells Radhika that the Queen o f Vraja, YaSoda,
has ordered Her to cook Krona's evening-meal. After RSdhika hears from Candanakala about all the
nectatcan ifids that Kr?na was playing at His parental home, She personally begins to cook sweets
for Him in order to remain patient. Sri Bangabihari VidyalahkSra writes: fte varoru vara casau pdkacaryddind urn mahatt pujyd ceti 0 Varoru 1 vara means cooking and uru means the greatest or
worshipable. Thus Varoru here also means 'the greatest cook.
Siddha Kr$na dasa Babajl sings in
his Prarthan5mtta TarahginT (A River of Neetarcan Prayers):

fid fid gdndharvike! vrajeSvarira prerita;

dsiyd candana-kald kohibe tvarita
sdyani kale govindera bhojana nimitta;
bafaka nirmdna kori pdthdiyd dite
se vacandmrta tumi karne pdna kori;
pakkdnna fdldte ydbe sange sahacan
" 0 GSndharvike! Candana-kain, a gopi that was sent by Queen YaSoda, quickly comes to You and
tells You to make and send some cakes for Govinda's evening-meal. When You drink these
ambrosial words through Your ears You immediately go to the kitchen with Your assistants".

hd fid krpdmayif mora hetio da$d hobo;

pakkdnnera &did kobe mdrjana koribo
cullira mdjheie ddvdnala viracibo;
katdha mdrjana kori1id1pore dharibo
"O Merciful One! When can I attain that fortunate state that I can clean Your kitchen, make a fire in
the hearth, clean the cauldron and put it on die hearth?"
/lira narikela, ghrta* cdmpd kald, cini;
<

godhumera suksma cunia dhari dibo dni

marieddi curtja kori dibo luyd pdfe;
cauklte bosibe tumi parama harise
amria kelikd ddi koribe nirmana;
td' dekhi dasira kobe juddbe naydna

"I will bring water, coconuts, gfn, small bananas, sugar and farina and I will grind black pepper and
hand that to You while You blissfully sit down on a stool When will You delight (lie eyes of (his
maidservant by making Amrta KelikS-pies and oilier savouries for Your beloved?"
The preparations Svainim singlehandedly cooks for Her Priinanatha in die evening, on the order of
mother YaSoda, are excellent. She does not wear many ornaments and She cooks alone. There's
nobody around so She does not have many clothes on. The maidservant can thus relish the sweetness
of Her scantily clad body, and she jokingly says:

tuyd ange vilepinu sucandra candana;

185

$ n fa fgggfuM &tfui dasa. (jo svu m t

se sab hoiya geio dhulira samana

e tapa batakdvait sddhana agnite;
e aii dScarya STtala hoilo tvarite
e vacana SunV dhani mora ganda-sthale;
koribe anguli-ghaia aii sneha-bhare
(PtOrthanamrta TaranginI)
"Hey Syamaju! H ie cooling sandalpaste and camphor I put on Your body to (to extinguish Ihe fire of
Your separation from Kr$na) swiftly turned into dust and powder! But how amazing! Now the lire
You use to make cakes for Kr$na is quickly cooling You off!'* Hearing these words You
affectionately tap me on the cheek with Your finger.'1
Svamim puts all the preparations on golden plates and covers them with sheets. She has full faith
that TulasI and the other maidservants will feed Kr$na as If She Herself is doing, it. mad vidhdnam
nija sakiunilm means *Your girlfriends, of whom I am one!1 The practising devotee should also
immerse himself in that rasa. SiT Narotiama Thakura sings: dehe n& Jcoriho dsfhd: "Don't place your
trust in the material body!" Trust should be placed in the spiritual body. M
I am Your maidservant!" what a beautiful introduction.1kr.yna ddsa abhimane ye dnanda-sindhu; koti brahma-sukha nahe idra
eka bindu (C.C.) "The bliss of brahman multiplied ten million times is not one drop compared to the
ocean of bliss the devotee swims in when he considers himself to be Kr$na1s servant1'. And the selfidentification as Radha's maidservant is even more blissful than that! RadharanI considers the
kifikaris to be Her own: "My Rupa! My TtilasU My maidservant!" "O Svamini! I don't want anything
else but to belong to Your group! Please take me by the hand and accept me as Your maidservant!"
A little of tills great aspiration should also awaken within the hearts o f the practising devotee,
Svamini now sends TulasI off to Nandlfivara with Syamasundara's eatables. Tightly hugging her, She
says: 'Tulasi, go now! I cannot go Myself, but I will be as much satisfied when you feed Kf$iia as
when I would do it Myself!" How affectionate Svamini is to Tulasi! The practising devotee should
awaken feelings like: "O! Will 1 not get such affection from You even one day in my life? My heart
cries for getting that affection! Have mercy and keep me at the feet of Your Rupa and Your Tulasi!"
Crying like lliis, the sadhaka will faint and bring down the shower of SvaminI's mercy. How
mercifully Svamini keeps the maidservant at Her chest! Such compassion, as the maidservants enjoy,
cannot be found anywhere else. "O Svamini! I want to spend my whole life with the awareness that I
am Your maidservant! If one cherishes this desire one will indeed be able to spend ones whole life
in thismood.
#v
Svamini-wears a thin sari, not covering Her head with Her veil. She's in Her own home, saying:
"Tulasi; go now! Feed Him nicely and then come back! You all know that I am controlled by My
superiors! I cannot go Myself! When you keep your chest to Mine, then you will understand! Look
into My eyes once!" Then She holds Tulasi to Her chest and lovingly hands her the dishes for Her
Prananatha. What an excellent service this is! The Gosvamls cried for such service with breaking
hearts! "I have to serve Syama while my heart is merged in SvaminI's heart and my eyes have
merged in Her eyes". Such a sweet service can not be found anywhere! As soon as Tulasi takes the
plates from SvaminTs hands she does not feel anything anymore. What a heartrending agony she
feels when the vision slops. Raghunatha pitifully cries: " 0 Svamini! When will You send Your
preparations to Krsna through me?",3S
Sri Haripada Sila sings:

he varoru xrT radhike! govinda mohini;

goslheSvari ya&odara ajiia pdiya tumi
,3S The Last two paragraphs of tins purport arc narrated by Sri Ananda Gopiila Gosvaml.
186

Sn-Jn'l/ifapa 9QiSum3fyafi(i

bahu vidha sumistdnna nama pardmrta;

apani prastuia kart nija icchii mala
"O Nicely-thighcd Sn Radhike! O Enchantress of Govinda! When You receive the order from
GostheSvari YaSoda You prepare many kinds o f sweets named ParSmrla, according to Your own
wish.

lalitddi sakhT-vrnda kith vd mom hate;

bhojana sdmagrTyoto arpana koribe
catur vidha paramdima vahana koriyd;
yasodara kare dibo dnandiia hoiyd
heno Subha k$ana mora koto dine hobe;
ddsa raghundtha kohe manjarT svarupe
In his manjarT svarupa Raghunatha dasa says: "When will chat blessed day come when You will
place these dishes in the hands of Lalila and Your other sakhls* or even in my hands? When can I
blissfully carry these four kinds of delicious foodstuffs and place them into Mother YaSoda's hands?11

5R R I5R 1# l
jN

Jiq fo r

11 w

VERSE 47:
N lT A N N A M AD -VID H A LA LA TA -TA TE L A L A J A M
P R IT YA P RA D A YA M U D ITA VRAJARAJA R A JN I
P R E M N A P R A S U R IV A B H A V A TK U SA L A SY A PRC C IIAM
BHAVYE V ID H A SYA TIK A D A M A Y IT A V A K A T V A T

- brought; anna - eatables; mad vidha - like me; lalata - forehead; tale - on the edge; lalillam on the forehead; pntyd - with love; pradaya - given; mudila - happily; vraja - of Vraja; raja rdjm the Queen; premnei - with love; prasiih - mother; iva - just like; bhavat - Your;, kusalasya - of
welfare;prcchath - inquires; bhavye - 0 beautiful, auspicious girl!; vidhasyati- will do; kada - when;
nuiyi - to me; tavakatvdt - knowing that I am Yours.

him

O (Bhavye (Beautifid, auspicious girCjl When wUC the Qjceen of Vraja, as I Bring her the
sweets, hoCd her forehead on my forehead in Cot/ingjoy as i f she is my mother, and inquire
aBout your wc(C6eing, fatowing me to Be yours ?
Notes: In a divine vision Sri Raghunatha perceived his devotional service, and now (hat the vision is
gone he prays. In tills way it goes on continuously. Sn Radhika sends TulasI off to NandKvara with
sweets for Kr$na, When TulasI arrives at NandlSvara she keeps the plate with eatables on a proper
place and bows down to mother YaSoda. Mother YaSoda embraces TulasI, affectionately holds her
forehead on Tulasfs forehead, and asks her about Radhika's welfare. Sri Radhika is called Bhavya
here, or auspicious girl, She who works for Kr$na's welfare. Ma YaSoda loves Rftdliika as much as
Her own mother KIrlida does and nla Raghunatha Dasa says: vrajendra grlunT krsita praya sneha

187

J>rifa Jiggimuitifia ifdsa (josvantt

niketanam (Sri Radhiku 108 nfuna Stotraui) - she loves Radiiika as much as she loves Kr?na even!
Mow much mother YaSoda loves RadharanT! Srila Rupa GosvSmJ has written: vatsalacyuta mafrkd
"She is loved by Acyuta's mother" It was only seven or eight hours since RSdhika was at NandlSvara
(o cook Krsna's breakfast, yet mother Ya$oda is already very anxious about Her welfare. How much
YaSodii loves Ihc maidservants, knowing them to belong to Sri Radhfi! She loves them as if she is
their own mother! Sc! Raghunalha dasa, who floats on die waves of prayer, directly perceives tiiis
pastime within his heart. Through their own example the acaryas have shown that one must be veiy
eager to attain one's beloved Lord. The devotee should never think: "Whatever I do, I'm satisfied
with it!" It. is the nature of devotion that one is never satiated with it. In Brhad Bhagavatamna
(i.7.135-139) Sri Sanatana Gosvaml describes how Narada Muni prayed for the following boon:

Sri krsnacandra kasydpi irptir asm kaddpi na

bhuv&to'nugmhe bhaktau premni ednanda bhdjane
" 0 &ii Krsnacandra! May, by Your mercy, nobody ever be satiated with their love and devotion for
You, for You are transcendental bliss personified!"
5ri Kr?na replied:
J

vidagdha nikardedrya ko ndmayam varo matah

svabhdvo mat krpd bhakti premndrii vyakto'yam eva yat

"O Teacher of all clever arts! What kind o f boon do you seek from Me? My devotion, My mercy and
My love arc,naturally inexhaustible!"

praydga tfrtham ardbhya bhrdmatii bhrdmam itas tatah

atragarya ca ye drstdh SruiaS ca bhavatd mime
sarve samasta sarvdnhd jagan nistarakdS ca te
mat krpd vi$aydh kificit tdratamyam Srildh parath
lathdpi tesdm eko'pi na trpyati kaihancana
tad grhdna varan anydn mallo'bhTftatardn varan
"You iiave wandered around everywhere, starting from Prayaga Tfttha, hearing about My devotees
and seeing them. They are all the objects of My mercy, they have all their desires fulfilled and they
can deliver the whole world. Although You see that there are different levels of them, you can not
see that any one of them is ever satiated with their devotion to Me. Therefore please pray for another
boon to Me!1" Hie devotee should know that his bhajan is in a diseased state if he feels satiated in his
sadhana. One can measure one's advancement and taste for bhajan in the way in which one is
grecdy> eager and unsatisfied with spiritual flavours. How eager Sri Rflpa and Raghunatlia were!
Heating it, even a stone heart will melt! Sri Rflpa Gosvaml said: "You are sukhamaya and
sukhamayly You're always absorbed in blissful pastimes) I thought I would not show You how my
heart is burning, but I cannot keep from telling You anymore! See how Your Rupas heart is burning:
udghdtaydmi jvalaiah kathordm bdspasya mudrdnt hrdi mudritasya (Utkalikfl Vallari: 1). "All the
pastime-places are still here, right before my eyes , and even today these pastimes are going on. But I
dont get any response! Your pastimes are not floating upon my eyes!" A devotee should wander
around like mad in (his way, ri RQpa and Raghunalha stayed under different trees every night, just
to experience the different spiritual pastimes that Radhfl and Kr$na were performing at each place.
When tlie devotee is in Vraja, he should feel: "Even now Your pastimes are going on here! Why 1
cannot sec them? Please let me see what pastimes arc going on now! Let me be so fortunate! Why
can't I see Vfndavana as Your real, actual playground?" Sri Raghunalha has chosen &ri Radhu's
dearmosl playground 3rl Radhakuntfa as his place of worship, and by the mercy of the kunfa he
directly perceives all Her transcendental pastimes. Now he is not Raghunatlia, he is TulasI Manjarl;
"Mother YaSoda holds her forehead on my forehead and asks me about Sri Radhikfl's welfare,
saying: How is my Rfldliika?' Will I not even experience one drop o f this affection? The neophyte
devotees should lament, like this also. Ma YaSoda loves the kifikaris so much because she knows that
they belong to Sri Radha. RadharanTs affection is infused in Her maidservants and when mother
188

j>n-Jn Vsftlpa JQtsumlnjafifi.

YaSoda sees (hem she is as happy as when she sees Radharattf Herself. Blessed is Sri Radha's
service! The devotees should eagerly wander from forest to forest of Vraja, crying and crying: MOhe
Vrndavana! O Vrnduvanas inhabitants! O Vrndavana's sky, wind, trees, vines, deer arid birds! Lei
everyone know that I am Radha's maidservant! You all be kind to me! Make this conciousness
within me very firm! 0 Radhe! Where are You? This whole forest is illuminated by Your golden
splendour! Keep me (spiritually) alive with just one drop of tills luster! I dont have anyone else but
You!136

adhama durgata jane, kevala karma mane,

iribhuvane e yam kheydti
itmiyd sddhura mukhe, sarana loinu sukhe,
upekhile nfihi mora gati
(Sri Narottama's Prarthana)
"You are famous throughout the Uiree worlds for being so compassionate on the fallen and
unfortunate souls. Hearing this from the mouths of the sddhus I have joyfully taken shelter o f You,
Dont let me down, You are My shelter!"
"Im living in Vrndavana, the kingdom of devotional enthusiasm, but I'm simply engrossed in bodily
conciousness. How unfortunate I am! When I hear and chant the great words of the aedryas I will
certainly attain that devotional eagerness. Then I will wander from forest to forest, crying: "Where
are You, 0 RadharSipT? Your golden lustre illuminates the whole o f Vrndavana! My mind and eyes
subsist on a mere drop of this lustre!" Day and night there will be only this prayer in the heart:

had hard heno dina ki hoibe dmdra?

dohha afiga paraMbo>
duhutl afiga nirakhibo,
sevana koribo dohhdkdra
"Hari Hari! When will that day be mine when 1 can touch Their bodies, see Them, and serve Them?"

lalitd vtfakha sahge,

sevana koribo range,
mala gdnthi dibo ndnd phule
kanaka sampufa kori,
karpura tdmbfda bhori,
yogdibo adhara yugale
"I will blissfully render service with Lalita and Vi3kha, stringing garlands of different flowers, I fill
up a golden basket with camphor and betellcaves and place them on Their lips."

rddhd krsna vrndavana, sei mora prana dhana,

set mora jivana updya
jaya paiita pdvana,
deho more ei dhanar
tuyd vine anya ndhi bhdya
(NaroUama dasa TMkura, Prarthana)
"Rfidha and Kr?ija and Vrndavana are the treasure of my heart and the means o f my subsistence. All
glories to the saviour of the fallen! Please give me this treasure! I don't want anything else but dial!"
This is die pure experience o f die dedryas: MI dont want anytliing else but that!" We should stay in
the Yraja-vana in this mood, not having a liking for anylliing else. "But unfortunately a soul like me
likes many other tilings, despite living in the Vraja-vana: profit, adoration, distinction, money and
whatnot. Where will I find this treasure of my heart, for whom I have given up everything to come to
Vraja, Radha-Kr$na? There's no other hope than Their mercy!"
136 Purport by $n Ananda Gopala GosvSrnT.
189

^rifn 'Jtyjfutnatfia dfisa (josvamt

Tulasi enjoys mother Yagoda's affection. Mother Yaoda engages Sri Radiiika in cooking for her
Gopala because she knows that it will increase His lifespan, His health and I*Iis beauty. Tins purpose
is clearly visible in her eyes. How much mine-ness she feels for the eatables that were cooked by
Rfidhika's own hands! Mother YafiodJl is Copula's Kalyana-karinI, she who arranges for Copula's
welfare. 'Hus is clearly visible in her eyes. Tulasi understands her mood and thus calls RSdliika
'Bhavye', She who works for Kona's welfare. Tulasls heart is filled with Mother YaSodS's direction
and &T RSdhika's great glories and this makes her very proud. Suddenly the divine vision vanishes
and anxiously Raghunfilha dfisa tails on tlie bank o f Radhakunda and prays for devotional service.

3rl Rasika-Candra Dnsa sings:

he rddhike mangala rupini!

tomdra adetia ptiiyd,
vividha mistdnna loiyd,
ydbo kobe yathil nandaram
"O RSdhikc! You are the very form o f auspiciousness! Receiving Your order I will take different
kinds o f sweets and go to Nandaram (Queen YaSodS)"

dnande se sab thuyd,

laldfe lalata diyd,
jananira mata sneha bhare
tomdra ku&ila katha,
jijd&sibe $fi yaioda,
lam nija sakfn jdni more
"Mother YaSoda will blisfuliy put everything away and then place her forehead to my forehead full
o f affection, as if she is my mother. Then she will enquire about Your welfare, knowing me to be
Your girlfriend!"

tor

3 ft

II

II

VERSE 48:
K R S N A VAKTRAM BUJOCCHISTAM
PRASAD A M P A R A M A D A R A T
D A TT A M D H AN ISTH A YA DEVI
K IM A N E S Y A M I TE 'G R A T A Il

krsrja - Kv$t,ia; vaktra - mouth; ambuja - lotus; ucchistam - remnants; prasadam - mercy; paraih supreme; adarat - out of affection; dattaiii - given; dhanisihayd - by Dhaui${ha; devi - O Goddess!;
kim - whether; anesyami -1 will take; te - Your; agraiah - before.

O (Devi (goddess)' When ztritt I most affectionately Bring the remnants from %ffnas
CotusGfip mouth, that were given to me By iVhaniftha, Beforeyou?

190

Sn-JnW upa tK^unulnjafifi

Notes: How wonderful is Sri Raghunatha's devotional service in full svarupdvesa) On SvaminTs
order Tolas! has gone lo NandiSvara to serve yamasundara Her own cooked dishes there. After
Syamasundam has eaten, mother Yagoda lovingly gives some of His sweet remnants to Tulasl, so
that she can bring them to Svaminl. Dhanistha had secretly mixed some of Kjsna's adharamrta (lipncclar, or ibod-remnants) in it. Sn Krna knew what Dhanistha wanted, so> while giving her a hint
with His eyes, He spat some food out as if He did not like i t Dhanistha picked that food up and
mixed it with the sweets that YaSodS had reserved for Sri R M liktl Dhanis{M is responsible for all
devotional services at NandKvara, as is Kundalata. Both of them are very attached to the Loving
Pair, They know what is on Their minds and they render their services in secret, unnoticed by others.
All tins can only be understood by awakening one's svarupa. A person who is absorbed in bodily
conciousness is not qualified to render these confidential services to the Sn Yugala, How deeply Sit
Dasa Gosvfuul is absorbed in Ids svarupal How vividly he experiences these services! Can the
sddhoka continue when he does not even experience a little of this kind o f devotional service? How I
wasted such a pure life with all kinds o f external dealings! When will I cry for Sv5mim with a
breaking heart?
lomdra ae and, and dra kdru not;

tomd vine ndhijte nivedaye tdi

il\d jdni devi! turn more krpd kori;
nija pdda padnux pate koro anucari
"I am Yours and* no-one else's! I cannot live without You, and therefore I pray to You: "O Devi! If
You know this, then be so merciful and take me to Your lotusfeet, making me Your maidservant!"
"My heart is always open for She Who is millions o f times dearer to me than my own heart I must
surely get a response from Her! To whom shall I speak of my feelings? I don't have anyone else in
this world!" The desire must be very strong. The activities o f the dedryas is the target. 5rila Rupa
Gosvfmti cried out:

hanta sdndra karund mdhd-jhan

purna manasa hradau prasldatam
durjane'Ira diSatam rater nija
prek$ana pratibhuvaf chatdm api
(Utkaliki Vallari -16)
"O Radhe! O Kr$na! The lakes of Your minds are filled with nectarstreams of deep compassion! Be
pleased with this wicked soul! Please show me the luster o f love that is the guarantee of seeing
You!" Why is rati the guarantee? aharhtd ca prdpsyamdne sevopctyogini siddha dehe pravifyantiva

sddhoka farlram prdyo jahativa virdjata manuttd ca lac carandravinda makaranda eva madhukan
bhavitum upakrameteti (Madhurya KSdambinT - 7th Shower) rila Vigvanatha CakravartI writes that
when ran' appears the devotee's feeling of 'I-ness' (self-idehtitification) enters into the spiritual body,
which is fit for the execution of devotional service, and it is as if he leaves his material devotee-body
(sddhaka-scirlra). The feeling of mineness then turns into a bumblebee that is very thirsty for the
honey that trickles from the Lord's lotusfeet". Die dedryas are in the kingdom of mahd bhdva.
Holding straws between their teeth, they are loudly crying: "I cannot tolerate tills waiting anymore!
Quickly make the tree of my aspirations bear fruit!" kurusva ksiprath me phalatu niiar&tii tarsa
vitapt (Utkaliku Vallari) In tliis way they cry out for Svaminl and call Her. How merciful the
dedryas are for recording their transcendental experiences in their books! If SvaminTs mercy comes
from within their stmrana or their experiences then we will sell our hearts to their lotusfeet. 5ri
Raghunatha dasa eagerly cries out: " 0 my lords Rupa and Sanatana!" The worship of Vraja is one of
faithful allegiance. Because the goddess of Vaikuutha, Kamaia-cievT, did not accept the mood of
Vraja she could not attain Govinda's devotional service, despite performing so many austerities - tap
kore tabu ridhi pdya. By following in the footsteps of the gopts the Upanisuds and the sages of the
Dautfaka-forest attained the service of Sri Krsna (in Vraja), In Caitanya Caiilamrta (Madhya 9) it is
described:
191

Stffa g agfm tdtfw tfasa Qosvantt

Sruti sab goptganera amtgafa hoiyd;

vrajesvari-suta bhaje gopT-bhdva ioiya
vyiitumtare gopfrdeha vraje yabe pailo;
sei dehe kr$na sahge rasa-krTdd koilo
gopa-jdti krsna - gopTpreyasl idhdra;
devl va anya Slrt krsna nd kore ahgikdra
laksml cdhe sei dehe krsnera sahgama;
gopikd anugd hoiyd nd koilo bhajan
anya dehe nd pdiye rasa vildsa;
ataeva ndyam Sloka kohe vedavydsa
"The Upani$ads all followed the gopls. Accepting the mood of the gopls they worshiped the son of
die Queen of Vraja and thus attained a place in the gcpl-group in Vraja. In these bodies they could
associate with Kf$na in the Rsa-/tJn. Kriia is born amongst the cowherders and die gopls are His
beloveds, Kr$na does not accept goddesses or any other kind o f women for His consorts. The
goddess of fortune, Laksml, wanted lo unite with Krsna in Her selfsame body/ but she did not
worship Him in allegiance to the goplkds. In other bodies (other Hum a gopfrbody) die Rasa-/##
cannot be attained, therefore Veda-Vyasa spoke the verse ndyant Sriyo'iiga u nitanta raleh prasdda
(Bhagavata 10.47.61)."137 Allegiance to the gopls reaches perfection in hearing, chanting and
remembering the eager prayers o f the dedryas. That is why it is called ail internal sadhand.
Meanwhile, in Yavat138, after sending Tulasl to NandlSvara, Sn Radhika has fainted out o f powerful
feelings of separation from Krsna and the sokhts are unable to bring Her back to Her senses. Then
Tulasl comes back from NandlSvara.

tad vLttesa-jvara sama lave'py aksamd yarhy abhuvan

gbndharvdyd visa kitialayoSTra candrdmbujddydh
kdpya dgatya vyadhita lalitdde&aias iarhi tasyds
tad vrudnldmrta rasa prsat secanam kama-randhre
(Krsna Bhavanamita 17,7)
"Even cool tilings like lotusstcms, lotuspollcn, itSTra (vertiver), camphor, sandalpaste and
lotusllowcrs were not able to bring down GandharvikSfs (StT Radhika's) hot fever of separation from
Krsya, Just then one sakhx (Tulasl) came from NandiSvara and began to sprinkle Her earholes witli
drops^of the nectar-like stories about Krsna, being ordered by LalitfL" 3fl Radhika immediately
comes back to Her senses, sits down and says: "O sakhil In My dream My desert-like ears suddenly
fell a-shower o f nectar!" Lalita says: dycUeyath snmukhi! tulasl maiijart gostha rdjiid gehdl sakhyus
iava yadavad vrttam asmad ajdgah "O Fairfaccd sakhil It is TulaSI MaiijarT, who has come back
from the abode of the Queen of Vraja! She brought You back to Your senses by sprinkling You with
the nectar o f Your friend Krona's pastimes!" Svamim secs Tulasl before Her and embraces her,
Sv5minJjI has an extraordinary love for Tulasl. She knows that Tulasl has come back after serving
Her wholeheartedly. Again Tulasl selves her Svaminl in an extraordinary way by sprinkling Her ears
with the nectar of Kjstja's afternoon-pastimes. Svaminl asks Tulasl: "What did mother (YaSodS)
say?" Tulasl says: "Hey Syamaju! How can I describe mother YaSoda's affection as she held her
forehead on mine, calling me Your maidservant?"

dmdra laldfe laldla prlte diya;

preme matta hoiyd tomdra kusala puchiyd
tomdra-i ami ihd jdni vraja-rdnl
sneha kori koto prita korild dpani
137 Even the goddess of fortune did not attain Kjsijas groat loving mercy like the gopls did."
138 Tiie in-laws' abode of $nmaa R&dliftram.
192

V ifa p a S Q tsum flfijaSfi

(Praithanfunrta TarailgiM)
"Lovingly she held her forehead on my forehead and inquired about Your welfare, intoxicated by
ecstatic love. How much love the Queen of Vraja gave me, knowing me to be Yours!"
Svaminl pulls Tulasi on Her lap and repeatedly asks her: "He has eaten nicely, hasn't He? 1 couldn't
cook so nicely! I'm sure He didifl like the sweets! You were close by, weren't you?" Svaminl
thoroughly questions Tulasi, and fortunate Thlasl gives sweet answers to all the questions, thus
rendering a wonderful service by submerging Svaminl in the nectar-ocean of talks about Krsna:
"DhanisthS has given me some remnants of Krona's food and I brought it with me for You!"
Sri Radhika is like a Catakl-bird that does not eat anything else but the nectar from Kona's lips. As
soon as She hears about this nectar the thirst o f Her cars and Her heart is immediately quenched.
"Didn't He say anything to you?", She asks Tulasl. "How can He, in front o f His superiors?, TUlasi
answers. "With His eyes He asked me if He could meet You tonight in Vpidavana and I told Him,
also with the hints from my eyes, "Surely You will meet Her!" Svaminl says; "Tulasi! Look at Me
once! I'm so unfortunate that I could not see Him personally! Let Me see if Heds hidden in your eyes
or not!", and She gazes in Tuiasrs eyes without blinking. Her eyes are full of tears and Her body is
shivering of ecstatic love. "When I look into your eyes I can understand that you have seen Him!
Otherwise your eyes could never have been so beautiful!11, Svaminl says. What a wonderful service
Tulasi is rendering by carrying Kr$pa's picture to Svaminl in her eyes! Blessed is this maidservant!
Now Srimatl starts to take Her meal. How wonderful is Tulasfs expertise in devotional service!139

ti Bahgabihari VidyalafikSia writes: devT devasya devdndtn acyuto yatheti fitya SrT kr$tiasya
preyasT: "Sri RSdliika is called devl in this text because She is the eternal consort of Deva, Acyuta.
Srimad BMgavata ends with devanam acyuto yathd: Of all the gods, Acyuta (the infallible Sri
Krsna) is the greatest'. Therefore of all the goddesses, Sri Radiiika is also the greatest!
Sri Haripada Sila sings:

he radhe gunavati drndra tfvan;

koto ye manera scidha mvedema kori
Sn dhanisihd priya sakhiparama Mare;
krsna bhukla avasesa dibe mora kare
" 0 Gmiavati (qualified girl) Radhe! O My Mistress! I pray to You so fervently: "When will Sri
Dhani$(ha, Your dearest girlfriend, most carefully hand me Kona's food-remnants?"

krsna pheld mastakete koriyd bohon;

tomara agrete dni koribo arpana
prasddera gandhe daraSane unmddim;
nayana bhariyd kobe dekhibo go ami

"When will I carry Krsnas remnants on my head and place them before You? When can I fill my
eyes with the sweet vision of Unmadiiu (love-intoxicatcd RSi) seeing and smelling the prasadaV

*0^ i

139 Entire purport by

Ananda Gopala Gosvanfi.

193

Snfa H{fl[ltutiatfta dilsa QasvmiZ

^ W n%

w t% m <3 w

l ^ r a ^ w t e i % n n $% ti

VERSE 49:

N A N A VID H AIR A M R T A SA R A RASAYAN A1S T A IH

K R SN A P R A SA D A M IL IT A IR IH A BHOJYA PEYAIH
H A K U N K U M A N G ILA L1TA D I SAKHTVRTA TV A ]k
Y A T N A N M A Y A K IM U T A R A M UPABHOJANIYA
nana - various; vidhaih - kinds; amrta - nectar; sara - essence; rasdyanaifi - withelixers; tail} - with
- Krna; prasada - mercy; militaiix - by mixing; iha - here; bhojya ^eatables; peyaih drinks;>/i5 - 0\\kuftkumddgi - girl whose body shines like vermilion; lalita - Lalita; ddi - and others;
sakhi- girlfriends; vrtd - surrounded; tvam - You; yatnat - with care; mayd - by me; kirn u - whether;
tardm^.more; upabhojamyd - to be enjoyed*

O SCpnf&manyi (girCruhose Body shines Gfy vermilion)! WBen xtHUI carefuOy serve yo n the
many finds o f remnants (eft By fKfsna, th at are (Ufa an efbdr o f the quintessence o f nectar/
mixpd roith other eataBCes and drinhs, as yo u s it dorm , surrounded By LaRtd and other
girCfriends?

Notes: Iji a transcendental vision Sri Raghunatha sees SvfuninTs sweet bhojana-lild (eatingpastimes), TulasI has brought Syama's adhardmrta (lip-nectar, or food-remnants). Even a fibre of
Madana Mohana's adhardmrta is sukrti labhya pheld lava, only attainable by a lot of pious merit,

krptera ye bhukta $e$a tara pheld ndma; Idra eka lava pdya sei bhdgyavan
sdnumya bhdgya hoite tdra prdpti ndhi hoy; kr$#era yd'te puma krpd sei lahd pay
sukrti iabde kohe - krsna krpd helu punya; sei ydra hoy pheld pdya sei dhanya
(Caitanya Caritamrta Antya 16)
"Kvsiia's food-remnants arc called pheld, and anyone who gets even a fibre of it is very lucky* These
remnants are not available through ordinary luck - only a person who has gotten Kr$nas full mercy
gets it, 'Hie word sukrti here means merit which is attained by Kronas personal mercy. A person who
gets this pheld is greatly fortunate." This prasada is rclishablc according to one's amount of love for
Kr$na. Radharfuii loves Kj^na Lhe most, and therefore She also relishes His prasada to the utmost! sa
me madana mohanah sakhi lanoti jihvd-sprhdm "O sakhil This Madana Mohana increases the
yearning of My tongue!" (Govinda Lllamrta). How Srimatl relishes this nectar is best understood
from Caitanya Caritamrta (Antya lilai chapter 16), which describes how &ri Caitanya Mahaprabliu, in
Srimatl RSdiiikas mood, relishes Lord Jagannalha's prasada at Jagannatha Puri, named Gopiila
Vallabha:

kali amrta svddu pdiyd prabhura camatkdra;

sarvdhge pulaka netre bohe asru-dhdra
ei dravye elo svddu kdhd hoite dilo;
krsnera
adhardmrta

iha sahedrilo

194

*\?i(apa 'JQtsutndtljattft

"Tasting these dishes, that were millions o r times more rclishable than nectar, the Lord became
astonished. He had goosepimples of ecstasy ail over His body unci tears of love flowed from His
eyes. He thought to Himself: "Where has such a delicious food come from? Kr$na's lip-nectar is
infused in ill Mahaprabhu relished a little of this food and then told Govinda to tie the rest in the
end of his dhoti and take it along. H ie whole day Mahaprabhu was deeply absorbed in Konas
adharamrta, When the evening came one star-like devotee after the other came to surround the
golden Gaura-moon and a stream of Krsiia-fatf/w took its rise. On the Lords indication Govinda
began to distribute the prasada (hat lie kept in liis robe to everyone present. The Lord then began to
explain the glories o f the prasada:

prabhu kohe - ei sab prakria dravya; aiksava karptira marica elaci labahga gavya
rasavasa gudatvak ddi yoio saba; prakria vaslura svadu, sabhdra anubhava
sei dravyera ei svadu gandha iokdtita; dsvdda koriyd dekho sabhdra pratlta
"The Lord said: "These ingredients, like cane-sugar, camphor, black pepper, cardamom, cloves* ghT,
spices and licorice, are all material. Everyone has tasted them before. But now these dishes have an
extraordinary taste and fragrance. Everyone should taste it and experience the difference,"

dsvdda dure rahu, ydra gandhe mate mana; dpand vim anya mMhurya kordya vismdrana
td'le ei dravye krsnddhara sparsa hollo; adharera guria sab ihdte saficdrilo
alaukika gandha svadu - anya vismdrana; mahd rnadaka ei krsnddharera guna
"What to speak of the taste, even the fragrance is maddening and makes one forget all other
sweetnesses but its own! The nectar of Krsna's lips have touched it and has infused the qualities of
these lips in the food. The attributes of Kronas lips are greatly intoxicating and their extraordinary
fragrance and taste make one forget all oilier experiences.
Just as Sri Radhika secretly relishes the nectar of Krsna's lips with Her sakhts Mahaprabhu relished
this nectar in secret with Sri Svarupa Dfimodara and Sri Ramananda Raya:

tanu mana kore ksobha, bddhaya surata lobha,

harsa sokadi bhdva vindfoy
pdsardya anya rasa, jagal kore dimavasa,
lajjd dharma dhairya kore ksoya
ndgara, suno! tomdra adhara carita
mdsdya ndrlra mona, jihvd kore dkarsana,
viedrite sab viparltaf
"O Hero! Listen to the nature o f Your lips! They agitate the body and mind, increase lusty desires
and destroy all other sentiments like joy and sorrow! They make one forget all oilier flavours, they
control the whole world and destroy saintly qualities such as shyness, religiousness and patience!
They madden the minds o f the women, attract the tongue and turn all situations upside down!"

dchuka ndnra kdja,

kohite vdsiye Idja,
tomdra adhara bodo dhrsia rdya
puruse kore dkarsana,
dpand piydite mana,
anya rasa sab pdsardya
"This may be (lie work of women, but I am ashamed to say that Your lips are so bold that they even
attract Your flute, which is male. They make it drink as much nectar as they like and make it forget
all other flavours!"

saceiana rahu dure,

aceiana saceuma kore,
tomdra adhara - bodo bdjikara
195

Srila tgpgfnmdtfia data osviiml

tomara vetm smkendhami,

tara janrndyci indriya mana,
idra dpand piydya nirantara
"What to speak o f concious beings, they make even unconcious beings concious! Your lips are great
magicians! Your flute is jus* a dry niece of wood, but Your lips give it a mind and senses and make
it drink themselves l"

venu dhrsta pitrusa hoiyd,

puru$adhara piyd piyd,
gopl-gane jdndya nija pdna,
aho &uno gopl-gana,
bole piyo tomara dhana
tomara yadi thdke abhimdna
"This flute is a bold male who drinks the lips of another male, telling the gopls: "O goptsi Listen!
Drink Your property by force if you think you can!"

tabe more krodha kori,

lajjd bhaya dharma chadi,
chddi dimu koro dsi pdna
nahe pimu nirantara,
tomdya morn ndhiko dara,
ariye dekhoh imera samdna

"Then the flute angrily told Me: "Give up Your shame, fear and religion and come to drink the nectar
o f Krona's lips! On that condition I shall give them up. If you don't give up your attachments to
virtue, though, I will keep on drinking it forever more. I'm a little afraid of You gopls, for you may
have the power to compete with me, but all others I consider to be no more than blades of grass!"

adharera ei riiit
dra suno kunlti,
se adhara sane ydra meld
sei bhaksya bhojya pdna,
hoy amrta samdna,
ndma idra hoy krsna pheld
*0, listen lo the manners of these lips and other injustices! Everything that is touched by these lips like food and drinks - becomes just like nectar and is called krsna pheld.u

.
.K

se pheldra eka lava,

nd pdya devoid saba
e dambhe kebd pdliydya?
bahu jannta punya kore,
tabe sukrti ndma dhare,
se sukrte tdra lava pdya

"Evetflhe demigods cannot get one drop of this pheld Who can fathom the pride of tJhis phelal By
performing pious activities for many births one becomes known as a virtuous man, and such a person
may get a fibre o f this pheldV'
Fortunate Tulasl makes Bhavamayl and Her sdkhxs relish Kx&ia's lip-nectar. The devotees will be
consoled by the remembrance o f these pastimes. The all-enchanting nature of Radhika's names,
forms, qualities and pastimes cause the experience of sweetness, and tills takes the conciousness
forwards. The forms, qualities and pastimes o f the beloved deity then become the quintessence o f a
devotee's life. Absorbed in experiencing 6yamasundara's sweetness, Sri LTiaSuka told Him:

premadam ca me kdmadarh ca me vedanam ca me vaibhavath ca me

jlvanam ca me jlvitam ca me daivatarh ca me deva ndparam
(Krspa Kamaimta 104)

196

Sn-Jn Vtfdpa TQisumdnjalifi

,r0 Lord! You arc My giver of love, (Ire Ixililllcr o f my desires, die bestower of devotional knowledge
and the treasure of my heart You and no-one else are my life and my fate!" To this Sri Kr$ua said:
Very well, Lflauka! Very well! I have become very pleased with your loyalty to Me! My darSana
will never be in vain for you! Please pray for a boon t.o Me!" Then Lilfifiuka prayed for die following
boon:

madhuryena vivardhantdth vdeo nas tava vaibhave

cdpalyena vivardhantdth cintd nas tava SaiSave
(Kr$na Karnamrta 105)
"May our words be increased by Your sweetness! May You increase the stream of our thoughts, so
that wc will be able to remember the sweetness of Your naughty adolescence! The words of the
acaryas are the support for die weak devotees; they will remove their bodily conciousness and bring
them a deep spiritual conciousness, in which they can relish die sweetness of Sri-^ri Radha and
Krsua.
Tulasl says: nO Kuhkumilhgi! I will serve You different kinds of nectarean food and drinks while
You assemble widi Your girlfriends to taste the nectar of R ig a's lips! Svaminfs bodily lustre now
resembles fresh kunkuma from Kashmir, touched widi some sandalpaste, It's a reddish glow that
comes out from witliin Her, showing Her heart's passion for Kfsua (passion is symbolised by red
colour). That is why Tulasl calls Her KunkumSftgi here. Sri Barigabihari Vidyalaftkara adds: he

ktmkumdngi Sn kfsrta bhojandpeksayd svasya bhojamyatvena yad aftga-m&linyaih tad dcchddanaya

kunkuma Uptam ahgam yasyd "Her body turned grey because of waiting for Kr$na'$ meal and to
conceal this grey ness She is anointed with kurtkuma." In each dish Svaminl tastes the nectar of
Krstia's lips. When Svaminl tastes Krona's nectarean foodnemnants it is as if She touches His lips
directly, because the food has taken all (heir qualities. The maidservants feed Kr$na Preinonmadim
(She who is mad with love, for Kr$na) Radliika, Who remembers so many pastimes She had with
Rr$na at tlial time! She closes Her eyes half when She is immersed in such sweet remembrance. It is
as if She is drifting off somewhere else. The kitikans make Her relish according to Her feelings.
LaliUl and the sakhTs also help Her to enter the Syama-ocean by joking with Her about Her divine
pastimes with KiWa. Nagara Kr$na makes Himself useful by becoming die subject of these
emotional talks. What more can He attain than this? No words can express how sweet., effulgent and
beautiful Srlmatl Rttdhika is! She makes even Kronas life useful! That's why Kr$na became greedy
for Her mood, and that's why He came in the golden form o f Gaura: to float in this rasa Himself and
to make the whole world float in it concomitantly.
SrT Radliika does not relish the eatables, She relishes the nectar of Krsna's lips, while Her mind is
absorbed in remembering Her extraordinary pastimes with Him. In the Aw/T/a-pastimcs She directly
relishes this lip-nectar. How many hundreds of loving moods doesn't She express through Her eyes
and Her face then? Tulasl carefully feeds Svaminl (yatndt\ because she knows that She experiences
Syamasundara's presence in the dishes. She feeds Svaminl according to the pastime-flavours she
makes Her relish, Svamiiu is mad with love for Kr$na; is it so easy to serve Her?140 When Lord
Caitanya, who was greedy after the ecstatic love of
Radha, relished this pastime in (lie GambiUra
he stared at Svarupa Damodara's and RamSnanda Raya's faces and said: "Where have you brought
Me?" How many wonderful feelings He expressed through His face and His eyes! Svarupa and Rama
Raya understood the Lord's mind and helped Him to relish these pastimes -

svarupa gdya vidydpati,

glta govinda gTti,
suni prabhura jutfailo kdna
(Caitanya Cariiamrta)

mo

Narrated by Sri Ananda Gopala GosvamT.

197

Jrifa 'AsyjfmniUfui dasa Qosvoml

"Svarupa Dfimodara sang songs of VidySpaci and from Gita Govinda that soothed the lo rd 's ears.1
Tulasl understands Svamini's mind completely, and she carefully feeds Her accordingly, Srlia
Raghunatha Dfisa GosvamJ has mercifully left the remnants of lids transcendental .revelations on
paper for the practising devotee of today. "(Alas!) Whatever is understandable, having received the
mercy of such a great acarya, I do not understand, and whatever can now be locked within tlie heart I
do not lock within my heart!" Sri Raghunatha dasa has offered liiinself to SvOiniriTs feet, &ri
Radliika, wlu> is mad with love for Kf$na, has now relished the nectar o f Kr$na's lips. Suddenly the
vision vanishes and Sri Raghuniitha pitifully prays:

kunkvtmartgi he gaurdfigi vrsabhanu suid;

lalitadi sakhigane hoiya vesiitd
apar&pa mad Tsvari i n rnani mandire;
krsnera adhardmrta darasana kore
"Q Kunkumahgi! O Gaurtlhgil O Daughter o f Vrsabhanu! How wonderfully You are sitting in Your
wonderful jewelled temple, surrounded by Your girlfriends like Lalita, looking at the nectar that
emanates from Kr$iia*s lips!"

Sahara dnanda mana dsvddana tare;

mahd prasdda dibo dmi ratna (hold bhare
sakhT saftge range tomdya kordbo bhojana;
nayana bhariyd uha koribo darsana
(5ri Haripada ila)
"I will bring the mahd-prasdda on jewelled plates while everyone's mind is reeling o f ecstasy. When
can I feed You and Your sakhts and fill my eyes with Your sweet vision?"

"Piw E p f m m -

V E RSE SO:

P A N A Y A V A R JM A D H U R A M N A V A P A T A L A D I
K A R P U R A V A SIT A T A R A M T A R A L A K SID A T T V A
KALE K AD A TAVA M A Y A C A M A N I y A D A N T A k a s t i i A d i k a m p r a n a y a t a h P A R A M A R P A N IY A M

pdtidya - for drinking; vdri - water; madhurath - sweet; nava - fresh; pdtala - rose; ddi - etc,; karpura
- camphor; vdsitatarath - more scented; taralaksi - girl with restless eyes; dativd - having given; kale
- in time; kadd - when; tava - Your; mayd - by me; dcamantya - for washing the mouth; danla teeth; kdstha - twig; ddikam - beginning with; pranayatah - out of love; param - great; arpaniyam to be offered

198

JrT'J>n 'I A fa p a 'JC itsum dftjafift

0 *Taratofyi (restless eyed girQl When w ill the time come when I cm offer you sweet
drinlQng water scented with fresh roses and camphorfor flushing your mouth, along with a
twig fo r Brushing your teeth?

Notes: During deep transcendental visions Sri Raghunalha relishes the sweetness of devotional
service as if he is directly with SvaminI, and when (lie revelation disappears he laments while
remembering the pastimes he had attained. How severely the fire o f (lie remembrance of his lost joy
burns! The remembrance of this joy increases the severeness of his suffering. And then he swims in
an ocean of bliss once more, as another transcendental revelation comes to him. In this way the
stream o f the devotees life flows on, like a succession of the light o f union and the darkness of
separation, Sri Radhika and Her saklus have relished the nectar of Kona's lips (die remnants of His
food), and now Tulasl serves drinkingwater, sweetened with the flavour of roses and camphor.
E m a il's eyes are restless also then. Stic doesnt know whether She tastes the nectar of Kr$jja's lips or
whether She eats the remnants of Ilis food! When She meets Kr$na She relishes rasolta&a and when
She is separated from Him She tastes bhavoltasa. She feels a deeper bliss when She is separated
from Kr$na then when She is together with Him. Sri RQpa GosvamI writes:

dvigutia vimhdrtih sydt sphurane venurdgaje

prddurbhave bhavaty atra sarvdbhisia sukhotsavah
(Ujjvala Nnamani, ^nigara bheda 205)
"The pain o f separation doubles during the revelation that comes forth from anurdga, and in (his
manifestation one feels a festival of bliss that, is coveted by all." Therefore, when SvaminI is viyogim
(separated) She is also samyoginT (united), She is always krsnamayi (absorbed in Kfsna). aruna
naydnera kone> ceyechilo dmd pdnet pardne barasi diya jane When He stares at Me from (lie
corners of His ruddy eyes He throws out a fishhook that pulls at My heart." There is no way to
fathom the joy and/or distress She feels from this pulling. Pure transcendental sweetness can be
relished when it is pressed out by feelings of separation. Gradually and shockwise Myoma's
crystallized sound, touch, form, taste and smell can be relished then. Slowly and with interruptions
SvaminI relishes tills. As SvaminI meditates like that it is as if $yama appears before Her concretely.
Tills is why She is called Taralak?i, or fickle-eyed girl, in this verse. The sweetness of clearly seeing
Kf$$a enlivens the eyes. Even endlessly sweet Sy&masundara is fully subdued when He sees the
natural
sweetness of Radhik&s glances:
i *

nija madhurima mudra gldpitendlvara M r

jayati paramo, jaitrali ko'pi rddhd kataksalt
tribhuvana jaya laksmir varyayd datta dcima
madhuripur api yena krldaya nirjiio*bhut
(Lalita Madhava, Act IV)
"AH glories to RadhiTs supremely victorious sidelong glance, wliich with its sweetness makes the
beauty of the most splendid of blue lotusflowera wilt, and which with its playfulness conquers even
Madhu's enemy Kr$na, who was Himself garlanded by the goddess of victory victorious in the three
worlds!"
Tlie sakhTs and manjarls know everything. Seeing the beauty of TaralSksfs eyes, they joke with Her
as they were doing when She first fell in love with Kr$na: "Sakhi Radhe! Who has stolen Your
heart? Tell us the truth! You are not so eager anymore as before to read books or to teach Your

199

$nfa Htygfuwat/tti dustl os vdmT

panels eloquent verses! We never hear You gossiping or joking with Your friends anymore! How
beautifully You arc now playing Your Vina! Where has this all gone now?"141

gharera bfihire,
dande .fata bare,
tile tile iiiso yao

tsuina ucdkma,
ttiMvam saghana,
kadamba kdnane cdo
rail entott kene vcl hoile
guru duritjane,
bhaya nahi mane,
hatha vd hi deva pdile
saddi caficala,
vasanaaheala,
samvorana ndhi koro
bosi thdki Ihdkit
uftiahocamaki,
bhusana khasdyd poro

.*
_

boyosekiion,
rdjdra kumdrT,
take kulavadhu bald
ki vd abhila$et bcidhale Idlase,
m bujhi tomdra chaid

tomdra carite,
heno bujhi cite,
hdta bd<jdile catide
canfi ddsa bhane,
kori anumdne,
thekile kdliyd phdhde
"You're going in and out of Your house a hundred times in half an hour! Your mine! is very agitated
and You breathe deeply as You gaze at the Kadamba-fbrest! Rail How have You become like tills?
Youre not even afraid of Your wicked superiors! Have You become posvsessed by a ghost or so? You
don't stop the edge of Your sort from constantly moving in a restless way (betraying Your own
restless mood). You may sil down, but then You become startled and get up again, making Your
ornaments fall off in the shock. You are an adolescent girl, a princess, and You are married as w ell I
don't understand which desire is increasing Your anxiety! When I study Your behaviour I think that
You're stretching Your hand out to the moon (You're trying to achieve the impossible)]" Can<fr dasa
sings:'"l think You have fallen into Kaliya's (Krsna's) trap!
W h e n c e sakhTs see the beauty of TaralfiksTs restless eyes, they joke in so many ways, saying: "O
sakhi] It seems as if VanamSlI (Kr$na, who wears a garland of foreslflowers) has stolen the jewel of
Your mind!" After Bhavamayl USdhika and Her friends have relished the nectar of Kr$na's lips
TulasI brings drinking water scented with camphor and fresh loses, with which they can flush their
mouths. Tulasl's pure love gives the water an exlra flavour. The maftjans are love personified. What
to speak of tile kihkans, the whole of Vraja-dhdma is the kingdom of love, therefore TMkura
Bilvamahgala spoke to the Lord as follows:

gopdldhgana kardamesu viharan vipradhvare lajjase

bruse go-vrsa huhkrtai .stud jatair maimam vidhatse satcim
ddsyam gokula pumhealistt kttruse svamytuU na ddntdtmasu
141 Quotedby Srila Anaiida Gopala Gosvaml from Ananda Vrndavana Cainpub (S.14):

kva te'dhyayam kauUtkattt kva fnka-.fdrikadhydpanCt

kva barhi natmek$at\ath kva parivddinX vddanam
kva hdsa parihdsinf priya-sakhl-jmaifj sathkatham
him Oli vcmamalimi tava mano manis coritah
200

$n-3n Mfapa !KltsumiSnjafi

jrlafam krsna tavMghri-pMkaja-yugartt premaika labhyam muhuJt

" 0 Kr$fla! Your iotusfeet can only be conquered with love! Otherwise, how could You
blissfully roll around on the muddy courtyards of the cowherdcrs, whereas You hesitate'even to look
for a moment at the pure and clean altars of the brahmanas, how can You shout at the mooing cows
and bulls of Vrndavana, running after them, while You remain silent towards the sages that
pronounce Sfuna Veda-mantras in the Tapovana, and how can You become the humble servant of
the young girls of Gokula, praying to them to place their leet on Your head, whereas You remain
deaf to the anxious prayers of the self-controlled saints who pray to You to become their master? O
Krsna! From all lliis I can understand that only the pure love of Vraja can capture Your Iotusfeet!"
After taking prasdda &fmatl and Her girlfriends get up to wash their hands and mouths. The
kinkarxs have arranged for scented water for washing the hands, a lota> a stool, a spittoon, twigs for
brushing the teeth and scented clay for washing the hands. Fortunate Tulasi can wash SvSminfs
hands while another kinkarl pours the water.142 Hie mental service of the ^dri/jnfea-devotees will
become very nice when they hear and chant the descriptions of these expert services of the dedryas.
The devotee should merge his own thoughts into the thoughts of the dedryas when he meditates on
his devotional service. When the transcendental vision vanishes 3ri Raghunutha dasa prays as
follows for devotional service:

taraldksi Sri radhike nivedana kori;

bhrngara bhariyd dibo suvdsita vari
bhojandnte jala pane anandita mana;
karpura vclsita jale kora dcamana
danta kastha kara-padme koribo arpana;
dantera Sodhane kart punah dcamane
paritrpta hoiyd tumi bhojana vildse;
pariiosika dibe more bhukta avaSese
koto mate sevd kori rahibo caraiw;
dasa gosvdmT nivedaye iikula krandane
(n Haripada $ila)
0 Restless-cyed Sri Radhike! I pray to You: Let me fill up a jug with nicely scented water
and blissfully make You drink this water after eating. Then I will help You to flush Your mouth
with camphor-scented water, place a twig for brushing Your teeth in Your lotuslike hands and serve
You mouth-water again. After enjoying Your pastimes of eating You will be very satisfied and give
me a reward in the form of Your foodremnants. I will stay by Your Iotusfeet and serve You in so
many ways. Dasa Gosvfunl anxiously cries when he prays like this/*

W & era

VERSE 51:

142 These two paragraphs have been quoted and narrated by &I Ananda Gopala Gosvaiiu.
201

J>nfa J (atjftmiiitfta dasa (josvtim l

BH O JAN ASYA SA M A YE TA V A YATN AD

D E VID H U P A N IV A H A N VARA G A N D H A N
VIJAN AD YAM A P I T A T K SA N A Y O G Y A M
HA k a d A PRANAYATAH PRANAYAM I
9

bhojanasya - of (he meal; samaye - at Hie lime; tava - Your; yatnai - carefully; devi - O
Goddess!; dhupa - incense; nivahdn - much; vara - excellent; gandhan - fragrance; vTjana - fanning;
adyam - beginning with; apt - even; tat - that; ksana - moment; yogyath - suitable; ha - O!; kada when; pranayatah - with love; pnmayami - 1 will do.

O (Devi (gotCdess)l When can 1, while y o n are eating/ lovingly and attentively tight a lot o f
nicelyfragrant incense/fan yo u or render other services appropriate fo r that moment?

Notes: The ocean of Sri Raghunatha dasa Gosvamfs prema is stirred, and as a result he
relishes the flavours of wondcrlul services and he anxiously laments. The course of love is very
amazing!

bhakta premera yoto daSd ye gad prakdra; yoto sukha yoto duhka yoteko vikdra
krstja tfihci samyak nil pare jchute; bhakta bhdva ahgikdre tdhd dsvddite
krsnere naedya prema bhaktere ndedya; apatte ndcaye - tine nace eka thdi
(Caitanya Caritruiula Antya 18)
"All the loving phases of the devotee, liis happiness, his distress, all the different
transformations - even Kr$na cannot know them completely. Thai is why He accepted the mood of a
devotee to relish them. Prema makes Krsna dance, makes the devotees dance and dances itself - all
tliree are dancing at one place!"
When Svaininl takes Her meal TulasT very carefully offers Her (he most exquisite incenses
and fans Her according to the time of the year. In the summer this is more required than in the
winter. In his visions Raghunatha personally experiences this, and when the visions vanish he
anxiously prays. Without devotional service the pure devotee finds it hard to stay alive. ri
Raghunatha dasa wept as follows:
**

jano'yath ydcafe dufikt rudatm uccair idatii muhuh

tat paddmbhoja yugmaika gatih kataratam gatah
krtvd tiija ganasydntali kdrunydn nija sevane
niyojayaiu mam sdksat seyam vrnddvaneSvan
(3rl VjgSkhanandada Stotram -129,130)
"Although tins person is cruel, deceitful and wicked, he still humbly bows down at Her
Iotusfeel, considering tliem to be (lie only goal of his life, and he continuously weeps and begs: MMay
the Queen of Vfndavana be merciful to me and allow me in Her own party, engaging Me in Her
direct service!" Eagerness is (lie very life of rdga bhajana: Srila Narouama ThSkura sings: pararna
nagara krsna, td'he hao ati trsna, bhajo idre vraja-bhdva ioiyd "Ki^ria is the greatest hero! Be very
eager for Him and worship Him in the Vraja-mood!" When there is a desire to attain the Lord
contempt will come for all tilings that are unfavorable to bhajana. When compassion is unfavorable
to bhajana, then even that must be given up. Even if my ista deva speaks words that are unfavorable
to bhajana, then I will not listen to it, taking it that He is just testing me. It is said that once Sri

202

3 n - 3 n ffla p a 9 Q isutiim Jafi

RadhdrSiJi gave Her prasadf tambfrfa to one disciple of Srlpada Gopala Bhatta GosvamT on
Harivfisara day {ekadast). While chewing tnese beteileaves he came to see Sri CJurudeva, who then
rejected his disciple for eating pan on ekadast. Sri Racthclvlim then asked Bhafla GosvrunI - "Is the
law o f the Gosvamfs books even higher than Her grace?" SrTpada replied to ri RridharanI's lotusfeet.
that Her natural mercy can never come in violation of saddedm (regulative principles). He had
rejected his disciple, knowing for sure that some test (of Radhfirani) was hidden in the event. Sri
RadharSnjf replied: "I understood that you have become qualified as a bona fide dcaryal" When
bhajana is spoiled everything is spoiled. 5fiman Mahaprabhu said: krsna praptira updya dm ndhi
bhajana vine: "There is no other way to attain Kr$na Than bhajana]" Bhajana is the means and
bhajana is the goal. Mahaprabhu Himself was always absorbed in the devotional item of 'hearing1:

candl ddsa vidyapati,

rdyera ndtaka gtii,
karnamrta sn glta govinda,
svarupa ramdnanda sane,
rnahdprabhu rdtri dine
gdya Swie parama dnanda
(Caitanya Caritamrta)
- "Day and night MahSprabhu was listening to songs o f Candl dasa and Ramananda' Raya's
play and verses from Kr$na Karnamrta and Gita Govinda, together with Svarupa Damodara and
Rfunfmanda Raya." The dedryas are extraordinary knowers of rasa, and their association can be
attained by studying their books, that contain everything they love. By hearing and discussing these
books and becoming absorbed in the mood o f the dedryas the devotees can also become absorbed in
these moods. Then we can say mahad bhdve rasa hobe dsvddana "Rasa can be relished when we
have accepted the mood of the great saints."
In the previous verse Sri Raghunfitha dasa had served Svaminl Her drinkingwater and Her
mouthwater alter She had finished relishing Kona's neciarean food-remnants with Her girlfriends,
and now he sees himself offering incense to Her and fanning Her. His mind was so absorbed in
SrlmatTs relishing K ir a 's lip-nectar that he only became aware of Ms service o f offering incease
during Her meal after She had already washed Her mouth! He has rendered his service at the proper
time, but because o f his ecstatic love the succession o f services experienced in transcendental visions
was broken. Whenever Raghunatha perceives some devotional service he prays for it to SvaminI's
lotusfeet, therefore (fie succession o f services is sometimes disturbed. The same tiling happened with
Sri Sukadeva Muni. Out of ecstasy he first told King Parik$it the story o f Krsna's killing
Dhemikasura (in which was mentioned that Krsna had reached the pauganda-age, over five years
old) and (lien the story of Krsnas defeating the Kaliya-snake (which happened when Kfsga was still
kunulra, under five years of age). That shows how elevated the speakers of these books (Srlmad
Bhagavata and Viiapa Kusumafljali) are!143 The self-manifest pastimes are here in control, and not
the narrators! The celestial Ganges-stream of neciarean pastimes spontaneously flows from the
tongues of their saintly narrators. Sri Narada Muni told King Praclnabarhi:

tasmin mahd mukharita madhubhic caritra pTyusa $esa saritah paritah sravanti
id ye pibanty avitrso ttrpa gddha hamais tan na sprsanty asana tni bhaya .ioka rnohdii
(Srimad BMgavata 4,29.41)
"O King! A stream of (lie quintessence of nectar in the form of narrations of Sri Krona's
pastimes flows from die mouths o f the great saints, and those who insatiably drink this nectar with
their deeply absorbed cars will not be touched by feelings of hunger, thirst, fear, lamentation or
delusion," Sri Jjva GosvamT comments as follows on this verse: tdnoidn medial kTrtyamdndni
bhagavad yaSdnisi sva mdhdtmyena durTkrtya sva sukham anubhdvayantlli "The glories of the Lord
143 Note by the editor.
203

SriUi

dasa dsvdm t

that emanate from the mouths o f Uie great souls arc self-manifest and they remove all feelings of
hunger, thirst, fear, lamentations and delusion, making the hearer experience his own bliss." The
books of the deciryas are like the twanging of the strings of their hearts, that are like stringed
instruments. The devotee will tune his heart into the tune o f those stringed instruments. ri Suka
Muni said: "The gopikas of Vraja asked Uddhava about Ki^na in private", rahasya predial (SJB.
10.47.3) Sri JIva GosvamT then asks rahasi vijclliya bhftvogocare "How can there be any question of
conlldential inquiry when there are millions of gopTs around? The same tune resounds on all their
stringed instrument-like hearts. This place is inaccessible to those who have a different mood,
therefore it is called a private, solitary place. On the strength of one-pointed devotion all other moods
will subside and the devotee will get the same desires as the dedryas. Rupa and RftghunStha ciasa ate
absorhed in their bhajana:
chdpdnna damia rdtri dine,
rddh&krsna gtma gone,

smaranete saddi goydya

cari danda &uti ihdke,
svapne rddhd-kr$na dekhe,
eka kdla vyartha ndhi yiiya
"They sang Rudha and Krsna's glories 22 hours a day and always remembered Them. The
remaining 2 hours they would sleep, but even then they dreamt of Radha-Kr$na. In Uiis way they did
not waste any time." Jtfla JIva Gosvainl has listed all the different obstacles that may weaken the
devotees bhajana: yatah kautilyam asraddhd bhagavannisfhd cydvaka vastvantardbhinivefo bhakti

Mthilyafii sva bhakiddi krla mdnitvam tty evam adim mahat sangadt laksarta bhaktydpi
nivartayituin duskardni citta hi tasyaparddhasyaiva kdryditi tdny eva ca prdcinasya tasya liftgdni
"Crookedness, faithlessness, becoming absorbed in things that have nothing to do with Kv$na and
that cause one to fall down from the path of bhajana, weakness in bhajana and pride o f one's
bhajana. When the devotee is unable to give up these shortcomings, despite the very powerful
influence of association with the great saints and the process of devotional service itself, then it must
be understood that offenses to the holy name and crookedness have found their place in the heart. If
no offense was committed in the present life then they must have been committed in a previous
birth." Therefore Sri Narottama Thakura sings: sddhu mukhe kathdmrla, Smiyd- vitnala cita, ndhi
bhelo aparddha kdrana MI could not purify my mind by listening to the nectarean discussions of the
saints, because I have committed offenses," When the devotee becomes free from his offensive
attitude by the mercy o f the saints, he gets real taste and he cannot live without bhajana anymore.
Then his bhajana swiftly reaches perfection:

dnatida kori hrdoya,

ripu kori pardjaya,
andydse govinda hhajibo
"All the enemies o f lust and greed will be conquered, the heart will become blissful and I
will easily worship Govinda." Full o f love Sri Raghunatha offers incense to Srimatl and fans Her,
and when the vision vanishes he prays:

fie devi in rddhike! koto ye Idlasd;

purna koro mad tfvarl kantnd bharasd
bhojana samaye ati yatna sahakdre;
dibo sugandhita dhupa bhojana mandire
. bhojana vildsa ami darSana koriyd
edmara dhuldbo kobe harasifa hoiyd
(Sri Haripada ila)
"O Sri Radhike! O My mistress! Please fulfill my desires! Let me very carefully offer You
fragrant incense when You are eating in Your diningroom. Let me blissfully look at You and fan
You with a yaktail-fan while You arc enjoying Your meal!

204

Jn-J>n Ififdpa Wjtsimafijatift

H H Io |$ 4 " flfe ^ lH R * R 4 d
*T^FTlf% ^5[T

t
4O T falft II

1
II

V E R SE 52:
K A R P U R A P U R A P A R IP U R 1T A N A G A V A L L I
p a r n A d i P U G A P A R IK A L P IT A V ST IK A M TE
V A K T R A M B U JE M A D H U R A G A T R IM U D A K A D A H A M
P R O T P H U L L A R O M A N IK A R A IH P A R A M A R P A Y A M I
9

karpura - camphor; piira - by a flood; paripiirita - filled with; nagavallt- betel; parna - leaf; ddi and so; puga - abundance; parikalpila - made; vTtikam - betelnuts; te - Your; vaktra - face; ambuje in the lotus; madhura - sweet; gdtri - body (fern.); mudd - blissful; kada - when; aham - 1; proiphulla
- blossoming; roma - skinpores; nikaraih - with an abundance; param - great; arpaydmi - I will
offer.

O thCadfrura atri (sweet-Gmhedgirt)! When w ill my hair stand on end o f ecstasy when I
place a hetefteaf w ith camphor,, catechu? cloves (m dguvahjnto I f our lotusRfe mouth?

Notes: In svarupaveSa Sri RaghuntUha dasa has a wonderful relish of devotional service. Just as a
conditioned soul is in maya wliile sleeping, dreaming and being awake the devotee is always
absorbed in bhajan* wliile sleeping, dreaming and being awake. Bliajan means keeping the mind
fixed and attracted. The mind should be poured into the Yugala KiSora. rddJia-krsna duhu paya, tanu
mana rahu iaya, dra dure yank vdsand "Let my mind and body dwell in Rfidha and Kronas lotusfeeL
and let all my material desires go far away." 6npada LllaSuka, being attracted to Krsija's sweetness,
said:

mddhurya varidhi madambu iarafiga bhangl

snigara safikulita Sita kifora veiatn
dmanda hdsa laliidnana candra bimbam
dnanda samplavam anuplavatam memo me
(&T Kr$na Karnamrta)
"May my mind be immersed in the flood o f bliss (3rl Kf$na) that always increases the ocean of
intoxicating sweetness and causes great waves in that ocean, whose cool adolescent dress is a
collection o f erotic ornaments and whose lovely moon-like face is beautified by a soft smile." How
will Hie inind ever deviate after it was immersed in an ocean of rasal Absoiption in Svaminfs
maidservice is even deeper! "1 am a maidservant of She whose form, qualities and sweetness defeat
even Govinda's! What can maya do to me then?" When, by continuously performing bhajan, the
mind becomes rasika then the devotee becomes as attached and accustomed to Ills beloved deity as a
conditioned soul is to liis wife and children. That's why the Gosvshnls say: "We want sdsahga
bhajan (worship with attachment to the deity), cmdsatlga bhajan (worship without attachment to the
deity) won't do." "It is my duly to chant the holy name (a fixed number o f times), that's why I do it*
but I don't relish the sweetness of the name!" Mahaprabhu could not even pronounce the word

205

$nfa tftyffttutMfut dfisa-(josvdmi

JagannaUia when He was in ecstasy (while dancing in the Ratha Yfttra). jaja gaga jaja gaga gadgada
vacana (C.C.) "lie was saying 'jaja.gaga jaja gaga' with faUering voice." Then the Lord relished
pratipcidani punidmrtdsvadanam, the flill nectar at every step. rHa Dasa GosvamT has said:

rddheti ndma nova sundara sidhu mugdham

itrA7f.cn' ndma madhurddbhuta gddha dugdham
sarva ksanatU surabhi rdga himemi ramywh
krtvd tad eva piba me rasane ksudhdrte
"O My tongue suffering from thirst! Please mix the delicious fresh enchanting nectar of the name
Radha with the wonderfully sweet condensed milk of the name Krsua, add the fragrant delightful ice
o f pure passionate love and drink this charming drink at every moment!" The dedryas teach us that
wc must relish each item of devotion in tills way. All other desires, from sense-gratification to
liberation, arc all cheating. As long as such cheating propensities arc there there can be no pure
devotion, let alone rdga bhaktil $n LTIaSuka has said:

bhaklis tvayi sthiratard bltagavan yadi syad

daivena nah phalati divya kisora murtth
muktih svayam mukulitdnjali sevate'smdn
dharmdrtha kdma gatayah samaya pratfksdh
(Kr?na KarnOmrta 107)
"O Lord! When our devotion to You becomes finii and fixed we may be so fortunate to behold Your
divine adolescent form. Liberation will.personally serve us with folded hands and religiosity,
economic development and sense-gratification will be waiting for the appropriate time to attend to
us." A person in whose heart the splendor o f Radharanis toe-nails awakens is fearless and
undisturbed. Renunciation is there in the minds of those who arc absorbed in these lotusfeet.
Everytlring is wasted for someone whose heart does not carry these lotusfeet, but a devotee who
accepts the mood of the kinkaris will always experience the vicinity of these lotusfeet. How blissful
it is to even drink "I am close to Her!".
SvaminI has received the nectar of Kona's lips. The jokes of Her sakhts crystallize tire sweetness of
their savour. Tulasl seats SvaminI on a stool and washes Her mouth. Svitmim then holds court with
Her sakhis while a jewelled wick is burning. Tulasl then comes and stands before SvaminI, carrying
a jewelled plate with a selfmade betclleaf containing cardamom, ground catechu, nutmeg, areca-nuts,
camphor and cloves. SvaminI is absorbed in talking about yama with Her girlfriends. Tulasl attracts
Her attention by calling Her Madhura GatiT, sweet-limbed Girl. When is She Madhura Gatif for the
kinkarisl When She is with yama! Nothing is as sweet as that! Why is the betelleaf called param,
or best? There's a secret in that! Tulasl has secretly mixed some of Syama's leftover pan in it, that
she had discretely received from Dhanis(ha when she was at NandKvara earlier in the evening.
Dhani$tha knows what is on Svaminfs mind, therefore she has given these bclcllcavcs to Tulasl.
When SvaminI catches die fragrance of this pdnr She becomes enchanted and possessed with greed.
The pan chewed by Madana Mohana is even sweeter than nectar* and its scent increases the desire of
SvSmirifs tongue:

sitdhdjid alii-vallika sudata vltikd carvitah

sa me madana mohemah sakhii tanoti jihvd sprhdm
(Govinda Lllamrta 8.8)
"O sakhi\ Madana Mohana increases the yearnings of My tongue with His nicely chewed
bctelleavcs, that defeat the sweetness of nectar!"

206

Wfiipa JQtstiiitmjaiifi

krsna ye khay tambula, kohe idra nahi mula,

take dm dambha paripdll
tarn yebd udgdra, tare hoy amrta sdra,
gopTra mukha hare diabdti
(Caitanya CariUimrta Aiilyu 16, 132)
"I cannot describe die value of the beielleaves that. were chewed by Krsna. They u*e also most proud
o f being called '(he essence of nectar* and being able to use the gopTs* mouths as spittoons!"
This pan is the greatest elixir. When SvaminT smells it She becomes overwhelmed. It is as if
isyaiiiasundara has appeared in Person. Looking, at SvaminT, it seems as if She sits there with
someone else, hugged against somebody (Kr$na). How sweet, how beautiful, how splendid! It is the
itfjma-service of Bliavamayl, by the bhdva-kihkxirl in the kingdom of bhava. Without bhava this
cannot be grasped. The great composer o f the Rasa-lasrnzs, Maharsi Bharata Muni, has written:
bhavd evabhisampannah praydnti rasa rupatdm "When bhava becomes mature it attains rasa-rupatd
(a form o f rasa). Bhava is understood to mean manovrtti, or a mentality. There are two kinds o f
faculties o f the mind: the manifest and the unmanifest. When the manife*st thoughts dwell in the
mind it is called manovrtti and when the unmanilest thoughts are there it is called sathskara, vdsandr
bhfxvay or bhdvand. When this (devotional) satHskdra takes a place in the heart, by the grace of the
saints all will be understood, experienced and relished. TulasT attracts Svamini's attention because
now She is in the kingdom of lild. Where has Her mind gone? Hie sakhTs know it and SvaminT
speaks with them in that mood, dials why the w ord v$ktrambuja is used here in the text. A speaker
is called vaktra. TulasT calls out ayi madhura gdtri\, calling SvaminT back to reality and SvaminT,
who is greedy after their fragrance, eagerly stretches out Her hand to grab the beielleaves from her
jewelled plate. What a wonderful expertise in devotional service! "SvaminT has stopped speaking
will) Her sakhTs just to put my bctclleaves in Her mouth!1,m As soon as TulasT offers the beielleaves
She cannot see Svamini's mouth anymore. Hie transcendental revelation disappears from rila
Raghunalha Dasa and he laments out o f great grief:

he rddhe madhurMgi! navina kisorl;

romdhciki katevare tomdra kihkarT
mukha padme kobe dibo karpura tambula;
paricaryd koribo go samaya anukula
(ri Haripada &Ia)
"O Sweet-formed Radhe! O Young adolescent girl! Your maidservant lias gooscpimples o f ecstasy
on her skin when she offers betellcaves with camphor to Your lotusmouth. When can I serve You in
this way when the lime is right?"

VERSE 53:

H 4 *jiicse t w o p a r a g r a p h s h a v e b e e n q u o t e d a n d narrated b y Srt A n a n d a G o p a l a Gosvainl.

207

3nfuHQgfiiitiiUfui itosa Qosvaml

ARATR1KENA BHAVATlM KIM U DEVI DEVlM

NIRMANCILAYISYATlTAJRAM LALITA PRAMODAT
ANYALAYAS CA NAVA M AN GALA GANA PUSPAIH
PRANARBUDAIR
API KAOUR API DASIKEYAM
ft
iiratrikena - with the tf/wri-ceremony; bhavatwi - Youi*; kirn u - wheOier; devi devTrii - O Goddess!;
ttirmailchayisyatitariim - will worship; lalita - Lalita; pnunoddt - out o f joy; anya - other; alaycih gopTs; ca - and; nava - new; maiigala - auspicious; gdna - songs; puspaih - with flowers; prana life; arhudaih - with billions; api - even; kacaih - with hairs; api - even; ddsikd - maidservant; iyam this.

O <Devi (goddess)! W hite L alita jo yfu lly performs the arati-ceremony to Jon, and the other
sahfris worship yo u w ith new, auspicious songs and flow ers, can this maidservant, to whom
yo u are dearer than BUCions o f fives, worship yo u w ith her hair?

Notes: &T RaghuMtha d5sa is deeply absorbed in his svariipavesa. In the way he experiences things
in his smarana* dreams, or visions he reveals his desires for attaining devotional service. After
taking Her meal Svaminl holds court with Her sakltls* sitting on a beautiful raised jewelled seal,
enjoying a pan. Now Lalita, the leader o f the sakfus, will perfonn Her draft with lamps, incense and
so on. The maidservants bring all (he paraphernalia. One wave o f devotional service after the other is
coming over them. No one knows how to* serve Radhft so expertly as Her maidservants. Without lull
surrender one cannot perceive this devotional sendee to Radharam. Sripada Prabodhananda Saras vati
has written:

rddhd ndma sudhd-rasam rasayilurh jihvds tu me vihvald

pddau tat padakdhkUdsu caratdm vnidakm vtthisu
tat karmaiva karah karotu hrdayam tasydh padath dhyaya idt
tad bhdvofsavatah param bhavatu me tat prdnandihe ratih
(Radha Rasa Sudlianidlii 142}
"May my tongue become overwhelmed by relishing the nectarean flavour of RlidM's holy name, may
my feet, wiilk over Vrndavana's pathways that are marked with Her footprints, may my hands be
engaged only in Her menial service, may my heart meditate on Her iotusfeet, and may I develop love
for the Lord of Her life (Kr$na) tlirough Her festival of emotions". The dedryas have expertly shown
in their books how to surrender to Sri RadharanJ's Iotusfeet. It will all be experienced by die grace of
Rupa and Raghunallia dasa Gosvaml. Svaminl is sitting on Her ratna paryanka (jewelled throne).
How should we think of 3ri Rfidhikas throne?
*

4
4

nijdnga saurabhdioye gan}a paryanka;

td'te bosi ache soda cinte krsna sanga
(Caitanya Caritamrta Madhya 8,175)
"ri Radhikas bed of pride stands in die abode o f Her nice bodily fragrance. She sits on that bed,
always thinking o f K|na's company". The birthplace of that pride is die feeling of inine-ness that
causes Her to think: Kr$na is mine! 'Die devotees should relish that sweetness in their meditations.
When the sddhaka wants to make his life blessed by performing smarana so naturally that it
resembles a stream o f water, he should certainly study and discuss the Stavainala and Stavavallcompilations. Then lie will taste rasa and experience all these heart's services. The mind cannot be

208

JiT-Jtf 'ififdpa iKttsmttitljali

absorbed in Svamirifs lotusfeet by force. Without always perceiving the siddha svarilpa this cannoL
be understood, nor can one think of Radharartf's devotional service as long as one identifies with
one's male or female material body. One must stay immersed in identification with the $ri Gurugiven ntanjari svarupa. This desire must always be awake:

hari hari! IIra ki emon da$<l hobo

kobe vrsabhunu pure,
(linn gopera ghare,

fatiayd hoiyci janamiho

"Hari! Hari! When will I attain tliis condition? When will I be bom as a daughter in the
house of a cowherd in Vr$abhanus town (Varsana)?1'

ydvaie dmdra kobe,

e pdtti graham hobe,
vasati koribo kobe idya
sakfura paramo srestha,
ye hoy tdhdra presiha,
sevana koribo tdra pdya
"When will I be married in tlie village of Yavat and when can I live there? When can I serve
the best o f sakhTs with everything that is most dear to Her?"

ienho krpdvdn hoiyd,

rdlula carane loiyci,
dmdre koribe samarpana
saphala hoibe dam,
puribe manera aSd,
sevi duhara yugahi carana
(Prar Llama)
"She will be merciful and take me to her reddish lotusfeet, offering me to the lotusfeet of the
Yugala KiSora. My condition will become successful and my desires will be fulfilled when I can
serve these lotusfeet! It is not easy to become free from the bondage of the material body. As long
as we think 'Tm a scholar", T m a gosvdmV\ 'Tm a bhajanbnandr it camiot be accomplished.
Without, mercy from above this pride cannot leave. Intense worsflip can attract that, grace, but if there
is no eagerness joined to that bhajana it will also not work. Just as a child is born from the meeting
o f a married couple the Lord will appear after the meeting of devotional love and eagerness has taken
place. The Lord Himself will reveal how worship can be performed with eagerness, dadami buddhiyogafit (am yena mdm upaydmi te (Gita 10.10). How eager are RGpa and RaghuniUha! Are there any
words to express it? Allegiance to their mood will surely bring experience. SrJla Raghunatha Dusa
GosvamT now does not see Radh&kunda anymore, he sees 3ri Radhika chewing pan on Her jewelled
sofa in Yavata, How sweetly Shers sitting there, chewing pan and floating in the nectar of laughter
and joking with Her girlfriends! Now there will be drati In the summer drati is done with a plain
lamp, .in-the winter with a jewelled lamp. The %
drdtrika\ or drati-ceremony is meant to remove
obstacles or inauspiciousness. In the sweet rasa of Vraja there arc so many obstacles tor RadhaKisria in Their extra-marital relationship. In Govinda LOamrta (55.18) Sri Radhika personally
explains what kind of obstacles She has to face:

mmandd vidvestn patir ati katuh sdpi kutild

dhavdmba me padmd prabhrti ripu-paksati ca balavdn
vanath vydptatH sarvam vraja dhana janair ahni sakhiblur
vrtah krsrjo iabhyah katham iha bhaved vighna bahule
"My sister-in-law envies Me, My husband is very harsh and My mother-in-law is very
crooked. Tlie enemies1 party, with gopts like Padma, is very strong, and Krna is out there
somewhere in the Helds at daytime, always surrounded by His cows and His friends! How then will I
meet Krsna when there are so many obstacles? drdtrika is performed lor a smooth meeting with
209

Jn fa tgagftunatfsa d'asci (josvamt

Krsna lalert at nightfall, by Govinda Slhall or oilier places in Ypndavana, after v/liich Sri Rgdhikfi
can enjoy Herself with Him by dancing the Rasa, playing in the water of the Yamuna, drinking
honcywinc and wandering in the forest with Him. For such an auspicious accomplishment this
arairika is performed. Lalita will perform this loving ceremony. Her bodily complexion is like
Gorocana-pigment, shes a little older in age, and has a very harsh (loving) naLure. She orders
different people around while Tulasl brings the draft'-paraphernalia. SvaminJ sits down like a steady
lighlningslreak, that's why She is addressed in the verse as Devi, d m kohe dyolamanci paranm
sundarT (C.C.) Devi means effulgent, and most beautiful, A wonderful golden light emanates from
Her body. She feels that Syama is close to Her. He plays in Her heart. In bhavoildsci (times of
meeting, Ed.) She is krldd vasatT nagart (C.C.), living in the town of play. How many past sports
SvaminI remembers during the draff, like pictures arising in Her mind! In the same way Lalita
performs the drati of the Divine Pair together ill the kunja, in the presence of the sakhls and
manjarlsl How beautiful! How sweet this is! The boat of SvSminTs mind sinks in the river of
remembrance otKi'$na and that can be seen by tire soft sweet smile on Her lotuslike face. How does
She laugh? The Bhagavata says hasaty atho rodiii raitti gdyaiy unmddavan nftyati loka hahya{i "He
laughs, cries, sings and dances like mad, ignoring the people!" That is the condition of someone who
has prema. What then to say of the condition of maha-biiavamayl Radha?
During the ceremony there ate no bells ringing. With sweet voices the sakhls sing new
auspicious songs to bum up all inauspiciousness, while Lalita lovingly swings the lamp around
before SvaminI. This drati is a great ceremony of divine love. The light of the lamp even increases
the effulgence o f &T Radhika's face, that mocks the lustre of molten gold. All the sakhts and
rnanjaris sing and dance, spinning around and around. Lalita blows a conchshell and some kiAkarTs
shower (heir beloved SvaminI with flowers. Some sing Taya Jaya' and others make the nlu-dhvani (a
high sound made while moving the tongue in the mouth). How brightly SvaminI shimmers during
the flna/iT She certainly deserves the name devil Lalita offers a conchshell with water and then she
wipes away all kinds o f misfortune with a handkerchief. Lalilfi is the embodiment o f love, and with
all her love she performs this ceremony. The sadhaka will relish these pastimes in his meditations; it
is very sweet, smarana manera prana, madhura madhura dhdma (Prema Bhakti Candrika.)
"smarana is the life of the mind and (lie abode of all sweetness," In the end Tulasl, who stands in the
back, worships SvaminI with billions of hearts, by opening her braid, taking her hair in the hand
before her bosom and waving it around as an offering to SvaminI. The hair is black, Krsna is also
black. What a wonderful way to remind SvaminI of Kysna! Svfuninl sits alone on Her sofa, but over
the pathways o f their minds (smrti-pathe) the maidservants bring Her 3yama there also, to sit on Her
right side. Alter drati there are singing-lessons and examinations in singing and dancing in the
assembly o f sakhls. There's no limit to the ecstasy! 145 Suddenly the transcendental vision of Sri
Raghunatha breaks and lie weeps and prays:

in kr^na preyasi tumi he devi rddhike!

dnande lalitd sakhl,
hoiyd praphulla tnukhi
nirtnahehana koribe tomake
" 0 Devi Radhike, You are Sri Kr$na's dearmost beloved! Lalita-saA7ifs face will bloom of
ecstasy when she offers You worship!"

sugandhi pradlpa jvali,

apara sakala dlu
matianande hoye eka prana.
puspdnjali diyd yabef
drati koribe sabe,
gahibe rnahgala stuti-gdna,
"As the fragrant incense burns all the other sakhls, who are one life oul o f mutual love,
blissfully offer You drati by throwing flowers at You and singing auspicious songs."
145 Narrated by Sri Arianda Gopala Gosvaml.
210

Jrf'Stt lAfapa SQisimiltijafift

e ddsira abhilasa,
hate loiyd kea-pa$a,
drali koribo koti prcuie
tuyci priya ei sevii,
kobe vd dmdre diba,
kichu nCthi bhdya ihd vine
(Sri Rasika-Candra dfisa)
"This maidservant desires to hold her braided hair in her hands and thus perform drati with millions
of life-airs. When will You give me that beloved service? I don't waul anything else but that!"

I
II * 8 II

VERSE 54:

A l I-KULENA LALITA PRAMUIQIENA SARDHAM

ATANVATl TVAMIHA NIRBHARA NARMA GOSTHIM
MAT PANIKALP1TA MANOHARA KELI-TALPAM
ABHliSAYISYASI KADA SVAPANENA DEVI

dll-kidena - by girlfriends; lalitd - l^alita; pramukhena - headed by; sdrdham - with; dtanvalTmanifesting; tvam - You; iha - here; nirbhara - great; narma - intimate; gosihtm - discusion; mat my; pant - hand; kalpita - made; manohara - beautiful; keli - play; talpam - bed; dbhusayi$yasi You will decorate; kadd - when; svapanena - by dreaming; devi - O Goddess!

O Dew (goddess)! While you are aSsorBed in an intimate jofqng discussion with your
girlfriends headed By Lolita, I w ill makp a BeautifulplayBedfor you with mg own hands
When w ill you decorate that Bed By dreaming on it?

Notes; Clear visions, dreams or smarona are the life-support for the practitioners o f kinkaribhava. and if this does not take place tliey will become attracted to the material world. "Until now a
person like me has not become acquainted with his beloved deity. My mind is still absorbed in so
many paltry things. I cannot put aside even a penny for the Lord, but for one penny I can give up the
Lord!" We must make advancement by making the world alien to us and taking die Lord into the
heart. 'Die Lord is so thirsty for devotion that as soon as He smells any He comes running to drink it.
The soul is by nature the abode of causeless love of God, and the Lord is the Self of Selves, the Soul
of souls. How dear He is to us! Lord Brahma prayed to Krsija in the Bhagavata (10.14.36):

tavad rdgddaya stends idvat kdrdgrham grham

tdvan mohonghri nigado ydvai krsna na te janah

211

.rffa ffytgfiun&tfia diisa

vsv 5nn

" 0 Krsna! As long as the people do not turn (o You, their attachments will act like thieves on them,
their houses will remain prisons for them, and their illusion will remain their shackles!" Sri JIva
GosvamI comments us follows on this verse: wtra mrupddhi premdspadasyatn\cuio'py dtmatvena
(v<un m i rdgasya sv&bhavika paramo, yogydtiwyah, atas tal laksona nija svaminam amtpalabhyaiva

bhratnann axon jandndm subha vasand rupcim wad bhajana xamagnrh harams count eva. fatas tad
anuvariino'pi tddrsah. "You are Lhc natural abode o f everyone's causeless love, because You sue the
soul of souls. Therefore You are the best shelter- for everyone's love. It is natural to love one's
beloved object or person. When the living entities dont get attached to You as their master their
attachments will act like thieves that steal the paraphernalia of their worship from them, and greed
and delusion will follow." "Hie aspirant devotees should lament: "Alas! Such a wonderful thing I
have forgotten to become mad after temporary, bodily affairs!"
Sri Raghunutha dasa is the embodiment of lovc-in-scparation. He has nobody in this world
but SvaminT: ali kadana samudre majjato ha krpdrdre ksanam api mama rddhe! neiram anandaya
tvom "O Merciful Radhet I'm drowning in an ocean o f misery!-Please show Yourself just once and
thus delight my eyes!" The aspirant should also have some of this eagerness. "O Sv&mini! I will not
mix with this world! I will become as SvaminT wants me to be; then She will accept me!" The drali
is over now. SvaminT is surrounded by Her girlfriends, sitting on a jewel-studded sofa. She makes
jokes with Her girlfriends, but these are not ordinary jokes: nirbhara narma gosthlm. It is a very
funny conversation. While Srimatl is absorbed in such a joking discussion y5malfi-$akhl comes
before Her with a new sakhL Seeing her, &Tmatl asks: "Sakhi Syamale! Come, come! Who is that
girl with you? Syamala says: "This is my friend Navina-safc/if! She hasnt met You yet, but Shes
very eager to meet You!" SvaminT is enchanted when She sees NavTna-saWif and siares at her in
astonishment, saying: "Aha! You arc so beautiful! If you are ^yfunalas friend, then you're also My
friend! What's your name and where do you live?" Navlna sakhi says: "My name is Navlna and I've
come here with my friend Syamala to see You! From Syaniala I have heard about Your malcliless
Ruin and attributes, so I became very eager to meet You!" Svaminfs heart melts when She hears
NavInSs nice voice and She says: "Do you know how to sing, dance and play musical instruments?"
NavTna says: "A little biL!" SvaminT takes Navlna close to Herself while She exclaims: "Alia! How
beautiful your face is! How sweet is your smile and how sweet are your words! Come here, come
here! It is just like Ive seen you somewhere before!" Then Navinfk-sakfn begins to dance and sing.
Aha! How wonderful is her dance! How sweetly she sings and how nicely she moves her eyes and
hands! Tire sakhTs faint of ecstasy when they see it. Again and again SvaminT says: "Bravo! Well
done!" and gives Navlna a light hug. But while She embraces Navlna She feels a familiar shivering
over Her own body and that makes Her doubt. Who is this? SvaminT then pulls the veil from
NavJna's head and exclaims: " 0 mil! WhaL is this? This is Krsna! Syamaie? You are so naughty!"
Syama and the sakhTs have so much fun then! 'Die sakhTs roll against eachother of laughter. What a
wonderful fun they have! Ailer Syama has gone home TulasI prepares a bed for SvaminT to lie on.
Although all kinds of funny discussions are going on TulasT does not forget her service.146 Devotion
consists of service, bhaj ity esa vai dhaiuh semyam pariklrttiah. Devotional service is relishable in
all tliree stages - sddhana hhakii, bhdva bhokti, and prema bhokti. Compared to that savour
everything in this world is tasteless, including sense-gratification (phukii) and liberation (mukti).
There will be nothing left to want and to get from the material world. 'I just want to fall at Your
lotusi'eel, stay with them and serve them. The kiftkarTs are the embodiments of the flavours of
devotional service. &ri Krsna is the Supreme Personality of Godhead, but He wants something from
these maidservants. The Lord of the universe stretches His hand out. to them. There is nothing as
glorious and fortunate as this! 5rila Rupa GosvamI said (in Catu Puspaiijali, 23):

karunam muhur arihaye pa ram tava vrndavana cakravartini

api kesl-ripor yatha bhavet sa cafu prdrthaua-bhajanarh janah

146 Narrated by Sri Ananda Gopala GosvamI.

212

Jn-Sn *Utfapa- ItQisumSnjtlfift

" 0 Queen of VrndCivana, So Radhe! I pray for Your mercy again and again, so that even Kr$na, the
heroic destroyer of the Ke$I-demon, will make me the object of His llauering prayers]" As long as
there's still a whiff of personal desire Radha's service cannot be attained. Hie maidservants of Sri
Radlia don't even dream of their own purposes! They arc the embodiments of the flavour of
devotional service, and they always immerse Svaminl and Syama in that flavour. The tmiijarls
always throw Radhit mid Kr?na in over-new pools of transcendental fun. One day the Yugala KiSora
sits down in a kufija, with Hieir backs against Eadiother. They are angry with Eachothcr and They
both think: *1 will not be the first. One to speak!' They don't want to disgrace Themselves by
apologising, hut at the same time They are suffering because They cannot meet Eaehother. Suddenly
Rupa Mailjari breaks the impasse by telling Syama: "What are You telling me by blinking at me? I
cannot woo Svaminl for You!" Both think: "The job is done!", and They begin to laugh and joke
with Eaehother again. How wonderful is this wanjarf-service! She thinks: 'For Your pleasure we can
do anything!"147

parasparam apasyatoit pranaya mdnittor vam kadd

dhrtolkalikayor api svam abhiraksator dgraham
dvayah smitam udancaye nudasi kith tmkunddmum
drg ania natanena mam uparamety allkoklibhih
(Utkalika Vallari <53, Srila Rupa Gosvanu)
The scriptures are calling the beloved deity Adhoksaja or He who is not perceived with the senses.
How can devotion reach perfection then? After all, devotion is defined as service to the Lord with the
senses, hr&hena hrTke$a sevanarn bhaktir ucyate (Narada Paflcaraira), The answer is: He is grasped
by senses Unit are steeped in devotion, bhaktir evainath nayaii bhaktir evainam darSayati bhakti
vasah purusah bhaktir eva bhuyasi (Upani^ads) "Devotion alone captures Him, devotion alone reveals
Him. The Lord is only controlled by devotion and devotion alone." pardmrsyath dure pathi pathi
mumndth vrajavadhu drsa drSyam. (Kr$na Karqamrtain) "Adhok$aja Kr$na is to be considered from a
distance along the away shown by the sages (through ardent practises o f meditation), but He's always
visible to the Vraja-gopis." In other words, when the Vmja-gopts see Kr?na's sweet form they fall in
love with Him and they can attain Ilis sweet association. Willi this desire they wander around on the
banks o f the Yamuna on (lie pretext of getting water for their households. That is the power of loyal
devotional service. There's no comparison to the loyalty o f Rfidha's maidservants. The footservice of
Radhar5nl is everything to them. "How can I show my face to Svaminl while being absorbed in such
strong bodily conciousness? I'm ashamed to offer my contaminated life to Her! I am serving, and if
my sevya is happy I will feci successful. Am 1 doing any bhajan if I don't smell Her bodily
fragrance, see Her bodily luster or taste Her food-remnants even slightly?"
TulasI now comes up to Svaminl. It is time for SvamiriT to take a little rest, she lliinks. Although the
sakhTs are oblivious in their intimate discussion with Svamihl, TulasI never forgets her service. She
made a bed as white as the foam on milk for Svaminl to lie on. Going up to Svaminl, she says "Hey
^yfiinajul So much lime has passed now, come and take a liule rest! Let's go!" How much love Oils
maidservant has! The sakhTs admit: ,rWe don't love Radhika as much as TulasI does! Weve
completely forgotten! Go sakhi> it's time for You to rest a little bit! Go!" TulasI takes Svaminl by the
hand, takes Her to the bed and makes Her lie down on it. A blue olllainp burns there to soothe
SvfuuinT's eyes with the remembrance of Her lover. Svaminl is very happy to lie down on the bed
prepared for Her by Ttilasl. The text mentions (he word keli talpay or 'bed for loveplay'. But such a
bed is only there in the kufija, isn't it? How can there be such a playbed in rfmatl's in-lawsr house?
Because She sees 5yamasundara coming to Her in Her dreams. This is called svapna vitdsa, or
loveplay in a dream, svapanena - na tu nidrayd The verse mentions abhu$(iyisyast..svapanena: You
adorn this bed by dreaming on it, not by sleeping on it! Svaminl is enchanted by dreaming of
Syama's form, (hat is like an ocean of rasa, His face, that shines like the moon and His neck dial is
adorned by a garland of jasmine-flowers!
147 Elaborattion on Utkalika Vallari-versc below by Sri Ananda Gopata Gosvairil.
213

Anfa

tfdsa Qosvaml

riipe gune rasa sindhu, mukha chatd jini indu,

mcdalira maid gale dole
Mow wonderfully Stic moves in Her sleep while She dreams of enjoying with Krsna! How sweetly
She moves Her feel and how sweet is the smile on Her facef How much .She speaks in Her dream!
Syama cannot leave SvaminT under any circumstance, being attracted Lo Her love for Him. Later at
night, when 'fliey meet in Vrndtlvana, ICr$na asks Svfuninl: "Did You dream of Me this evening? I
also dreamt of You!" Blessed is our SvamiM, blessed is our Syama!
TulasT sees (hat Svamiiu decorates Her bed by stretching Herself out oil it. It is as if Her sweetness
drips from the bed and inundates TulasT with a stream of rasa. Suddenly the vision ends and &T
Raghunatlia falls on the bank of Radhakunda and anxiously prays:1*1*

lalilddi sakhi sane, priya norma dldpane,

yabe tumi hoibe magana.
keli vildsera tare, vichdibo nija kare
manohara kusuma iayana
"When You arc absorbed in a joking conversation with Lalitit and Your other girlfriends, I will make
a playbed for You with my own hands, an enchanting bed o f flowers!"

tdhdte fayana kori, svapane Sydmera fieri,

priya sange hobe viiasiia.
# tomdra ahga madhun,
heribo nayana bhari,
keli talpe hoibe bhusila
(S rll a Ra$i ka-Candra Dasa)
"W ien You lie down on it You see Syfuna in Your dream and enjoy with Your beloved. 1 will fill
up my eyes with the sweetness of Your body, that decorates this playbed."

m n **

ft;

ii

VERSE 55:
SAMVAHAYISYATIPADAU TAVA KINKARIYAM
HA RUPA MAfijARIR ASAU CA KARAMBUJE DVE
YASMIN MANOJNA HRDAYE SADAYE'NAYO KIM
Sr i m a n b h a v is y a t it a r a m s u b h a vA s a r a h* SAH

samvdhayisyaii - will massage; padau - both feel; iava - Your; kihkan - maidservant; iyath - this; ha
- 0 !; rupa manjari - Rapa Mafijan; asait - that; ca - and; kara - hand; amlntje - in both lotuses
1-18 Narrated by Sri Amuida Gopala Gosvami.
214

J n - $ n V iftip a 9 Q & im M ja fiJi

dve - Uvo (fern.); yasmtn - in which; manojha - beautiful; hrdaye - 0 heart (fern,)!; sadaye - O
merciful girl; anayah - of them both; kith - whether; Srlmdn beautiful; bhavisyaiitardm - will be;
subha - auspicious; vdsarah - day; sail - he.
(fcm .);

O M an ojn a D dfdayt (g irl w ith a B ea u tifu l h ea rt) 0 S a d a ye (m ercifu l g irl)! W in th a t

b e a u tifu l. B lessed d a y come token th is m a id serva n t o f o u rs w ill m assage f o u r f e e t a n d ^ r i
tRfflpa ffdan jari ta fa s care o f f o u r hands?

Notes: Sri JRaghunafha diisa is agitated by feelings o f love-in-scparation. He is deeply absorbed in

his svariipavesa and he has no other aim Ilian SvaminljT's lolusfeet. In 'Vraja Vilasa Stava' he says;
yan niddhim divya sudha rasdbdheh smrte kanendpy ati lo lU d tm a 'My heart is very agitated by
remembering eveii a drop of the sweet, divine nectar-ocean that is the Yugala KiSora'. The dedryas
are our example. Our lives should be completely in allegiance to-them. It is the nature of greed thaL it
will not let a person in peace until he has gotten the object of his desire. This means that when wc
think o f something for a moment and the mind is drawn to somelliing else the next moment we
cannot really speak o f genuine greed. When the aspirant performs bhajan in allegiance to the dedryas
a tiny drop o f their vast devotional greed may become infused in his heart. How sweet are the
activities o f riman Mahaprabhu's associates! Whether they were householders or rcnunciants, they
were all free from attachment to sense-gratification. Their auspicious desoension into the material
world was meant for distributing tangible devotional experiences and detachment from sensegratification. Every mouthful of food causes nourislunent, satisfaction and cessation o f hxmger. In
bodily conciousness I cannot understand that I am RadM's maidservant. I just like to be connected
with mdydV &T Naroliama Thakura sings:

dehe boise ripu-gana,

yoleko indriya-gana,
keho kdro bddhya ndhi hoy
Simile'nd Sum kdnat
jdniie na jane prana,
dciddite rid pare niScoy
(Prana Bhakli Candrika)
"The senses that dwell in our bodies am so many enemies. Nobody cares to stop them. My eyes hear,
but don't listen .and my heart knows, but does not realize. One thing is for sure; this (body) cannot
stay. Tin chewing the thorns of sense-gratification like a camel who cuts bis mouth and tongue by
chewing thorns, instead o f eating the mango-pits o f devotion, like the cuckoo, f m burning to death
in the fire o f mdyd, but still I will not relish the nectar o f devotion." Sri Narottama sings:

visaya garala-maya,
idle mdna sukhacaya,
sei snkha duhka kori mono
govinda visaya rasa,
sahga koro tdra dasa,
prema bhakti satya kori jdno,
I consider the poison of sense-gratification to be happiness, although I should know it to be
miserable. Taste the nectar of the Govinda-subject, and associate with His devotees. Know loving
devotion lo be real!" Govinda's sendee is bliss and a lack of His service is misery, sakhl-gana edri
pdse seva kori abhildse, se sevd paramo sttkha dhare (ibid) "I desire service, being surrounded by
the sakhls. That service contains the greatest bliss." When you love God the divine remnants of dial
love will be scattered throughout the universe. Then you can experience universal love as it is. Then
the spiritual world is sweet, the material world is sweet, and sweet Kr$na is even more sweet.
Sweetness will be pervading inside out.

215

v5nfa J iggfuutStfui dasa Qosvdml

SvaminT lies lo test on an excellent bed, covered with a bluish sheet. This sheet is very clear to Her
simply because it is black (and reminds Her or Syama). She dreams o f Syama and His sweetness
makes Her happy inside and outside. Rupa Mafljat! and Tulasi can both admire Her charming beauty
and serve Her limbs at that time. How wonderful is their love for SvaminT!M9 Rupa and Tulasi's
friendship is similar in Uii$ material world, where they are known as Rupa Gosvarnl and Raghunatha
Dasa Gosvarnl. 6rila Raghunftlha Dasa introduces himself as follows by writing In the end of his
VigaklianaiKlada-stolram:

srlmad rupa padambhoja dhulT mcitratka sevind

kenadd graihita padyair mdldghreyd tad Mrayaih
"This garland of verses was strung by someone who subsists .simply on serving (he dust from 3rimad
Rflpa Go$v3mfs lotusfeet. May the devotees who take shelter of him accept the fragrance of this
garland!" It is described in 'Dhakli Ratnakara' that after reading
Rupa Gosvamfs play 'Lalila
Madhava\ wliich describes Sri RSdhika's feelings of separation from Kr$na, Srila Raghunatha Dasa
almost died of transcendental agony. Just to save his life Sri Rupa Gosvarnl gave him Ills 'Dana Keli
Kaumudf to read, a one-act play which deals will) (lie blissful meeting of RftdM and Kr$na. This
inspired Raghunatha D5sa to write Ills jewellike one-act play named 'Dana Keli Cint&mani\ 6rila
Rupa Gosvarnl has also written a dedication to Raghunatha Dasa Gosvarnl at the conclusion o f his
'Dana Keli Kaumudf:

rddhakunda ta(T kutlra vasalis tyakidnya karma janali

sevdm eva samaksam atra yuvayoryah kartum utkanthate
vniddranya samrddhi dohada pada krtdd katdksa dyute
larsdkhyd tarurasya mddhava phalltuniam vidheyas tvayd
nO Madhava! My friend (Raghunatha Dasa) has given up all other activities and is now living in a
cottage on the bank of Radhakuntfa, very anxious to exclusively serve You and Sri Radhika. You
always cast Your merciful glance on those who live in Vrndavana and You fulfill all their desires, so
please quickly make the tree o f Ills (Raghunathas) aspirations bear fruit! These are some examples
of their very intimate friendsliip.
Tulasi and Rupa both climb on the bed to serve their SvaminT. They are not at all shy! Their servant
mood is mixed with a mood of friendship for Svaminl. Tulasi calls SvaminT Manojna Hfdaya, girl
with a beautiful heart. Literally the word manojna means knowing (jfia) the mind (manah), manah
jdndlTti manojna, &rimat! knows what is on Rupa and Tulasls mind, so She gives them this service,
Manojna also means 'beautiful One1. Her endless beauty illuminates the house, the bed and the hearts
o f the kihkarTsl Her lustre has turned 5yamasundara golden (making Him become Gaurasundara, Sri
Caitanya MaMprabhu).*150 She is the quintessence of mahd-bhdva personified. All the poetic
analogies about SrimatT Radhika's beauty - Her face defeating the moon in beauty, Her eyes
defeating the lotusflowers and Her nose defeating the sesame-flowers - are ultimately futile. Only by
Her mercy in the form of ecstatic love She can be seen and felt in a heart illuminated by viSuddha
saliva (pure goodness). Whatever falls into an ocean of nectar becomes neciarean, similarly the
garments, ornaments and unguents of Sri Radhika, who is the personification of mahd bhavat are
also filled with mahd bhava. The Mahujanas relish tills and we taste their remnants. Sola Krsna dftsa
Kaviraja Gosvarnl has written:

rddha prati krsna sneha sugandhl udvartana; td'te ati sugandhl deha ujjvala varana
karunydmrta dhdrdya sndna praihama;. tdrmyamrta dhdrdya sndna madhyama
Idvanydmrta dhdrdya lad upan sndna; nija lajjd Sydma pana Sailparidhdna
"Radha is-anointed with die fragrant ointment of affection towards Kr$na. This makes Her very
fragrant body shine brightly. She takes Her firstbath in a stream of the nectar of compassion, Her

H9 Narrated by Si! Ananda Gopaia Gosvarnl.

150 Narrated by Sri Aiiamla Gopaia Gosvarnl.
216

J tf-J n lAffipa 9Cpstwidnjalifi

middle-baLh in (he stream o f ncctarcan youfhiiilness and Her final bath in the sLrcam of nectarean
beauty. Then She puts on a silken blue sdrl made of Her own bashfulncss."

krsna anurdga dvitlya aruna vasana; pranaya mdna kaficulikdya vaksah dcchddana
sawtdarya- kuhkuma, sakhT-pranaya- candana; smita kdnti. karpftra- line atlga vtlepana
krsnera ujjvala rasa mrgamada bhara; sei mrgamade vicilrita kalevare
"Her second,red garment consists of passionate love for Krsna and Her breasts are covered with a
blouse o f loving pique. She is anointed with llirec ointments - the vermilion of beauty, (he
sandalwoodpulp o f the love of Her girlfriends and the camphor of Her Tusuous smile. Her body is
decorated with musk-pictures that, represent Kronas brilliant erotic rasa"

prachaima mdna vdtnya dhammilla vinydsa; dhirddhTrcUmaka guna afiga pattavdsa

rdga tdmbula-rdga adhara ujjvala; prema kautilya netra yugale kajjala
sudlpta sdttvika bhava harfadi sanedri; ei sab bhdva bhusana sab ahge bhari
"Her braid is made o f liidden anger and opposition, and scented powder o f Her calm, yet not-ca!m
attributes adorn Her limbs. -Hie red color of pan, that represents Her passionate love, brightens Her
lips and Her eyes have eyeliner of the crookedness of love. Her body is adorned with ail the ecstatic
ornaments such as sudlpta sdttvika bhdvas and the sancdrbbhavas like harm (joy),"

kiia kinciiddi bhdva virtitiati bhusita; guria srenl pu?pa-mald saivahge purita
saubhdgya tilaka cam laldfe ujjvala; prema vaiciltya raina, hrdaye tarala
madhya vaya stkiti sakhT skandhe kara nydsa; krsna flld manovrtti sakhl dfa pa$a
"She is also adorned with twenty oilier bhdvas>such ns.kiln kihciUL Her whole body is hung with
flowergarlands o f attributes. Her forehead is brightened by beautiful tilaka of fortune, Prema
Vaieittya is the jewel, and Her heart is the locket. She places Her hand on the shoulder of a girlfriend
named adolescence and She is surrounded by Her sakhis that represent Her menial activities, that are
concentrated on Krsnas pastimes."

nijaftga saurabhdlaye gatva paryanka; tdTte bosi ache sadd cinte krsna safiga
krsna noma gunayaSah avatamsa kdne; krstja natna guna yakih pravdha vacane
krsnake kordya sydma-rasa madhupdna; nirantara puma kore krsnera sarva kdma
krsnera visuddha prema ratnera dkara; anupama gunagana puma kalevara
"She sits on a bed of pride in the abode o f Her aroma that is Her body, always thinking of Kp$na.
Krsna's names, attributes and glories are Her earrings (she loves to hear about, them), and Krona's
names, qualities and glories form the stream of Her words. She makes Kr$na drink the honeybeverage called Syama-msn (erotic flavours) and She always fulfills all of Kronas desires. She's a
mine full of jewels of pure love for Kr$na, and Her body is filled with all incompatible attributes."
0 bhdvuka bhaktavrnda (sensitive devotees)! This is the introduction to the embodiment of love for
Kr?na! That is why the address manojna hrdaye is justified here. SiTmatT lies down on the bed
prepared for Her by Tulasl, like the Queen of swans (rdja-hamsi) lying on an ocean o f milk,
enjoying with 6ySma in Her dream. She speaks, She laughs and She turns on Her other side in Her
dream. Although Rupa Mafijavl usually massages SrimatTs feet she has now mercifully given that
service to Tulasl and has taken to the service of Svaminfs hands151 {manojna also means 'merciful'.
Sri Bahgabiharl Vidyfilankara writes: para kdtarydsahanena manoharath hrdayaih mdnasam "She
whose heart is enchanting because She cannot tolerate another person's miser}7 is called manojna).
SvaminI Herself mercifully places Her lotusfeet on Her Tulasfs chest, knowing how anxious she is
to serve them, bhaktdndm hrt-saroje madhura-rasa-sudha syandi padaravindd (Radha Rasa
151 Narrated by Sri AnawJa Copula Gosvfmu.

Jn fa

<fasa Qosvaml

Sudhanidhi 127) "Her lotusl'cct pour the nectar of sweet rasa over the loluslike hearts of the
.devotees". That is why She is addressed here as Sadaye, or merciful girl. Knowing what is on
Tulasi's mind Svt&mini lifts Her feet upon her chest. How intense is their feeling of 'mine-ness'! She
takes Her maidservants to Her in all respects, calling them 'My Rupa! My TuIasT!' How blissful it is
to heai all Uiis, what to speak of actually attaining this in truth? How mercifully Svaminl lifts Her
lotusfeet on Tulasfs chest! Sri Raghunatha experiences this and calls Her Sadaye, merciful girl. How
beautiful are Svaminfs limbs! She sees Rasa-raja Sri Krsna in Her dream. Syfuna pervades Svamim's
dreams; how wonderfully She relishes this! Each of Her limbs blossoms up by relishing this sweet
taste.152 The fortunate maidservant swims in an ocean o f rasa. Suddenly the vision vanishes and Sri
Raghunatha dSsa pitifully prays for this devotional service:

emon sudina hay! kobe hobe mora ?

kobe pdda samvdhana,
niyojibe ddsljane ,
dnande rahibe pretna lora
.irt rupa mafijari sou $rTkara kamala duty
samvdhana koribe harise.
manojha hrdaye ayi, kobe rddhe krpdmayi,
dni dibe se subha divase*
(Sri Rasika-Candra Dasa)
"Alas! When will that beautiful day be mine? When will You engage Your maidservant in
massaging Your feet, while tears of loving ecstasy stream from her eyes and her friend Sri Rupa
Mafijari will blissfully massage Your beautiful lotus-like hands? Ayi beautiful-hearted girl! ()
Merciful Radhc! When will that blessed day come?"

a #
: n

it

VERSE 56:
T A V O D G IR N A M BH O JYAM SU M U K 1IIK ILA K A LL O L A SA L IL A M
t a t h A p a d a m b h o j a m r t a m ih a m a y A b h a k t i l a t a y A
A Y I P K EM N A SA R D H A M PR A N A Y I JANA VAR.GAIR B A H U VID H AIR
A H O LAB D H A V YA M K IM P R A CURA TARA B H A G YO D A YA B A L A IH
lava - Your; udgfnjam - expelled; hhojyath - eatables; sumukhi - 0 fairfaccd Girl!; kiln - certainly;
kallola - waves; salilani - water; tathd - and then; pddambhoja - lotusfeet; amriam - nectar; iha here; mayii - by me; bhakti - devotion; latayd - by a vine; ayi - O!; premnd sardharh - with love;
152 Narrated by Sri Ananda Gopala GosviUril.

218

Sn^Sn *}Stfi1pa TQssHMtinjtjfjft.

pranayi - loving; Jana - friends; vargaih - with groups; bahu - many; vulhaih - kinds; aha - oJ;
labdhavyam - to be obtained; kim - whether; pracuraiara - greater amount; bhdgya - fortune; udaya arising of; balaih - by the forces.

O SumufcfU (fair-facedgirl)! When roill I, life a vine of devotion, on the strength o f great
arising fortune, obtain the remnants o f fo o d that you spat out along with your gargling
water and the water that has washed your lotuslife feet? *With love I shall enjoy it in so
many ways along with your other Covingfriends!
Notes: Sri TulasT has massaged SvSminTs lotusfeei and &ri Rupa has massaged Her hands. Svaminl
lies to sleep on a wonderful bed. When tiiis delectable vision vanishes $rf RaghunStlm weeps and
laments, revealing liis heartache to SvaminL Again a revelation comes to him. He need not
endeavour for such visions, bhakti mrsta citta vrttisu svataeva sphurilesu "In hearts that are purified
by devotion these visions appear spontaneously." The Hid is then the doer, not the smarma-kdrt (tlie
devotee who practises smarana), This free flow o f ITlds cannot lake place in a mind that is possessed
by the material modes. The modes o f darkness (tamo-guruz) and passion (rajo-guna), and even that
of goodness (sattva-gund) will not allow smarana to take place, but devotion will gradually carry
the devotee's heart and mind beyond these psycliic qualities. Devotion liberates the soul from the
knot of ahankdra (false ego) and tills it with the identification of "I am God's servant."

yai pada pafikaja paldSa rildsa bhaktyd

kamdsayam grathiiam udgrathayanti santah
tadvan na rikta-mataySyatayo nirnddha
sroto gandx farmranarh bhaja vasudevarn
(Srimad Bhagavata 4.22,39)
'Simply by being devoted to (he lotusfeet of the Lord the saints are liberated from the bondage o f
fruitive reactions, unlike the empty-headed practitioners (of jhdna and yoga) that artificially try to
control their senses. Therefore worship Vasudeva, who is very kind to the surrendered souls!" The
hearts and minds of the devotees are stolen by the sweetness of devotional life. It cannot be forgotten
anymore, even they he would try it! Anyone who has experienced this will understand i t Maya
makes the mind very coarse, but when the mind remains at the lotusfeet of the Lord we can
understand how pure, tender and innocent the mind actually is. dhautdtma purusali krsna
pddamulam na muheati (Bhag. 2,8.5) "A purified soul never leaves the lotusfeet o f Krsna."
Unfortunately a person like me is exactly in the opposite position. Although I want to lbrget about
material life I cannot forget i t Devotional love alone can purify the heart. How tender is the heart of
someone who practises manjarl bhdva\ How honey-sweet are their hearts! $rlla Narottama dasa
IM kura has sung:

rddhd krsna sevanat ekdnta kariyd mono,

canvia kamula boli ydo
donhdra ndma gtma Suni, bhakta mukhe puni puni,
pnrama ernanda sukha pdu
"Fix your mind completely on (he service of the lotusfeei of Rfidha and Krsna, constantly hear of
Their attributes from the mouths of the devotees and you will reach the pinnacle of bliss!"

henia gmtn tanu rdU dhkhi darasana edi,

rodana koribo abhildsa
jaladhara dhara dhara, aitga ati tmnohara,
rape bhuvana parakdSa

219

JrTfa

tt adlf:a tfdsa <josvuari

"My eyes want to see the golden form of Rai, and are crying out o f (his desire, Kona's very
enchanting body shines in the world like a dripping raincloud.

sakhT-garjo cari pdse, sevd kon abhiidse,

se sevd paramo sukha dhare
ei memo (amt morn, el rase sadd bhora,
naroilama saddi vihare
"All around, tiie sakhTs are desiring Their service and when they get that service they are most
blissful!" Narotiama says: "My mind and my body are always absorbed in this rasan
When you fall in an ocean of nectar you become immortal and neciareun. By the special mercy of
riman Mahaprabhu 3rlla Raghunalha D2sa similarly has become lilled with prenui by falling in tile
ocean of service to Sri Radhika, who is sacred love personified. He is fully absorbed in his
identification as Radha's maidservant A vision comes to him. SvSminl is sleeping. Now the kifikaris
lake their meal o f remnants left by SvaminT before She went to sleep. How fortunate they are! They
can eat Her leftover food and betellcaves, drink the water with which She has flushed Her mouth and
the water with wliich they have washed Her lotusfeer. This fortune is even far away from the sakhTsl
While SvaminT was eating, She spat some food out on a plate as if She did not like the taste of it.
She knows the desire on Her maidservants* mind, so in this way She grants them opportunities to
enjoy Her leftover food. How strong is Her feeling of mine-ness for Her maidservants! How tasty the
food has become after having been in Her mouth. The maidservants know tliis, and that's why Tulasl
calls Her Sumukhi, fairfaced girl, here. It is as if love has met in one place, has taken the form o f a
kinkarl and is eating a share of this wonderful nectar. The kliikarTs serve SvaminT dcamana (water
for flushing the mouth) and SvaminT spits'that water into a golden spittoon .153 After SvaminT has
gone to sleep, the maidservants jokingly feed eachother:

tatresta vyanjonadindm anyonya parivesane

bhojanddau tayor dsid vyatiddtia kaiih ksanarn
(Govinda Lljiimrta 20,75)
"They joyfully serve eachother the nectarean remnants of Sri R5dhika's meal, (lovingly) quarreling
with eachother for some time ."154 The aspirant should also always get a particle o f this prasdda in
his smarana. The identification o f a kinkarl is required, otherwise the sweetness of this mood cannot
be experienced, flow intoxicated 1 am with this temporary material body!" Bodily conciousness is a
mischief that takes (lie mind in the wrong direction, therefore the sddhaka should vow this:

ana kalhd nd bolibo,

ana kathd no. Simlbo,
sakalt koribo paramdrtha
prdrlhand koribo sadd,
Idiasd ablusta kathd,
ihd vind sakalt anariha
(Prenva Bhakti Candrika)
"i will not speak anything else or hear anything else (but Krsna-kathd), I will live a completely
spiritual life. I will always pray and yearn for topics of my beloved deity. Without this everything is
simply mischief." The devotee should cry with his heart for some experience: 'How unfortunate 1 am
that 1 have learned about the highest thing but I cannot take to it! Without surrender this path cannot
be attained. Some explain the word udginia bfwjya in the text to mean chewed belelleaves1. SvaminT

153 Narrated by Sri AnawJa Copula Gosvaml.

154 Quoted by editor.
220

$ ri n \Stfapti

knows so many ways to give Her mercy (prasdda) to Her maidservants. Snla Rupa Gosvaml wrote
in Ulkalika Vallari (62):

asyc devyah kaiham api mudd nyasiam asydi tvayexa

ksipta parne pranaya jaiutad devi vdmydt tvaycigre
dkuiajnas tad ati nibhrfam catvitaiit khatvitdtigm
tambultyam rasayati janah phulki romd kadayarn
&rl Rupa MafijarT has arranged for the Youtliftil Couple to meet in a kunja, so They feel They should
reward her somehow, Syfuna holds Svliminfs face and pushes His chewed betelleaves from His
mouth into Her mouth. Svfunim then makes a dirty face, as if She wants to say: "Yek! Do I have to
chew the remnants of this debauchee, whose mouth kisses so many other girls?"* looks in Rfipa
Matljail's direction and spits the chewed betelleaves out on a plate. In tills way the maidservants are
also blessed with SvSmirifs chewed food- or spice-remnants! Sif Rupa Manjatf prays: "When will I
have gooscpimples o f ecstasy on my small body when You give me these remnants in a very lonely
place?1 The aspirant should also relish SvaminI's loving compassion towards him when he
remembers these transcendental pastimes. His meditation has taken solid form; Svfunirifs
remembrance is most blissful. Everything in this world is giving trouble and pain, and the devotee
anxiously prays "Don't keep me in this material world anymore! Make me a maidservant o f Your
Iotusfeet! myd pdda-padma koro anucarL How long will I have to stay in tills world while I'm
winding up my material existence? Hie light that emanates from SvfitninTs iotusfeet will make me
forget ;aydMr The dost washes SvaminI's mouth with water from a golden bowl. Srlmatl spits Her
mouthwater back into the golden bowl, and then She says: "Wash My feet!". There is a special plate
for catcliing Her footwaler also. TulasI introduces herself by saying: "I am a vine o f devotion for
You and this vine will grow higher and higher and get blooming flowers and fruits o f love for You,
as long as I sprinkle it with the water with which You have ilushed Your mouth and which has
washed Your lotuslike feet! Other than this nectar, I will iiol accept anything !"155
SrT Haripada &ila sings:

he sumukhi nivedana, sukhamaya vrnddvane,

mora bhdgya hobe anukftla.
priya sahacari sanef koribo ki dsvddane,
sudhd sara carvita tambula.
"O Fair-faced girl! This is my prayer: when will fortune turn my way in blissful Vrndavana, so dial I
can relish Your chewed betclnuts, that are the essence o f nectar, together with my girlfriends?"

mukha praksdlana jala,

krsiia bhdkii dite bol,
bhakti latdya koribe sincana.
carana amrta pane,
kori juddibo prana,
premCuikura hoibe udgama

Your gargling water, that lias the power to bestow Ki^m-bhakti, will shower my vine of devotion,
and the ncclarean water that washed Your Iotusfeet will cause the seed of my prema to sprout."

1SS These two paragraphs are narrated by Sri Ananda Gopala Gosvaml.
221

Jn-Jtf- 'ViWpa tfpsim&nja&Ii

*m

5^

i f

ii

VERSE 57:
BH 0 JA N AVASARE D EVI
SNEL1ENA SV A MUKHAMI3UJAT
M A H Y A M T V A D G ATA C ITTAYAI
K IM SU D H AS T V A M P R A D A SYA SI

bhojana - eating; avasare - opportunity; devi - goddess; snehena - affectionately; sva - own; mukha mouth; ambujdt - from die lotus; mahyam - to me; tvad - unto You; gala - dedicated; cittayai - unto
the heart (fem.); kim - whether; sudftd - nectar; tvam - You; praddsyasi - will give.

O *Dtvi (goddess)! When w ittyou, white you are eating, affectionateCygive me, whose heart
is dedicated to you, the nectorean remnants from your (otusRhp mouth?
Notes: Sri Raghunalha dasa GosvSmT falls on the bank of Sri Rftdhakunda and laments pitifully: "Ha
SvSmini! Tin passing my lime in great pain, because tire lamp of hope is still burning! If You are not
merciful, then what's the use of my living in Vraja? What's the use of my maintaining my life, that is
only burning with separation? What's the use even of attaining Kr$na to me? Actually, without
&*JmatI RadharanJ's mercy Krsna can never be attained, vm l rddhd prasddena krsna-praptir na
jay ate. SrTla Narottama dasa piakura sings:

rddhikd carana renu,

bhusma koriyd latiu,
andydse pdbe giridhari
rddhikd carandsraya,
ye kore ne mahd.iaya,
tare mui ydi boiihdrl
"Anyone who decorates one's body with Radliika's footdust easily gets GiridhSrl. I praise any great
soul who takes shelter of Radhika's lotusfeel!"

jaya jaya rddhd ndmat vptdavana ydra dhdtna,

krsna sukha viklsera nidhi,
heno rddhd guna gdna,
na Sunilo mom kdna,
vaftchita koriio more vidhi
"Glory, glory to the holy name of RSdha, that resides in Vrndavana, and Lhat is the jewel of Kr$na's
pastimes! Fate has deprived me by not letting me hear die glorification o f RtirfhSf'

tdra bhokta safige saddr rasa lUd prema kathd,

ye kore se pay ghanasydma
thdte vimukha yei} tdra kabhu siddhi ndi,
ndhi yeno turn tdra ndtm
"Anyone wfio associates with Radhas devotees and speaks about Her rasa. Her pastimes and Her
love, will attain Gluuu^yama (Kr$na), but anyone who is against (Ills will never attain perfection. Let
us not even hear these peoples names,

222

J n - S n W u p a 'JfysumURjadfi

krsna nama gdne bhdi,

rddhikd carnna pdi,
rddhd nama gdne krsna candra.
safiksepe kohinu kothd,
ghucdo monera byatha,
duhkanmya anya kathd dhanda
"O brother! W ien you sing Kisna's name you will get Rftdliika's lotusfeet. and when you sing Rad hits
name you will get Krsna-candra. I Lold you this shortly, so now extinguish the pain in your mind. All
other topics are simply miserable!"
*

Srlman Mahilprabhu instructs us in chanting the dual Rfidha-Rr$na name, which consists of thirtytwo syllables, sixteen words and eight joints, Tliis mantra is called dhvandtmaka ndma, which
means that one calls out to the Lord with it (it is not just for silent meditation, like most other
mantras), or fdraka brahma ndma (die transcendental saviour-name), The best way to enter into the
nikunja mandira and to serve Sn RSdhika there is to congregationally chant this hare krsnasambodhandtmaka nama (a mantra simply consisting of addresses). Sriia Sanatana Gosvaml says:

ndma sanklrtanam proktam kr^nasya prema sampadi;

baliythath sddhanam proktarh pararmkarsa mantravai
(Brhad Bhagavatamrta 2.3.164)
"Tiie &T Krsna-nama-sanklrtam is the most powerful means to attain die treasure of love o f Krsna.
It is like a most attractive.mawrm." The Lord will personally appear before anyone who chants this
ndma sanktrtana with an innocent and eager heart. Sri nama sahkiitana will attract the most precious
dung, just like a perfect mantra.

(ad eva manyate bhakieh phalani tad rasikair jauaih

bhagaval prema sampattau sadaivdvyabhicaraiah
(Brhad Bhagavatamita 2.3.165)
"For tliis reason the bhakii-rasikas (the relishers of devotion) have defined it as the 'fruit of
devotion1. It is always die most faultless way to attain the treasure of love of God .11 Someone may
ask here: "I thought that the goal o f sddhana-bhakii was prema, and dial ndma-safikirtana was also a
kind of sddhana. How can it be called the goal then here?" The answer to that is: 'iLs Uue, ndma
sanktrtana brings the treasure o f prema and because the appearance of prema is certain through the
practise o f ndma sanktruma it is also called the fruit or result of devotional practise. There's never
any exception to that rule, and therefore die saints call ndma sadkxrtana the fruit of devotional
practise. Along with smarana, ndma sankTrtana swiftly enables die aspirant to relish the sweetness
of $rI-&T Radha and Krst)a.
Sr! RaghunatUa experiences the wonderful rasa of Sri Radha's sweetness in tus heart. When the
viewer sees a most lovely tiling he feels ecstatic and astonished. Hie narrowing o f Ills conciousncss
will cease'anti Ills conciousness will be expanded. That's why the alankara Sdstras (scriptures oil
metaphorcs) call asionisliment the life-force of rasa, rase saraf camatkdro yarn vind na raso rasah
(Alaiikara Kaustubha). On the one hand is the great, sweetness of Radh3, that enchants even worldenchanting Krsna, and on the other hand there is Srimad Dasa Gosvami's great passionate love for
Rfidha, that causes a wonderful astonishment in his mind and makes liim thirst for Her direct
devotional service. Sri Rupa Gosvaml gives the following definition of the word anurdga:

saddnubhutam api yah kurydn nava navam priyam

rdgo bhavan nava navah sonuraga iliryaie

223

'Vitapd %usumanjaCth

" Aiuwlga is a lasting and even increasing attraction to somelliing wliich is being experienced all the
time, Tliis anurdga makes the beloved object appear to be ever-fresh." (Ujjvala Nilamaiii Stliayi 146)
This tlxirsty anuraga is clearly seen in all o f die verses of Vilapa Kusumiinjali. The lamentations of
Sri Raghunalha dasa. who was greatly afflicted by feelings of separation before leaving llie manifest
plane (passing away) are heartbreaking and cause (lie hearts o f the devotees to melt.
In his svarupdvesa Sri Raghun&tha, in his form ofTulasT Maftjarl, lays SvaminT to rest on a selfmade
bed and attains the good fortune o f massaging Her lotusteet. When She falls asleep the maidservants,
that are like Her very own life, drink Ihc water that has flushed Her mouth (adhardmrfa) and that has
washed Her feet {carandmrta). In this verse TulasT desires another indescribable prasada. Wlien
Raghunatha is absorbed in his vision he gets the prasada in his siddha svarupa and when the vision
stops he prays. While eating SvaminT will use some opportunity (avasard) to secretly call Tulasi
close to Her to affectionately give Her the nectarean foodremnants from Her lotuslike mouth. How
great are Her feelings of mine-ness! The kifikarTs want nothing else and know nothing else in this
world but 611 RadliikiTs lotusfeet and Her happiness. That's why She is so merciful to them! TulasT
has given her heart to Sri Radha and reveals her maidservant's heart to Her. How much love and
affection there is between them, (hat should one time be considered. Some editions of tins book
mention the reading rad gafa cittayat, wliich means: *My heart is dedicated to Your foodremnants'.
(tasyd mukhdmbujastha sudhayarii gatarii magnarh ciftarh yasydhsd) TulasT thinks: 'Just fancy if I
could get some (of these remnants)! SvSminl knows her mind and secretly calls her near. 1 have
rendered my service, and I am d o se by now. Perhaps SvaminT will draw me towards Her and kiss
me, or give me Her chewed betcllcaves. How merciful She is! O Premamayi, Karunamayi Radhe!
When will I be blessed by attaining a drop o f Your mercy? I'm sitting here, constantly waiting for the
blessed day that I will gel Your mercy!"156 The aspirant should also become greedy for tliis
indescribable prasada. With such transcendental greed the devotee should enter the path o f ragdnuga
bhaktL Sacred greed after the mood of the people of Vraja, like Tulasi Mafijarl, is the only means to
enter into that and there is no consideration within the mind of such a devotee of being qualified or
unqualified. The transcendental greed causes all discrimination to vanish and awakens only
insatiable desires in the heart of the devotee. Tliis is the opinion of Srila ViSvanfUha Cakravartl. Srila
Rupa GosvamI has defined the eligibility to enter into rdgdnuga bhakti as follows:

rdgdtmikaika n isthd ye vrajavdsi janddayah

tesdni bhdvdptaye lubdho bhavet atrddhikdravdn
tat tat bhdvddi mddhurye srute dhlr yad apeksate
ndtra Jdstram na yuktifii ca tal lobhotpatti laksanatn
(Bhakti Rasamrta Sindhuh 1.2.291-292)
"Those who become greedy after the mood of the Vrajavasl-devoiccs, dial are called the rdgdtmikadevotces, in a one-pointed, exclusive manner and that give up all considerations o f scriptural
injunctions and logical arguments after hearing about the sweetness of their loving feelings, are the
proper candidates for rdgdnuga bhakti." The desire for even a drop of tliis nectar-ocean of devotional
service will awaken in the heart of a. fortunate devotee who thus, hears of Tulasi Maiijaris faithful
devotion and her great fortune. How afffectionale SvaminT is to Tulasi! TulasT has given her heart to
her. U is natural that you arc merciful towards someone who has no other shelter than you. Sri
Raghunatha says: "I tell You honestly: 1 have sold my heart to Your lotusfeet! I have no one else but
You in lifts world! Overwhelmed by love for me You have put the chewed remnants of Your
nectarean food in my mouth. Tliis is the greatest atnrta (nectar, or immortality) and it made me
immortal. My offering lias readied perfection now that. You accepted it, that can be seen by Your
bodily activities. An unbroken absorption in drinking nectar can never be in vain". When the vision
vanishes the turbulent desires for tliis nectar-drink awakens.
Unfi Narrated by Sri Anantla Gopala GosviUni.

224

Srt'&T t^tfapa 'JQtsmt&iijQfifi

&T Haripada Sila sings:

he devi nivedana,
tomara sttkha sadJtane,
ekanut hoyeche mom mana.
ei dhydna ei japiu ei vrata ei tapa,
ei mom dharama korama
"O Devil This is my prayer! Making You happy is the only desire on my mind! This is my
meditation, my japa* my vow, my austerity, my religious principle and my duty!"

bhojanera avasare,
krpd ditlie sneha bhare\
muJdia padma hoite phela lava
dmdra vdflchita nidhi,
nija pada dost bhdvi,
kobe dibe parama sampad ?
"Wltiie You eat You cast an affectionate glance at me and drop a fragment of Your food from Your
Ioluslike mouth. That is my desired treasure. When will You give this footmaiden that supreme
treasure?"

VERSE 58:

A PI BATA RASAVATYAIIS1DDIIAYE MADHAVASYA

VRAJAPATIPURAM UDYAD ROMA ROMA VRAJANTI
SKHALITA GATIR UDANCAT SVANTA SAUKIIYENA KIM ME
KVACID API NAYANABHYAM LAPSYASE SVAMINITVAM
api - even; bate - alas!; rasavatyah * of cooking; siddhaye - for the perfection of; madhavasya - of
Madhava; vraja pati - the king of Vraja; purani - to the town; udyad - erect; roma room - pores;
vrajantl - they go; skhaliia - stumbling; gatih - gait; udancat - rising; svanta - inner; saukhyena witli happiness; kith - whether; me - mine; kvacid - ever; api - even; myandbhydth - through the
eyes; lapsyase - will be obtained; xvdmini - mistress? ivam - You.

O Svamini (mistress)l While you are on your v/ay to the abode o f the king o f Vraja
(ffjpndtdvara) to cook,fo r (Madhava, every pore o f hair on your body stands erect o f jo y and
you r gait falters. W ill my eyes ever attain this visum?
Notes: The more the devotee experiences, the more the devotee's devotional hope increases. When
devotion appem-s in the heart the devotee feels himself unqualified, but he is also bound by strong
hopes for attaining the beloved:

225

Jrifa 'Jiagftwuiifia dasa (jos-uami

kvajano'yam ativa pamarah kva durdpam rati bhagbhir apy tidah

iyam ulkilayaty ajarjard guritr uttarsa dfturd Uuhdpi mam
(Utkalika Vuliari 26, Rupa Gcsvain't)
"Where am l, a very wicked soul and where is this Jove, that js rarely attained even by great
devotees? Still I am agitated by strong hope for attaining this!" Tliis hope is nectar and is the
support of life. This hope will be very strong in svan<paveJa. This is a very beautiful thing. Much
mischief will go by thinking T am Radha's maidservant.!' xvariipdvefa will set fire to the mischief of
lust and anger in (lie heart. From Sanatana Gosvarni's Brhad Bhagavataimta it is known (liat: "I dont
have the power to experience the bliss of meeting the Lord, separation is my practise." A person who
has 110L experienced separation first cannot desire meeting. In svarupdveJa separation will be
experienced, not in bodily conciousncss. In svarupdveJa the aspirant will constantly think: "When
will I get it Trjafa vind yeno nuna, duhka pdya ayu-hina "I feel so miserable I could die, like a fish
out of water." H ie devotee sits down in the marketplace of mercy and gets what he desires by paying
the price of having a feeling of dearth. The suitable place for having this feeling of dearth is Vrajadhdma^ Here the separated devotee wanders around, looking for his desired deity, weeping and
lamenting. When Gopa Kumtira came to the terrestrial Vraja his condition was thus: soda mahdrcyd
karuna svarair udan mtyami rdtrir divasdmj ca kdiarah "I spent all days and nights there weeping in
great distress with a pitiful voice. In the material world a person is so distressed when he loses a
cltild or so Lhat he sits down in a lonely place without speaking to anyone, simply crying, "People of
the world become mad when they arc out of money, O RSdhe! When will I feel like this about You?"
When a devotee readies that condition SvanrinT cannot stay far away anymore. The question may
now arise: "Money and children arc very tangible tilings, aren't Lhey? Radhiiran! is not such a
tangible tiling; how can we experience Her? How can wc think of Her, while we have never
experienced Her?'1 The answer is: "You can't experience Her because You don't think o f yourself as
Her maidservant. This awareness will awaken when You experience your relationship with Her.
Bhajan will swiftly be accomplished in lllis way", dnanda kori hrdaycu ripu kori pardjaya, andydse
govimla bhajibo (Prema Bhakti Candrika) "My heart will be filled with joy when 1 defeat my
enemies (lust, anger, greed etc.) and I will easily worship Govinda". A person in svarupdveJa may
be engaged in worldly duties, but Iris mind is always fixed on the lotusfeet of his beloved deity.
Oilman Mahaprabhu compared these devotees with wives that have a paramour. The wife may be
engaged in her householdwork, but her mind is always fixed on her paramour. When her household
work is somehow accomplished she will nm off to her lover. In the same way Lhc devotee is also
taking the lotusfeet o f Sr? Radha in his heart in a lonely place whenever he can get out of Ms material
entanglement. "Everyone in tliis world calls me 'mine, mine1, but 1 dont lend an ear to this. I will
meditate on SvaminI's lotusfeet, Her form, Her attributes and Her pastimes. I will see to it that She
will be satisfied with my devotional service!" 3iHa Rupa GosvamT has written the essential
instructions down in Ms UpadeSainjia (8):

tan ndma rupa caritcldi sukTrfandmi-smrtyoh kramena rasand manasl niyojya

listhem vraje tad amtrdgi jemdnugewn kdlam nayed akhilam ity upadeJa sdram
"Gradually the devotee must become more and more absorbed in engaging lire tongue and the mind
in chanting and remembering the glories ofRSdha and Kr$na's names, forms and pastimes, spending
all Ms time living in Vraja in allegiance to the rdgdnuga bhaktas. Tliis is the quintessence of all
instruction."
in this verse Sri Ragliunatha dasa perceives 5ri Radha's pastime of going to NandKvara to cook for
Kr$na in the early morning. He is himself not the controller of these visions - they come to Mm
spontaneously. When the pastimes manifest themselves $(x>ntaneously he relishes them and when
they vanish he prays. He is not able to decide the course of their succession. By the blessing of
Durvtisn Muni Sri RadMka has become Amrta P5oi, She Whose hand turns everything She cooks
into nectar, increasing the lifespan of everyone who eats it, destroying their diseases, nourixliing their
226

JrT'Jn 'JAf&pa 'IQisiimSiijttfift

bodies and giving them (he taste of nectar. For this reason mother Ya&xfa, who is always
overwhelmed by feelings of love for her son, daily asks Her to come to her home to cook for Krsna
through the agency of Kundalata, Of course, vSriinari RadharanT, being svayath bhagavati, the
Supreme and Original Goddess, does not need boons from anyone. Garga Muni and Durvasa Muni
are only (unconciously) assisting in increasing the spiritual erotic flavour for Krsna. Kundalata
obtains permission from mother Jatila to bring Radtukfi to NandlSvara, although Jafila mistrusts the
naughty son of Nanda, Krsna. All (lie gopTs walk along with Kundalata like a marketplace of moons,
illuminating all the forestpaLhs with their sweet .splendour. All the gopTs cover their heads with their
veils when they pass through (he village of Yaval, but when they leave the boundaries of the village
they open their veils again. How sweetly TulasT addresses RadharanT here: 'Svihnini!1 There's not a
whiff o f bodily conciousness in this address. "You're going to cook for Your Prapanatha, that's why
You are overwhelmed by ecstasy and You may sometimes trip and stumble. I will see it and
understand it! The veil of Your mind will be opened for me and notliing will remain hidden!" This
must be understood Uuough (he mind of the acarya. Just see once how the sincere devotees tire fixed
in remcmeinbering these transcendental pastimes! They arc horripilating of ecstasy when they
remember the sweetness of Svfuninl's each and every limb and gesture. Sv&mirii's happiness will
awaken in (he heart of (lie kinkan (the kinkan knows when her SviiminTis happy). We also want to
become qualified (o experience this in (he heart. srfsvarT drsti vdg ddi sarvehgiia vicak$a?iam: One
should want (o understand all hints that SriSvarT makes with Her glances and words etc. This is not
possible without giving up all desires other than the lotusfeet of Sri Radha, One should always desire
lo absorb one's mind in the ocean of blissful love for Sri RSdha:

radha pdddbja sev&nya sprhd kdia trayojjhitam

radha prTiisttkhdmbhodhdv apdre buditam soda
"In past, present or future the kihkaris have no other desire than to serve &T Radha's lotusfeet. They
are always immersed in a shoreless ocean of blissful love for $ri Radha" (VrndSvana Mahimanuta,
Eighth Satakam).
Svamim proceeds to NandJSvara, (he village of 5rI Nandaraja, the king of Vraja, to cook for
MSdhava - Vraja Raja KumSra, the free enjoycr, who is always absorbed in His delectable pastimes.
He is the LTia PurusoUama, ihc ever-sportive Lord, who likes to play so much that He is intoxicated
in cver-fresh sports. Krsna is thus called LOamaya, and Svftnrim always immerses this Lliamaya in
an ocean of delectable sports. How sweetly She is placing Her steps! How nicely Her anklebells are
jingling! How sweetly She is joking with Her girlfriends on the way! She's so absorbed in laughing
and joking (hat She has no idea where She is going to or where She is coming from. It is as if She
perceives tile reflection of Her Priyatama (dearmost beloved) in the minor of Her heart." Kundalata
tells SvaminT: "The desires of Your Cataka-bird-like eyes will be fulfilled now by seeing Your
cloud-like lover GhanaSyfuna!" When SvaminJ hears this Her vine-like body trembles and the hairs
on Her body stand erect o f bliss like blooming flowers of love. TulasT is like a female bee (hat drinks
all (he honey that drips from these love-flowers. Suddenly the vision vanishes and Sri Raghunatha
weeps and prays: "When can I see You in this sweet way?"
Sri Haripada Sila sings:

he svaminl srT rddhika, krsna keli dmdhikd,

mddhavera bhojya upaedre,
randhana korite yabe, sakhl gana sahge ycibe,
vrajapafi pura nandtSvare
mukheie gavinda ndma, asm-dhdra aviramay
pulake purita katevara.
skhatita cancala gatit rase vibhavita mati,
smaranete govinda sundara.

227

Jjrfa

efiisa CjMvuiiti

"O Svamini Radbika! O worshiper of Kona's plays! When You go to the town of NandlSvara, the
abode of ilie king of Vraja, with Your girlfriends to cook Madhava's meal, tears are constantly
streaming from Your eyes, Your skin is studded with gooscpimples of ecstasy and Your mouth sings
the name of Govinda. Your gait stumbles and Your mind is absorbed in rasa, remembering
Sy&masundara/'

bhdvdvista ntiva ganrT.

dekhibo miyana bhari,
pathekori puspa varisane.
sabam paScdte ydbot
pada cihna lutdibo.
a$ru-jala koriyd siiicane.
"I will fill up my eyes with the vision of (his young golden beauty who is absorbed in loving ecstasy
and shower flowers on Her path. 1 will walk behind everyone else and roll in Her footprints,
showering them with my tears oflovc."

s f e t w r a G rikfm i ^
w

r a

fo ja ^

qf=

i
u %% n

ft?

VERSE 59:
+

m *

p A r S v a - d v a y e l a l it a y a t iia v j s a k h a y a c a

T V A M SA R V A TA H PARI-JANA1S CA P A R A IH P A R lT A M
P A S c A N M A Y A VIBHRTA BH ANG U RA M AD H YA BH AG AM
K IM R U P A M A fijA R IR IY A M P A T H IN E SY A T IH A

parSva - side; dvaye - on both; lalitayci - by Lolita; atha - then; visdkhayd - by YiSakha; ca - and;
tvarii - You; sarvafah - everywhere; parijanaih - by friends; ca - and; paraih - by others; parttam surrounded;* pafcdt - beliind; mayo - by Me; vibhria - carried; bhahgitra - brittle; madhya bhdgdto waist; kith - whether; riipa manjarili - RtJpa Mafljarl; iyaih - tins; pailii - on the path; nesyatt - takes;
iha - here.

WiCCHtfipa 9danjan Ccadifoti on the path with La&ta and Vijaf&a on your two sides, Jour
friends att around ou, and me (voiding i f out hrittie waist from Behind?
Notes: In smarema, dreams and in visions Sri RaghunStha feels the vicinity o f SrT RadharanT and
experiences SrTmalfs most coveted form, fragrance, touch, sound and taste. Now he sees Svamini
going to NandKvara to cook for Her beloved Kr$jtia, How vivid is the experience of the perfected
souls! Siddha Krsnu dasa BabajI of Govardhana has written;

lift ha prdneivari! kandahtid kare dhari

ialitddi sakhx sahge,
gamma koribe range,
pdche loiyd ydbo Jala jhdri

228

S ft-S ti Vifupii 'JQtsumiwjirtift

0 Queen of my heart! As Kundalata holds Your hand and You walk along with Lalila and
other sakhis I will follow You with a pitcher of water."

koto mhga rasa kathd,

puchihen kundalata,
sakhT sarlge karise kohite
(logo pukikita ati,
sk halita hoihe gatk
krfMi-sukfui anuhhavi cite

'

"Kundalaia asks You so many rasika playful questions and You happily converse with Your
girlfriends. Your hairs will stand on end and Your gait will falter as You experience the bliss of
Ki'sna-consciousneKS."

It's great ecstasy! Svaminl goes to Kr$i;a to make Him happy with Her service. The nature of
prema is that it just wants to make Krsna happy. &*T JIva Gosvami has described three grounds to
prema - visayonukfdyatinakas taddnukidydnugata tat sprhd tad anubhava hetukolldsamaya jndna
visesah priyatd (Pmi Sandarbha 61)1): "The soul of prlti is the desire to make Kr$na happy or to be
favorable to IBs happiness. 2) The arising of different desires in the lover for die sake of Kona's
happiness 3) When Krsna is happy the lover is happy. The first o f these is the constitutional hallmark
{svarupa lak$ana) o f prema and the other two are the marginal hallmarks (tatastha laksatia). The
extraordinary constitutional position of prema is the exclusive aim to make Us object (Sri Kr$$a)
happy. The desires arise in the heart of the loving devotee to make Kr$ija happy with different
devotional services that please Him and that help the devotee to attain Him, The awareness that
Kr$na is happy gives the devotee boundless bliss, although he does not have his desires for personal
happiness fulfilled,

prlti vifaydnande tad dsraydnanda

tdhd rtahi nija sukha vdhchdm sambandha
nirupadhi prema ydhd - tdhd ei rtti
prlti visaya sukhe d.srayera prlti
"The happiness of the abode of love is the happiness of the object of that love. This is not a
relationship o f desire for personal happiness, it is one of causeless love. The reservoir of love
becomes happy when (he object of love is happy." (Caitanya Caritamfla, Adi 4, 199-200)
Svaminljr makes blissful Kr$na experience even more bliss. There are only very few people
who want to make Him happy. Outside of Vraja everyone seeks personal happiness. All the
endeavours of the Vraja-sundaris arc meant to make Kr$na happy, though* and die greatest of them is
Srlmair Radhariinl. ri Kt$na Himself says:

dmd hoite dnandita hoy tribhuvana;

dmdke dnande dibe aiche kon jana
dmd hoite yam hoy $ata sata gwia;
set jana dhlddite pare mora mana
dmd hoite gum bodo jagate asambhava;
ekali rddhate tdhakori anubhava
(Caitanya Caiitamjia)
"All die three worlds are delighted by Me, but is there any person who can delight Me? Only
a person who is a hundred times more qualified than Me can delight My mind. It is impossible for
anyone in this world to be more qualified Uian Me. I only experience that in Radlia," Although there
are many loving devotees in Vraja, Krsna became very eager to fathom the greatness of the foremost
of (hem, Sri Radhu. But il cannot be said that He has fully fathomed Jl after becoming Gaura. Even
the Supreme Lord Himself could not find the limits to this love! He goes on gauging and relishing it

Jnfa !K$jftunutfiti tfiha cjos^mm

forever - hence Gaura-/F/rt is also eternal. Sri Gaurasundara kept. Radhu's mood in die heart and
showed the world that such a love cannot be found anywhere else. "Still 1 did not understand and I
am deprived o f this great gift once more! 3ri SvaminijI is (he embodiment o f prcnia, and if 1 could
surrender to Her lolustcct I would tie fulfilled!" From the viewpoint o f tattva it can also be
understood that, the saktimdn (possessor of the energy) is fully controlled by the hifcii (the energy).
nuVut puma sakii - krsna purna Sahtumn; dui vastu hheda ndhi sdstrera pramdna (C.C.) "Radlia is
tlie full energy and Krsna is (he full possessor o f that energy. There's no diflcrcncc between the <wo>
that is proven by the scriptures." In any case Krsna is fully under (lie control of Sri Radha, the
personification of complete love. How eager She is to serve Syamasundata! Although She has
hundreds and hundreds o f sakhTs and manjans, UllasavatT (Blissful Radhika) personally serves Him.
Whatever She cooks tastes like nectar, because of the boon bestowed upon Her by Durvfisa Muni.
One day mother KFttida had invited Nunda and Ya&xia with their family to enjoy the ncctarean food
cooked by Sri Radhika. After mother Yagoda had enjoyed these dishes and after she had seen how
much her Gopala liked to eat them, she said: "From today on my Krsna will not be happy by eating
anything else but the dishes prepared by your daughter!" From that day on Vrsabhanu-naadinl daily
goes to NancBSvara, king Nandas abode, to cook for Krsna with Her saklits, The loving devotee is
only happy when the object of his service is happy and he does not like to leave tills duty to others.
Although mother YaSoda has hundreds of maidservants, she personally churns curd For Kr$na and
king Nanda personally milks the cows, although there are hundreds of cowherd men who can do that.
Svttmiiu stumbles on the way out of ecstasy, since She will personally cook for Kr$na, although She
also has thousands of sakhls and mafijarts who could do it !157
SvSmim walks down the road with Kundalata, will! Lalita and ViSakha on Her either side
and so many saklus and manjans surrounding Her. On the way SvaminJ makes so many intimate
jokes with Her friends! TulasI walks behind Her, holding Her brittle waist, being afraid that it will
break. How much loving care this maidservant takes! How much loving feeling of mine-ncss she
feels! When SrimalT becomes tired on the way She holds Her arm on Sri Rfipa Matijari's shoulder.
The practising devotee should think of him/herself walking behind Svaminl also, always worrying
about Her welfare and comfort. We want the vicinity of our sevya. Smarana means mental
association. This God-realised smarana can only take place in (he heart, and mind of someone who is
free from (he faults of attachment and hatred and so on. When smarana becomes very intense this
mental association becomes an actual experience. Sripada Ramanujacarya teaches: bhavati ca smrter
bfmvand prakarsdd darSana nlpatcl "When smarana deepens all other thoughts subside and the
atieniion becomes one-pointed, which will result in actual experiences." 'Tin chanting the holy
name, and I'm hearing Sri Gaurasundara chanting also, maddened with ecstasy!" This is the kind of
experience we w ant bhiivite bhdvite kr$na sphuraye antare (C.C, Madhya 19,235) "By constant
meditation Krsna becomes manifest in the heart." When we hern* and chant the holy words of (he
dearyas we experience the deity's vicinity. Sri Kr$na told Bilvamahgala Thflkura: "I've heard all of
your words and Im right here with you. Your words sound like nectar to My ears, therefore your
book will be called Kr$na Karnfimrla!" The Lord will be happy when the devotee relishes the
sweetness of each and every item of bhajan. Then his practise has become a success. Sri Kaghunatha
has a vivid experience o f Srimatfs going to NandlSvara and when the vision vanishes he prays.
Sri Haripada Si la sings:

he svdmini vinodim,
nandisvare yabe nmd,
nanddloye paramo, llnonde
lalita visdkhd sakhi,
dui pdrsve sobha dekhi,
cart dike yoto sakhtvpide
"O Svainini! O Vinodini (source of Kxsna's pleasure)! When You go to NandiSvara, the
abode o f Nanda, in topmost ecstasy, I see how beautiful You look when You are flanked by Your
best friends Lalita and Vi&ikM and surrounded by all Your other girlfriends."
137 Narrated by Sri Anauda Gopala Gosvfunl.
230

jn -S n W iipa IKusu/mwjaiift

apiiiva cdhdera hdto, pathe kori koto niifat

raxera praxaftge yabe tumu
paiha franla dekhi tonuu o go krsna priyatamd
katidesa dhari ydbo ami
"How many frivolous talks You have with them as You walk along the way, looking like a
marketplace of moons! 0 Beloved of Krsnaf When I see that You become tired of walking I will
hold Your waist."

collie cotife pathe> patha Crania dekhi radhe,

Sri riipa tmmjari devt kobef
skandha avalambane, dmbe go sayatane,
paricorya kori koto hhdve
"O Radhe! When I see that You become tired of walking I will serve You in so many ways, while
You lean on the shoulder of 3rJ Rupa Maftjan, who will carefully lead You onwards."

vraja paiha kori did, gamana madhura lild,

dm kobe hobe daraSana
kuhjesvarT caranete, vinaye vinaye kefide
ddsa gosvdmT kore nivedana.
"When will I see Your sweet pastime of illuminating Vraja's pathways? nla Raghunatha Dasa
GosvarnI humbly cries and prays at the lotusfect of 3rl Radhika, the Queen of the kwljasi"

W l f t ^TnH i

t: I
n 5 0 n

s F s r s t#

a ra i t e r o M

^hkRi^Ri

1
11

<??it

VERSES 60-61:
H A M V A -R A V A IR IH A G AVAM A P I B A L LA B A N A M
K O LA H A LA IR VIYIDIIA V A N D IK A L A V A T A M TA IH
SAM BHRAJATE P R IYA TA YA VRAJARAjA SU N O R
G O VARD H AN AD A P I G U RU R VRAJA VANDTTAD YA H
P R A P T A M NIJA P R A N A Y IN l P R A K A R A IH p a r I t A m
n a n d Is v a r a m v r a j a m a h e n d r a m a i i A l a y a m TAM
DURE N IR IK SYA M U D ITA TVA RITAM D H AN ISTH A
t v A m A n a y i st y a t i k a d a p r a n a y a i r m a m A g r e

Jnta l/ifyjthutfttfta (fasti Cjaswlmi

hatnva - mooing; ravaih - sounds; ilia - here; gavdm - cows; api - even; ballabanarii - cl' the
cowherders; kolahalaih - noises; vividha - different kinds; vandi - panegyrists; tofawatfrii - artists;
/flf/i - by (hem; sambhrajate - shines fully; priynfa>Yl - with love; myfa raja sm oh - of (he prince of

groups; /wrifa/i/
.

king; maha - great; dfay<wh - abode; fan/ - him; dure - in a distance; nirfksya - seeing;
blissfully; ivaritam - quickly; rf/k?m?fAa - Dhani$tha; tvam - You; dnayisyati - will bring; kada when; pranayaih - with love; mama - mine; agre - before.

When you arrive at thfyndtfvara, the great abode o f ftfgmda, the king o f Vrqja, which is
fitte d with the bettowing of cows, the shouts o f the cowherders and the different songs of
panegyrists and artists, and which shines with Cove, being dearer to the prince o f Vroja
(SQ'fna) than even Qovardfuma, you are surrounded by your Coving friends. When w itt I
then see *Dhanistha quickfy and CovingCy taking you inside in front o f me, after she sees you
comingfrom afar?
Notes: In Ills svarupdvesa Sri Raghunatha dasa relishes a stream of the flavour of devotional service,
Svaminl goes to NandiSvara, the abode of the king of Vraja and his son Sri Krsna. How dear this
abode is to Svaminl! The cows ate mooing and the whole town is filled with the sounds of
cowherders* reciters and artists. Tins place is even greater than Govardhana Hill, which is praised by
all the people of Vraja! The NandiSvara Hill is always served by hundreds and hundreds of
AmaravatTs (the celestial abode of Indra). When Svaminl sees the hill, Her unrivalled sweetness and
beauty wells up and gushes out with a hundred streams. How many hundreds of emotions are
manifest in the embodiment of emotion! How sweet are the paces of Bhavamayl and Her sahhlsl
This picture is ever to be meditated upon by the devotees. The Mahajauas are singing:

sundarT sakhi soAge korolo payfma

rcinga pafdmbara,
jhampalo saba tam,
kajare ujara nayana
"Sundari Radhiku walks along with Her girlfriends. Her colorful silken son covers Her whole body
and Her eyes are beautified by eyeliner."

dafanaha jyoti,
mod naha samatuhu
hasaite kha.se mani jdni
kdheana kirana,
varana naha samatula,
vacana jiniyd piku-vdm
"Even t>carls cannot compare to the lustre of Her teeth and jewels fall out of Her mouth when She
laughs. Golden rays cannot compare to Her bodily complexion and Her voice defeats that of the
cuckoos."

kara padatala,

tfiaia kamdla daidruna.

mahjira runu jhunu bdja.
govinda ddsa koho,
ramani Siromani,
jitala manamatha raja

"Her handpalms and footsoles shine like red landlotus-petals and Her anklebclls are jingling.
Govinda dilsa says: "This crown jewel of women defeats even king Cupid lH

232

S ri-jrt 'Vitifpa iKitsutitwyafifi

Rfulhika that Syama, who is just as anxious, stands before the Gopura, playing with His friends
after milking His cows. How eager the Lord is at heart to accept the loving sendee of His
devotees! Only a devotee's heart can know how anxious the Supreme Brahman is! How sweet it
is to think: 'T he Lord wauls me!" In truth the Lord is Self-satisfied, accomplished in His desires,
full of bliss, unagilaled, and free from hankerings, but in His playful pastimes He is the enjoyer,
who thirsts for happiness. Especially the love of the gopis awakens unbridled desires in His
head, and ornaments Him with a beautiful dress with which He rambles from kunja to kunja with
the gopfs. How many colored pictures His desires mark on the canvas of His heart! RadharanI is
the greatest; He's so eagerly waiting lo see Her. She is the presiding goddess of love, the
embodiment of madanakhya maim bhdva. If even one drop of this love enters the vessel of the
individual soul the Lord becomes so eager to have it! Sri Narayana, the Lord o f Vaikuitfha, told
Gopa Kumara:

svdgatam svagatatit vatsa distyd disiya bhavdn mayd;

sangato'tra tvad Iksayam dram utkanihitena hi
bahimi gamiidny a/iga janmdm bhavaia sakhe;
kathcmcid api may&bhimukhyath kincid akari mi
asm inn asminn ihenaiva bhave bhdvl mad unmukhah; ity aSayd tavdiyantam natito'smi saddjnavat
chaiam ca na labile kincid yenddyad paripdlayan;
nibandham svakrtam bhrdiardn aydrny dtmanah padam
hU le mayyakrpdm vtkya vyagro'nugraha kdtarah;
anaditU setuni ullanghya tvajjanmedam akdrayam
Snmad govardhane lasmin nija priyatamaspade;
svayam evdb/iavam tfita jayantydkhydh sa te guruh
kdmath dlrghatamam me'dya cirdt tvadi sama pttrayah;
svasya merp i sukham pusnann otraiva nivasa sthirah
(Jirhad BhSgavatamrtam 2.4.81-87)
0 My son! Welcome, welcome! 1 have been eager to see you for so many days! O
friend! You have gone through many births, but still you did not show even the slightest interest
in Me. In this birth you have turned towards Me, and hoping for this I have been constantly
dancing like an ignorant person. O brother! I could not find any trick by which I could bring you
here, violating the injunctions of the Vedas and so. 0 child! I was very upset that you ignored Me
for so long. Being so eager for your mercy I violated the beginningless religious principles that
were made by M yself and made you lake birth near My own beloved Sri Govardhana, while I
descended (here as your guru, named Jayanta. Today you have fulfilled M y long-standing
desires! Just stay here and increase My happiness and yours!" This shows how eager Lord
Narayana is to gel every living entity to become His devotee. Gopa Kumara saw that Lord
Narayana was very happy to sec him indeed, but that His happiness was not so intolerable that
He would faint. But when he met Sri Krna in Vraja he saw that Kr$na did faint of ecstasy when
He saw him. Gopa Kumara told Jana armS:

sva dina ioka priyatd niyantrUd baldd athotplutya samtpam dgatah

iad tksana prerim vimohitaih hi mam gale grhltva sahasdpatad bhuvi
(Brhad Rlvagavalamrtam 2.6.60)
"I was overwhelmed by love when I saw Kr?na. Being controlled by feelings of love for
this wretch He jumped up, came to me, held me around the neck and then fainted of ecstatic love
and fell to the ground!" Later, with the help of &*I Baladcva and Gopa Kumara, Kr$na's loving
swoon subsided. If Kr$na is so eager to get one devotee, then who can measure His eagerness to
get premamayt Sri Radha?

233

Snda iKagfuittatfut. dSsa ijosvam l

bhajana is not beautiful as long as there arc selfish desires, bhajana will be beautiful when (he heart
only seeks (he happiness of Ihc beloved deily. "1 will see what He misses and how 1 can fill up that
void." In this way expertise in bhajana will come. How much eagerness there is in each o f hyaena's
limbs to relish thist It is wintertime and SvfuninI has covered Her head with a veil. How wonderful is
Her sweetness I Sri' Rupa ManjiuT shows SvaminT the way and TulasT follows. The devotee who is
fixed in smarana relishes the sweetness of these emotions, bhajana fails if the devotee does not slay
with SvaminT and serves Her. KundalaLa shows Her: "0 Radhe! Look at (hat bluish aura by ihc
towngatc that destroys the patience of all the Vraja-gopi'.?!" SvaminT sees dial Krsna holds His left
arm on the shoulder of His dearest, friend Subala and He twirls a lolusflowcr around in His right
hand. With this playlotus He also twirls the minds of the gopis around! SrlmatT is completely
overwhelmed with ecstasy when She drinks the nectar of Kundalata's words with the cups of Her
ears, the nectarean vision of Kr$na with the cups of Her eyes and His ncctarcan fragrance with the
cups of Her nostrils. Seeing the fortunate position of Krsnas friends, Radhika laments:

api guru puras tvam utsahge nidfiilya visahkaie

vipula puUtkollasarh svairi parisvqjalc harih
pranayati tava skandhe cdsau bhujam bhujagopamam
kva subala pura siddha ksetre cakdfha kiyat tapah
(D5na Keli Kaumudl 117)
" 0 Subala! In which perfect holy place have you performed penances, so that Kr$$a is now
holding His snakc-likc arm on your shoulder? You can be embraced by Hari even in front o f His
superiors, or kept to His chest without hesitation, and you can freely shiver o f ecstasy when He does
(hair'158 When the gopts pass through the Gppura they all shyly cover their faces, peeping through
the holes oflhcir veils with lowered eyes, hying to drink some of the nectarean sight of Priyalama's
(dearmost Krsnas) lotuslike face. SrimalT thinks: "All-enchaniing Krsna stands here by the towngatc
only for Me!" JusL to agitate Krsna a little She slightly pulls the veil from Her head to show Her face
to Him completely. U is as if She pulls at the veil of Syama's mind by doing that! How sweetly Her
bangles are jingling! How beautifully Her jewelled rings arc blaxing on Her fingers, that defeat the
luster of golden Canipaka-buds! Syiima gazes at Her without blinking! Waves of passion for 3y3ma
are playing in every level of SvamiriTs heart, the hairs on Her body stand erect of joy, tears of love
trickle from Her eyes and Her whole body shivers. She cannot walk on anymore, so She tells Lalita:
"Sakhi ! I cannot walk so fast ! There are big pebbles on the road!" Kundalala jokingly asks: "Are
these pebbles on the road or in Your mind, sakhi?' &T RSdliikii, the empress of spiritual sweetness,
walks on. Radha and Kronas eyes meet cachother and Nagara Krsna becomes enchanted by it. Great.
streams of sweetness gush out of SrlmatTs divine body and Syama stares at Her in complete
absorption. The object of His meditation lias appeared before Him!
%

patha galx nayane milalo radhti kCma;

duhith mane manasija puralo sandhana
duhuh mukha heraiie duhuh bhelo thorn
samaya nd bujhato acalura com
vidagadha sahginl saba rasa jdno
kutila nayane korolo sdbadhana
(Rada Kalpataru)
"As Radha and Krsna's eyes mot Eacholher down the road Cupid fulfilled Their minds1
desires. They became absorbed in staring aL Eachothers faces, This clumsy thief (Kr$ua) did not
understand that this is not the right time and place, but the clever sakhTs know all mellows; they
warned Him with their crooked glances."
153 Verse quoted by Editor.

234

$n-3n W fiptt tkjtsttmdtijafifi

Sri Rupa MafijaiT and TulasI serve SvaminT day and nighty according lo (he rime. They arc primarily
interested in service, and relisiiing SvaminTs form, qualities and pastimes comes afterwards. They
serve Her both in meeting and in separation from Krsiia. The pretnika sevikd always stays with
Svannnj, i^irst SvftminT must be loved, and (hen the sweetness of Her form, qualities and pastimes
can be relished. The worship of Vraja is a worship of love, not a worship according lo scriptural
injunctions. U is a bhajan based on greed. Svfunihi shyly asks LalilSi with trembling voice; "Sakhi! Is
there no other way to go to the house of king Nanda? I cannot, go along this road anymore!" Lai it a
says: "Radhe! Because You act on the order of Your superiors there will be no fault in You! You
will not be blamed! Come sakhi, just go on over the main road!" Srlmatl, very happy lo hear Lalila's
clever encouragement, proceeds slowly but surely down the main road while the sakJus and manjans
are swimming in oceans of nectarean rasa as they behold this scene.
The abode o f NandfSvara Hill is M l of cows and cowherders and there are streams and pools of
yoghurt and milk. King Nanda's palace is crystal-wliile and the roofs are made of gold and jewels.
King Nanda built a high tower of seven stories from which Kz$$a can enjoy the sweet sight of
Vraja's meadows, rivers, lakes, forests and mountains.159 When SvaminT walks Uirough the alleys of
the town, She becomes more grave. Krna considers the jingling of Her anklebclls to be like a stream
of nectar entering into His ears. Sri RadliikS is the very life of Queen YaSoda's maidservant
Dhanistha, who restlessly walks in and out of the palace, looking out for Her and thinking: "Why has
RadhikS not conic yet?" When she finally sees RudhikS coming in the distance, she quickly comes
out, takes Her by the hand and asks Her: "Why are You so late? I was so distressed because of not
seeing You!" SvaminT replies: "You know that I am controlled by My superiors!" When i?matl is
led inside king Nanda's abode Site illuminates the whole place with Her sweet effulgence. When
Dhanifllia lakes Radhika before queen YaSoda, Yaoda exclaims: "Alio! 1 understand that the
goddess of beauty of all the three worlds has appeared within my house! 160

mire dekhivd,
e
mukhdni dhariyd,
se ye rasavatt,
s

uruati hoiya,
cumbana korite,
korolo pranati,

yaiodi2 korolo kore

bhigdlo naydna lore
yasodd rohini pdya

(PadakarLa Raya Sekhara)

"YaSoda is in ecstasy when she sees Rat anti embraces Her, taking Her on her lap. She holds Her face
and kisses Her while tears stream from her eyes. This Rasavatl Rai then offers Her obeisances to the
lotusfeel o f Mother YaSsoda and Roliini."
Svatninl is a bhakti-lata, or vine of devotion. She bows down to Mother Yaod&'$ feet, and mother
lifts Her and holds Her to her chest, fondling Her just as she would fondle her son, by holding Her
chin, looking at Her face, kissing Her and smelling Her head. It seems as if SvaininI melts of v
mother's pure parental love. Pressed at mother's breasts SvaminT says with tcarfilled eyes and
inhering voice: "MS! 1 am yours!" Of course, in fact all Lite gopts, dial are Kr$na'$ pleasure-potency,
the Vrajavusls and everydiing else that exists belongs to Krsna, but just to make His pastimes more
exciting His spiritual illusory potency YogamrtyS creates such situations for Him, in which He
becomes the paramour of odier mens wives. A woman is not hard to attain unless she lives in
another man's house, unless she is hard to get there will be no obstacles, and unless there are
obstacles there will be no astonishment in the blissful meeting of the loving pair. Although die gopTs
are actually not other men's wives they appear to be like that just, to increase Kona's pleasure and
excitement. H ie marital status of the eternally perfect consorts of Sri Kr$na is like a mirage or a
dream, and Yogamaya revealed that dream .161 The married gopts sit in die houses of their husbands.
Description collected from various sources by editor.
1 6 0 These dirce paragraphs are narrated by Sri Ananda Gopala GosvamT.
161
See die discussion between Vrnda and PaunimnasI in Chapter 1 5 of the Purva Campuli of Srila Jiva
Gosvfunl's 'Gopala CanipucV.
159

235

Srifa

dtlsa (josvamT

spending (heir days simply weeping, and whenever there is some slight opportunity (here is a
meeting with Kj<;na. How blissful is dial meeting! Goviuda greatly yearns for that kind o f delectable
happiness, which is the quintessence of transcendental flavours. This is due to Yogamiiyifs expertise.

mo visaye goplganera upapati bhave; yogamaya koribeka Spann prabhdve

amiho na jdni - na jane gopigana; donhara rttpa gone donhara nitya hare mana
"The gopfs consider Me to be (heir paramour, due to the power of Yogamaya. 1 don't know about it
and (he gopfs don't know it. We always steal cacliolhcPs minds with our forms and qualities."

dharma chddi rage dotihe koroye milamr, kabhu mile, kabhu ml mile, - daivera ghcitana
ei sab rasa nirydsa koribo asvdda; ei dvdre karibo sarva bhaklera prasada
vrajera nirmala rdga .funi bhakta-gana; rdga marge bhaje yeno chadi dharma karma
(Caitanya CaritSmrta Adi 4)
"Tliis passionate love causes us to give up religious principles and to meet eacholher. Sometimes we
meet, sometimes we don't meet - that's up to Fate. I will relish the quintessence o f rasa and In (his
way I shall bless all the devotees. When they hear o f the pure love of Vraja They will also worship
Me on the path o f rdga bhakti, giving up all social and religious principles." SrI uka Muni
described (he supreme astonishment of the extramarital love of the gopls in the Rtfisa-OH, which is
the crownjewel of all transcendental pastimes, as follows in Stimad Bhagavaia (10.33,36):

anugrahdya bhaktdndrh mdnusam deham dSritah

bhajate tddrSi krTdd yd srutva tat-paro bhavet

"Out of compassion for all the devotees Hie Lord took shelter of a human form and performed such
pastimes. Anyone who hears about this pastime will become devoted lo Him ."162 The Lord and the
Vmja-sundarTs perform this pastime to delight and benefit Themselves, Their pleasure-potencies,
Their associates in Vraja and indeed all the people of the world! Anyway, Mother YaSoda, who is the
embodiment of maternal love, sprinkles SvaminT with her tears o f love and blesses Her, saying:
fafimukhif saraddm ialam jayaivatit sukhaya maho anyone mamety udiivau* "O moonfaced girl!
May You live for a hundred years and may You always delight my eyes and my mind!" The sakhts
and mafijarls also bow down to mother's feet and YaSoda also embraces and blesses them. Srlmatl
and Her friends look very beautiful when ihey wear garlands of Wimw-flowers coming from (he vine
of mother YagodtYs parental love. Mother YaSodfi, her heart melting of affection, scats RadhikS on
(lie best sitlingplace and has some of the best sweets brought. SvaminT bows Her head out of shyness
when YaSoda requests Her to eat the sweets, so YaSoda leaves it up to Dhani$lha to serve Rfidliika
Her meal and goes elsewhere lo perforin other duties. After Srlmatl Radliika has eaten mother
YaSoda takes Her to (ire kitchen and says: "O Radhe! You arc the goddess o f fortune Herself! You
always glance mercifully on my house, so my storehouse is filled to the brim! There is no shortage
of any ingredient in my unlimited storehouse! Whatever You need for cooking You can take!"
Ulinsavatl SiTmatl is very happy to get that order from Queen Yagoda, so She starts cooking for Her
dearmost Priyatama. Then the vision vanishes and Sri Raghunatha dasa prays: "When can I see You
like this?" Falling on the bank of RiidhSkunda he weeps, battling his chest with his own tears.
Sri Haupada Sila sings:

vrajendra vasati sthala,

ktbd sobhd tmhojjvalti,
para pada nandtfvara ndma
vrajavdslJana i$ta,
govardhana hoile srestha,102
102 Most editions of die Bhagavata Purfuia mention the word Winnimlili instead ol Wwfcfflnfltf!. in dial ease
the translatiou reads: "Out of compassion for all die living entities the Lord displayed this Rrisa-nUi..." Od.
1G- f$r7 ViSvaniUiin Cakravarils Kf$ua Bhavanamrta 5,54.

236

Jn-JnW&ipa- 'JCimtmftijaQfi

gaurava mandita divya (Ultima.

"How splendid is Llie abode o f the king of Vraja named Nandi&vara! It is even more popular amongst
the VrajavasTs than Govardhana! This divine abode is decorated with glory."

dhenugana hamva-rave, vividha vandana gTtet

cart veda dhvani madhumoy.
gopa gopi kolahole, premdnanda hdta mile,
nirantara mukharita hoy.
"There are constant sounds of inooing cows, different praises and songs, the honey-sweet sounds of
the four Vedas, and ecstatic loving noises o f the cowherders and cowherdesses."

kibd jtlni ki mahimdt cintdmani raja hand,

vmda-devira sdjdna udyana
Sri nanda nandana priya, (manta mahimdmoy,
nandiSvare ananta pranama.
"What do I know o f the greatness o f NandKvara, where tire specks of dust are made of Cintamamgems and die gardens are cultured by Vrnd5devT? I offer innumerable obeisances unto NandiSvara,
the abode whose glories are unlimited and which is so dear to
Nanda-nandana!

vrajapura mahendra yet nanda maharaja se,

nandiSvare nandaloye tumi,
priya sahacarl sange, dubi ndma rasa raftget
gatnana korile vinodmL
dura hoiie dekhi loma, ogo kr$na priyatamd,
hrsta mone dhanisthd sumlari,
dgusari ward kori,
tinibe tomara pydrl,;
sumaAgala Satikha-dhvam koi
"O Vinodini! When You and Your friends go to NandKvara, the abode of Nanda Maharaja, the king
of Vrajapura, absorbed in die blissful rasa of K i r a s name, I see from a distance how beautiful
Dhanis(ha blissfully comes forward to take You inside. 0 Krsnas beloved! At dial time I will blow
an auspicious conchshell!"

vrajeSvart agra bhdger dekhiyd tomake sabet

tinanda larahga boye yay.
drope darSana kore> dasa gosvdnu aSru niret
vildpa kusumdnjali gdya
"When I see You all coining before Queen YaSodS I float on waves of ecstasy. While Raghunatha
DSsa Gosvami sees this, he sings Viiapa Kusumafijali widi tearfilled eyes.

ttsttor
it

m o

jt^ bt r ^ tt

w i u s r ii

237

n-n Uifapa 'JQisumartjafifi

VERSE 62:
P R A K SA L Y A P A D A K A M A LE KUSALE P R A V IST A
N A T V A VRAJESA M A H IS lP R A B H R T I GU RUS TA H
H A K U R V A T I R A S A V A T iM RASABILAK K A D A TV A M
SA M M A JJA Y ISYA SIK A D A SUKHA SAG ARE M A M
praksaiya - having washed; pdda - feet; kamale - on the lotus; kuM e - O beautiful, auspicious girl!;
pravistd - entered; natva - bowed down; vrajesa - king of Vraja; mahifi - to the Queen; prabhrtl etc,; guruh - superior; idh - she; h a - 0 !; kurvatl - does; rasavatlm - cooking; rasabhdk - anointed
with perspiration after the work; kadd - when; tvarh - You; satixmajjayisyasi - you immerse; kadd when; sukha - bliss; sdgare - in the ocean: mam - me.

O XpJaBt (BeautifnC, auspicious gvrQt y o u arc an. tKptrtcookS A fte r I washed, your CotusGfy
fe e t y o u enter into the kitchen and offer y a w obeisances to the queen o f *tfraja (yadodd)
and other superiors. When wtfCyou drown me in an ocean ofhGss By doing this?

Notes: In his svarupaveia &n Raghunalha has a vision of his devotional service and when the vision
vanishes lie prays: "Ayi KuSale! O all-auspicious Svamini! When will You enter the kitchen after
washing Your feet and offering Your obeisances to VrajeSvatT YaSodfi and other superiors?" The
maidservant changes Srimatl's clotlies and Ornaments and dresses Her in clothes that arc lit for use in
Lhe kitchen. Sri Raghunatha clearly perceives this pastime. During visualization it appears as if it is
directly happening, but after llie vision subsides, one considers; "Oh, that wasn't real - it was just a
vision!" Then with piteous cries one prays again. Then the meditation appears again as if it is
directly happening. In this way the Uld smarana gradually continues. When a sensitive devotee hears
and recites this he will think: "Alio! Blessed is Sri Dasa Gosvfunl! He was totally free from bodily
conciousness when he fell on the bank o f Radhakunda, the crownjewel o f Vraja, and was blessed
with the full vision o f the greatly swelling sweetness of (he Divine Couple, day and night! Will I
ever attain even a single drop o f this ocean of bhavd, by his grace? 5ri Kavi Kamapura teaches in
Alankara Kaustubha: vibhdvayati uipadayatTii vibhdva "A vibhdva causes the dormant desires for
devotion to awaken in the hearts of the devotees who have similar feelings {sahrdaya). Although,
perhaps, Sri Dasa GosvUml is not able to awaken his listeners' emotions to the same extent as his, he
is still able to water the seeds in their hearts, making them fit for such desires to fructify in them.
The more the devotees hear and read the words of Dasa GosvamT, the more the seed of their dormant
love o f God will fructify and grow. Tins is the effect that vibhdva has on the listener.
A

dsi daslgana, ^ rddhara carana,

dhoydlo Sitala nlre
ali sukomala,
o-thala kamala,
tmchd'lo pdtala are
rohinT salute,
randhana korite,
bosilo rdjdra jhi
sab sakhlgana,
yogdya yogdna,
fakhara yogdya ghi
"Tlic maidservants came and washed Radlias lotusreet with cold water. They wiped Her feet lhal are
very tender, like landlotuscs, with soft towels, and then this princess sat down with Roliinl to cook.
A11 the sakhts hand Her the ingredients and Ray Sekhara hands Her the gJu (clarified butter)."

238

^ n - S n *W tlpa R itsim u n jitfifi

*

Mother Rohiiu also blesses Sri Radha as if She is her own daughter, saying: pacana caturataratdsi
jale: pacamanasd tava hhdii yad yathd to?16'1 " 0 daughter of mine! You are a veiy good cook, cook
whatever You like!*' Hearing mother Rohinl's words SviiminT shyly bows Her head down. The
kifikarTs change Svaminfs regular dress and ornaments for a dress suitable for cooking.
Affectionately mother RoliinI seats Smnatl close to the stove on a golden chair covered with a white
sheet. The Ore is burning on cedar, aloe and pinewood and all the ingredients are lying before
SvaminT, handed to Her by a maidservant whenever She needs any.

jvalana kaiana pdtra diiaranonnafy avanati murchiuimi darvi ctilanddyaih

trivaii kuca bhujdnisa kampa celoccalana vaidd udapddi yas tad dsydh
(Kr$i)a Bhavanamrta 5.64)
"Sometimes SvaminT checks whether the fire is burning well or not, sometimes She lifts the lid from
(he cookingpot to see if the preparation is cooked , sometimes She adds some spices and sometimes
She stirs the preparation with a spoon. While She does that Her three-lined belly, breasts, arms and
shoulders are moving along and cause Her to shine constantly with matchless sweetness."
Tulasl says: "You arc RasavaG, an expert cook, or a girl full o f spiritual flavour, and now You
plunge me into an ocean of bliss, filling up the whole kitchen with spiritual flavour also!" What is so
spiritually relishable in that kitchen then? 6 ySmasundara finished His bath and had Himself dressed
and now He sits down in I*Iis bhajan kutira (meditation room) to repeat the name o f Radha and to
meditate on the Radha-mantra. His mother and father had Him initiated into Nsrayana-monfra by
BhiigurT Muni. For Gopala's own benefit, mother YaSodS says: "Go Gopala! Practise Your mantra in
Your bhajan ku(Tra\HKr?$a sits down and thinks: "Whose mantra shall 1 practise? " *134

dmd twite gum bodo jagata asambhava;

ekdlt rddhdte tdfici kori anubhava
(Caitanya Caritanirla Adi 4, 241)
"No one in the world can possibly be more qualified than Me. I only experience that in 3rl Radha!"
Therefore He meditates on Sri Radha, His eternally beloved goddess! npada Prabodhananda
SaiTiSvatl writes (Radha Rasa SudMnidhi 96): kalindl tata ktiiija mandira goto yoglndravat yad pada
jyotir dhydna para soda japati yam premafru purno harih "With His eyes filled with tears o f love,
Lord Hari always repeals the two most tasteful syllables 'Ra-dha' and meditates on the spiritual
effulgence of Her lotusfect like the king of yogis in a temple in a kunja on the bank of the Yamuttil,"

sakhi! rddhd nama keva Simaile;

$uni mora prana juddile
ei name ache ki mddhurT;
Sramne rahalo sudha bhari
koto nama dchaye gokule;
heno hiyd nd kore dkule
cite niti murati vikdsa;
amiyd sdgare yeno vdsa
dekhite nayane liige sadha;
e yadunandana mono kand
m

"sakhil Who told Me tills name Radha? Hearing it I fell My heart was soothed! How much sweetness
is there in that name? It filled My ears with nectar! How many names aren't there in Gokula? None

134

Sri ViSvanatha Cakravartls Kr$na Blifivanamrla 5 ,6 1 .

Narrated by Sn Anamla Gopala Gosv&nil.
239

Jn-Jn^fdpa
o f them agitated Me like tills one! When Her form manifests itself in My heart it is as if l reside in an
ocean of nectar!" Yadunnndana's mind weeps: "When 1 sec Her My eyes are fulfilled!"
No other consort is so fortunate! Kr$na can forget everything, but not Her! This is. the Lord we
worship! Tie is Hid vildsl.; a playful enjoycr. The killing of demons and other worldly duties are
perfortned by Lord Vi$nu. He performs these duties through Krsna's hands. krstia kore visnu dvdre
asnra samhdra (Caitanya Caritiimrla). He is the carefree DhTra Laliia-hero, enjoying in every kunja
with Sri Radha. Playing and playing, He infuses His prema in (he trees and vines. He revives the old
and dry trees and causes the rocks to melt with His fiulesong. We will not see our worsfiipable Lord
outside of His pastimes. In the Gamblma Srlman Mahaprabhu embraced
Svarupa Damodara and
Sii RSmitnanda Raya and wept. Ilis heart, that was burning in Ore fire o f love-in-separation, was
soothed by the cooling nectar of suitable songs and verses from Krsna KarnamrLa, Gita Govinda,
Candldasa and Vidyapali that were sung to Him by Svarupa and Rama Raya.

candl ddsa vidyapali

rciyera ndtaka glti
kamdmrta in glia govinda
svarupa rdmdnanda sane,
mahaprabhu raid dine,
gdya June parama dnanda
(Caitanya Caritamrta)
"Day and night Mahaprabhu was most blissfully singing and hearing the songs of Candldasa and
Vidyapati, the songs from RSmananda Raya's play, and the verses of Kr$i;a Karnampa and Sri Gita
Govinda, together with Svarupa Damodara and Ramananda Raya." Maharaja Prataparudra attained
the Lord's mercy by reciting the verses of the Gopi Gita166 to Him. The Lord relished this Himself
and also taught all the dcvoLces of the world dial Gopljanavallabha Sri Govinda is our worshipable
deity.
While practising tliis meditation in His bhajan kutlra Kr?na becomes eager to see die object o f dial
contemplation, so He goes to (he kitchen. When He peeps through (he kitchen-window He sees
Srimatl cooking there. Alia! Such sweetness! She does not have Her veil on straight, and Her dress
and ornaments are loosened because of (he hard work. Her face shines with a reddish glow because
of the nearby burning fire and Her cheeks are beautified by pcarl-like sweatdrops. Syama can not
move His feet anymore as He beholds the object of His meditation, pddau padam na calaias tava
pddamuldt167 , in such a condition. His eyes are widened of ecstasy from seeing Her. Suddenly
Svamini sees Syama. Out o f shyness She cannot pull the veil on Her head straight and She gives a
wink to Tulasl to pull Her veil back over Her head. Then She chastises TuiasT with a blink from Her
eyes: "Tulasi, didn't you see Him? Why didn't you tell Me He is watching Me?" Tulasl replies with
her eyes: "I also didn't sec Him, I was absorbed in grinding paste!" Actually Tulasl had seen Kr$na
before, but. our Hero had silently requested her not to tell Svamini that He was watching Her.
RadhikS's and Syama's eyes meet and with Her glances Svamini lets Kvsna know: "Mf RohinT is
here, go now!" Kf$i.ia asks with His eyes: "Will I not see You anymore?" Svamini blinks: ,!Ycs!" Our
hero is enchanted by Her arrow-like glances and thinks: "Aha! How much trouble She's taking to
cook for Me! Her face has gotten a reddish glow from being close to the lire! Her maidervants are
wiping Her lace, that is adorned with sweatdrops!" How sweet is tliis exchange of Radhikii's and
Madhava's glances! It fills the kitchen up with spiritual flavour and thus makes it a true Rasavatl.168
In the summertime it is loo warm to cook in the kitchen, so mother YaSoda arranges for Svamini to
cook outside, on the tree-shaded bank of Pavana Sarovara at. (he base of NandKvara Giri.
Accidentally Kr$na also, takes His morning bath there on the other bank of (lie Sarovara. Mother
Srimad Bhagavata Canto 10, Chapter 31.
167 SrJinad Bhagavata 10.29.34.
168 Narrated by Sri Ananda Gopftla Gosvainl.
u>c>

240

J ft'J r l W fapa

Yafcda gives SvaiuinT full freedom in cooking, but she is present on the other bank of the pond to
arrange for Kona's unguents and dresses. Svainim wears a pink silken sari with a deep purple
border. She has a strong desire to look at Kr?na> to admire His beauty and His funny irolicks with
His friends, but She is siiy and afraid because so many cowherdboys are there, along, with mother
YaSoda. Somehow the Yugala Kigora manages to exchange some sweel glances with Eachother, with
which They express Their desires. 169
Sri Huiipada Sila sings:

he radhe kibd Sobhd, iribhumna manafobhd,

vrajareija nandera ahgane
prana koti premdspada, wmdra cahcala padat
gandha jale kori praksdlane
"O Radhe! How beautiful arc Your restless feet as they step on the courtyard o f Nando, the king of
Vraja! They are enchanting Uie three worlds and lliey are more lovable than millions of lives! I will
wash them with scented water!"

vrajendra grhinT dra, gttrumrga parivara,

namaskdra koriyd sabdya.
stwiaftgalo dSlrvdde, priya sahacarl sdthe,
praveSibe randhana M aya
"When You offer Your obeisances (o the Queen o f Vraja (Ya$od5) and all the other superiors, they
give You auspicious blessings and then You enter into the kitchen with Your beloved girlfriends."

victim randhana said,

paddrpane kori did,
Sri afige gandhete gandhamoy
krsna sukha manovrttif
yoio gopl Idra milrti,
cdtidera hdia bosilo tathdy
"The amazing kitchen is illuminated by Your footsteps and pervaded by the fragrance of Your
beautiful body. All the gopTs, who arc the embodiments o f Krona's blissful desires, are sitting down
(here like a marketplace of moons."

pdka kdrye sunipuna, fund krsna priyatama,

govindera bhojya upaedra.
catur vidha paramdnna, ruci jdni bhinna bhinna,
randhanete dnanda apdra
"O Krona's beloved! You are very expert in cooking the ingredients for Kr$na's meal! In boundless
bliss You are cooking four different kinds of sweet rice, knowing that Govinda has different tastes."

sevdra samagri dekhi, chala chain dull dnkhi,

giridharl koriyd smarana.
romdncMa kalevara, mukhe vdkya ndhi sphurc,
dekhibo hi se carnlra vadana
"While both Your eyes look at the ingredients for cooking, You actually remember Giridharl. When
will I sec Your moonlike face unable to speak a word while Your body is studded with goosepimples
of ecstasy?"

he devi he sakumdri, sangete fhdkiyd pydrtf

oftitkiilya koriyd vidhdna.
I6y Narrated by the Editor.

241

S r ifo !ga$futttatfm ifd sa QasvCtmt

vilasa cdtnrya yotv, dekhibo ki ami nitya,

sukha sayare ho'ye nitmigwui.
" 0 Devi, O Sukuniari (fender girl)! Then i will arrange a favorable situation for You to meet Your
beloved] Will I always be immersed in an ocean of bliss by witnessing Your clever pastimes?"

^ 5 ^

II S 3 II

VERSE 63:
M AD H AVAYA N A T A V A K T R A M A D R T A
BHOrYA PEYA R A SA SA N C A YA M K R A M A T
T A m A T I T V A M IH A R O H IN l R A R E
DEVI PH U LLA-VAD AN AM KADEKSYASE
mddhavdiya - unto Madhava; note - lowered; vaktram - face; ddrki - out of respect; bhojya - eatables;
peya - drinks; rasa - nectar; sancayath - collects; kramcit - gradually; tanvafi - gives; tmm - You; iha
- here; whim - RoliinT; hare - in the hand; devi - 0 goddess; phtdla - blooming; vadatiaih - face;
kadd - when; tksyose - 1 will see.

O fDevi/ when cm I see f/aur lowered Hushing face affectionately looking at {Madhava
while {you. collect all {fitsfood and drinks tmdplace them in {Rphints hands?
Notes: In (he previous verse it was described how Radha and Syama felt boundless bliss when They
saw Eachother in the kitchen. In this way even the kitchen had become a Rasavatl, a delicious place.
"When will You thus fully immerse me in an ocean of bliss?" The devotee thinks: "I want to become
happy by making You happy*11Everyone in the world wants to be happy, and even in (lie pure loving
devotees some extremely subtle desire for personal happiness dwells (1 want to be happy by
rendering devotional service, I waul to relish the flavours o f devotion etc. Ed.) Only the
maidservants of Sri Radha are completely free from-this. They are the summit of selflessness. Hie
Gautfya Vai$navas practise (he updsand of Radha-dasya. H ie aspirant should advance by thinking:
"What will make Them (Radha-Krsna) happy? bhajan can not lake place as long as there is the stain
of personal desire. Wliile doing bhajan it is not easy to give up (he desire for distinction. Why would
sadhu prema (beautiful love) come in the heart where the dog-eating woman of the desire for
distinction still dwells? One should fear (he desire for distinction, as SrTpOda Mfidhavendra Puri did.
pratisflulra bhaye pari geld paldiyd; kr&na-prema sange prafisthd cole logo loiyd (C.C.)
"Madhavendra Puri fled out of fear of distinction, but reputation automatically comes along with a
lover of Kr?na.n A devotee who still lias personal desires cannot possibly fathom the ecstasy there is
in selfless worship. In selfish worship there is misery, and as long as there is still a whiff o f desire
(lie true joy of devotion cannot be attained.

242

Jn-Sn ififapa JQtstmattjatiii

After Svaminl* finishes cooking She lakes rest. The kinkarls change Her clothes, wipe Her hands, feel
and body with a wet towel and begin to fan Her while Dham$[.ha brings a glass of syrup, saying:
"Priyasaklii, drink a glass of syrup mixed with nectar!" While Svamim enjoys the drink She closes
Her eyes. Then the kinkaris serve Her a pan. Meanwhile everyone sits down to eat. Svaminl pulls
Her veil over Her forehead and hands mother Robin!1 the different dishes meant to be served from
the storehouse. Kp$#a is enchanted as soon as He sees Svamim and mother Yasoda becomes worried
when she sees that He seemingly loses His appetite.

rdmera ja/umt, (lichen dpanly

rddhikd rdndhild yoto,
sugandhi odana,
vividha vyarljana,
tahd vd kohibo koto
"How can I describe all the different dishes mother RohinI and Radhika have cooked? Look at that
fragrant rice and tliese vegetable-preparations!"

vidhi agocara,
yoto upahdra,
dichena rohiin may
rddhdra vadana,
dekhi acetan at
holla ndgara ray
"Even the Creator cannot imagine how many dishes Mother RohinI is serving! I see that NSgara
Raya (Kf$q&) lias fainted alter seeing Radha's face!11

aruci dekhiyd,
dkula hoiyd,
kohoye nandera ram,
rddhd rasavatT,
karpura malatT,
tomdra lagiyil dni
"Nandariinl Yasoda becomes very upset when she sees Kona's lack of appetite, so she says: "Rasika
Radha has brought camphor and MalatT for You!"

twni nd khdile,
rdi nd dsibe,
svarupa kohilwn tore,
visdkhd lalitd}
dra kundalatd,
thdriyd kohiche more
"I tell You truly, if You don't eat Rai will not come anymore! ViSakhS, Lalila and Kundalata have
hinted that to me!11
. mdyera vacane,
pdolo ceiana,

ndgara Sekhara km
rdiye sukha diydf
dkantha pfiriyd,
korolo bhojana pan
(Padakarta Raya Sekhara)
"When NSgara Sekhara, Kr$na> the king of amorous heroes, hears these words of His mother, He fills
Himself upto the neck with food and drinks, just to please RM
Svaminl enters the dining room, Her head lowered out of shyness. Balarftma and mother YaSoda arc
there, after all. rimatl blushes out of shyness and She tries to make Her bangles and anklebehs
1 Snla Jlva Gosvaim explains the name Roliini as follows: r o l i a y a t i j a n a y a t i v r a j a - s t i k h a t i i
"Because she increases and creates joy in Vraja with her character she is called RohinI*.
243

ta c c h lle ti r o h in i

J n fa '-Hfl/jfiuttatfia dtlsa Q osvaml

jingle as softly as possible while She brings the full dishes in and lakes the empty dishes back out
again. Her pace is as nectarean as (lie dishes that She brings in! How carefully She carries
Syarnasundara's dishes! rasa sancaya means: She serves rasa, spiritual flavours. The dishes o f Sri
Kf$na, Subala, the sakhfs and tnanjaris taste of amorous love, and the dishes of Balarama, Rotihu
and YaSoda (asie of fraternal and parental love. What a wonderful meal!

rohini-nandana,
koroye bhojana,
kanura dotting bosi,
vamete sitba la,
samnuikhe mangala,
saghane ufhaye hast
Roliinl-nandanu Balarama sits on Krona's right, Subala sits on His left and Madhumafigala faces Him
as He eats. YaSodd points ai the different dishes with her indexflnger and says: nO Son! This
preparation is very nice, that one is so tasty, this one is very sweet!" The expert joker
MadhumaAgala, seeing K m a s weak appetite, tells queen YaSoda: "Mai Kr$na doesn't cat anything!
Just give Him some light food, like rice and sabjl, and give me the rich food cooked in ghll I will
nourish Him by embracing Him after I filled up my own belly!" Everyone laughs after hearing
Madhumaflgula's joking words while Madhava relishes a new infusion of sweet flavours while
viewing RfidliikAs face. & I Radhas face is blossoming - phulla vadanarn. Svaminl is known as
Maryadavatl, a girl who neatly follows the etiquette. All the superiors are present, but still, can She
survive without glancing at least slightly at Madhava? All Her activities ure aimed at Madhava's
satisfaction. ri BaftgabihiiiT Vidyfilafikara says: he devi krsna manoharana parivesana krTdavati
"Devi means playful girl, a girl who playfully enchants Kr$oa in die way She serves the meal."
Madhava means the Lord (dhava) of all limitless beauty {md or Sri). The palace of rasa (spiritual
flavours) is built on die foundation o f tattva (spiritual truth). She is the tool energy of the Original
Person, Sri Krsna, (he fountainhead of all consorts of the Lord. Caitanya Caritamrta (Adi 4, 75-82)
states:

krsna kdntd-gana dekhi irividha prakdra;

eka laksnu-gana, pure mahislgana dra
vrajdhgatid-rtipa dra kdntd-gana sdra;
srl radltikd hoiie kanld-ganera vistdra
avatdri krsna yaiche kore avatdra;
amsinl radha hoite list ganera vistdra
lakstm-gana tdra vaibhava vildsdma mpa;
mahi$tgana vaibhava prakdsa svarupa
dkdra svabhdva bhede vrajadevi-gana;
kdya vydha-rupa tdra rasera kdrana
bahu kdmd vind nahe rasera ulidsa;
lilcira sahdya Idgi bahut prdkaSa
tdra madhye vraje ndnd bhdva rasa-bhede;
krsnake kordya rdsddika lildsvdda
"There are lliree kinds of consorts o f Kp>na: Firstly, die goddesses of fortune, and then the Queens of
Dvaraka. 'llic greatest consorts, though, are the Vraja-<?pf.y. All these consorts emanate from Sri
Radhika. Just as all the Lords dcscensions emanate from Krsna, all the Lord's consorts emanate from
Sri Radha, their original source. Hie goddesses of fortune emanate from Her vaibhava vilasa
(manifestation o f prowess) and the Queens belong to the vaibhava p/vzfaafrt-group (meaning about
the same). There are differences in the Vvayd-gopls* lbrms and natures. They are the phalanx of
Radha and they are (he cause of transcendental flavours. Without the presence of many lovers there
can be no rasika bliss, therefore there are many gopls who are helping Radha and Krsna in Their
pastimes. In Vraja they have different moods and flavours, and they make Kr$na relish the flavours
of pastimes like the Rasa-/f/d."

244

Or: Mu means 'beauty', and Kr$na is Her Lord (dhava), the abode of limitless beauty and sweetness.
A flood awakens on the ocean of sweetness when Sr! Radha is seen and Radliika's maidservants
relish that sight. They nourish Eacholhcrs beauty; that's why SrI Radha is addressed as devL The
most beautiful and effulgent One, dyotamdnd paramii sandarL With some trick Syamasundara is
able (o look at SvaminT withouL being noticed by Olliers. SvaminT also blinks at yama'$ sweet face
while She bauds die plates lq mother RohinT, thinking: "How beautiful is My Priyatatna!" After
eating one sweet, Syamasundara says: "MS! this sweet is amazing!" At that time mother RohinT is
serving elsewhere, so mother Yaftxia says: "RSdhe! Bring that sandeSa here!" Svaininl brings it and
mother YuSoda says: "Come, give it to Him!" Just as Svaininl shyly wants to put the sweeL on
Kr$na's plate Krsna stretches out His opened hand to receive it from Her. That is a sign of affection
and Srimatl blushes of shyness when He does that. How beautiful is Her shyly blushing, blooming
face at that time]170 Tulasl relishes (his sweetness and greatly desires to see that blossoming
lotusface again.

he radhe icchamata,
sevdra sdmagn yoto,
nija kare prastuia koriyd.
carvya cosya lehya peya,
parammna yebd hoy,
nuana thdldte sdjdiyd.
"O Radhe! According to Your own wish You prepare Konas dishes, like sweet rice that can be
chewed, sucked, licked or drunk, with Your own hands and place them on jewelled plates

rohinT devlra kare, dibe Utmi asm nlre,

prati padera ndmalT koriyd.
rasera pasard dekhi,
sabdra jhuribe dhkhi,
tmandeie anga eUtiyd.
"With totufllled eyes You hand these plates to Roliini-devT, while singing Kr$na's name at. every step.
Everyone's eyes will be pleased by seeing such a lot of delicious dishes and everyone's bodies will be
startled by ecstasy."
ei rape nava gaurlt
dekhibo nayana bhorit
candra kalipraphulla mdana,
vildpa kmumdftjali,
bhajana sampad kelit
rasika mdnasa rasayana,
(Sri Haripada ila)

"In this way, O Nava Gauri (fresh golden beauLy), 1 will fill up my eyes with the vision of Your face,
that blooms (shines) like millions of moons. Vilapa Kusumafijali is the treasure of worship and the
elixir for the minds of the rasikas !"

5!

II 8 II

VERSE 64:
170 Apart from the quotations the entire purport is by Sri Ananda Gopiila Gosvfuwl.

245

J r iJ ir

(fSstt ijt)$vami

BHQJANE GURU SABHASUKATHANC 1 N

MADHAVENA NATADRSTIM ADOTKAM
VlKSYAMANAM IHA TE MUKHAPADMAM
M ODAYISYASIKADA MADHURE M AM
hhojane - in eating; guru - of superiors; sabhdsit - in the assembly: kathancit - somehow; madhavena
- by Mfidhava; nata - lowered; drsti - glance; mada - joyful; utkam - eager; viksyamdndm - being
seen; Urn - here; te - Your; mukha - face; padmaih - lotus; modayisyasi - you will gladden; kadcl when; madhure - O Sweet girl!; mdm - me.

O M adh u re (sw e e t g irt}! W hen w ilC ^ o u g la d d en me w h en I see M a d fia v a g la n c in g a t iYour

j o y f u l a n d eager (otu sfa ce w ith lo w ere d eyes as H e s its in th e din ing room w ith H is
su p erio rs?

Notes: Ayi Madhure! O Sweet Girl! How beautiful You are when You are seen by Madhava in (he
assembly of superiors! Svaininl is serving through the hands of mother RohinL Mother YaSoda is
there* Baladeva-candra is there, but somehow Syftmasundara is catching a glimpse of Her. He cannot
freely gaze at Her, but if He looks at Sv&minl's face just once He can understand how eager She is.

rddhikdra hasta sparse mrvdnna vyanjana;

bhojane koretui krsna amrta dsvddane
svadu paiyd nija netra bhrhga pdthdiyd;
rai mukha padma madhu piye hrsta hoiyd
rddhikdho nija netra katdksa pranalT;
pdthdiyd piye krsna idvanya sakali
krsna mukha mddhurimd dekhi sttvadani;
harise vydkula d u e kichui ndjdni
(PadakarUi &nla Yadunandana Tbakuni)
,fKr?na relishes tlie rice and vegetables cooked by Radhika like nectar and He blissfully sends His
bee-like eyes out to drink the honey of Rfii's lotuslike face. ii Radhika also sends the drains o f Her
glances out to catch the nectar of Krsna's beauty. Seeing the sweetness of Krsna's face fairfaced Rai
doesn't know anything anymore out of blissful eagerness!"
How eager Svaininl is after yama's slight glance! madofkam. harsena ittsukam, Svaminfs face is
stamped with eagerness. In Ids transcendental vision Sri Raghunfilha relishes Hint, blissful eagerness
on Her Iotuslike lace. When the aspirants follow in the footsteps of the dedryas they can also relish
the sweetness o f SvaminTs face in their meditations. In deep meditation the vicinity of the beloved
deity is vividly experienced. The devotee will no longer think: "I am practising smarana". Great
anxiety for the direct meeting with the beloved deity will awaken in the heart of a devotee whose
meditation ends. The more he relishes, the more anxious he will be for more. It is not proper to feel
satisfied after a little experience has come. 'Hie more one's thirst and eagerness increases, the closer
the final attainment of the deity will come. How eager &ri Rupa and Raghunatha arc! It is as if their
chests (hearts) ace breaking! When the birds and animals on the bank o f Radhakuntfa hear* 5ri
Raghunatha anxiously crying out of separation, they all cry along, making it known lhaL they are
feeling the same pain! Visions (sphtirtis) are more relishabic than smarana>meditations or dreams.
During visions the experience is quite vivid. The beloved can be seen through the eyes and the

246

$ n n*Wapa Xusumanjalxfi

medication can be realized with closed eyes. When Srlla Bilvamangala Thakura came to Vrnditvana
he saw Kr$da wherever he cast Ills glance. He went up to Him to catch Him, but then he understood it was not a direct meeting, it was a vision. How clear were his visions!

mattlis candraka bhusano marakata stambhdbhirdmani vapur

voktram citra vimugdha hasa madhuraih bale vilole drsau
vdcah toixava Sitala mada gaja sldghyd vilasa sthilir
mandam mandam aye ka esa mathurd vtihtm mitho gdhaie
(Sri Kr$tia Karnarnrta - 57)
"Who is that, playfully and slowly entering Mathura (Vrndavana) over the road like an intoxicated
elephant, wearing a crest of pcacockfeathers, His body as enchanting as an emerald pillar, an
enchanting smile on His face, casting playful, wanton glances with Ilis restless eyes, and speaking
words that are cooled off by adolescence? Although from this it seems that Bilvamangala saw
Kr$na, this was not a natural view - it was the end o f a vision! An aspirant who is fixed in bhajan
will also get slight experiences like this. Bhajan will make a new life for him! He can test himself.
SvaininT will certainly respond to someone's strong and powerful bhajan. She will come close and
accept Iiis devotional service. She is the boundless ocean of compassion, endowed with a lovely
nature. She is the wish-yielding vine for the devotees. Srfpada Prabodhananda SarasvatT has written:

manju svabhdvam adhi kalpalatd nikmjam

vyanjantam adbhuta krpd rasa pufijam eva
premamrtambudhim agadham avadham etam
rddhdbhidhafn druiam updSraya sadhucetah
(Radha Rasa Sudhfuiidhi 28)
0 saintly mind! Quickly take shelter of sweet nalured Radha, Who is like a grove full of
wishyielding vines, Who reveals a wonderful abundance of powerful rasika compassion, and Who is
a deep and unbridled nectar-ocean of love!" For attaining Her \vc do sadhana bhajan, for attaining
Her we take shelter of a guru. At heart the Gaudlya Vaisnavas always cry for RadhaianT. hema gauri
tanu rdi> ahkhi daratana ccii, rodana koribo abhilase (Prcma Bhakti Candrikfl). "My eyes desire to
see the golden formed Radhika, and I a y out. of that desire!"
Normally we taste six flavours when we eat (sweet, sour, salty, bitter etc.) but now there is a seventh
flavour, the flavour of spiritual eros infused in the food that 3ri Radiiika serves to Sri Krsna, The
sakhis and maidservants can also relish that flavour. Krsiia is akhila rasdmrta niuriiy the embodiment
of all transcendental nectarean flavours, and rasardja, the king of flavours, and everybody relishes
Him in their own way. In &ilmad Bhagavata (in the verse malldndm a$uniht 10.43.17) it is described
that when Kr$na entered into Kaihsas arena in Mathura all the spectators saw Him according to their
own mood- and conciousness. In liis commentary on tills verse 3rlpada Sndhara SvamI has written:

Ultra ca Sriigarddi sarva rasa kadamba murtir bhagavcm tat tad abhiprdydnusdrena vabhau na
sdkxdyena saivesdm itydha mallanam hi "The different people saw Kr?na according to their own
mood, desire, opinion and eligibility, but no one could see Him as the embodiment of all the
different transcendental flavours, like the erotic flavour.
SvfuninI has placed all the tasty dishes in Mother Rollings hands. How wonderful are tiie movements
of Her hands! Syamasundara is absorbed! He relished Svaminfs inner feelings. I-Iow eager He is to
have Her! It is said te mukha-padmaiii, Your lolusface. Madhava's eyes are like bumblebees.
Restlessly, these thirsty bees drink the nectar of SvaminI's lotuslike face. There is not much time for
Radha and Krsna to glance at Eachother, but somehow They find some consolation by blinking at
Euchother lor a while with lowered faces. In that one second They drink all (lie honey from
Eacholher's lotuslikc faces with Their bee-like eyes. The relish of the honey of Tlieir loluseycs is
247

Jn-Jn Vifapa 'KfwwsfifijirfiA

included in the relish o f (he honey of Their lotuslike faces. While Their four eyes meet Kr$na prays
to SvfmiinJ (for love and another blissful meeting). Svamim reciprocates by consoling Krsna with a
liny glance. Krsna had lost His appetite out of anxiety, but after having been consoled He begins to
eat again. SvaminT lias pacified Him. Daujl Maharaja (BalaviUna) does iiol notice it, Sy3ma managed
*o deceive Him and mother Yasoda, secretlv looking at SvaminT. What a wonderful deluge of
sweetness! SvaminT has pacified Syama's heart by consoling Him.171172The dedryas aim at the meeting
of Riidha-Madhava, because then they can attain Their long-desired devotional service.

yugaia carana sevd,

yugaia carana dhyevd,

yugolei mattera piriii.
yugaia klsora ntpa,
kdma rad gana bhupa,
mane rahu o-llld ki rtd
(Prema Bhakti Candrika)

"May the devotional service of (he Yugala's lotusfeet remain on my mind. May I meditate on Their
feet and may my mind love (his Yugaia KiSora, that are the monarch? over all Cupids and Ratis!"

vtksyamdnam iha te mukha-padnuxth "I want to see all the tricks Kr$i;ia uses to see You, even in the
assembly of His superiors! Sri Raghumllha says: O Madhure (sweet girl)! Your cheeks start to
blossom like a lotusflower in a river when they experience the touch of the sunrays o f MSdhava's
glance! We will see it and understand it all! You cannot hide anything from us! None of Radha and
MSdhava's secrets will remain hidden from those who understand the power o f Their ecstatic love,
Tliis is how wonderful the love o f the matljarfs is! Before Radhika and Madhava meet, these deists
know in which kufija Their pastimes will take place and they will decorate that place before Radha
and Krsna arrive there. There will be no limit to Tulasfs ecstasy when the Yugaia meets under lour
eyes (ediurdkfika milana)\m
Si! Haripada $ ila sings:

vrajendra vasad sfhcma, divya cintdmani dhdma,

bhojana mandira manohara
padmaraga radio khani, numikyera ki gafithani,
jhalamola kore nirantara.
"The abode of the king of Vraja is made of divine Cint.amapi-gcms and the enchanting diningroom is
made of stones from a mine of rubies that are constantly shining."

mandire ratana vedi, divya ratnasana lathi,

padmera pardga dcchddana
vicitra dsana'pori, sdkha satlge giridharl,
bosilen korite bhojana
"In (hat diningroom is a jewelled platform with a divine jewelled chair on it, covered with
lotuspollen. GiridhatT and His friends me sitting on that wonderful scat to take their meal.

subala Snddma vdme, daksine frt bolardme,

madhumangala madhura prakrd.
guruvarga cart dhdre, cdfidera hdta iobhd kore,
parivesana kore yaiomail

171 The last paragraph is narrated by &TAnanda Gopala Gosvanu.

1 7 2 Narrated by Sit Ananda Gopfila GosvamT.

J>rt'Srl i/tfiipa tftssuniafijaGfi

"Subala and ndama sit on Krsnas loll and fi Balatama sits on His right with the sweel-natuied
Madhumangala, wliile His superior surround Him on all sides, looking as beautiful as a
marketplace o f moons as YaSomall serves prasada."

catur vidha paramanna, dsvadane bhinna bhinna,

mugdha rasikendra ciidamam,
praii pade padma-gandha, bhojme paramanande,
sudha Sara svadu Sikharinl
%

"Rasikendra Cudamani (Kr^na, the crownjewel of relishers) is enchanted while relishing the four
different kinds of sweet rice and He is most ecstatic when He enjoys the Sikharinl-drink, that is more
tasty than the essence of nectar and that smells of lotusflowcrs at every step.'*

nata drstipaia kori7 m i mukha padma heri,

ulldsete madana mohana *
nija netra bhpiga dvcire, jdndicho bare baref
ki vicitra tomdra randhana.
"Madana Mohana is very happy to cast a lowered glance at Rai's lotusface, and tlirough His bee-like
eyes (that drink the honey from that lotuslike face) He tells Her again and again: "How wonderful is
Your cooking t"

krsna mukha tmdhurima,

dekhi krsna priyatamd,
vallabhera bhojana vildsa
bhdvera tarangdvali
praii ahge kore kelif
aru kampa pulaka prakdsa
"When Krsiiapriya Radha sees the sweetness of Krsna's face and of His eating-pleasure, ail Her limbs
are playing on the waves of ecstatic love, revealing goosepimples, shiverings and loving tears."

se mddhurya candrfinana,
kobe hobe daraSana,
he rddhe mddhurya Sdlini!
vildpa kusumdnjalk
ki amrla rasa kelit
bhajaua sampad raina khani.
"O Radhe! O Abode of sweetness! When can I see Your sweet, moonlike face like this? Vilapa
Kusuinanjali is like a neclarean play of r o w and a jewelmine filled with the treasure o f bhajan !"

VERSE 65:
A Y I VIPIN AM A T A N T A M SA U R A B IIE Y l K U LA n A M
VRAJA N K P A T IK U M A R A M R AK SA N E D lK SIT A M TAM
VIK ALA M A T IJA N A N Y A L A L Y A M A N A M K A D A TVAM
SM1TA M AD H U RA K A P O LA M VIKSYASE VIKSYAM A n A
249

J n -^ n V ifa p a tKttstmatijoRft

ayi - 0 !; vipinam - forest; atantam - wandering; semrabheyi - of the SurabhI-cows; ktddndth - o f the
herds; vraja - of Vraja; nr-pati - king; kumaram - son; raksane - for keeping; dik$itath - initialed;
(am - him; vikala - agilaLed; mail - heart; jananya - by moLher; Icdyamanaih - being fondled; kadd when; ivam - You; smita - smile; madhura - sweet; kapolam - check; vTksyase - seen; vlksyamdnd being seen.

When w ill the prince o f Vraja ($(rsna) glance at Ifou. with Mis smiling face as He goes out
to wander in the forest with the SuraBfn-cows, in whose care Me was initiated/ Being
fondled By M
is worried mother?
Notes: Alter Kfstja has His meal 3rl Radha and Her girlfriends eat, then (here is an amorous meeting
between Them in a garden near NandlSvara-villagc, named YogapTpia Milana, and after this Krsna
goes out to the meadows to tend His cows (yana-gamana ltld)7 as is described in this verse. In this
way the gradual pastimes are fully described. But SrUa Raghunatha dasa Gosvfunl is so overwhelmed
by ecstatic feelings o f love-in-separation that he first describes the vana-gamana, and after that Sri
R&dha having Her meal with Her girlfriends. Although he himself relishes these pastimes in the
proper order, in his prayers he reveals them in this order, Kr$na goes out to tend His cows and His
mother fondles Him, not wanting to let Him go. Anxiously she holds Her son to her chest and tells
Him, while bathing in her own tears:

hiydya dguni bhard,

dnkhi bohe bahu dharcu
dukhe buka vidariya ydy
ghara para ndhi jane,
se jand colild vane,
e (dpa kemone sake ydya
"My heart is filled with fire and many streams (of tears) flow from my eyes. My heart is breaking out
of misery (....How can 1 tolerate (his burning feeling?"

ore mora jTvana dulcdiya!

kibd ghare ndhi dhana,
keno vd yclibe vana,
rdkhdla rdkhibe dhenu loiyd (Dhru)
" 0 Child of My heart! Dont we have enough wealth in the house already? You're not from a poor
family! Why do You have to go to the forest then? Let the cowherdboys go out with the cows into
the forest!"

age pdche ndhi word,

hdputira pula (ora,
dndhala koriyd ydbi more
dudhera chaoydla hoiyd,
vane ydbe dhenu loiyd,
ki dekhi rahibodmi ghare?
"Except for You I dont know anyone else, so if You accidentally become hurt Ill be driven blind!
Being my suckling boy, why are You taking Your cows into the forest? Can I just remain at home,
peacefully watcliing it?"

natu jini tanukhdni,

dfape mildyajdm.
se bhaye saghane prdita kclnipe
bddava anala pdrd,
visatrn ravira khard,
kemone sahibe heno tape?
"Your body is even softer than butter! Irm shivering o f fear when I think what will happen when the
harsh sunrays will touch You, How will You Lolerate such heat?"

250

Vitfipa Xusnmanjaiifi
kuSera ankura bodo,
Cetera samdna dada,
Simile sincidd pode gdya
sirisa kusuma doi(it
jiniyd caranatala,
kemone dhdibe heno pdya
"Im afraid llie big Ku&vgrassroois will hint You like javelins. Hearing il 1 sprinkle my body
(wiih tears). How will Your (ootsoles, that are more lender than Si)l$a-lloweipeials, run over Uiis
around?
rndyera karund vdni,
Suniyd gokula want,
koto mate mdyere bujhdya.
visfida ud koro mone,
kichu bhay Haiti vane,
itbe sdthi esekhara rdya
"Hearing His mother's pitiful words, Gokula-mapi Krsna explains His mother in so many
ways: "Don't be sad at heart! There's liotliing to fear in the forest!", and Raya Sekhara is the witness!.
When Krsna, (he jewel o f Gokula, hears these pitiful words He consoles His mother by
saying: "Ma! You've not seen the forest of Vrndavana! Don't worry in vain! The forestpaths are
softened by flowers falling from the trees and vines and there are no sharp pebbles or thorns there.
We always play in the shade o f the trees and the sharp sunrays cannot harm us! The bumblebees
zoom around the blooming honey-filled flowers, different birds are blissfully chirping and we enjoy
eating the sweet and ripe pomegranates that fall from the trees. In the evening we simply blow our
flutes in the flowergaidens to call our peacefully grazing cows together before we return home. Ma!
Will you deprive us of this festival of bliss by keeping Me locked in the house (he whole day? On
the strength of your l'ootdust nothing will happen to us, ma! And what's more, (he cows don't want to
go into the forest without Me! Mother thinks: "Aha, if my Gopala feels so happy in the forest, then
let Him go !"173 Then she utters the HrsiMvi-inarUras for Gopalas protection and gives Him some
beautiful instructions:
dmdra sapati Idge,
nd dhdiho dhenur age,
pardnera pardna mtamani
nikate rakhiho dhenu,
ptlriho mohana venu,
ghare bosi dmi jeno Sum
0 lif e o f my life, blue gem of mine! Don't run in front of the cows! Keep them close to
You and play Your enchanting flute, so that I can heav You when I sit at home!"
baldi dhdibe dget
dra sisu vdma bhdge
sriddma suddma sob pdche
mini tdra mdjhe dhdio,
saitga chddd nd hoiyo,
mdihe bow ripitbhoy dche
"Bal&i (Hulai-funa) should run in front of You, all the other boys on Your left and Sridfuna
and Sudama behind You! Slay between them and don't leave them! Fin very much afraid of our
enemies, the demons!"
ksudhd hoile cahi khdio, patha pane cdlii yfii-o,
ai'daya trndhkurapad\e
kdm bole bodo dhenu,
phirdite nd ydio kdnu
hdta tuli deho more, mddxe
dtdkibe tarura chdya,
minali koricho mdya.
ravi yeno ndlu lage gdya

173 Sri Vi$vantuha Cakravaitl's Kx$ua Biifivmmmrta 7,61-67.

j r i f a 'giyjfminU/ia tOisti ijOfvrutiX

"When You led hungry then eat and look in front of You while You walk, there arc many
bulbs and pebbles on the road! Promise me, 0 Kanu (Kr51.n1), lhat You won't wander in front of the
big cows! Your mother humble asks You: Stay in the shade of the trees, so lhat. the sum-ays will not
scorch Your body!" The gopTs express their anxiety as follows:

yell te sujdta carcnuimbiiruharh stanexu bluta xaiuiih priya dadhimahi karka$e$u

tenatavim a m i kid vyadmte na kirk svit kurpadibhir bhramati dlur bhavad dyusaih nab
(SiTnuid Bhagavaia 10,3 i, 19)
"O dearly beloved! We carefully hold Your delicate lotusfeet on our hard breasts, fearing
that they may be hurt. You arc our very life and our minds arc very much disturbed when we
think of the pain You must feel when those feel tread on the sharp pebbles that lie on the forest
paths !"174
Svamin! and Syama blink at Eachother. TulasT thinks to herself: "Your smile will
blossom like a rose-petal and You will tell Eachother with Your eyes: "May We meet again on
the bank of Radhakunda!1' When will I see Your lotusface looking at Syama full of love? Your
lotusface will draw Him away from everyone and bring Him into Your hands. N ot only Your
face, I will see Y our whole divine form! What posture it will stand in! His eyes will meet with
Y our eyes and His feelings will meet with Yours! Everything will be clearly visible then!" How
m any things TulasT says to herself within her mind! 175 When the aspirant is deeply absorbed he
does not have to endeavour separately to experience his beloved deity. In the first stage of"
practise the svarupaveki will be mixed with bodily consciousness, and he will remember things
lhat are related to Ins bodily or mental status. When the devotee reaches the stage of bhdva
bbakti, though, he is a liberated soul free from bodily consciousness, and when he reaches (he
stage of prema bhakii he is always deeply absorbed in his svarupCivesa. Then the stream of
transcendental pastimes flows on within his conciousness ill an unbroken manner. Radha's
maidservants are on the level of malm bhava, and SnrnaLi is the embodiment, o f malm hhava
Herself. How can we serve Her if we don't know the manners and customs of bhdval Through
bhajana the heart of the worshipable deity becomes known. Gaudlya Vai?navas do not worship
because they are afraid of threats from the revealed scriptures or because they arc afraid of hell.
Their worship is natural and is based on divine greed for God. Just as people naturally perform
their work in this world without having to be told by anyone, in this way the rdgdnitgd devotees
perform their bhajana. The devotional greed of a raga-bhakta is more valuable than the prema of
vidhi bhakti. They have no other reason to worship than to make the deity happy with their
service. When you love to do bhajana the love for the worshipable deity will come automatically.
Love is a natural thing, it cannot be forced. It will manifest itself spontaneously in the heart
which has been cleansed by xddhana bhakti. This is continued in Cailanya Caiilamrta:

nitya siddha krsna prema - sddhya kablut noy;

Sravanadi Suddha elite koroye udvy
"Love for Kr$na is eternally present in the hear!.. Il is not to be created and it is not a 'new
attainment1. It awakens in the heart which is purified by hearing and chanting Krsna's glories." Krspa
has always placed an all-blissful item of His pleasure potency (hladinl-sakti) within the hearts of His
devotees, and when it is captured in the devotees heart iL shines there as prema. tasya hlddinya eva

kvdpi samlnand&isayim vrttir nityarh hhakta-vnidesveva nikslpyamdnd bhagavat prltydkhyayd

vanate (Prlti Sandarbhah 65 Anuvakya). Actually Kr$na extends His hiad ini-potency everywhere,
just as (he sun freely extends his rays everywhere, but it is hot noticed by those whose hearts are
174 Quoted by lidilor.
^ Narrated by Sri Auandu Gopala Gosvaml.

^n-Jrt 'lAfapa J Qtsusiidiijafift

contaminated by maya. 'llic devotees who practise Hie process of healing, chanting, and
remembering the Lord's glories can soon capture this pleasure-potency within their purified hearts,
where il starts to shine like prema. Therefore the first endeavour of the serious devotee must be to
nicely follow ttie process of hearing ami chanting. The Gaudiya Vaisnavas don't like anything else
but the personal service of Sri Rudhii. Only the RM\\&4cifik<iiTs arc eligible for such loyally! Before
Kr$na goes out to the forest Svfuninl's eyes meet Krsna's eyes. How many tilings They tell Eaehothcr
through (he beckonings o f Tiieir eyes! Hie more relish comes, the more beauty and sweetness
undulates from Their limbs! The desire to go into forest awakens in Syamasundara. Later Pie will
hand the responsibility for the cows over to His cowherdboyfriends and go to Rgdhftkuftla, where He
will play freely with &rimati and Her girlfriends, who will also come there, on die pretext of
worsliiping (he Sun-god. Therefore He says: lomdri lagiyci beddi bhramiyd giri-nadi vane vane
(Jfhtna dfisa) "For Your sake I wander through the forest, past die rivers and over die mountains!
Blessed is die glory of RadharanTs love! to/ltofT ulasI iz immersed in tills rasa.
Sri Haripada Sila sings:

vraja raja tmnda su(a> vrate hoiyd dtksila,

varaja mandala raksa tare
vrnddvana vanacdn, Sydmala sundara hart,
llldmrta varisana kore.
"The son of Nanda, the king of Vraja, is initiated into a vow to protect Vraja M a sa la . Thus
beautiful blackish Had, who dwells in the forest of Vfndavana, showers His ncctarean pastimes."

bhdgyavatl yaSomath sarvada caheala matit

nlkmani parama ratane
ekdnta vdtsalya bhare, Inland pdlana here,
stana ksfre bhasi du'nayane
"Tlie fortunate YaSomatJ is always worried about her supreme jewel, sapphire-blue Syama and she
fondles and rears him with complete motherly love. Tears of love are flowing from her eyes and
love-milk is tricking from her breasts."

se fieno ndgara krsna} hoiya ati satrsna,

he Sn rddhe dekhibe tomdya
smita hasya sudhei dhare, twni ki dekhibe (are,
nandakula candra Syama ray
0 Sri Radhe! Tliis lover Kisna will eagerly look at You and You will also look at the smiling face
of Syama Raya, the moon of Nanda's family, that is just like a stream of nectar."

premabdht tarahga yotot uthalibe sa(a Sata,

duhu mukha duhu darasane
sei divya candranana, kobe hobe darasana,
nirantara ei bhdvt mone
"When You look at Eacholher's faces, hundreds of waves will appear on the ocean of Your love. I'm
always thinking: "When can I sec this divine moonlike face (of Yours)?"

J>n-Jn Wffipa Lfysumfitijatift

m f t a f t m 7^ ' s s 4 w F f f f ^ r i f a t e m 3

11 $ $ n

VERSE 66:
G O STIIE SA YA TIIA KUTUKAC C H A P A TH A D IP U R V A M
SU SN IG D H AYA SU M U KH I M A T E P A R A R D H A T O T I
IIA H R lM A T I PR1YA-G AN AIH SAH A BH O JYA M AN A M
K IM T V A M N IR lK SY A IIR D A YE M U D A M A D Y A LAPSYE
%

go$tha - of Vraja; TSayd - by 1he Queen; atha - then; kulukdt - joyfully; sapotha - swearing; adi - and
so on; purvath - by doing; susnigdhayd - with great affection; sm ukhi - fairfaced girl; mdtr - mother;
pardrdhataJi - than billions; api - even; ha - O!; hrtmati - shy girl; priya - deai'; ganaih saha - with
groups; bhojyamdtidm - being fed; kith - whether; tvam - You; niriksya - seeing; hrdaye - in the
heart; madam - joy; adya -now; lapsye - will obtain.

O ftrm a ti (shygirl) Sumuf&i (fairfacedgirQl <When a M my heart feeCgreatjo y when I see

the Qyeen o f Vraja (yaSoda), who is more affectionate than htf&ons o f mothers tafqng
eager oaths to maf$ you sit down to eat with yourfriends?

Notes: In the previous verse there was an exchange of glances and a prayer for viewing tills beautiful
scene. In this verse lies a prayer lo see SvaminI's bhojandild (pastimes of eating). Mother YaSoda
now takes care that SvilminI eats something. Mother wants to feed Her, but Lajjavatl SvaminJ does
not want to eat.

yasodd dkuli,
hoiyd vikali,
mire korolo kore,
dmdra bachani,
mo yew nichanu
bhojana koroho bole
(Pada Kalpataru)
"Anxip.usly motiier YaSoda takes Riii on her lap and say: " 0 my girl! Don't go now! Eat somctliing
first!" Mother YaSodB touches Sv&miitf and swears Her to sit down and eat. How much affection she
has! More than even billions of mothers: "Why dont You eat a little? Do You think that Im different
from Your own mother? You can laugh, joke, sleep and eat. in my house just as You can do in Your
own mother KlrtidiYs house! For whom should You be shy?" Molher YaSoda then sits close to Sri
R$dhik?i and personally feeds Her. Sri Radhika does not eat anything else but the neciarean
remnants from Krsna's meal, so Dhanistha has secretly mixed that in die dishes that molher YaSoda
selves Her.

presthapheldmrtam. svddaih paricitya mudci'pluta

dhanisthdydm kimntyaksi-konam (dm adhinodiyam
(Krsnu Dhavanilmrla 6.109)
Wliile eating this SiT Radhika is overwhelmed by bliss and by casting a merciful glance on
Dhanistlul She makes her also float on waves of bliss. Dhanistha feels bicssccl, knowing (tint she has
made 3rl Rudha happy with her secret service. Affectionately mother YaSoda, who is the
embodiment of parental love, lifts her hand to personally feed SrTmatT. TuiasT and the sakhTs have

254

S n - J n *Wdpti tKpsum mjali/i

great fun in seeing mother YuSoda feeding 5rimatT. The sakhTs make sly hints to Sri Radhika, as if
they want to say: I understand Your belly will not be filled unless mother YaSoda feeds You
(Krsnas remnants)?" Tulasl, whose bliss knows no bounds, stands close by SvaminI, silently hoping
that She will give her some of Her remnants, and Svaminl, understanding what is on her mind,
secretly drops some of Her chewed food in Tblasi's hand,176 Blessed is this loving maidservant!
After SvfuninJ lias flushed Her mouth and prepares Herself for returning to Her hometown Yaval,
mother YaSoda anxiously tells Her:

o mora bdehani dhtml, saltkula siromani,

ksaneka viSrama koro sukhe
nd hoye uchara held, sakhigana koro kheld,
karpura tdmhula ddo mukhe
"O my precious little girl, 0 crcstjewel of chaste girls, happily take rest lor a while. It is not so late,
so play a little with Your friends and enjoy some bctelleaves with camphor!"

rupa guna kdja tore, pardna nichani mora,

futiya svapane dekhi sadd
toma heno gutia nidhi,
dmdre na dild vidhi,
hrdaye rahiyd geld sddhd
"Your form, qualities and activities soothe my heart and I always dream of them when I sleep. My
heart feels pain when I wonder why Fate did not bestow a ocean of virtues like You upon me.

dhdtdra mdthdye bdja, ye hetio koriyd hdja>

dmdre bhangild kibd dose
bcichdra vivdha tare, heno ndrT ndhi pure,
cahiyd nd pdi kon dee
"Let a thunderbolt fall on the head of the Creator (Fate) for doing this! What wrong have I done to be
devoid of a daughter like You? I cannot find any girl in the whole area as suitable to marry to my
boy as You!"

ya&odara vi$ada kotlxd,

farii vr$abhdnu sulci,
vadane vasana diyd hdse
pulake puralo go, mukhe ndhi sare rd,
bhdsilo ndrlra sneha rase
"Hearing YaSoda's sad words, Vrsabhanus daughter laughed naughtily, covering Her smile with Her
veil. Both were floating in the nectarstream of female affection, their bodies studded with
goosebumps and their mouths unable to make any sound out of ecstasy",
Sri Bahgabihari Vidyalankara adds: he sumukhi gostheSdydh sneha-pdtralvena nairvighnyena srT
krsna sahga pratlteh iobhanaih prasannam mukharii yasyd "&rl Radhika is called Sumukhl here
because Her face looks beautifully satisfied out of Her conviction that She will meet Kr$na without
obstacles and because She is the object of love for the Queen of Vraja." Alter being fondled by
mother Yagoda Sri Radhika and Her girlfriends take a little rest and chew some betclleaves, being
sprinkled by the rasa of mother YCoda's motherly love. The more one loves Krsna the more motlier
YaSoda, tlie ocean of parental love, is attached to-that person, The scriptures and the saints have
glorified the names Radha, Radhika and Gandharvika, because these names have defined Radha's
real constutulional position, krsna vdnchd purti rupa kore drddhana; ataeva radhika ndrna purane
vdkhdne (C.C.) "Because She worships Kr$rm by fulfilling His desires the Puranas have called Her
Radhika." prema is the best ingredient for worshiping Kr$na, and Sri Radhika is the presiding
176 Narrated by Sri Ananda Gopaia Gosvaml.
255

J r ifa *R#gfmmt&a tfasa Q a sm m l

goddess of prema. No one knows how to serve Krsna like She does and She is not known in
connection with anything else but loving Kr$na. The bondage of emotions is called prema:

sarvatha dhvamsa rahttarii satyopi dhvamsa karane

yad hhdva bmdhanath ytinoh $a premci pariklrtitah
(Ujjvala Nliamani, Rfipa Gosvami)

"prema is that bondage of emotions between a loving couple that is never destroyed, although there
may be ample reasons to break up". This docs not come from one side, but from both sides, RSdha is
die embodiment of love (hat has Krsna as its object, and that is again meeting with the love Kr$na
feels for RadhtL Because RSdhika loves Krspa completely Sri Kr$na also surrenders to Her service
by applying red lac to Her footsolcs, making tilaka on Her forehead, massaging Her feet and so on.
As an independent ladylove (svddhlna bhartrka) &rimatl can order Him to do these tilings without
any hesitation! It is not the service of the maidservants, nor even the service o f Sri Kr$na then, it is
Love, itself serving Her! It is the culmination of deep love, hearts service. For instance, at night's
end, the sakhls arc asking: "Why are You messing up our Priya sakhVs clothes and ornaments? Put
them back where they were! yama dresses Svamim:

vded sucita iarvafirati-kald prdgalbhyayd rddhikdm

vrtdd kuncila locanatii viracayann agre sakhtndm asau
tad vak$oruha citra keli makari pd#$itya pdrafd gatah
kaiforaiU saphall karoti kalayan kunje vihdrath harih
(Bhakti Ras&mvta Sindhub 2,1.231)
Slightly smiling, He draws leaves on Radhika's breasts with a fragrant substance and boldly
describes His pastimes with Radhika in the previous night to the sakhls. Sri RSdhika then rebukes
Him with lowered eyes of bashfulness. These rebukes make Krsna even more happy than any other
service She may render to Him, and in this way Radliika worstiips Him. The sweetness of 5yamas
love then becomes manifest on Radhika's face. In connection with this prema Radhika is dyed. She
manifests a wonderful sweetness in each of Her limbs, like the smile on Her face, the glances from
Her eyes, etc. Sri Radha's natural glance is undulated by the waves of Her love for Kr$na. Sri
Radhas devotional activities are very sweet in the eyes o f Syama. I) With Her own hands SvaminJ
draws a picture of 6 yama in the kuhja. SySmasundara enters the kuhja and sees Her looking at His
picture and thinking: "Somehow 1 spend the days holding Your picture to My heart! Now You have
come here, will I not accept You? Come, comei". Thus, through the connection of premat the colour
o f love comes gushing out. 2) Sri Radhika stretches out Her arms, holding a high branch to pick
flowers. She shows Her armpits. All that time She did not say anything, She speaks by showing Her
armpits.' prema becomes tasteful because of-Their mutual love. Sri Radha is best known as the
embodiment o f love for Krna. krsna preme bhavita ydra ciitendriya kdya (C.C.) "Her body, senses
and mind are all made of love for Krsna." She makes Her Priyatama (beloved Krsna) melt. Their
relationship is completely free from awe and reverence. The embodiment of love for Kr$na is colored
by Kr$pa$ love. One day Svaminl picks flowers in Vpidavana when Syama comes there, dressed as
a garlandmaking girl. Shyly Radhika walks away. How amazing is Her power! She covers Her limbs
with a blue veil, in the mood of: *Tm a princess! Can a garlandgirl like You just stand before Me?"
Her bodily lustre mixes with the colour of Her blue veil, showing the shapes of each of Her limbs
through the thin cloth, so that $yama's eyes can enjoy the sweetness of these limbs. He has never
seen Her like that before! Because of all these extraordinary kinds of worship She is called Radha.
And because mother Ya$od5 unconciously feels that, she is, more affectionate to Her than even
billions of mothers. TulasI is beside herself of ecstasy when she beholds Radha and Yagoda's sweet
mutual love .177
177 Narrated by $rl Ananda Gopala Gosvami.
256

J>n~$n Viftipa 9Qisimmjafi(t.

rl Ilaripada Sila sings;

mdtr gcma madhya matii, snehavafi nandarcinT,

he riidhe dekhihe tomdre.
paitdiicale jhampi dimni, lajjdvan suvadanl\
sakhT sahge grha abhyantare.
"Hey Rildhel When You sit in her house with Your friends, Nandarani, who is the jewel among
affectionate mothers, looks at You, so You shyly cover Your lair face."

media bhare yasomatl, vyakulila hoiyd ali,

bolilen madhu rasa vdnl.
he vatse he kalydni,
vdtsalyera nidhi Umit
mora nUamani sama jdni.
%

"Yagomatl, who is agitated by her feelings of total love, speaks honey-sweet words to You, saying:
HHey Vatse (daughter)! Hey Kalyani (beautiful, auspicious girl)! You are the jcwellike object, of my
parental love, just as my NUamani (blue jewel Ki^na)!"

ahga sparse kori torn, sapatha rohilo mora,

mdir sama koriya bhdvand
lajja chddi hemangini, bhojana koroho dhani
mora grha mahgala praiima
"I touch Your body and I swear You: just consider me to be Your own mother! O Hemangini
(golden limbed gill)! Give up Your shyness and eat! I have You as auspiciousness personified in my
hom er

mdtara vacandmrie, lajjavanaia rddhe,

krsnera adharamrta se$a
priya sahacart safige, bhojana koribd range
kobe dibe pheld lava lesa
nO Rildlie! You lower Your head out of shyness when You hear these words of mother YaSoda.
When will You give me a fragment of the remnants from Kr$ga's nectarean lips, after You have
relished them with Your girlfriends?"

e sab kautuka Uldt dekhi kobe vrajabdld,

hobe mora sukhera ulldsa
vildpa kusamdnjalit sva sahkalpa padydvali,
nivedaye raghundtha ddsa.
"O girl of Vraja! When will I become very happy on seeing these joyful pastimes? Thus Raghunatha
D3sa offers these verses, (hat contain Ills own prayers, named Vil5pa Kusumafijali."

257

Srifa lipgfuumtfia diisa Qosvmtn.

3 fT fe f^ T
*.

^ w
^

trri

W tfe .

I
ii

s*

ii

VERSE 67:

ALINGANENA SIRASAH PARICUMBANENA

s n e h A v a l o k a n a b i l a r e n a c a KH ANJANAKSI
GO STH ESAYA N A V A V A D H tlM IV A LALYAM A n A M
T V A til PREKSYA
K IM H R D IM A H O T S A V A M ATA N ISYE
V
*
alihgancna - by embracing; sirasalt - on the head; paricumbanena - by kissing all over; sneha affectionately; avalokana - looking; bharena - with great; ca - and; khanjana - wagtailbird; aksi eyes (fern.); gosthemyd - by the queen of Vraja; nava - new; vadhwn - bride: iva - just
\ikz\lalyarnanam - being fondled; ivarii - You; preksya - seeing; kith - whether; hrdi - in the heart;
mafia - great; utxavam - festival; dtanisye - 1 will attain.

O %&anjanafii (girt with eyes as restless as wagtail Birds) When w ilt I f e d a great
festiva l c f jo y in my Heart when I see fo il Being fondled By the Qyeen o f Vraja, who
emBraces fou , losses fou r head and lovingly stares at fo n as if fo u are fler newly married
daughter-in-law?
Notes: SrT Raghunatha submits to SvaminTs lolusfeet how severely his heart suffers for want of Her.
His desire to see Her is also just for Her pleasure, only to serve Her, not for his own happiness.
There is no dcccitfulness in a pure, loving heart, and this love is most pure in Vraja. When the
sddhaka follows in the footsteps of Kr?nafs devotees in Vraja the rays of the moon of nlga bhakti
will be reflected in his crystal-clear heart. Then love will be lice from deceit. Outside of Vraja all
forms o f love of God are more or less mixed with feelings of awe and reverence, even in the
appendix of Vraja-lila1, NavadvTpa-lTla. RSmananda Raya was, for instance, Vi&\\kha-sakhT in Vraja,
so he should have had pure fraternal love for Sffman Mahaprabhu. But when he met the Lord on the
bank of the Godavari-river, and their mutual love arose, Rama Raya could not take the Lord to his
own home. The Yedic brdhtnanas invited the Lord and Raya respectfully told Him:

kcihd (umi seiksdt T&vara narayana; kahdn mui rdjasevt Sudrddhama

mora sparle na korile ghma veda bhaya; more daradana lomd vede ni$edhaya
dkrtye prdkriye lomdra Uvara laksona; jive na sambhave ei aprdkrta gum
"Where are You, Lord Narayana Himself, and where am I, a royal servant and a lowly sudral You
did not fear the Vedic injunctions by touching me, although the Vedas forbid You to touch me. Both
in form and nature You show all the symptoms of God. Such transcendental attributes arc not
possible in a mere living entity." (CC. Madhya 8.43)
But Krona's friends in Vraja eat His food and climb on His shoulder! Therefore there is no other
place but Vraja which is free from any wliiff of awe and reverance. Without allegiance to the people
of Vraja there will inevitably come some aisvcuya-jfxma (feeling of lordliness about Krsna). Sri
Kr$ba is .(he Supreme Personality of Godhead, the complete non-dual truth and Sri Radha is the
Supreme Goddess {svayam bhagavatT), the complete mahd bhdva. Tins is the tativa-side of it, but
what we know is the rava-side - HeS Sri Radha's Prana Bandhu! Sri Rupa Gosvaml humbly stayed

258

Ssf-^n Vifftpa 'Kitstmanjadfi

in Haridasu TMkura's cottage at Purl, afraid to approach Mahaprabhu directly. But in Vraja, as Rupa
ManjaiT, he prays:

kanmam muhur arthaye param lava vrndavana cakravarlini

api kesiripor yathd bhavet $a catu prdrthana bhdjanath Jonah
(Cupi Puspanjali, 23)
"O empress of Vrndavana! O Sri Radhikc! Please make Ke&ripu (ICfsna, or the selfsame
Mahaprabhu!) pitifully pi*ay to me (for Your audience)!" The sweet mood towards Kr$na, totally free
from awe, is nowhere else to be found but in the shelter of Si! RadhSs lotusfeet. Srila Rupa
GosvamT shows that even in Vraja them is more awe and reverence felt by Candravali than by Sri
Radhika:

ttijam agharipundmse nyastatn dkrsya savyam

bhujam iha nidadhdndd aksam asroksiidksX
pada yugam api bafikath iahkayd viksipanti
prati yuvati vayasyarit smeraydmdsa gaurl
(Ujjvala Nllamani Sth2yi 91)
"Candravali takes her left arm from Kr$na's shoulder while they arc dancing in the Rasa-festival and
embraces Him with her right ann instead. Carefully and crookedly she moves both her feet, being
afraid that she will Iiit Kr$nas feet while they dance together. Seeing this, all the other young girls
laugh! (Note: Candravali removes her left (vama) arm and uses her right (dakfina) arm because she
is a submissive {dakfind) gopi, while &n Radhika is proud and unsubmissive (vdnm). Ed.)
How freely and sweetly our Svaminl dances! How freely and independently She lifts Her feet upon
Syamas chest! Sri Riipa says: "I am a maidservant o f that Radha, thats why Syama is simply
wandering belxind me!" In KaSI (Benares) Oilman Mahaprabhu and Sanatana Gosvaml embraced
eachother, to tire astonishment of Candra 3ekhara. dui jane galdgali rodema apdra; dekhi candra
sekluirera hoilo carnatkara (C.C.) &I Gaurahga had just returned from Vrndavana and was in the
ecstasy Of VirahinJ (separated) Radha, and Sri Sanatana GosvamT was absorbed in liis siddha
svarupa of LabaiTga Mahjail. Both were absorbed in their 'previous' moods (of Kona's Vraja-llla),
but as soon as they returned to external conciousness the mood of awe and reverence returned.
Sanatana then said: more prabhu nd koro sparana\ "0 My Lord, don't touch me!" and the Lord
said: tomd sparii pavitra hoite; bhakii-bole para tunti brahnmnda sodhite (C.C.) "I'm touching you
to purify Myself. On the strength of your devotion you can purify the whole universe!" The service
of Sri Radha is Sriman Mahaprabhu's gift, and was taught by Himself and by the dedryas who
surrendered to His lotusfeet. When ones siddha svarftpa awakens, feelings of separation from Sri
Radha will become very strong. 'I want to see You today, at this moment! I won't waste anymore
time I I'm alone, without any company! With whom else but You should I stay?" Thai's the mood of
someone who was touched by Sri Radhararifs mood. Mahaprabhu weeps:

yugdyitam nirnesena caksusd prdvrsdyitam

tiunydyitam jagat sarvarii govinda virahena me
udvege divasa-nd ydyt ksana hoilo yuga sama; var$iua megha praya am i varise nayana
govinda virahe tiunya hoilo iribhumna; iusanale pode yena nd ydy jtvana
"Because of My agitation the day will not pass, a second appears to be like an age to Me and My
eyes are like monsoon clouds (hat shower tears. Out of separation from Govinda the three worlds
seem to be empty. I am burning in a slowfire and My life will not leave Me!"
Sri Dasa Gosvaml is in that state. "I fed so much pain in my heart! Please stop my misery, show
Yourself to me today!" How deeply he is absorbed in his siddha svarupal Now he is not

259

Srifo Mfigfiunatfia dSsa Qosv&tttT

RaglumiHhu, now he is Tulasl Mailjaff and falls on (he bank of Sri Radhakunda, anxiously
lamenting: " 0 Beautiful lake! How many pastimes isn't my ISvail playing on Your banks with Her
most, dearly beloved Priyatama? How dear you are to Radha-Syama! 1 don't want anything else!
Please show me I^vuri's lolusfeet just once!" Some of this love-in-separation for Svamini will also
awaken in (he heart of the aspirant who follows in the footsteps of Such an aedrya as Srlla
Raahunattia dfisa GosvamT,
Sri Raghunatha now sees another transcendental picture before his eyes; He can relish the sweet
sight of how mother YaSoda sweetly fondles Svamini, After eating Svamini takes a little rest. Then
MS calls Her and Tulasl brings Her to mother Ya$oda, who tightly embraces Her, fondles Her, kisses
Her and smells Her head as if She is Her own newly married daughter-in-law. Again and again
mother holds SvaminI's chin and looks in Her eyes, floating in her own loving tears. With choked
voice mother YaSoda says; "O my girl, without You my whole life is dark! Dont forget to come here
always!" 3ri Radhika may he respectful to mother YaSoda, but Her control over Her son is complete.
Nobody can deal so freely with Krsna as She can. Sri Radhika has no such tears and worries about
stepping on Krsna's feet. Because of Her supreme love lor Him, She can do with Him whatever She
likes. She even puts Her feet on His chest if She likes, "When will I see You like that?" navavadhum iva lalyamdndm. Srlla Kr$na Dasa Kaviraja writes in Govinda Lflamjta (4,70-71):

hrdy udgataih suta kardgrahandbhild^ais iad bhusanaih m bahutoh saha ytini yamdt
nispadya (an nava vadhu prati-rupakdni snehad dhrtdni sadane vara sampuiesu
tair bhusanair atha dhani^hakayopamtais tambrda candana varambara ndgajaiS ca
dlivrlam nava vadhum iva tdm vrajeSd sammdnya harda balita muditd vabhuva
"Filled with affectionately eager desires to marry her son, YaSoda carefully placed many suitable
ornaments in excellent baskets at her home, as if Sri RadhikH was her newly married daughter-inlaw. Dhanistha brought these baskets to Sri Radhika along with betelleaves, sandalpaste, vermilion
and new garments. Queen YaSodS was very happy to see Sri Radhika surrounded by Her friends, as
if She was her own newly married daughter-in-law." Sanskrit commentator Sri BangeSvara
Vidyabhusana adds: yasodci sneha-yantritvena svdcchandydbhdvdd vanagata
krsndbhisdrdya
sakhindm cdturydkanksayd lusdm mukha nirikmudya khanjane iva Tksane yasya "On the one hand
Sri Radhika is subdued by the love of mother Ya$od& and on the other hand She is unable to freely
join 5ri Krsna, who is about to go out to the forest. Desiring some clever solution from Her
girlfriends She blinks at their faces. Hence She is called Khaftjanak$I, or a girl whose eyes are as
restless as wagtail-birds." At this time Dhanistha will arrange for a short meeting of RadhS and
Ki*ha;(y<?grt pF/Afl) in the Giri Nikunja at NandTSvara. Srlla Raghunatha D5$a GosvamT described that
in hisVraja Vilasa Stava (33);

vrajeSvarydmtam baia rasavail krtya vidhaye

mudd kdmam nandisvara giri nikunje pranayini
chalaih krsnam rddhdm dayiiam abhiiatU sdrayati yd
dhanisihdrii tat prana priyatara sakhuii larh kila bhaje
"I worship Radha and Kr$nas dcarmost girlfriend Dhaoi$|h5, who joyfully arranges with different
tricks for 3rl Radha and Kr?na's meeting in the Giri-nikuftja of NandTSvara after Sri Radha was
brought to NandiSvara in the morning by YaSoda, the Queen of Vraja, to cook for Kr$na." This
yogaptfha-lild goes along with the devotee's mantra-smaraiia (meditation on one's initiationmantra). The regular smarana of a fixed devotee continues like a stream (svdrasikt updsana)
throughout the day, but the mantra-smaratta (or mantramayl updsana), that occurs inbetween, is
compared to a lake {hrada) within that stream. The riverslream of regular smarana passes on through
this lake after the mantramayl updsana.
Sn I-Iaripada Sila sings;

260

'pttfapa. 'JQuiwtfiftjafth

kfumjanaksi rddhdrdm, krsna kanta Simmani,

!omd dekhi vrajendra grhini
koto nd ddara kore, vdlsalyete buke dhare,
dlihgane judtibe pardni
M0 Rudhe whose eyes are as restless as wagtail-birds! You are the crownjewel of Ktsna's lovers!
How affectionately the Queen of Vraja is looking at You, soothing her own heart by embracing You
and holding You to her chest!"
nanddlaye vinodini, matlgala svarupd tumi,

ew boli mastaka dghrdne

nava vadhu prdya mom% yasomalt sayatane
koriben lalana pdlane.
"Saying; "O Vinodini! You are the very form of auspiciousness for king Nanda's abode!", she smells
Your head. Carefully YaSomatl fondles You, as if You are her newly married daughter-in-law."

vrajesvcinra sneha prlti, dekhiyd tomdm pratu

se vaibhava nuihd maholtuive
nitya nava nava bhdve, garavimra se garave,
kobe mora hrdaya bharibe
"When will iny heart be filled wifi) ever-new feelings o f pride when I see VrajcSvatfs love for You,
which is like a great festival of glory?"

VERSE 68:
FLA RUPA M A N JA R IS A K H I P R A N A YE N A DEV1M
TVAD b A f i u d a t t a BHUJA V A LLA R IM A y a t A k s I m
PASCAD A H A M K A LITA K AM A TA R A N G A R A N G A M
N E SYA M I K IM IIARI-VIBH U SITA KELI-KUNJAM
ha - O!; rupa mafijari - Rupa Manjari; sakhi - girlfriend; premayena - with love; devlth - goddess
Radhika; tvad - Your; bdhu - arm; daita - given; bhuja vallarim - vine-like aim; dyata - wide; aksim
- eyes (fem.); pascat - from behind; aham - I; kalita - moved; kdma - o f pure love shown in file form
of lust; tarahga - waves; ratlgdm - place; neyydmi - I will take; kith - whether; hart - by Hari;
vibhusita - decorated; keli - play; kuhjam - grove.

O my dearfriendfRjipa Manjari! When can I waQ^fehmdyou when yon lovingly tafe wideeyed goddess IRgdhife, who is moved By waves of desire, to the playgrove that is decorated
By JriMari, as She holds J(er vine-life arm with yours?

261

Jjffa 'Jtggftnrwtfta/fasti (josvtlml

Notes: Srlla Raghunatha Dasa Gosvaml now arrives at the description of Srl-SiT Radha-Kr$nas
midday pastimes. 5ri Raghunatha's stale of divine madness simply increases because of (lie intense
pain of Iove-iEi-separation he feels. His svanlpdvexa is his only support. In it he can relish SvaminTs
form, qualities and pastimes. Decause o f his divine madness of love he is unable to find words to
express Ills experiences. Whatever he could bring under words he Iras revealed in (his 'Vilapa
KusumSfijali. SrimalT Radliika will surely come to console he who is weeping over Her and for
whom She is everything, and take him to Her lotusfeeL. Who can be as merciful as She is? One of
the 108 names $rl Raghunatha dasa gives Her is koruna vidravad deha\ "She whose body melts out
of compassion", Normally only a person's heart melts out of compassion, but SrimatT makes Her
whole body melt. This is unheard of before! Sri Krsna will not give His mercy to one who does not.
worship Him. He has said that Himself in Bhagavad Gita: ye yathd mam prapadyante tarns tathaiva
bhajdmy aham. But Sri Caitanya Mahaprabhu gives prema even if He is rejected or insulted. He lias
become so merciful because He has accepted SvarninljTs mood. Then it may be asked, but it is said
in Laghu Bhugavatamita (Purva 5.37):

santv avatara bahavah paskara-nftbhasya sarvato bhadrah

kr$nad anyah ko vd latasv apt pretnado bhavaii
"There may be many descensions of the lotus-naveled Vi?nu, that are blessed in all respects, but who
else but Kr?na bestows love on even the vines and other inert creatures? But Krsna acls like that
only with the people of Vraja, when He is Radhikas heart's friend. He becomes so luscious and
sweet when He gets the love of Premamayl R5dha! With His nectarean form and flute-song He
infused love o f God even in the trees, vines, animals, birds, stones and clouds! 5rimad BMgavala
(Canto 10 , chapter 21) clearly describes how Krsna bestows prema on all the vines, trees, birds, deer
and waters of Vraja, but not to any creature from elsewhere. The Lord of Dv5raka (Sri Kr$na) tells
His Principal Queen Satyabhama:

ntpena veSena ravdmrtena vaiHsyas ca putvemuditena viSvam

sammohitarU premabharena krtsnath listhantu dive vrajavdsinds te
(Brhad Bhagavatamrta 1.7.110)
"I enchant ah the inert creatures in Vraja with love with My wonderful form. My dress and the
nectarean sound of My flute, what to speak of tire people there?"

adhund tu sa evdham svajndiTn yadavdn api

netum ndrhdmi tam bhdvaiH narmakrldci kutiihalaih
"1 am still here (in Dvaraka), but now I cannot make even My own relatives and the Yadavas attain
such a mood. I am unable to play such funny, joking pastimes here!" Elsewhere there is some
reservation in the bestowal of mercy, but in Vraja there is only causeless mercy. The touch of
Svamimji's love has kepi Krsna so sweet all this time, although in Vraja (during llie ancient manifest
pastimes, Ed.) tills could not be grasped. Now that Krsna took Her mood and luster to become Gaura
He revealed the greatness of Her causeless compassion to everyone. She is by nature the most
merciful One. In the summertime, when the sun was fiercely shining, &rila Raghunatha Dasa was
meditating in an open place on the bank o f Syamakunda. All-mercilul Svamiril then came to shade
him with Her veil, catching the full force of the sun Herself, making sweatdrops appear on Her face.
Raghunatha Dasa was not aware of anything external. Meanwhile, 3rila Sanatuna Gosvaml came to
see how Raghunatha was doing and, seeing what was going on, lie disturbed him and said:
"Raghunatha! Whom are you meditating upon?" Raghunatha Dasa said: "On Svamiriijl!,t Sanatana
said: "Are you looking for She who stands behind you to shade you from the sun?" Healing this,
Raghunatha Dasa had understood what had happened and he began to cry loudly. "Don't meditate
out in the open, make yourself a cottage (so that our mistress does not have to come and take all tills
trouble to protect you)!", Sanatana told Raghunatha. Srlla Raghunatha has sold himself to Svaminl's
262

S n ^ n iW&pa OittsttmanjaCifi
loLusfect: "My Svamini, I know You! You will introduce Yourself to me in (he company of Your
Priyacama! mad tfa ndihatve vraja vipina candr<un,..bhaja manah (Manah &ik$a - 9): "O mind!
Remember that (he moon of (lie Vraja-forest (Krsna) is (he Lord of My Queen (Radha)!" First
Radha, (hen Syania! tundra Uvart hon vrnddvanesvarT; tdra prananalha bolt bhaji giridhan: "My
mistress is Radha, (he Queen of Vnuiavana, and I worsliip Giridhari because I know He is the Lord
of Her lifer Tins loyally fills & i Raghunatha's heart.
When tills revelation disappears Raghunatha Dasa cries pitifully, falling on the bank of Radhakunda.
Then he suddenly hears (he jingling of ankJebclls, wliicti soothes his pain somewhat. He sees Srlmati
Rupa Manjari before liim. Seeing her lie remembers Svamini, since she is the manjari (bud) of
Svaminl's rupa (form). A beautiful form, not yet blossoming. A bumblebee will not sit on an unripe
flower, Rupa sweeily asks him: "Tulasi, what's happening?" These customs have nothing to do with
worldly customs. How sweetly she says: "O see Tulasi, I have come!" In his spiritual absorption
Raghunatha gets up and says: "O sakhi Rupa Manjari! I cannot tolerate the burning separation from
Svamini anymore! Will I not attain Her service at all7" Rupa Manjari says: "What service will you
render?" TulasT: "1 want to come along with you to bring Svamini into that kunja on the bank of Sri
Radhakunda wliich is decorated by Hari!"m Syama, being eager to meet Svamini, sends a girlrnessenger in the form of His lluteplaying (jmiralt-dutt) and when Premamayl Radhika hears that
sound She becomes impatient and forgets all other considerations.

matha hi tapana,
Uxpaiti patha bdluka,
dtapa dahana vithara
nonika pulali tanu,
carana kamala jemu,
dina-hi koyolo ahhisdra
\

hart hari! premaka gad anivdra!

kdrni para&i rase,
paravaSa rasavati,
vichurala sakala victim
gurujana nayana,
pMagana vdrana,
mdrura mandala dhitlL
id sane melir calali vara-rangi/u,
pad geha mtahi bhuli
a

yoto yoto vighini,

jitali anurdgini,
sddhali mattasija mantra,
govinda ddsa kohoi - aba sanmjhau,
hari sane rasatnaya (.antra
"The sun sliines on Her head and scorches the sand on the road, spreading itself in the sky like a
burning canopy, as She goes at to meet Krsna at noontime. Her body is a$ soft as butler and Her feet
are as tender as lolusflowers. Hari! Hari! The course of love cannot be stopped! This amorous girl
gives up all considerations, desiring to be touched by Kr$na! The most excellent playful Rai is
shielded from the noose-like looks of her suspicious elders by a whirlwind that throws up a lot of
dust. In this way She went, forgetting all about Her home and Her husband. O Passionate Rai! You
have conquered over all obstacles after mastering all of Cupid's mantras] Govinda Dasa says: "May
Hari now teach You the tantras of raw!"
Rangamayl Svamini floats on (lie waves of kdma, holding your (Rupa Manjart's) arm wiiile I (TulasT)
walk anxiously beliind Her, watcliing Her stumbling gait, afraid mat She will trip or .fall out of
eagerness to meet Kr$na, and ready to hold Her then. When Svamini sees a blackish Tamaia-tree on
(he way She mistakes it for Krsna and when She sees a golden vine entwining this tree, She mistakes
178 Narrated by Sri Ananda Gopftla Gosvamx.

2 63

J>n& Jiajjftuntltfia tfusa (Josvtlttti

it for a rival gopl embracing Him. You will help Her (out oi' Her illusion), while I will help SvaminT
meet with SySma in a kunja-housc which He adorns with His own bodily luster. The words kama
tarahga ratigam apply hereto billowing waves of mddana rasa, die pinnacle oflove of God, and not
to material lust. The taittras say: premaiva goparamdndm kama ity agamat pratham - "The pure love
of (he gopTs is known as lust because the .external activity appears to be the same". Nevertheless,
there is complete absence here of desire for personal sense enjoyment. That's a deep paradoxical
secret! sahaja gopira prema nahe prdkrta kama; kama krldd samye tare kohe kama noma (C.C.) In
(his world it is also nolicable that some activities appear the same externally, but have .different
targets. For instance, two persons may be picking flowers in a garden. One of (hem is doing it to
gratify his own nose, and the other is doing it to worsliip (he Lord. The first person binds himself to
Oils illusory world by striving for sense-gratification, while the other awakens his dormant love of
God by working within fee realm of the Lord's svarupa Sakti (innate energy) named bhagavadbhaktl It is well known that the Lord is not captured by mere lust wliich is not attented with pure
love for Him. Seeing diat the Lord is controlled to die utmost by^ the goplkas' lust it can be easily
understood that this lust is fee pinnacle of deep Jove. Therefore Sri Ilva GosvamI writes in Bhakti
Sandarbha: esa bhavah (Hants bhavah) kama lulyatval rl gopikdsu kamadi sabdendpy abhihitalu

smarakhya kama viSe$a$ tvanya vailaksanyat, kama sdmdnyam khahi sprha samfinyatmakani priti
satndnyas tu viyaydnukidyatmakas tad anugata visaya sprhadi mayo jrldna vie$a iti laksitam. taio
dvayoh samana prdya. cestatve'pi kama samanyasya cesta svtydnukjilya tdtparya. Suddha priti
matrasya cesta tu priydnukulya tatparyaiva "This conjugal love is called kama or lust because it
resembles lust. But the mundane Cupid called Smara is different from (his, for many differences can
be seen between fee two. Usually fee word kdma is used to indicate desire or lust and priti or prema
the altitude of wanting to please the Lord. Therefore, although the activities of lust and love appear
lo be the same, the desire to please oneself has been called lusi and fee desire to please Sri Kf$na lias
been called pure love. From tliis it is easily understood that fee lust of fee gopis, who are free from
desires for personal sense-pleasures, is (he pinnacle of pure love."
SvaminT goes on abhisdra, holding & ! Rupa MahjaiTs hand. Waves of lust are manifest in each of
Her limbs. Her passionate love for Krsnu is like a wave, wliich is manifest through the gestures of
Her eyes. Her gait and Her words. It's a strong desire to meet Him, but it is all for Kronas pleasure!
Anxiously She asks ROpa MafijarT: "How long will it take before I can see Him again? Tell Me
Rupa, how far is it still? Aha! How eagerly He must be sitting there, waiting for Me !? 179 There is a
delight in separation, although it brings suffering. Such delight cannot be found in tills world. Unless
feelings o f separation awaken there can be no awakening of a strong desire lo attain fee beloved.
Therefore the first target of fee aspirant must be love-in-separation. Unless there is eagerness, born
from a feeling of want, one cannot become qualified to experience anything. The devotee should not
forget this when becoming absorbed in the bliss of meditation. "A person like me feels no spiritual
want at all. I'm having fun, my belly is full, everything's OK!" The aspirant will feel ashamed when
he realizes (lie difference between his careless way of life and fee activities of fee Gosvamis. pitman
MaliSprabhu stood behind the Garuda Pillar and viewed Lord Jagannatha from there, bathing in His
own tears, garuda stambhera tale, ache eka nimna khede, se khdla bharito airu jale (C.C.) &ri
Gaurasundara is Radha-bhavatfhya, enriched by Radha's mood, seeing Himself meeting Kina at
Kuruk?eira as a beggar-woman. Although Kr$na is Her all-in-all, Svamiiu could not embrace Him
and hold Him to Her heart. What pain, what, an anguish! Boundless bliss agitates the ocean of
anguish as She thinks to Herself: "Go to Vraja, I want to see You in Vraja!" Raghunafea dasa is the
embodiment of Sriman Mahapiabhu's grace. His love-in-separation is natural. The devotees will
greatly benefit by hearing and chanting about the stream of his worship.
Sanskrit commentator Bahgabilvari Vidyalankara adds: m krsndvalokandydyaiaui duradarSi ikyaiiatn
caksur indriyath yasyds tam iti vcl The name 'ayatakst, or wide-eyed girl, used for Radhika in this
verse, is very appropriate. Wide eyes can see for a n d ^ rl Radhika needs feat capacity to save Her
own life by seeing how far it is still before they come to Kr$na!
,79 Narrated by Sri Aiianda Gopftla Gosvaufl.
264

JrT-Jif pttffipa IKuMMuiitjoCifi

Together with TulasI and RQpa SvaminI arrives at the gate of the kunja. hari vibfiu$ita keli-kunja.
Sri IJari singlehandedly decorated the trystingplacc where Rupa and TulasI bring SvaminI and is
waiting there for Her. Radhika is known as vasaka sajjikd, a gill who decorates (lie trysting-placc
awaiting Her hero, but now the situation is reversed. Hari made a sittingplace for Her with flowers
moistened by His own loving tears. The kunja is adorned by Hari's form, qualities and
craftsmanship. How expert He is in decorating! It i$ as if He decorates all four sides of the kttnja
with His pure love for His Priyajt, thinking: 'Here I will sit. with My beloved !1 This is the expertise of
prema seva, Hie mutual service of love. When SvaminI enters the kunja with Rupa and TulasI She is
amazed. First of all it is the kunja which delights Cupid, and then it is also decorated by the very
hands of Hie transcendental youtliful Cupid of Vrndavana! SvaminI asks: "Syfuna! Who decorated
this kunja?' Hari says: "Who knows? You understand!" Srlmatl: "You have done it, nobody else
can decorate like this! You have done all this work, knowing that. I would come! I should have been
here with You to help You!" Today She is very munificent. It is Svaminl's Hari, who steals (harana)
Her heart with this loving expertise. Two teardrops trickle from Radliikas eyes. How affectionately
yama helps Her onto Her sittingplace! How much love He has in His heart as He sits at Her soft
feet (sitting Himself on the pedestal) and takes them to His chest! Asking Her: "How have You come
all the way here with these tender feet? The ground of Vraja is so hard!", He repeatedly looks at
Svaminl's lotusfeet (hat are greyed by dust. TulasI understands the mood and brings a golden pitcher
with water and a golden bowl. While TulasI pours out the water yama washes Svaminl's feet and
dries them off with His yellow dhoti, while tears trickle from His eyes. Without the mercy of the
dedryas this cannot be experienced. By their grace the divine remembrance of this pastime will
awaken within the heart. The mind must be absorbed in this subject. How beautiful Syflma is, sitting
by Svaminl's feet! SvaminI lifts Kr$na up and seats Him next to Her. How beautiful Syama looks
with these loving tears in His eyes! Holding Her cheek on His cheek, SvaminI asks 3yama: 'Why do
You love Me so much? I could not do anything for You! I have so many shortcomings! How many
qualified girls are there not always waiting for You? How You could leave them all for an
unfortunate girl like Me?'! SyOma slates at Svaminl's face. What He has gotten - that He's unaware
of!

vipula pulakavara sveda sanedra; c'tra ihira nayatie nlra cmivdra

ana iina sahge range bharu afiga; ko koru anubhava prema iaraiiga
(Radha Mohana dasa)
"Their bodies are studded with big goosebumps and many sweatdrops and They stare at Eachother
while tears flow from Their eyes without interruption. Their limbs are filled with joy from
Eachothers touch; who can experience the waves of love?" They embrace Eachother and slate at
Eachother while SvaminI holds Her head on 5yama's left shoulder and keeps Her right arm behind
His back. Their mouths are adorned with soft and tender smiles, that do not seem to end. Rupa and
TulasI stare without blinking at the sweetness of the Yugala Ki^ora, that look like the moon (Radha)
and a blue Kuvalaya-lotus (Krsna) together.lS()

kanakera lata yeno tamale bedilo;

nova ghana mdjhe yeno bijurTpasilo
rdi kdnu rUpera ndhiko npdma
kuvalaya cdfidd milalo eka thdma
rasera dvee duhit hoild vibhora
dasa anemia palm nd pdolo ora
"They resemble a golden vine embracing a TamSla tree or the lightning entering a fresh raincloud.
There is no comparison to Radha and Krsnas forms! They resemble a blue lotusflower and the moon

iso Narrated by Sri Ananda Gopala Gosvami.

265

^ n fa tgpgfiuTiiUfta d a ta (josvam l

in one place. They arc both absorbed in rasika ecstasy and Amnia dasa cannot find die limits to
this l
Suddenly the vision vanishes. It is as if the eyes have become void and Sri Raghunalha d5sa weeps,
prays and laments as follows;

srl rtlpa mahjari dev% sadd sevdmrte dubi,

sukhi koro Sri radhd-mddhave
tuyd kare kuiijeSvaru nija bhuja vallari,
samarpild piriti svabhdve
"O Rupa Mahjari-devi! You are always immersed in a nectar-ocean of devotional service, always
pleasing Sti-Sri Radha-Mtldhava! In a loving mood KufijeSvarl RadhS places Her vine-like ann in
Your hand."

aparupa nava gaurl hari dtla camatkdn,

anurdge aruna nayana
krsna daraSana age, premdbdhi tarange dube,
tanu mana sarvendriya gana
"Your incompatible golden youthful form astonishes Hari's heart. When You see Krsna before You
witlt Your passionate reddish eyes, You arc floating on waves of love with Your body, Your mind
and all Your senses!"

he Sri rddhe mad lvarit vildsa bhusana parit

keli rasa samara tarange
abhisdre kobe dhani, loiyd ydibo tumi,
hari vibhusiia keli kunje
(rT Haripada Sila)
"O My ISvari Sri Rad lie! You are wearing all the (figurative) ornaments of Your pastimes, floating
on the waves of the rasa of playful skirmishes as I take You on abhisdra (love-journey) to the kufija
which is decorated by Hari."

m i z w i t i f e f c p p jjt m w i;
iW ifcr

m m

i
n

st

VERSE 69:

SA K A M TVAYA SAK H IN IK U N JA-G RH E SA R A SYA H

SVASYAS TATE KUSU M A-BHAVITA BH U SANENA
SR N G A R ITA M V ID A D H A T IP R IYA M IS V A R l $A
H A H A BH AVISYATI
M AD IK SA
N A G O C ARAH

I K IM
sdknm tvayd - with you; sakhi - 0 friend; nikufija - grove; grhe - in a cottage; sarasydh - of the lake;
svasydh - o f you; tote - on the bank; kusuma - flowers; bhdvila - made of; bhusanena - with
ornaments; Sriigariiam - decorates; vidadhaU - performs; priyam - Her beloved; isvarl - our goddess;

266

JfcJn 'Pifilpa UQisutndhjatifi

$a - She; ha ha - O!; bhavisyaii - will become; mad - my; Tfeana - eyes; gocarah - perceived; kirn whether.

My dearfriend Htjlpa Mahjari! When wiCI Be a6(e to see you with my mistress decorating
Met dearest One with flower-ornaments in the grove-cottage on the Banf^ofMer own Cafe ?
Notes: Sri Raghunatha's friendship wilh &rl Ruipa is complete. Why does he suddenly perceive Sri
Rupa Manjarl? These visions are also real, and are as blissful as if he would directly meet her. In his
AbM$|a Sucana 3ri Raghunatha writes: "May my desire for ri Radha's service be endowed with
spotless thoughts of Sri Rupa and thus stay engaged in Sri Radha's devotional service!" Together
with Sri Rupa he wants to relish (lie vision of his beloved deity, rl Rupa and Tulasl have brought
Svaminl to the kuhja which is decorated by I-Iari on the bank of Sri Radhakunda. How beautiful is
the bank of Sri Radhakunda) radhakunda syamahmda tirera ye sobha; varnann nd ydya rddhd-krsna
manolobhd "The beauty of the banks of Radhakunda and ^yfunakunda cannot be described - it
fascinates Radha and Kr$na!" The beloved's kunda is as dear to Krsna as His beloved is. As soon as
He sees it, He remembers Her! Because the kunda is endowed with Priyajfs qualities of dearness it
bestows a love equal to Radha's on one who bailies there even once.

kimdera madhurlyeno rddhd madhurimd; kundera mahimdyeno radhdra mahimd

sei kunde eka bara yei kore snam; tare radha satrn prema krstja ko?'e ddna
"The kunda is as sweet as Radha's sweetness and the kunda is as glorious as Radha's glories. Kr$qa
gives a love equal to Radio's to anyone who bathes in this kunda even once."
The meeting takes place in the kunda's Madana Sukhada kuhja. Svfiminfs Hari, the enjoyer of the
solitary grove, Radha's heart's friend, cannot be attained wiihout taking exclusive shelter of Radha's
lotusleet. SrTla Naroltama Jhakuia has said: vrajapura vanitdra, carana dSraya scira, koro mana
ekilnfa koriyd "O Mind! Take exclusive shelter of the gopis of Vraja. Tliat is essential." hari
vibhusita keli kuhja means "the kuhja was decorated by Hari's mere presence, or "I-Iari decorated this
kuhja with His own hands. While personally decorating the trysling-kuhja, SvaminI's Hari Uiought:
"My Priyiiil will be so eager to play certain pastimes with Me atler She secs how nicely I decorated
this kuhjal" Adolescent KiSora Kr$na is the transcendental youthful Cupid who is able to make the
ordinary Cupid faint. Mounting the chariots of the gopis, He agitates Cupid, codi gopfra manoratha
manamntha mammatha ndma dhare madana mohana (C.C). Hence He is known as Madana
Mohana. He who beautifies Radha's shoulder with His brilliant arm is our worshipablc One. Radha
Ramana enjoys in the kuhja. This innocent adolescence {nutgdha kaisora) of Him makes Svaminl
restless. Svaminl becomes mad when She subdues Syama in Their loveplay, but She is still
unsatisfied, so She will teach Him some new games. Our Hero is under Her control, and Svaminl
appropriates Him to Her own use. Rupa Manjarl and Tulasl are relishing the sweetness of tills new
pastime. This is the subject of the Gamjlya Vaisnavas* meditation. Sri Jlva GosvamI has written:
"May Radha and MSdhava's sweetness attack my heart, so that we may not go astray."

gaura sydma rucojjvalabhir amalair aksnor vihlsotsavair

nrtyantibhir asesa madana kald vaidagdhya digdhdtmabhih
anyonya priyatd sudha parimala slomonmaddbhih sadd
rddhd jnddhava nmdhuribhir abhilas cittam ntamdkramyatdm
(ri Krsna Sandarbhaii'501 Anuh)
"May Radha and Madhava, who are shining wilh a golden and bluish splendor, whose eyes are
dancing in a spotless festival of play, who are anointed wilh endless cleverness in erotic artistry, and

267

J>nfa y ty jftm a tfm dasa Qosvfcm.

who are greatly delighLed by the nectarcan fragrance of Their mutual dearness, attack my mind in all
respects with Their sweetness." The purpose of Sri JJva is here lhai: "May the indescribable
sweetness of Radha and Mudhava's combined form awaken in my heart in such a way that there will
not be the slightest oilier perception. The word akranta means: may tills sweet dual form not leave
my heart even slightly!" Syamu and Gaurfs blue and golden effulgence illuminates the whole of
Vrndavana, Sri Radlia's right eye and Sri Kispa's left eye are gladdened by wonderful movements
due to meeting the beloved and it is as if Tlieir indescribable bodily sweetness is dancing! Their
bodies arc adorned with limitless arts of ecstatic union such as embracing and kissing and so on. SriSri Radha-Madhava's bodies are anointed with mutual love just as the bodies of other heroes and
heroines may be anointed with ku/tkuma. in other words, the hearts in wliicli this sweetness, that is
gladdened by the nectar of mutual love, shines, remain scented by the fragrance of Sri-^il RadhaMadhava's love. In this eternal position the devotees reach tlieir goal of niktmja seva and its
complete relish. Again, within these pastimes o f meeting there are again so many pastimes of
separation, because without this duality o f union and separation there would be no variety of relish.
Therefore so many situations, like control of (lie superiors, going and coming in and out of the house
and pique within the groves, occur.
Svamini is not satisfied in the pastimes. Beautiful Syama's crown, pearl necklace, flowergarland and
loincloth have all broken and fallen off, so SvaminI says: "Sundara! Just look at Your condition!
Wait, let Me decorate You! Ive spoiled Your looks, and I'll make You look nice again! Just sit down
for a while!" Then She tells Rupa Mafijarl: "Rupa! Come here! We're going to pick some flowers!11
SvaminI takes ROpa along into the gardens and picks flowers of Her own choice there. Then She
comes back into the kurija and, along with Rupa Manjari, begins to decorate Her Priinanatha with
ornaments made of these flowers. Tulasl stands on one side of the kuiija and floats in oceans of bliss
as she sees her RvarTs expertise in service. She thinks: "O Svamini! Only through You such services
are possible!" Meanwhile, because of Svaminl's touch SySma's body becomes adorned with ecstatic
bodily symptoms such as sweatdrops, that obstruct Svaminl's service. Svamini gives a hint to Tulasl
to stand by Her Hero's side and to fan Him. Because of Tulasi's fanning Negara's sweatdrops dry up,
but now Tulasl begins to fan with such humorous expertise that the breeze she makes causes
Svaminls clothes to loosen. Syama becomes agitated from seeing Radhikas sublime limbs halfcovered and tins causes Him to engage in activities that obstruct Svaminls initial activities of
dressing Him. Tulasl softly giggles, but still she wont stop her expert fanning. Svamini then rebukes
her will) Her meaningful glances, as if saying: "Tulasi, how naughty you arel How can I decorate
My NUgara when you fan Him like that? Fan Him nicely, so (hat He will sit down peacefully!" After
receiving Svaminls sublime chastisement Tulasl blissfully Finds a new way to fan Krsna. Now she
starts fanning in such a way that Svaminl's bodily fragrance enters into Syama's nostrils and His
patience is destroyed once more. Blessed is this maidservant! Blessed is her service !181
In order to relish these pastimes a devotee must awaken his svarupa. "Even when a person like me is
in the right environment (living in Vraja) it does not work! Hie mind is so stubborn and crooked!1' In
material consciousness nobody can approach Radha and Krsna. One must enter into svarupdvesa.
bhRta-iuddhi (identification as a servant related to the deity) is also required during deity-worship.
svarupaveda is the bhuta-iuddhi of the Gaudiya Vai#avas. During mental service one must awaken
one's svarupa, and this is similarly required while practising oilier limbs of devotion. An aspirant
should always identify himself like this: "I am Rjidha's kinkaril" No one can delight Svamini and
Syama as much as die kifikarl, for she actually establishes Their meeting, which makes Them very
happy. They are so pleased with die kihkan diat They give even Themselves to her! Sri UiaSuku has
said: cipnsya vrndavana pfida lasyam upasyam anyam na vilokayama (Krsna Karnamrta) "We cannot
sec any odier object of worship than the dancing feet (of Kr$na) in Vrndavana." SrT Krsnadasa
Kuviraja has written in liis Saranga Rangada-commentary on this verse: vrnddvane pdda-ldsyam
yayos tain yuva-dvaudva ratnaih tyaktvd anyam updsyani'sevyam na vilokayama "We dont look at
any other object of worship than the jewel-like young pair of Vraja, dial is devoted to dancing in Sri
131 N arrated by S ri G o v in d a G o p ala G osvam l (the seco n d son o f 3 rila A n an d a G o p ala G osvaiul).

2(58

Sn-Jn Vtfdpa tKiisuimVIjafifi.

Vrndavaua." The loyalty of (he manjafis goes even deeper! Allegiance to the great words o f the
Gosvamls leads to a steady wakefulness o f ones svarupa. hitman Mahaprabhu gave them (the
Gosvamls) Hie duty: "Do bhajem and in this way teach the world!"
^yamas desire now also arises in SvaminT and Hari takes all obstacles to Radhikas union with Him,
such as shame, fear and opposition, away. The word Srhgdriiatn in the text also means limt SvaminT
makes SySma fit once more for pastimes in the Srhgara rasa, the erotic flavour. SvaminT has strung
a (lower garland, but there was no way to bind the ends together, so She binds them up behind His
neck. Then She comes up before Him and asks Him: "How do You like Your garland?" Syama
smiles slightly. Although He tries to find words to praise Svainim's craftsmanship, He cannot
express Himself. Their chests meet Eachother when SvaminT tries to fix the garland behind Kona's
neck and She bends over His shoulder. Because of this movement the garland gets smashed and
PriyajI says: "Just see! Ive ruined Your garland!", and starts stringing another one. SvSniinI is
decorating (frngaritam) the embodiment of spiritual erotic flavour (Srfigara rasa) and Ulus
immerses Him in gpigdra rasa. While She puts a crown on Syama's head, Syama smiles slightly.
"Oh what nectar! I cant allow that to fall and be wasted!, Svamim says and goes forward to taste
some o f Oils nectar (by kissing Kr$na). When She docs this, Kona's crown also falls off and She
must put it on again with the help of Sri Rupa Maiijari. TulasI is astonished when she sees how
expert SvaminT and Rfipa Manjari are in decorating.182 Just then the vision ends and 5ri Raghunatha
rolls on the bank of Radhakunda, crying pitifully. TulasI prays for darSana wliile SvaminT decorates
yama:
h'X rupa manjari sakhif more koro doyd;
lava krpa na Iwile,
kunja-sevd ndhi mile,
sada more deho pada-chdyd,

radhakunda lira Sobhd,

kuhja grhe mono lobhd,
tomd saha tdhdra mdjhdre.
yabe rddha mad Tsvarl;
prema sohagele bhari,
prana kdnta vrajendra kumdra,
ndnd puspa dbharane,
sdjdibe sayatane,
ye artge yemon sobhd pay
se rahasya Hid kobe,
nayana gocara hobe,
jlvana sdrthaka hobe tdy
(Sri Rasika-Candra DSsa)
"O sakhi Rupa Mafijari! Without your grace the kuhja-seva catrnot be attained! Please always give
me tlie shade o f your lotusfeet! In an enchanting cottage in a kuhja on the beautiful bank of
RSdhakun^a You and My mistress Radh5 lovingly and diligently decorate Her heart's lover
Vrajendra KumSra with different floral ornaments, so that IDs limbs become very beautiful. When
will I make my life useful by seeing this intimate pastime with my own eyes ?

1y2 Narrated by Sri Ananda Gopala GosvamT

269

Sn(a SRjfitfhunatfui dasa (josvdml

fo*W >$R u| 11 V3o II

VERSE 70:
SRU TVA VICAKSANA M UKHAD VRAJARAJA SU N O H
s a s t a b h i s A r a SA M A Y A M SUBHAGE'TRA h r s t A
s u k s m A m b a r a i h . K U SU M A SAN SK RTA K A R N A R U R A
h A r A d i b h i s c a b h a v a t i m k i m 'al a n k a r i s y e
trutvd - having heard; vicaksana - Vicaksana, a parrot; mukhat - from his mouth; vraja - of Vraja;
raja - king; sfinoh - of the son; tiasia - excellent; abhisdra - rendez-vous; samayarii - the time;
subhage - O beautiful girl; atra - here; hrsfd - joyful; suksma - fine; ajn&anai/z - with garments;
kasurna - flowers; $ari$Ar/a - created; Atfr/mpwra - earrings; harddibhiJx - wilii necklaces and so on;
ca - and; bhavatlrh - You; Aim. - whether; alankarisye - will decorate.

O SuBhage (Beautiful or auspicious girQl Can IjogfuQy decorate ybu with fine garments,
floral earrings, necffaces and so after Rearingfrom the parrot Vicaksana that the prince o f
Vraja has gone outfo r 96s expedient noontime meeting with you?
Notes: This time the vision of Svamini appears: "O Subhagel When can 1 arrange for Your abhisdra
(love-joumey) after hearing from the mouth of the parrot named Vicak$ana that Syamasundara has
already left for His abhisaraV TulasI calls SvamimjTu 'Subhage' here because she experiences Her
fortune. He who is coveted by innumerable Vrajasundarls, is Himself yearning for Si! RadhikSl The
dasT is proud of Radharanfs pride. There's no limit to Syamas craving for Radhuranl!

vrsabhdnu nandini,
japaye rati dini
bharama na bolaye an.
lakho lakho dhani,
bolaye madhura vatu,
svapane na pdtaye kan.
"Day-and night He murmurs: Vrsabhanu Nandini!, witliout saying anything else. Although hundreds
of thousands of girls speak sweet words to Himt He docs not listen to them even in dreams!"
Vn' kohi dha'pahurit,

kohoi na pawl,
dhara dhari bohe lora
soi purakh manit
lotdya dharanT puna,
ko koho drati ora
(Govinda dS$a)

"He can only pronounce ihe First syllable of Your name, Ra, but out of ecstasy He can not pronounce
the other one, Dha. His eyes carry streams of tears. That jewel of men rolls on the ground, Who can
describe His distress?"
Syama is eager to the maximum to meet Radharanl, so He sends ihe parrot Vicaksana out with a
message for Her. Although Vrajendra-nandana is the very form of full bliss, and He is the supreme
shelter o f all sounds, touch, forms, flavours and scents and the ocean of all rasa, even He is
maddened by Radhas sweetness, rasa vai sah.. rasath hy evdyath labdhvanandl bhavati.. ko hy

evdnydt kah prdnydi yad esa dkasa anando na sydl; esa hy evdnandayati saisdnandasya mmdthsa
270

$ri-$ri Vildpa Kusumdnjali

evdnydt fcah prdnyat yad esa dkasa dnando na sydt; esa hy evanandayati saisdnandasya mumrnci
hhavati; etasyaiva dnandasya anydni bhuimi mdiram upajlvanti: The Upani$ad$ state dial He is
rasa, and (lie living being cannot be happy without Him; were He not ecstasy personified they would
not desire to live. He is the limit of ecstasy and He makes all living beings in the world happy with,
even a drop of His transcendental bliss, yet even He is mad after meeting SriinsitT RadharanT! In the
pwrvfl-rfla-(falljng in love) stage it is seen that one sakln describes to Oilman how Syama is
suffering the pangs of separation from Her:

dhani dhani rammyi mani janama dhani tarn

sab jana kiihntt,
kahntt kori jlturaye,
se luy% bhave vibhora
cdtaka cShi,
tiydsala ambuda,
cakora cdhi rahu cattda
taru-latikdr
avalambanaknrl,
majfui mane lagalo dhanda

"O Fortunate girl! O Rainani Mani, jewel of women] Your birth is blessed! Let everyone
declare - it will satiate Kanu - Hes mad after You! Normally the CStaka bird craves die rainwater
from the cloud, but the Kp?iia-cloud thirsts for die RadhS-Cataka, normally die Cakora-bird survives
on the moonlight, but now the Krna-moon thrives on the Ratfha-Cakora, Normally the vine needs a
tree for support, but this Ki^na-Tamaia-tree needs the support of the Radha-vine - His mind is
absorbed in You!"

kesa paidri,
kabahum tuhn dchali,
ura para ambara adha,
so sab sumari,
kalmu bhelo dkula,
koho dhani ithe ki samddha
hasaite kaba tuhwh,
dasana dekhaiyali,
kore kora jorahi mora,
alakhite dithi kabar
hrdaye pasarali,
pum heri sakhl koili kora
etohu nidesa,
koholo tohe sundari,
jdni tohe koroho vidhdna
hrdaya pntali tithum,
so Sum kalevara,
kavi vidydpati bhdna
"He's panged remembering You combing Your hair with a garment*covering half of Your
breasts, and tells me: "O fortunate girl! What can 1 do? Kanu remembers everything, and it makes
Hinvvery upset - how You once smiled at Him and showed Him Your teedi - and declares: "When
will She take Me in Her arms!?" Then He looked again and saw You lidding die hand of Your sakhl.
Your unseen glance entered His heart! So please go and tell diis to Your Sundari - ask Her to do the
needful!" Vidyapati says: "You're the doll of His heart, but His body is empty!"
Syama docs not love anyone as much as Her. Hie different gopls only serve to create a
variety o f His loving pastimes widi Srimatl, but He is totally subdued by Sri Radha alone. Tills is a
very relishable situation for Her maidservants. Sri R3dhika is fortunate, because He for whom all the
gopis are eager, is eager to meet Her. Therefore She is named Subhage, or fortunate girl, here and
TulasI is also proud of Svaminfs pride. There's no limit to 5>yama$ desire for Svaminj, that's why He
personally sent His pet parrot Vicak$ana out with a message. Vicak$ana delivers the message to
Tulasi, who becomes most ecstatic!

suka mukhe sunaite aichana rita; sab aftga pttlakita camakita cita
kahaite gadgada kathahi bol; rdi mukha nirakhite antara dot
"When I hear diis from the parrot's beak all my limbs am studded widi goosepimples of
excitement. I speak die message with a faltering voice and my heart swings when I behold Rai's
face!"
Tulasi thinks: T won't tell Svfuninl about Harr's message beforehand, otherwise She would
run out of (lie door without having Her clothes and ornaments in the right place!" 3ri ukadeva
described a similar* scene of madness in his Snmad Bhagavata (10.29/Z), when Kr$na playetlHis flute
to inaugurate the Maha-Rasa dance:

271

SrTla Raghtuiatha dasa Gosvdrtn

limpaniyah pramrjantyo'nyd anjantyali kds ca lacane

vyatyastn vastrdbhamndh kdsat krsnantikarh yayiih
"Some gopfs were pulling on make-up,, others cleansed their bodies, others applied eyeliner
to (heir eyes, others began lo pul on their garments, while yet again others went to Krsna with these
decorations all on the wrong places!" According to the Gosvamls this is possible with Sri Radharanl,
who is endowed with the ecstatic love called mddaita and modana and also with Her personal'
girlfriends. The Mahajanas sing:

rdi stlje bansi hnje m podilo ula; ki korite kind kore sab hoilobhula
mukure dneare rdi bandhe kesa-bheira; pdi/e bandhe phulera mala nd kore viedra
"When Kt$na plays His flute Rfii forgets everything - what To do and what not tb do! Rai
combs Her hair with Her mirror and tics Her flower garland to Her feet, without thinking.

foirete nupura pore janghe pore tdda; gntiile kii'tktnTpore kafiiate hdra
carafe kajala pore nayane dltd; hiydra upore kore bankardja paid
"On Her hands She wears Her anklebells, on Her shanks Her bangles, on Her neck She wears
Her waistbells and on Her waist She wears Her necklace. On Her feet She wears Her eyeliner, around
Her eyes She wears Her footlac and on Her breasts She wears the Baiikaraja Paia-omanient.n

iravane koroye rdi beSara sdjana; ndsdra upore kore venira-racanil

vamsT-vadaue kohe yaii bolihdri; syama amirdgera bdlai loiyd rnori
"On Her ear Rai places Her nosepcarl and on Her nose She hangs the tassle of Her braid.
VarnSI Vadana dSsa sings: "All glories to She who dies out of passionate love for Syama."
Tills ecstatic hilarity of love for Krsna is called a vibhrama alaftkdra in (he rasa-fdstras:

vallabba prdpti veidyfnh madandvesa sambhramdt

vibhramo hdra mdlyddi bhusd sthdna viparyayah
(Ujjvala Nllamapi)
"When the heroine, out of erotic ecstasy, puts on Her necklaces, garlands and other
ornaments on the wrong place when it is time to meet the lover, it is called vibhrama"
&T Kr$na only relishes the premat though, and not the beauty of the dress and ornaments ntpa mdtrena na hdryo harih : "Hari can not be captured only by the beauty of the form" (Lalita
Madhava). Kr$na takes great pleasure in collecting the gopls' mistakes in dressing and ornamenting
with His own hands, thus showing Himselfto be completely subdued by love. But. the kiiikaris want
to send Radhiku out nicely dressed and ornamented. That's why TulasI thinks: "The parrot said that
Syama is going out now to meet my SvaminI! First I will dress and ornament Her, and then Ill Lcll
Her this!" It is auspicious even to think and talk about the expertise in devotional service of the
man}arts. There will be no desire to look anywhere else. Why would the heart not be purified by
thinking of the forms, qualities and pastimes of the Divine Pair? Can the mdya-Sakti obstruct the
Lords svarupa iakiil bhajana makes a new life for the devotee. When nothing changes in the heart
and mind, then how will 1 understand if my bhajan is advancing? DasI TulasI dresses and ornaments
SiTmatl for Her abhisara with thin dresses, floral earrings, necklaces and other ornaments. How
expertly shes doing this! Seeing tills expertise of TulasI SvaihinT thinks: "Surely there must be some
puiposc to this ornamentation!" This causes Svamini's natural beauty even to increase, and therefore

272

JrT'Jrt ViGipa IKusummjatifi

TuIasT calls Her Subhagc or Sundari in this verse. 184 When the vision vanishes she prays for
devotional service:

krma abhisdra kola,

Suniboyokhon bhdlo,
vicaksana
sukera vadane.

(abe ad hrsta hoye,
siiksma pafta sdti loye,
poraibo tomare yatane.
"When I clearly hear from the mouth of the parrot named Vicaksana that it is time for You to meet
Kr$na, (hen I very blissfully lake a thin silken sari and carefully dress You with it,"

karnapura mci phule,

poraibo kamamule,
gale dibo kusumera hdra
he devi tomare kobet
sdjdibo ei rupe>
diyd heno puspa alahkdra,
(Sri Rasika-Candra Dasa)
"I will make floral earrings and hang them on Your earlobes, and I will hang a flowergarland around
Your neck. O Devi! When can I thus adorn You with floral ornaments?"

I! \9? II

VERSE 71:
N A N A P U SP A IR K VAN ITA M AD H U PAIR DEVI s a m b h A v i t A b h i r
m A l A b h i s t a d g h u s r n a v i l a s a t k Am a -c it r A l i b h i s c a
r A ja d d v Ar e s a p a d i m a d a n A n a n d a d A b h ik h y a g e h e
m a l u - jA t a i h s a s i m u k h i k a d A t a l p a m A k a l p a y A m i

nanci - various; puspaih - with flowers; foanita - resounding; madhupaih - by bumblebees; devi - 0
Goddess!; sambhdvitabhih - filled; mdldbhUx - with garlands; tad - that; ghusrna - vennilion; vilasat
- shining; kdma - erotic; citrdlibhih - with pictures; ca - and; rajad - glistening; dvdre - on tire gate;
sapadi - at the time; madana - Cupid; dnaridada - giving joy; abhikhya - known as; gehe - in the
house; malll - jasmines; jdtaih - abundance; Sasimukhi - moonfaced girl; kadd - when; talpam - bed;
akalpayami - 1 will make.

184 Purport by Srt Atianda Gopala Gosvaml.

273

Jrita Oifyjfmnatha ditsa. CjosvBml

O SoSimufiSi (moonfaced girtjl O (Devi (goddess)l When %udC I mafe a Bed o f JasminefCowers fo r ybu in the cottage in Modemanandada-f&nja (the grove which gives joy to
Cupid) which has Beatitiftdgates and erotic vermidon pictures hanging in it, hung with
garCands made o f various flowers surrounded By humming Bees?
Notes: When the vision (of the previous verse) disappears 5ri Raghunatha's heart cries out in deep
anguish. Hi$ heart is completely swallowed by loyalty to StT RadM. In external conciousness he also
prays for Radha's service. He's not satisfied with smarana or visions - Ire wants Her directly! Even in
external conciousness he feels a deep want of Svaminl, so he prays and laments as follows:

nirupama nava gaurl navya kandarpa koti

prathiia madhurimormi ksdlita tin nakhdntam
nava nava ruci rdgair hrstam istair mithas tad
vrajabhuvi nava yunor dvandva ratnatii didrkse
madona rasa vighuman netra padmeinta nrtyaih
parikalita mukhendu hri vinamram mitho*lpaih
apica madhura vacant Crotum dvardhitdsam
vrajabhuvi nava-yurior dvandva ratnam didrkse
(Nava Yuva-dvandva Didrk$a$(akam 3,4)
"I desire to see the two youthful jewels of Vraja, the tips of whose beautiful nails are washed by
waves o f sweetness of millions of matchless young golden girls and young Cupids, and who are
always delighted by Their constant feelings of mutual love. I desire to see the two youthful jewels of
Vraja, whose moonlike faces, that are endowed with lotuslike eyes that are dizzy of erotic rasa and
east slightly roving side-long glances, have slightly lowered out o f shyness and humility, and whose
desires for hearing Eacholhers sweet words constantly increase".
5 n Raghunatha's heart floats on the waves of prayer into the kingdom of lUcis. On tire indication of
the Vicaksana-parrot TulasT takes eager Stimatl along to meet Krsna in the Madana Sukhad3-kuflja
on Hie bank o f Sn RSdhakunda. Svamini forgets everything else when She remembers
&yamasundara's happiness. The Mahajanas (great Bengali poets) sing:

dekho rdi koroto abhisdra!

Sirisa kusumajini,
komala padatala,
vipathe padato anivdra
Aha! Just see Rais abhisdra\ Her feet, that are more tender than Siu?a-flowers> irresistibly go
astray."

satna vaya ve$at

bhusane bhiisiia lanu,
sakhlgana sahga hi melL
gajagati Hindi,
gamana sumanihara,
kiye jila khanjana keli
She is accompanied by Her sakiils of similar age, dress and ornamentation. Her graceful steps put to
shame an elephant's gait, and Her roaming glances defeat a hummingbirds play!

yo lhalakamala,
parade all komala,
jhdmara bhoi upacahka.
so ah y&hd (aha,
kafhina dharant maha,
ddrata bhoi niMahka.
9

274

4W upu 'Kpsimanjaiih

"Although these very tender lotusfeet turn pale in the excitement .She continues to traverse over the
earth's rough surface unmovedin Her determination and free from fear."

aichana bhdiiti,
milala vara nagan,
kunja mahd colU gelo
heri reidhei nwhana,
ulaslia locana,
ananda sdgare dubi gelo
"In this way Nagaii-mani Rai reaches the ivysilng-kunja. Radha Mohanas eyes rejoice when they see
Her like this and he plunges within an ocean of bliss !"185
Hie kunja is beautified with different flowers, each one attracting buzzing bumblebees. The kunja is
filled with the humming of these bees. The vermilion of the erotic pictures that the manjans have
drawn has the red colour o f passion and helps to incite lusty feelings. This kunja that gives joy to
Cupid is situated on the north-eastern side of Radhakunda and is managed by V i^ k M -ja ^ r. On all
four sides are Campaka-trees that permeate the kunja with die fragrance of their red, green, yellow
and blue flowers. Blue, yellow and green parrots, cuckoos and bumblebees are singing their sweet
songs there. It has four gates, one on each side, made of stakes with various wonderful flowers
strung on them. Tire central yard of this kunja is studded with jewels and shines like a sixteenpetaled lotusflower. There are Campaka-trees there with fragrant flowers and blue, white, yellow, red
and green parrots, Pika-birds and bees are sweetly resounding there. This kunja, which is covered
over by Madhavl-vincs that entwine the branches of the Campaka-trees, shines like a palace! The
door of this kunja that gives erotic joy to the Divine Couple is made of flowers that are surrounded
by thirsty humming bees that serve as doorkeepers, making sure that no intruders will come. Their
humming is like the ringing of bells during tire battle, Cupid's battle fought by the Yugala Kiora.
ViSakha has placed her disciple-friend MafijumukhT in charge of tliis kunja. Tliis Madana Sukliadii
kunja wliich is situated on the bank of SrT Radhakunda, the very form of prema-rasa, always
inundates Sn-Sfl Radh5 and Kr$ou in a flood of vihdra-rasat the nectar of 'their amorous
pastimes.186
Sy5ma is wailing for SvaminI in the kunja, eagerly looking down (lie road for Svaminl to come.
Sometimes He comes outside and looks if He can see Her coming over the pathways. His heart is
startled with joy when He hears die diy leaves falling from the trees, because it makes Him think
that His beloved is coming. Suddenly the bank of Radhakunda becomes illuminated by a golden
Splendour. Syama comes out of the kuftja. There is no limit to His eagerness! in the distance He sees
a golden effulgent form approaching wliich He has never seen before and He Uiinks to Himself:

kim kemteh kula devata kim ala vd tdrunya lakjmtr iyant

sampad vd kim u mddhurl tanumatl lavanya vanyd nu kim
kim vdnanda tarangim kim athavd plyusa dhara srulih
kcmtdsdv uta vd mamendriya ganandhiddayanty dgatd
(Govinda LMmrta 8, 109)
"Is thus five family-deity of lustre? The goddess of youthful beauty? The opulence of sweetness
personified? A flood of natural beauty? Or a river of bliss? is it the source of a stream of nectar, or is
it My beloved, who is coming here to delight My senses?" Passionate Riidhiks is also amazed to
behold (lie sweet form of 6 yama. Is it He, for whom She has come here so eagerly? Or is it someone
else? She thinks to Herself:

185 Translation by Gadadhara Prana da$a.

186 Quoted from Govinda Lllamna, Chapter 7.
275

S ftfa %qgftunatfta dasa Cjosvaml

ayam him kandarpah sa khalu vitanuh kith nu rasardt
sa no dharmT kith vdmrta rasanidhih so'ti vitatali
kirn utphulla prerndmara taruvarah $o*pi na carah
sa vdsau mat preydn jayati mama bhdgyam kva nu tathd
(Govinda LiUimrta 3, 112)
"Is this Cupid? No, because Cupid has no body! Is it a nectar ocean o f spiritual flavour? No, because
an ocean is limitless! Is it then an excellent blossoming tree oflove from heaven? No, because a tree
does not move! Is it then maybe My beloved, whom I am desiring for so long? Could I be so
fortunate?"
After eager Ratiha and Kr$na meet and embrace Eachother Tulasl seats them on a jewelled throne on
the courtyard o f the kunja, Understanding Their feelings Tulasl had entered the kunja and had
prepared a bed of jasmine-flowers there. Although it is summer, all the other five seasons stand by to
serve whenever necessary. Time, the sky, the wind, the sun and the moon all stand by to serve the
lild. There is no dead matter in Vraja whatsoever, everything and everyone serves Uie Hid. For
instance, when Syumasundara opens the door of His Candra SaiikS (turret) He sees (he full moon,
shining like the face of the goddess of fortune, reminding Him of Radhik5 (ramdnandbhani) Eagerly
He plays His flute beneath the VamSivata-trce and dances the Rasa with the gopTs for the duration of
a night of Brahma (millions o f years). For the cowherders and the women o f Vraja-this was just
twelve hours. What a service (of time)!
Tulasl has covered the bed, wltich she made of the petals of Jasmine-flowers, with a thin sheet, so
that it will not fall apart while Rudha and Kr$na make love there. It is a single bed, with a single
pillow, also made of fresh flowerpetals. Why a single pillow? That will be understood when the
Yugala KiSora lies down there. The picture of that pastime had appeared in the maiijan's mind
beforehand. She will take the Yugala KiSora to lhat bed. Cupid gives joy to the Yugala here,
therefore (his place is called Madana Sukhadu kunja. Tulasl takes $yama and Svamim into the
kunja, and when she comes outside she calls SvaminT SaSimukhi, moonfaced girl. H ie moon with
spots on his surface is called a$i, 187 Why did Tulasl compare Svaminfs spotless moon-like face
with the stained globe of the moon? When ThlasT goes to make the bed Svamim casts a glance at
Syamas face in such a way that Syama becomes greedy and kisses Her eye. This leaves a black stain
of eyeliner on Syamas lip. Seeing this Svamiril smirks, making Her cheeks blossom with it. Greatly
attracted to the beauty of that cheek, Nagara kisses it once more and thus leaves a stain o f kajjal on
it. That's why Svamim is addressed as 3aSimukhi, or stained moon-face, in this verse.188 As soon as
Tulasl stretches out her hand to take Syama-Svaminl into the kunja she doesn't catch anything
anymore. The vision has stopped, so she anxiously prays:

vividha kusumdvali, paratnadnande tuli,

yaiane gdnthiya tdra mala
. madhukara nisevila, sei puspa maid yoto,
ye mandira dvdre kore did
"In topmost bliss I pick different flowers and carefully make garlands o f them that are enjoyed by
bees, to decorate the gates of the kunja with,"

diya kuhkumera rekha, kdma citrdlaya ankd>

Sobhd kore ye mandira dvdre.
madana dnanda prada, vicitrita ye sampad*
187 'Flic word .faff means rabbit, and (lie moon is called fofodltara because it carries Hie marks of a hare on it.

Ed,
188 Purport by 5ri Ananda Gopaia Gosvfmu.

276

Jn-Jyn Vifapa ^tsumafijatifi

kobe sei i n incmi mandire.

raiana palanka *parit mail! pujpa iayya kori,
dibo ami ei abhildsa.
he in radhe iasimukhi, ei vaucha purdhe hi,
nivedoye raghundtha dftsa.
(&? Haripada Sila)
"With lines o f kunkuma I draw a whole gallery o f erotic pictures to beautify the gate of the kunja
with. 'When will I make a bed of Jasmines on a jewelled bedstead in a wonderfully opulent jewelled
temple in the abode (hat gives joy to Cupid? This is my desire! "0 Moonfaced Radhe!", Raghunaiha
Dasa prays, "will You fulfill (Ills desire o f mine?"

3T

+-FF)IRwRpc[ *MI?HlPl

IIV93I

VERSE 72:
S R I RU PA M AN JARIK ARARC TTA PAD APAD M A
G O STH EN D RA-N AN D AN A BUUJARPITA M A STA K A YA H
H A M O D A TA H K A N AK A-G A U R IP A D A R A V IN D A
SA M V A H A N A N I Sa N A K A IS TAVA K IM K ARISYE
n rupa manjarl - Sri Rupa Mahjari; kara - hands; arciia - worshiped; pdda - feet; petdma - lotus;
gosthendra - Uie king of Vraja; nandema - the son; thuja - arm; cirpita - offered; mastakaydh - on die
head; hd - 0 !; modatah - out of joy; kanaka gauri - golden girl; pada - feet; aravinda - lotus;
samvdhandni - massage; ianakaih - gently; tava - Your; him - whether; karisye - 1 will do.

O O&nafcL Qauri (golden girl)! Can I carefully and Happily massage yim r btusfeet while 3ft
fRfipa ^Mahjari massages the btusfeet o f the prince o fVraja {"Krfna), in whose arm you have
placed your head?
Notes: In lii$ sv n nlpdm a Sri Raghunaiha makes a bed of flowers for the Sri Yugala to play on in
the Madana Sukliada-kunja, and then he brings 'Hiem to the bed. Although die bed is made of
stemless flowers it will be able to tolerate the powerful motion of (he lovemaking.189 When the
aspirants greedily hear, chant about and meditate on the expertise in devotional sendee of die
eternally perfect kinkans (hey will become qualified to enter into manjarl bhdva sddhana. sei gopT
bhdvdmrta yarn lobha hoy; veda-dharma loka tyaji sei krs/je bhajay (C.C.) "Anyone who becomes
greedy for the nectar of gopl-bhdva will give up social and Vcdic dogmas to worship Kr$na."
Devotional practise must be mainly in allegiance to the anugamya (a person who worships in
189 See Utkalika Vallari, verse 48.

277

Srifa %ty]fnm<itfta desit gosvami

allegiance to the gopls is called an anugamya gopTjana, and (he practitioner of mafijan bhava is a
gopl who follows Sri Rupa ManjarT and Rati Mafijan) goptjtma. The aspirants should lay the ground
in their hearts for the cultivation of gopl bhava. A new (rdgdnuga-) devotee, who is not blissfully
and easily able to get a clear vision of his siddha deha or who has difficulties with the practise of
smarana, should first of all hear and chant the glories of gopl-bhdva, anxiously pray for gopT-bhclva,
and strengthen me cultivation of gopi-bhava within his heart by hearing, chanting and remembering
the verses of Srfla Rupa Gosvaml's 'Ulkalika Vallari and 'K&panya Panjika-sfotram', SrT Dflsa
GosvamT's 'Vilfipa Kusumafijali' and SrT Thakura Maha&ya's Trema Bhakti Candrika' and
'Prarthanff. It is certainly very difficult to cultivate gopT-hhdva within the heait if we cannot catch die
right mood. SrT Dasa Gosvami writes that the main means to live in Vraja and to serve the &ri
Yugalu there is to remember St! Rupa and SanStana with love.

yadiccher dvdsahi vrajabhuvi sardgam prati janur

yuva dvandvam tac cet paricaritum drdd ahhilaseh
svarupaih M rupaih sagamm iha fasydgrajam api
sphutarit premnd nityam smara narrn tadd Warn Sniu manah
(Manah Sik$a 3)
"O Mind, listen! If you want to live in Vraja with great love, birth after birth, and if you want to
attain the service o f the youthful Couple of Vraja (RadhS-Krsna), then always lovingly remember
and honour &ri Svarupa DSmodara, 5ri Rupa Gosvami and Ids devotees as well as his older brother,
Sanatana Gosvami!" By always remembering them one's svarhpdvesa will become strong and
swallow one's external conciotisness. Vraja Viharl
Kr$na makes even those who do not know
how to love love. With the sweetness of His fluteplaying, the sweetness of His form, the sweetness
of His pastimes and the sweetness of His love He infuses prema even within the trees, the vines, die
animals, the birds, the stones and the water. Indeed, Govinda's matchless sweetness maddens all die
moving and nonmoving living entities!
In the kufija there is a bed made of fresh petals and a pillow made of flowers. Syamasundara keeps
His head on this pillow, while SvaminI uses Vrajendranandana's left arm as Her pillow. Sri Rupa
Mafijan has lovingly given TulasT the sendee of massaging Radhika's lotusieet, while she herself
sits on the bed and massages Vrajendranandana's lotusfeet. After They have made love Radha and
Kr$iia lie down facing Eachothcr on Tlieir single bed, sweetly smiling and looking at Eachother and
whispering so many romantic words to EachoUicr. Sometimes They dash against Eachother while
They speak to Eachodier. They have lost notice that the maidservants are massaging Their feet. Rupa
and TulasT understand Tlieir mood and softly massage Tlieir feet while listening to Tlieir sweet
words and looking at Tlieir sweet forms.190 Here the numjaris are clearly in advantage over the
saklus, for they can render such intimate services without shame. Tulasl and Rupa deeply relish the
sweetness of the Yugaia's erotic pastimes, heri duhu lava/jh duhu sambhdsana iuni, sakhT dfikJu
Sravana juddya "1 see Their beauty and I hear Tlieir words, that please the cars and tile eyes of the
sakhtsl" In the presence of thesaklus there is some hesitation, but the manjans are nondifferent from
the Yugala (in feeling), so they feel no hesitation at all! In the. appendix of his PrTti Sandarbha Srlla
Jlva Gosvami has written:

dllbhih paripdlitah prabalitah'sammdam alokitah

pratydiam sumanah phalodaya vidhau samodam asvdditah
vrnddranya bhuvi prakeitia madhurah sarvdiUdyi sriya
radha madhavayoh pranwdayatu mam ulldsa kalpadmnah
"May the great sweetness arid beauty of Vrndavanas desire-lice of bliss named Radha-Madhava,
. which is maintained, grown and ecstatically witnessed by the sakhis, who are hoping for the blissful
relish of its. flowers and fruits, delight me!" The manjarXs can truly relish the intense beauty of this
190 Purport by SrT Ananda Gopala Gosvami.

jrt-J n 'iMapa 'KpsumanjaRft

desire-lree of bliss. Sri Gaurasundara has descended especially to distribute these fruits to even (lie
lowest wretch in this material world, therefore Sri Jlva writes in the next verse:

IcidrSa bhdvam bhdvam pralhayitum iha yo'vataram aydtah

ddurjana gana saj-anarii sajayati caitanya vlgrahah krsnah
"All glories to Sri Kr$ya in (he form of Sri Caitanya, who descended to this world to distribute the
devotion of this loving kind to even the most fallen souls, thus giving them His shelter," WhaL could
be a more deplorable tiling than that the people of this age would be deprived of this great gift of &T
Gaurasundara?
Svaniini becomes languid (rasSlasa) of relishing Syama-rdsa (relishing erotic rasa, or tasting the
nectar of making love with yama). Slowly, slowly the Yugala becomes immersed in an ocean of
blissful relish. T h e maidservant states at the Divine Pair without blinking, totally absorbed in
relishing Their sweetness. Si! Radhika feels no shame before Her maidservants, and that makes them
specially dear to Her. She can trust them completely, Si! Radhika is called Kanaka Gauri in this
verse because She has become spotlessly pure after She gave up all personal pride and submitted
Herself to Her lover. After the Yugala KiSora fall asleep Tulasl thinks: "What if I get up and stop
massaging? They may wake up!", so she remains absorbed in gazing at the nectarean vision of
Radha and Madhava's sweetness. Tulasl keeps the lotusfeet of her beloved Svaminl on her lap and
massages them with her hair, for that is softer than with the bare hands.191 Suddenly the vision
vanishes; MH5 Kanaka Gauri! Where are now these lotusfeet of Yours, and when can 1 take these
lotusfeet on my chest and softly massage them in topmost bliss?"

tnadana mohana,
koribe sayana,
mallikd sayydra'pore
iVI rupa manjarT,
parama sundarT,
carana cdpibe kore
"Madana Mohana lies down on a bed of Jasmine-flowers, while most beautiful $rl Rupa Maftjarl
presses (massages) His feel with her hands."

smo go vardhgi,
kanaka gaurdfigi,
pranandtha bhuja pdSe,
eldiyd anga,
tumi uttanwiga,
vitiratna koribe tiese
"Listen, O beautiful-formed golden girl, when You put Your head, which adorns Your body, to rest
in the rope-like arm of the Lord of Your life, You finally fall asleep,

se sukha vildse,
parama harise,
fydma sohdginl rddhe
(omara carana,
koro samvahana,
dekhi duhu mukha ednde
(Si! Ilaripada 3ila)
"O Radhc, Syamas beloved! When can l most blissfully massage Your feet and look at Your
moonlike faces while You enjoy such blissful pastimes?"

191 Purport by Sn Ananda Copula Gosvaml.

279

$ n (a fgayfnmatfia <fdsa (josvfimT.

^.H^cS^T

?5wlPl &

tl *33 li

VERSE 73:
A d r i N IK A T E M U K U T E N A N A R M A
LILA V ID A G D H A S IR A S A M M A D H U S U D A N E N A
D A N A C C H A LE N A B H A V A T IM A V A R U D D IIY A M A N A M
D R A K S Y A M I K IM B H R U K U T ID A R P T T A N E T R A -Y U G M A M
govardhan

govardhana - Govardhana; adri - Hill; nikate - close by; mukutena - by the crown; narrna - joking;
Ilia - play; vidagdha - clever; tirasdth - by the head; madlmstldanena - by Madhusudana; ddnat from (ax; chatena - on the pretext; bhavatim - You; avaruddhyamanarii - being obstructed;
draksydmi -1 will see; kith - whether; bhrukuti - frowned eyebrows; darpita - proudly; netra - eyes;
yugmdm - couple.

M adhusudana is the crestjewet ofcCeverpranfetersl One day Me obstructs y o u r p a th on the

pretext o f coftecting ta ^ front y o u as y o u are waCkptg near Qovardhana MUCl W itt I then
see y o u r proud eyes crovmed w ithfrozoned eyebrows?

Notes: This time Sn Raghunatha perceives the Dsna-/fl5TRadha and Krsna's quarrel over the tax on
giu by Govardhana Hill. 'Die pastimes follow eachotlier like a stream of sweet visions. Within the
relish of these sweet pastimes is also the relish o f sweet devotional services. "Madhusudana is the
crestjewel of clever pranksters! One day He obstructs Your path on (he pretext of collecting tax from
You as You are walking near Govardhana Hill! Will 1 then see Your proud eyes crowned with
frowned eyebrows? In the Dana-fi/d the loving quarrels of the Divine Pair are relishable. Srila RQpa
Gosvumi and Sola Raghunatha Dasa GosvamI have described lliis pastime in their books 'Dana Keli
Kaumudr and *D5na Keli Cintainani1. For the welfare of Ills son Balarama Vasudcva has engaged
Bhuguri Muni and other sages in perfonning a fire-sacrifice near Govinda Kuruja (a lake at the base
of Govardhana Hill). The sages have promised the gopis that all their desires would be fulfilled if
they will cany die required ghf (clarified butter) to the sacrificial ground, and this promise is
announced all over Vraja. Sri Radhika hears the news from Her pet parrot Suk$madhl and She sets
out from Radhakunda with Her sakhls like Lalita, ViSakM, Citra and Campakalata and Her
nmnjam like Rupa and TulasT, All these gopis carry golden lotas with fresh gin on rcd silken rolls
on (heir heads. The gopis are so sublimely dressed and ornamented that, the base of Govardhana Hill
shines with their golden effulgence, 'ddna chole bhetibo kandiY We will meet Kr$na on the pretext of
donating ghf\ Sri Radhika casts Her glances here and there, thinking: Where is that Lord of My Life?
Then, and there:

jndivd idsdfn gamanam aciram kira-varyasya vaklrdt

smitvd norma priya sakhaganair dvrtah sdvadhdnah
Sailendrasyopari pariUmumMdbhata Jyama-vedyam
ghaUipattam vidadhad attdam vallabhadlusa swiufi
(Dana Keli Cintamani)

280

S ri

-SrT Vildpa KusurnddjaUh

"ri Rudha is swiftly coming Uiis way with Her girlfriends!" Hearing this message from a
parrot, Gopendraiiandana (Krsna) smiled slightly, climbed on lop of Govardhanu Hill with His
friends like Subala and Madhumahgula at the liigh spot. known as Syama Vedi, and erected a
matchless toll station there." When Sri Radhika eagerly arrives at die Manasi Gahga-Iake widi Her
girlfriends, She remembers Syama as She sees die blackbccs humming around the blossoming lotus
flowers in uie lake. SrimatJ becomes overwhelmed by ecstasy when She hears ^yftina's very sweet
flute playing and says:

tapasydmah ksdmodari varayitum venusti janur

varenyarit manyeihdh sakhi! tad akhildndm sujanusdm
tapah stomenoccair yad iyarn umrikrtya tnuralt
murdrdter bimbddhara imdhurwuintm msayati
(Dana Keli KaumudI)
"O Friends! Let us perform austerities to take our next, births in a bamboo-family! Don't
think that Oils is an ordinary birth! It is die highest birdi in tills world, because bamboo-flutes alone
can relish the nectar of Murad's Bimbafruit-Iike lips!" Slowly Sri Radhika walks on, immersed in
talking about Kr$na with Her friends, Her vinc-like body studded with flower-like emotions. Vmda
shows Radhika how beautiful Syama looks on top of the lull and in amazement SrimatJ says:

prapannah panthdnaih harir asakrd asmann nayanayor

apurvo'yaiit purvam kvacid apt na drslo madhurimd
pratike'py ekasya sphurati ntuhur aiigasya sakhi yd
sriyas tasydh pdtum lavam api samartha na drg iyam
A

(Dana Keli KaumudI)

"O Vrnde! Hari has crossed die padi of My eyes many times before, but l have never seen
Him in Uiis unpreccndentedly sweet way before! My eyes have never been able to drink even a drop
of the nectarean beauty of even one of His limbs!" The sakliis are absorbed in the sweetness of the
Yugala KiSora and they say to each odier:

dekho sakhi! aparupa rnhga

nirupama prema- vildsa rasdyana,
pibaite pit kkita ahga
"Behold, O sakJu, that extraordinary love! They drink the elixir of Their matchless loving
pastimes and Their hairs stand on end of ecstasy!"

dura saie daraSam,

animikha locana,
valmtahi dnanda nlra.
dnanda sdyare,
dubalo duhu jana,
bahu ksane bhai gelo ihira.
"They stare at Each other from afar with unblinking eyes, dial are filled with tears of ecstasy.
They drown in a pool of bliss and They only become steady again after a long time."
Surely &T Dasa Gosvaml's description of Sri Kr$na's seeing Rfidh5 in his 'Dana Keli
Cin&tnani' is unrivalled in this world! When Krsna sees Radhika, He says in amazement:

phnlla campaka vaUikavalir iyath kith no na sd jahgamd

kim vidyullatikdtatir na hi ghane sd khe ksana dyotinl
kim jyotir lahari sarin tiahi na sd murtim vahet lad dhruvam
jndtath jntitam asau so.khlkula vrtd rtldhibn sphutant pmncaii
281

S n la Raghimaiha dasa Gasman

(Dana Kcli Cintfimoni 19)

"Is (his a blossoming vine of Campaka-fiowcrs? No, because that does not move! Then is it a
vine of lightning? No, because that is very fickle and disappears in (he clouds again in a moment!
Then is it a river of effulgence? No, because that has no form, and this being certainly has! Then I
know for sure that it is Rftdha, approaching Me with Her frienusr Then He also says:
gaurl sri vrsabhanu vamsa vilasat kirli-dhvaja kirtidd
garbhdntah khani ratm kdnU tahan ndama punydnujd
prana pre$tha sakhTnikdya kumudollasollasdc candrika
mat pnlnoru 4 ikhandi vdsa vadabhi seyarh svayam radhika
(DSna Keli Cintamani 21)
"It is Radhika Herself, whose limbs are golden, who is the beautiful banner of fame for the
family of king Vrsabhanu, who is a wave of splendid jewels from Klrtidas mine-like womb, the
virtuous younger sister of Srldama, the moonlight that soothes Her lily-like girlfriends and the silting
place for My great peacock-like heart!"
The use o f metaphors, the depth o f the feelings and the loveliness of the composition of
these two verses are greatly relishable for the rasika (aesthetic) devotees. The choice of the most
lovely and exquisite words and the self-manifest feelings in them are the extraordinary treasure of
Srila Dasa Gosvaml. Such a special composition is very rare in Vaisoava-Jiterature and it stands
alone in its great wonder.
They see Each other, and this causes a powerful wave of ecstasy in the river-like heart of
Bli5vamayl (all-emotional Radhika). She tells Lalita: "Walk slowly, Im feeling pain in My feet!11,
but Lalita jokingly replies: "You don't le d pain in Your feet! There is a big black rock (Kf$ha) in
Your mind (hat gives You pain! You can still walk on with pain in Your feet, but not with pain in
Your heart!" In this way the sakhTs enjoy joking with Sff Radhika. How amazing is NSgaras taxcollector's dress, as He stands there with Madhumahgala and SubalaE Subala says: " 0 cowherd girls!
Where arc you going with these gin-pots on your heads, ignoring this toll station?" The gopls dont
even move an eyebrow and proudly walk on. Syama Nagara notices every step that Svaminl makes.
The jingling of Her anklebells sprinkles His ears with nectar and He comes forward, enchanting (he
gopls with His soil smile, His glances and .the flute in His hand. The fish-like eyes of the sakhTs and
marljarts swim in (lie ocean of the YugalaS sweetness. How beautifully Svaminl moves Her eyes
when Kr$na blocks Her path and says: "Pay Me My tax!" Sripada Liiaguka says:
ydni tac caritdmrtdni rasand lehydni dhanydtmandm
ye vd SaiSava cdpala vyatikard raedmvarodhonmukhdh
yd vd bhdvita venu gita gatayo llld ninkhdmbhoruhe
dhdra vdhikayd vahantu hrdaye idny eva tdny eva me
(Sri Ki'sna Karnanifta -106)
" 0 Kr$na! Let Your nectarean pastimes, (hat are relished by the tongues of the blessed souls,
such as Your naughty childhood games, Your blocking Radha's way (as in the Duna-/f/a) and the
emotional flute-songs that emanate from Your playful lotus-like mouth, continuously be manifest in
my heart." This pastime of obstruction is most relishable for the fortunate souls. This can only be
understood by someone who has awoken his siddha svarupa, Snla Rupa Gosvaml prays to Sn
Radha's kila &f7zdr-glance for the welfare of the world. Once even a drop of tills sweetness has
entered (he heart and mind of an aspirant-devotee he cannot withdraw his heart from its seizure
anymore.

282

Srr-Jn 'ViCapa 9QtSutnlnjaGR

First Krsna talks with the sakftTs while Svaminl remains silent and grave. Sometimes 3yama comes
up to Radhika to touch Her and says: "Pay Me with Your youthful beauty!" How beautifully
Svaminl then frowns Her eyebrows, that defeat the strength of millions o f Cupid's arrows! SyamaNagara is enchanted and TulasI also floats in an ocean of spiritual flavour when she secs die beauty
of these eyes. The saklus sarcastically say: "Of Is there also a levy on youth nowadays T "Yes,
3yama says, "these things are taxed at this toll-station! SvfiminI walks on, ignoring SySma, who then
says: "Do You dare Lo ignore Me? Don't, get too offensive now!"

krsna-kundctlinaS candi krlath ghattaydnayd

phutkrti kriyaydpy ctsya bhavitdsi vimalutd
(Dana Kcli Kaumudl)
"O Candi (holtempered girl)] There's no need trying to chase away a black snake (krsna kurttfalt)]
When He simply hisses at You, You will be enchanted! (Or: When Kr$na, who wears nice earrings
(kuttidala\ simply kisses You, Youli be enchanted)" Svaminl proudly frowns Her eyebrows and
says:

dharsane nakula stnrtath bhujahgesah ksomafy katham

yad eto dafonair esa daianndpnoti mafigalam
(Dana Kell Kaumudl)
"How will a snake be able to attack a nakula stri (she-mongoose)? She will simply bile him back! It
will not be a good opportunity for that snake! (Or: Why wouldnt You be able to ravish housewives?
Today is a very good opportunity for that!)" In this way Svaminl shows Her inner desires, like a rose
covered by a thin sheet. Her grave feelings are covered by Her external show of disrespect. How
clever She is in rasika joking pastimes, just like 5yama! The clever sakhTs nourish the pastimes of
the Yugala KiSora. DSnl Raya (Kr$na) stops the gopTs on the way and LalM says: "1 am Bhairavl (a
manhating goddess), see if You have the guts lo touch me!" Syama is not able to touch her. Pointing
at Svaminl, He tells the sakhTs: "If You don't, have any money on You now, You can keep only Her
witli Me and go on yourselves!" The sakhTs say: "Thai we cannot do!" Syama says: "Then let Me
see how You will go (without My consent.)!" Then the sakhTs say: "Radhc! Then we're going, You
can stay here!" Kr$na says: "Where's die ght for the sacrifice?", forcibly grabs it from their pots and
starts to eat it. When Kr$na touches the ght, after pulling the pots from the gopTs' heads, the sakhTs
say: 'This ght is spoiled! When a ditty boy like You touches it, it can not be offered anymore!
Actually, when one even touches someone like You one should take a bath!" Saying this, the sakhTs
laugh and go on their way. In this way Sri Radhika and the rasika bee MadhusQdana exchange so
many humorous words in this celebrated Dana-tf/a, or tax-pastime. After this loving quarrel TulasI
arranges for RSdha and Kr$na'$ loving pastimes in a kunja near DSna Nirvartanu Kunda, the lake
where 6 ri Radhika pays Her tax..
Sri Haripada Sila sings:

narma lila sukaidcill, srl govinda vanamalT,

govardhanera ddna ghati pathe
dekhi tomd vinodini, rasikendra cudainatii,
ddna chale pallia dvaribe
"Sri Govinda Vanamail is expert in joking pastimes! O V inodini! When He sees You on die road by
Govardhana's Dana Ghati (toll-station), the crownjewe! of rasikas stops You on the pretext of
levying tax from You!"

rasika mukuia mani, mahdbhdva svarupinl,

vinssalt bhdva port alahkdra.
ddddibe bhahgl kori, hari cilia camuikarT,
netrdhcale bhrukuli fomdra.
2S3

Jnfa Rjpfifumatha dusti (jasvSml

You are the crownjewcl of rasika gills, the very form of mahdbhdva, adorned with twenty
ornaments of ecstatic love! You astonish Haris heart with the gestures of Your eyes and with Your
Downed eyebrows, as You are standing there."

dekhi kikt kitldta, bhavera taranga yo(o,

avicala ndgara iribhanga.
ei-na vese nova gaui% Sydma natavara hart,
dekhibo ki sahacafi sahga ?
"When He sees all the waves of Your kila kincita-mood> Your lover stands motionlessly in His
tlueefold bending form. O Nava Gauri (young golden girl)! When can I see You with Syaina
Natavari Hari (Kr$na, Uic best of dancers) who is dressed as a tax-collector, and Your girlfriends
there all together?"

II V98 ||

VERSE 74:
TAVA TAN U VARA G A N D H A SA N G IV A T E N A CAND RAV A LI K A R A K R TA M ALLl-K ELI-TALPAC CHALENA
M AD H U R A -M U K H IM U K U N D A M KU ND ATIRE M IL A N T A M
M A D H U P A M IV A K A D A H A lk VJKSYA D A R P A M K ARISYE
tava - Your; tanu - body; vara - excellent; gandha - fragrance; dsahgi - touching; vatena - by the
wind; candrdvali - CandravalT; kara - hand; kria - made; mailt - jasmine; keli - play; lalpdt - from
the bed; chalena - by trick; madhura - sweet; muklii - face; mukundam - Mukunda; kunda - the lake;
tire - on-the shore; milantam - meeting; madhupam - a bee; iva - just like; kadd - when; aham - 1 ;
viksya - see; darpam - proud; karisye - 1 will do.

O Vdadhura-mufeii (sweet-faced gicQl When the wind carries four eTCpeCCmt BodUy
fragrance to CaruCrdvaCis handmade pCwj&td, where Mufenda enjoys with her *fesnafinds
a cCever effuse to meet fou oti the shore o f four Cafe (^fedhafenda), Rfe a 6um6Ce6ee
[caving an inferiorfCower. When w iilI proudCy witness this?

Notes: In the previous verse SErl Raghunatha perceived the Dana-Zifrl, in which he relished the
sweetness and the beauty of ddhtfvart Radhik&'s eyes, crowned with frowned eyebrows. When this
vision vanishes he laments: "When will I see these eyes again?" The deity shows Herself once and
then disappears again. Thus Svamim plays hide-and-scck with Her surrendered maidservant. Just as
a human body may be carried to the shore by the flood and again drawn back into the ocean by the
ebb, similarly Sri Raghunatha Dasa's heart and mind are sometimes brought to Radlia and Kr$na by
the waves o f milana (meeting) and sometimes drawn away again by the waves of viraha
(separation). Tliis causes all the lamentations. Separation from Radharam is not like separation from

284

Jn-Jrf tffilpa JQtsttmfinjadfi

the Lord. "My vine-like body is burning in the forcstfire of separation from You. Please revive me
with a momentary ncciarean glance!" There is great bliss in this burning prayer. It is a burning which
is anointed with the rasa of dnanda. viraha has been called a rasa, rasasyemanda dhannatveit
(AlaAkara Kaustubha) "rasa is blissful by nature." Hence there is also great bliss, in love-inseparation. ei premd yara mane, Ulra vikratna set jdnet yeno visdmrta ekatra rnilana (C.C.) "Only a
person who has this iove in liic heart can understand its power. lL's like the blending of poison and
nectar,"
The heart of Sri RagliuntUha, that is suffering from separation, has gone once more to the kingdom
of Mas. In Ills svarupdvem he helps Svaminl to reach the bank of Radhakunda to meet Krsna there.
Premamayl is so much in ecstasy that She must lean on Tulasfs shoulder while they rush forward.
How wonderfully beautiful (his is!

coloite caranera,
sange colu tnadhukara,
makaranda pdtta ki lobhe
saurabhe unamata,
dharam cumbaye koto,
ydhd ydhd pada-cihna sobhe
"Bumblebees are flying along with Her moving lotusfeet. How greedy they are to drink the honey
from these lotusfeet! Maddened by their fragrance they kiss the ground, wherever Her footprints are
beautifying it."

kanaka lata jini,

jini sauddminl
vidhira avadhi rupa sdje
kinkini ranarani,
bahkardja dhvani,
coloite sumadhura bdje
"She defeats the golden vine, She defeats the lightningstrike! H ie Creator has created the limit of
bodily beauty! How sweetly Her waistbells and anklebells jingle while She walks."

hamsa-rdja jini,
gamana suldvam,
avalarnlyana sakhl-kdndhe
ananta dd.se bhane,
coioli nikunja vane,
purdile Sydma mana sddhc
"Her gait defeats the loveliness of the king of swans as She leans on (he shoulder of a girlfriend.
Ananta da$a sings: "She has gone to (he mton/Vi-forest to fulfill SySmas desires."
In tliis way TuiasT takes Premamayl along to the safiketa-kiuija (trysling-grove) on the bank of Sri
Radhakunda. Still Nagara has not arrived in the kunja. SrimatT waits for Her Nagara in the condition
of a Vasaka SajjikS:

sva-vdsaka vasdt kdnte sarnesyati nijam vapuh;

sajjikaroti gehatn ca yd sd vasaka sajjikd
cestd cdsydh smara krTdd safikalpo vartma vikqanam;
saklit vinoda vdrtd ca muhur dutiksanddayah (Ujjvala Nllamani, Nfiyika-bheda 76, 77)
"A heroine who has received a hint from her hero to meet him in a certain trysting-placc, who
eagerly waits there for him and meanwhile decorates herself and the grove is called a vasaka sajjikd.
The activities of such a heroine are planning the erotic games with her hero, looking out. for him to
come, discussing blissful topics with her girlfriends and constantly looking out for girl-messengers
to come." Nagara is too late and TuiasT looks out for Him again and again. The rasika aspirantdevotees of Vrndiivana should also always meditate on themselves as assisting Svaminl in this way,
always staying by Her side. The aspirant should always float along on the waves of SvaminJs
285

Jnftilfyitfftttniltfui tfasa Qosvami

happiness and distress. Without being completely absorbed in svarupdvesa ihese feelings cannot be
experienced, "Although a person like me i$ actually living in VrilvIuVuiiu he docs not have any
experience. I am always absorbed in bodily conciousness. Not even in dreams I think of myself as
Radhas maidservant* There's no oilier way than surrender. GaudTya Vai$oavas should take
exclusive shelter of the lotusfeet of the gopfs. vrajapura vanitdm, carana airaya sdra, koro mana
ekdnta koriya (Thakura Maha&ya) "O mind! TIic essential thing is to take exclusive shelter of the
lotusfeet of the Vraja-^pw'!" Sripada Prabodhananda Sarasvatl has said: kada sydm in radhe cakita
xha vrnddvana bhuvi (Radha Rasa Sudlnmklbi 211) mO Sri Radhe! When can I live in Vrndavana in
total (devotional) anxiety?" Sri Krsna is late for His appointment and SvaminI becomes more and
more upset.

andgasi priyatame cimyaty utsukd tu yd;

virahofkanlhita bhdva vedibhih sd sanuritd
asyds tu cestd hrt tape vepathur hetu tarkanam;
aralir vdspa moksai ca svdvasiha kathanddayah
(Ujjvala Nilamani Nayika79, 80)
"When the innocent beloved did not show up for a long time the heroine becomCvS very anxious out
of separation from Him, In that condition she is called ah 'utkanthitd nayikd' by Uie knowers of rasa.
Her activities consist of a burning heart, shivering, speculating about why he does not show up,
illness, shedding tears and speaking about her own situation." The MaMjanas describe the
lamentations of an 'utkanthitd'
as follows:
*

bandhura ldgiydt
seja vididyalutii,
gdnthilu phulera maid
tdmbula sdjdluth, dlpa ujdmlum,
mandira hollo did
soif pdche e sob hoibe an!
se heno ndgarat
gunera sdgara,
kdhe nd milalo kdna
'T made tlie bed for My lover and strung a flowergariand for Him. I prepared betelleaves and I lit the
lamps. 1 made the bowerhouse very beautiful; but, O My friend, all this will turn out differently! I
will not meet My hero, Who is an ocean of attributes!"

idiudi nanade,
vancand koriyd,
dilum gahana vane
bodo sddha mone,
e rupa yauvane,
milabo bandhura sane
patha pane cdhi,
koiond rahibo*
koto prabodhibo mone,
rasa siromani,
dsibo ekhoni,
dlna candl
% ddsa bhane

"I deceived My. mother-in-law and My sister-in-law to come into the deep forest, and with great
effort I decorated My beautiful youthful body to meet My lover. I'm looking down the road for Him
to come, telling My mind that this crownjewel of relisheis will certainly come now. Thus sings the
wretched Candl Dasa."
Kr$na, while on the way to meet Radhika, had met Saibya and Padma, the girlfriends of Radhikas
rival Candravall, who had taken Him to Candravalfs kutija, where a bed of jasmine-flowers made by
CaiuMvalfs own hands was waiting for Him. When 3rl Radhika, waiting in Her own kunja> became

286

S ri

-S ri Vilapci K usum anjalih

desperate* die wind of Vrndavana thought to liimseU: 'Let me see what I can do!, and became
Radhika's servant by carrying Her sublime fragrance into Candravali's kunja and straighL into
Madhusudana's nostrils. $yamasundara became startled, suddenly got up from Candravali's hand
made bed of flowers and told her; "Dearest One! 1 completely forgot! My mother told Me to-do
.somctliing for her and I just went off without finishing that duly! I have to go fight now! Naive
CandravalT, seeing Krona's anxiety, said: "Go, and come back, as soon as You've finished Your
duties!" Our Hero then promptly followed Radhika's excellent fragrance, like a bee (madhupam ivci)
who leaves all the other flowers to search for a blooming golden honey-filled lotus flower. That is
the glory of Her exclusive love! Sri Vigvanatha Cakravartl says in Ratlharanl's name;

tatrapi vmyy aiilaram anurajyatiti loka pmtTtir api na hy anrta kadapi

yai prema merunt iva me manule pardsnm no sarsapais tri caturair api tnlyam esah
(Prenia Samputa - 62)
"Aldiough all the gopTs have causeless love for Rrsna, still He is mostly attached to Me. All
the people know that. That can never be false. He considers My love to be endless like the Mount
Mem, whereas He does not compare the love of the other gopls for Him even with three or four
mustard-seeds." Actually, Candravall has been made a rival equal to if Radha in the Ilia by rasa
itself just to make Kr$na relish Sri Radios different delectable moods like utkaniha, mdna (pique),
and kalahdntaritd (girl repenting having picked a quarrel). Actually Sri Radha's love is beyond
comparison.
TulasI stands at the gate of the kunja when Krsna arrives there and says; "Tulasi, here! I have
come! Arrange for My meeting with Radha! Tulasi admonishes Him by saying: "Where do You
come from? Where have You been all this time? Svaminl is very upset and is crying because of You!
Tell Me (he truth, otherwise I won't let You meet Her!" Kr?na shortly and honestly explains to Tulasi
why He is delayed, and when Tulasi hears that He has been to Candr&vairs kunja, she becomes very
upset and says: "Oh! That's why You're so late! Go! Go there where You came from! I cannot let
You meet Her! I will sing Your glories to Svaminl! Our .Hero then offers hundreds of prayers to
Tulasi with folded hands until she Finally allows Him to come in and see Rodhika. How complete is
the manjaris' control over Sri Kr?na! Because Nagara is making so many endeavours, and because
Nagara and Nagari-wwn/ are so eager to meet, Tulasi finally allows Them to meet Tulasls heart is
filled with pride when she secs that, the love-fragrance of Svaminl drew Nagara right out of
Candravali's kunja back into Her own domain. Kr$na cannot stay anywhere else for even a moment
without my Svaminl. Therefore Krsna is ours!" This pride fills Tulasl's heart, garvam dcaksate
darpam viheirotkarsa sucakam (U.N. Harivallabha 26) "Tills is pride over seeing die superiority of
Krona's enjoyment with the heroine (of one's own party over Krsna's enjoyment with the enemies'
party).11 In his Ujjvala Nflamani' (Hari Vallabha 27) Sfila Rupa Gosvaml gives the following
example of tills pride:

vidmah punyavall iikhamanim ilia tvdm eva harmye yayd

nlyanle sarad indu dhdma dhavaldh svapnotsavena k$apdh
koyam m h phalati sma karma vitapl vrndatavi kandare
sydmah ko'pi kart karoti hrdayonmddeua nidrd ksayam
"One day (he gopTs were listening to Nandlmukhl (a learned brahmana-gitX) reciting the
Puranas. Wlien Padma saw her rival Lalita dozing off, she sarcastically laughed, so Lolita told her:
"Saklii! You are Hie crown jewels of fortunate girls, because you can happily sleep on your balconies
in the moonlit autumn-nights! But we don't know when we can enjoy such fruits of virtuous works
(from previous lives) ourselves! Whenever we fall asleep in die caves of Vrndavana some mad
blackish elephant (Kr$na) forcibly wakes us up (to make love with us. We are much more attractive

287

nJa Raghundtha dam Gosvdm l

. to Him man you)!" Tulasl's heart is filled with similar-pride over the superiority o f Radhas own
party over the party of Her enemies.102 Suddenly the vision vanishes and Tulasl prays as follows:

vmdhu gandhe madhukare,

utkrsta madhura tare,
phule phule udiyd beddy
toiche mi atiga gandha,
kahhu yadi in govwda,
amikula pavanete pay
candravali kara krta, mallFpuspa viracita,
sayya chadi mgarendra ray.
unmdda hoiyd chute,
sei radhakunda fate,
padma gandhi radhika yathdL
"Just as a bee flies from flower to flower, attracted to their excellent sweet smell, similarly
Govinda, the king of lovers, madly leaves the bed of jasmine-flowers that was handmade by
Candravali, to go to the bank of Radhakunda whenever a favorable wind carries Radhika's lotuslike
bodily fragrance to Him."

sumadhura mukha padma,

vikasita yeno sadma,
mugdha heri sri madhusudana.
srl ahga mddhurya sfmd,
parimala tmdhurimd,
madhumaya koilo vrnddvana.
"Sri Madhusudana (the rasika bee Kraa) will be enchanted by Her (Radhik&s) face, winch
is as sweet as a blooming lotus flower, and by Her beautiful body, which is the limit of sweetness
and whose fragrance fills the whole of Vrndavana with honcy-Iike sweetness."

iuyd caranamvinde,
amjta madhura gandhe,
mdtibe ki morn nd$d randhra,
gauravete guiiagmia, koriyd juclabo pram,
he isvari bhdnukula candra !
(Sn Haripada Sila)
V

"When will Uie nectar-sweet fragrance of Your lotusfeet madden my nostrils? 0 levari! O
Moon of king Vr$abhanus family! Let me soothe my heart by singing Your glories!"

VERSE 75:
SA M A N TA D U NM ATTA BH RAM ARA-K U LA JH AN K ARA N IK A R A IR
L A S A T PAD M A STO M A IR A P I VIH AG A R A V A IR A P I P A R A M
SAKHTVRNDAIH SV tYAIH SA R A SIM A D H U R E P R A N A P A T IN A
K AD A D RAK SYAM AS TE SA SIM U K H IN A V A M K ELIN TV A H A M 2
lS2 Quoted by Sri Amuida Gopfila Gosvami.

288

Sri -S n V ildpa K u su m m ja lih

samantad - all around; wumita - intoxicated; bhramara - bees; kula - host; jhahkdra
buzzing; nikaraih - with an abundance; lasat - beautiful; padma - lotus; siomaih - with many; apt
even; vihaga - birds; ravaih - with chirping; apt - even; param - greatly; saklu - girlfriends; sviyaih
with your own; vnidaih - with groups; sa'rasi - in the lake; tmdhure - in the sweet; prana-patina
with the Lord of Your hearL; kadd - when; draksyama - we will see; ie - Your; saMmukhi
moonfaced girl; navam - new; keli - play; nivaham - multitude.

O JaJim uf& i (m oonfacedgirC )l W h en w ill w e w itn e ss (fo u r ever-fresh w a te r sp o rts

w ith th e L o r d o f (fo u r h ea rt a n d y o u r fr ie n d s a ll to g eth er in (fo u r ow n s w e e t Cafe, w h ich is
f i l l e d w ith m an y [o tu s fC ow ers a n d su rro u n d ed By sin g in g Birds a n d hum m ing Bees?

Notes: In this verse 611 Raghunatha desires to see the waterspoits In Radhakunda, saying: "O
Moon-laced Radhe! When can I see Your sweet waiersports with the Lord of Your life in n
Radhakunda? There are lotus flowers blooming in fliis sweet lake that attract intoxicated buzzing
bees. On the surface of the kuntfa different birds are singing and chirping. I desire to see Your sweet
water sports in that kwida\u & i Raghunatha is an ever-liberated associate of the Lord named Rati or
TuIasT ManjarT, descending along with Sriman Mahaprabhu for the benefit of the world to take
everybody along into the kuhja as a kihkan. Gaurahari means 'golden thief. Srila Rupa GosvamI
said: "Just as a. thief disguises himself to steal things Kjsna stole the appearance of Rfidiia; covering
Himself witli Her luster, afraid of being caught, but when He plundered the storehouse o f rasa in His
descension as Gaum He was naturally caught!"
/

apdrath kasydpi pranayi jana-vnidasya kutukl

rasa siomaih hrtvcl madhuram upabhokttuh kam api yah
rucirh svam civavre dyitiim ilia fadiydrii prokaiayan
sa devas caitanydkrtir aiitardth nah krpayatu
(Dviflya Caitanyastakam, 3)
"Being curious to relish all the limitless rasa of love of one of His beloveds (in Vraja, rl
RadhS) Krsna stole Her lustre and covered His own (blackish) splendor with it, revealing this new
golden lustre to everyone. Let tills Lord Caitanya show us His great mercy!" Just as Krsna stole
butter in His cliildhood, the gopls clothes in His early youth, the gopis hearts in His full youth and
finally Sri Radhika's heart, He went on by stealing Her lustre and Her mood to become Gaura and to
plunder the storehouse of rasa and prema, I desire the mercy o f that thief! He personally blessed
Sitanatha (Advaita Prabhu), saying:

vrnddnmydniarasthah sarasa vilasitendtmandm dnndnam uccair

dnanda syanda vandXkrta manasam unkrtya nitya pramodah
vrnddranyaika nisthdn svaruci sama tanun kdrayisydmi yusmdn
ityevds te'vasisfam kim api mama mahat karma tac cdiani$ye
ddsye kecana kecana pratiayinah sakhye ta evobhaye
rddhd-mddhava msihayd katipaye srj dvarakddlusiiuh
sakhydddv ubhayatra kecana pare ye vdvatardniare
rmyydbaddha hrdo'khildn viianavai vniddvandsahginah
(Sri Caitanya Candrodaya Act X)
"O
fm always absorbed in My blisslul luscious pastimes in VrndSvana and I will give you
all (spiritual) bodies statable for joining Me in these Vnidavana-pastimes, That one remaining great
duty I will swiftly perform! Some devotees are in a mood of servitude, some are fixed in a fraternal

289

Srila Raghtindtha dose GosvdmT

mood, some are fixed in the love of Radha and Madhava, others in (he Lord of Dvaraka and again
Olliers in My different descensions such as R3ma and Nrsimha. I wifi lock you all in the .chains of
My love and give You attachment, to Vrndavana!" With this 'attachment to Vpidavana tiie luscious
devotional service called nmnjarl-bhdva is being indicated. Hearing Mahftprabliu's blessing 3ri
SitSnatha replied:

uijecdiayd prdpaya yad yad evti sthaldntaram no vapor antaram vfi

Uwaitad aSctuya caritram eva jalismara mi dram smardnuik
"By Your wish we may attain whatever You want, in any oilier abode or body. We will
eternally remember our origin in Your wonderful pastimes!" From this verse it is understood dial the
Gaudlya Vaisnavas simultaneously remember the pastimes of 3rI-SrI Gaura-Govinda. This was all
described by the one who sucked the toe of MahSprabhu - the great poet Kavi Karnapum. SiTla
Jhakura Mahasaya has said: hetha gauracandra pilbo seUta r8 dhd-kr$iui. "Here I will get
Gaunicandra, and there Radh&-Kvna." Sii Raghunatha, who is an associate of Gaura, is eternally
weeping on the bank of Radhakunda - fortunate souls can hear- that even now! Then again he is
always absorbed in the rasa of devotional service to the Yugala Kigora.
In his spiritual absorption Sri Raghunatha sees the Yugala KiSora playing in the water of
Radhakunda wiQi Kundalata as the referee. NandimukhT and Dhani$|ha are also there. "What shall
We play? "Water-sports!" The mailjafls change the participants* clothes, dressing 5ri Radiiika and
Her girlfriends in Uiin white saris and yama$undara in a thin batliing-dress. Kundalata sets the
stake: Tlie winner can drink the nectar of the loser's lips. The other sakltts are witnesses. Radha and
Madhava face Each other and splash Each oilier with water so that Their thin clolhes begin to stick to
Their limbs and They can relish the sweet sight of Each other's wet bodies. The kihkaris like Rupa
Mahjari and TulasI Manjari are standing on (lie shore of Radhakunda and also relish this sweet sight.
What can Svainim do against a wrestler? Syama splashes so violently that She turns Her back on
Him out of fear. Everyone is silent, no one glorifies Syama's victory. If Radiiika had won the shore
of Radhakunda would have resounded with shouts o f 'Radhe Jaya! Radhe Jaya!' SySma says: "Pay
Me My prize, otherwise I will not leave You! Would You have left Me alone if I had lost?" The
sakhls dont say 'yes' and (hey don't say no. Syamasundara comes up to SvaminT and holds Her
around the neck, saying: 'Give Me My prize!'. How wonderful is SvantinT's beauty at that lime! Her
half closed eyes arc slightly reddish from fighting in the water and She slightly moves Her eyebrows.
Tills gesture is called held, a sign of disrespect towards the lover, bom of amorous feelings {Sriigdra
bhcmi-yukta). The heroic victor refuses to leave Her. Svaminfs face shows a smile and a cry, and the
sweetness of Her laughter shines tlirough Her weeping. She does not close Her eyes altogether. How
can She stay there without catching at least a glimpse of such a beautiful Syama? Syama insists:
"Give Me My prize! Give Me My prize!" SvamiM does not want to give the prize so easily. She is
full o f opposition, hesitance, disrespect and disregard, showing hundreds of different moods on Her
face. H ie sakhls are standing all around and the transcendental youthful Cupid is saying: "Give it!
Give it!" Her mouth says: "Don't touch Me!", but Her heart says: "Won't You touch Me?" How
wonderful is Her sweetness as She turns Her face away from Syama and shows Him Her glistening
cheek. Syama becomes enchanted by the beauty of Radhika's cheek and sees I-Iis own reflection in it.
Saying: "The reflection found its place there, won't the original get a place?", Syama kisses Her
cheek. "Oh, what did You do?" Svamiiu sweetly says with Her glances. Syama is enchanted by the
sweetness of Radhika's eyes and kisses them, saying 'what reward shall I give?' and making Her
blackish eyeliner stick on His reddish lips. Svaminl says: "Your lips have now become more
beautiful!" and turns Her face the other way. When Krna sees Radhika's wonderful smile on Her
glistening golden right cheek, He kisses that cheek also and thus makes a black mark of eyeliner on
(hat side. When Tulasl sees that she remembers that the golden moon is also marked with blackish
spots and therefore she calls Radha 'SaSimukhf, or moonfaced girl, in the text. In litis way there are
so many hundreds of new sweet water spoils. After this Sri Radiiika teams up with all of Her
girlfriends and (hey stmt to splash Nugara-mani wiili combined forces, making Ki$na finally lower
His moon-like face and say: "No more! No more! I accept defeat!" When Radiiika hears these
ncctarean words, She stops splashing Him and smiles in a sweeL enchanting and astonishing way.

290

Jrt- Jn

*J<jisumiwjaifi.

Now Hie sakhts pick freshly blooming unwhithered loLusflowers and place them in Sri Radha's
hands. SrT Radhika lifts Her arm and shows Kr$na Her beautiful armpit while She aims at Ilis chest
and throws the louisfiowers. Syama is enchanted by Her beauty, catches all the lotusflowers that
innocent RSdhika ecstatically throws at Him and throws them back at Her. These lotusflowers
increase tremendously in beauty by being thrown about by Sri-Sri Radha-Ki-snas lotuslike hands!
Blackbces fly around these fragrant lotusflowers in an intoxicated state, bumming like the arrows of
Cupid, that resemble Radhu and Kfsna's lusty mutual glances, and birds are sweetly singing while
Tulasl gazes at. Sri Radhikns waterspom with the Lord of Her Heart and Her girlfriends in Her
beautiful pond! When the vision disappears Sri Raghunatha weeps and prays;

radhakunda rddhd sama, mtihimd-moy manorama,

tire nlre ilia niketana
amria samdna Jala, Sobha kore padmadala,
keli kore rdja-hamsa gana
Radhakunda is as glorious and enchanting as Sri Rfidha Herself. Its bank and water are the
realms of Her pastimes and its nectarean water, where regal swans play in, is beautified by
lotuspetals."

edri dike cclri ghdta, mani mdnikyera ihdta,

raUie bemdha sarovara tircu
prciti ghafe manimoy, koto ye tnandapaloy,
pardgete suvdsita ntra.
"On all four sides of its banks arc jewel-sLudded batliingplaces, and on each ghdta are platforms tliat
are cleaned with water that is nicely scenLed with fiowerpollen."

mandapera pdrSve iobhd,, kalpaiaru kalpalata,

aganifa keli kunjavana.
kunje kufije manohara, ache koto cabutara,
ratna vedf apurva dursana.
"These platforms are Hanked by desiretrees and desirevines and innumerable playgioves and
playforesls, and there are enchanting platforms and amazing jewelled seats to be seen in each kunja"

kusumila kuhjavane, madhukara gutljane,

mukharita vana upavana.
vihahgama kore gdna, rasa kori murtimdn,
manda bohe malaya pavana.
"The flowerful forests, groves and subforests of Radhakunda are filled with the sweet humming of
bees, the songs of the birds arc creating a romantic atmosphere (embodying rasa), and the southern
breeze blows softly."
sei radhakunda Hire, heri tava jala vihdre,

sakhi saha prdnanatha safige,

vividha jala vihdra, heri ati suvistara,
pulake puribe morn aftge
($ri Haripada Sila)
"My body will be studded with goosepimples of ecstasy when 1 can witness Your many extensive
pastimes in the water of tills Radhakunda with Your girlfriends and the Lord of Your life!"

29!

^nta'JisigftuuatfM t(Asa Qoswmi

sifts^Ri ^ca ^ ^

6N *pt

u vse; n

VERSE 76:
S A R O V A R A L A S A T TA T E M A D H U P A G U N J IK U N jA N T A R E
S P H U T A T K U SU M A S A N K U L E V IV ID H A P U SP A S A N G H A IR M U D A
A R IS T A J A Y IN A K A D A T A V A V A R O R U B H U SA V ID H IR
v id h A s y a t a iila p r iy a m m a m a s u k h A b d h im

Atan vatA

sarovara - lake; lasat - beautiful; kite - on the bank; mcidhupa - bcc; gunji - humming; kunja - grove;
antare - inside; sphuiat - blooming; kusuma - flower; sankule - multitude; vividha - various kinds;
pu^pa.--flowers; sahghailx - with a multitude; muda - blissfully; arista-jayina - by the victor over
Ari$\K&ada - when; lava - Your; vara uru - excellent thighs; bhusd - ornaments; vidhih - by means
of; vidhasyata - will be done; iha - here; priyarh - beloved; mama - my; sukha - bliss; abdhim ocean; dtanvata - expanding.

O Varom (nicety thighed girt)! When m tt the ocean o f my BGss expand when I see *fon
being decorated with flowers 6y joyfu l %Tfna* the victor over Striffasura, in a grove with
many Bloomingflowers and humming Bees on the Beautiful Banfiqfybur lak&?
Notes: In the previous verse
Raghunatha perceived the watersports of the Divine Couple. After
playing in the water of Radhakuncjla, Radlul and Kr$na and Their girlfriends come back on the shore
and the manjarls anoint Them with oil, massage Them* bathe Them again, arrange Tlieir hair and
change Their dollies. In tins verse Syamasundara will singlehandedly decorate rl Radiia in a kunja
on the bank of Sri Rsdhakunda. How incomparibly beautiful is the bank of Sri RSdhakunda! Tliere is
a sweet kunja there Hanked by enchanting trees and vines, bearing so many different kinds of
blooming flowers that are surrounded by swarms of thirsty humming bees. In this kunja Ari$fajayl
Krsna will dress Svaminl. O Nicely thighed girl! AritajayJ will expand the ocean o f my bliss by
decorating You with flowers!" Radhas maidservants don't like all kinds of bliss. Sri Kr?na da$a
Kaviraja defined the nature of the happiness of the gopikas as follows:

goplgana kore yabe krsna darasana;

sukha vdnchd nahi sukha hoy koti guna
gopikd dariane krynera ye dnanda hoy;
tcihd hoite koti guna gopi dsvddoy
td sabhdra nahi nija sukha anurodha;
tathdpi bddhaye sukha podilo virodha
e virodhera ei eka dekhi samddhdna;
gopikdra sukha krsna sukhe paryavasdna
dmdra dar&ane krsna pdilo eto sukha;
ei sukhe gopTra praphulla ahga mukha
(Caitanya Caritamrta Adi 4)
"When the gopts go to see Kr$na they don't desire happiness, and this increases their happiness
millions of times. They feel a million times more happiness than Kr$i,m feels when He sees them.

292

Jn -Jn Vi(Spa ^RitstmaTijaBft

'Flicy arc not looking for their own happiness, anti that exactly increases their happiness. There's only
one explanation for this paradox: The joy of the gopls lies in Kona's happiness. The gopls think:
,rKr$na obtained so much pleasure by seeing me!" Tills thought makes (heir bodies and faces
blossom," When Krna is happy then RudharanI is happy, and when boUi Radha and Krsna are happy
the sokhis arc happy, but when RadharanT comes out. as the best, then the kinkarTs arc happy! When
rasamaya Syama expertly serves SvaminT by decorating Her the ocean of their bliss expands!
Accompanied by Their maidservants SvaminT and Syama enter into a sweet dressing-&K/7ya which is
full of blooming ilowers that are surrounded by humming bees. SvaminT, staring at Syama's face,
asks: "Who will dress Me today?" SySma says: "Today I will do it, just order Me! SvSminI gives
Her consent, with a frown of Her eyebrows: "Allright, You do it." In this way She gives Herself
away. What an incomparible service to Her beloved! Considering bhava and rasa: bhava is the
worshiper and rasa is die worshiped, Sri Radha is the empress of full bhava and Krsna is the
emperor of full rasa. Because Sri Radha is the supreme worshiper, dradhika, She is known in the
Puranas and oilier scriptures as 'Radhika'. No one knows how to worsliip like Her. yama singlehandedly decorates SvaminT in a kuflja on the bank of SySmakunda, dial is filled with buzzing bees.
He seats His beloved on a jewelled throne and sits Himself on Her pedestal in order to be able to
decorate Her with hand-made floral ornaments. Hie kinkarTs pick different kinds of flowers and
bring diem to Kr$na, who measures die size of His planned ornaments with His hands and imbues
them with rasa through His rasika touch. SvaminT sits down on Her jewelled seat and lets Her feet
oscillate next to die pedestal, while Aristajayi personally manufactures die floral earrings and places
them on SvaminTs limbs. Why does TulasT remember Kr$na's victory over the Ari$ta-demon in diis
text? It was after Krspa killed die Arista-demon during His manifest pastimes 193 that Radhakunda
became manifest, in order to preach die confidential glories of PriyajT, There is no place in die Vrajaman<jala like Radhakunda where Kr$na enjoys so freely and confidentially widi His PriyajT. This is
why TulasT remembers Krs$a here as Ari$fa-jayl. Although Kr?na is such a great hero to defeat a
strong and wild demon like Ari$ta He cannot protect Himself against
Radhika's delectable
beauty. Rasaraja Sri Krsna is greedy for rasa, therefore He serves MahabMva. TulasT just stands
(here* watching Nagara's expert service and floating in an ocean of rasa. Widi a blink o f Her eyes
SvaminT tells TulasT: "Tulasi! Aren't you doing anything?" TulasI replies with her meaningful
glances: "You found a good decorator now, do we still have to serve You? Let us just float in oceans
of bliss seeing You being served like that]" Syama now stands up on Radhika's pedestal, and stands
in between Her (highs. SvaminT experiences His touch. 3yama made seven thin garlands and now He
wants to tie them behind SvSinims neck, but the strings break. Seeing tliis, 5yama restrings them
and keeps His face next to SvaminTs face, looking over Her left shoulder to see whether He tied the
strings properly or not. Normally the moon and the lotus can not be seen together, but now the blue
lotus (Kr$uars face) is seen next to the moon (Radhika's face). Theres no bounds to the bliss!
kuvalaya caiida milalo eka thdma. When Tulasi sees tliis she feels the ocean of her spiritual bliss
expanding.
TulasT calls SvaminT Varoru, or nicely thighed girl, varau sn krsna manoharana sdmarthydi
sre$thau uru yasyah (BahgabiharT Vidyalankara) "She has the greatest thighs because they are able to
steal Sri Krona's heart." yamasundara stands between Radhika's thighs to hang a garland on Her
breasts. SvaminT is a little seated, so She tries to press Her thighs together and in this way She
breaks another string o f the flowergarland. SySma stays between- Varoni's thighs, restrings the
garland and hangs it on Her again. TulasT carefully watches, so that she can leam this service from
y5ma and she can remind SvaminT of this pastime when She is separated from Krsna again and thus
immerse Her in an ocean of bliss. She smiles slightly and calls Her: "Varoru!" Hearing this,
SvaminT both chastises and praises Tulasi with Her glances. It is a consent combined with a rebuke.
Here Lalita, ViSakhu and the other sakhls are not present, only RupaTTulasT and the other manjarTs
arc there. There is no obstacle here to snigara rasa (Kr$na, the personification of the erotic spiritual
flavour) performing His trngara (service of decorating ri Radhika). He is overwhelmed by bliss
when He touches Varoni's excellent thighs. TulasT feels Nagara's bliss in her own heart. Blessed is
m

See Srimad Bhagavala, Canto 10, Chapter 36 and its commentary by ViSvanatlia Cakravaril.

293

Jrifa Jigflfmnatfui dasa (josvfonT

the service of Sri Radiia! What more can be attained for the marginal potency of the Lord, the
individual souls, in the spiritual world? H us is the great gilt of MahSprabhu.194 Raghunatha dasa
Gosvsiml is the object of SrTman Mahaprabhu's limitless mercy. The Lord's heart melted when He
saw how fixed Raghunatha was in bhajan, prema and renunciation. Indeed, the Lord got in
Raghunatha dasa the embodiment of renounced Vraja-devotion! He was so pleased with Raghun&ha
that He gave Himself away to Ivim in the form of the Govardhana-A7<? and the gunja-mala. After all,
the Lord's blessed desccnsion served the purpose of distributing bhakfi-yoga that is deep with
dlspassion and realization:

vairdgya vidyd nija bhakti yoga Uksdrtham ekah purusah purdnah

faT krsna cailanya farTra-dharX krpcimbudhir yas tam aham prapadye
(Caitanya Candrodaya Nafaka Act. VI)
Tulasl's bliss knows no bounds when she sees how expertly Nagara dresses Svaminl. That ocean of
her spiritual bliss ever increases.....
Sri Haripada 3ila sings:

divya jyoti punja dhdma, rddhakunda tala sthdna,

nirantara jhaiamala kore,
kundatate avasthita, madhukara mukharita,
kusumita nikunja kulire
"The bank of Radhakuncja is a divine, ever-cffulgent abode where the bees hum around the flowerful
cottages of tire kunjas
ratana pdladka'pari, tomake bosdye gauri,

arista vijayi giridhdre.

sdjdbe tomake dhani, ndgarendra cuddmani,
vicitra kusuma alafikdre.
"O Fortunate Gauri (golden beauty)* GiridharT, the crownjewel of lovers, w*ho was victorious over
the Ari$ta-demon, seats You there on a jewelled bedstead and decorates You there with wonderful
floral ornaments/
he varoru kamalinu pasedte ihdkiyd ami,
r
edmara tfhuldbo dhlre dlitre.

sukhdbdhi taranga yoto, uihaiibe fata Sata,

se vildsa darfana kore
"O nicely thighed lotus-like girl! I will stand behind You and softly fan You with a whisk. Hundreds
of waves will arise in the ocean of my bliss as I witness that pastime!"

194 Until here (he purport is b y Sri A n a n d a G o p S I a G o s v a m l .

294

J n 'J n Vifapa 9\itsumdsijnlifs.

^ q iT F f;
f ^

KS*T6fl :
n w

*w

11

VERSE 77:
s p h Tt a s v a n t a m k a y A c i t s a r a b h a s a m a c i r e n A j r p y a m a n a i r d a r o d y a n
n An A p u s p o r u g u n j A - p h a l a n i k a r a l a s a t k e k i - p i n c h a p r a p a n c a i h

SOTKAM PAM RACYAM ANAH K RTA RU C IH AR IN O TPH U LIAM AN G AM

VAHANTYAH
SVAM INYAH KESa p A S A II KIM U M AM A N AYAN AN AN D AM UCCAIR VIDHA t A

sphTta - expanded; svdntaAi - mind; kayacit - by some (fern.); sarabhasam - joyfully; acirena swiftly; arpyamdnaili - being offered; dara - slightly; udyat - blooming; mind - various; puspa flowers; uru - great; guhjd phala - gufijd-beads; nikara - amount; lasat - beautiful; keki - peacock;
piflcha - feather; prapadcaih - with multitudes; sa - with; utkamparh - shivering; racyamdnah created; krta - done; ruci - nicely; harind - by Hari; utphullam - with goosepirnples; ahgani - body;
vahantydh - carrying; svdnunydh - of my mistress; kesa - hair; pdteih - braid; him u - whether; mama
- my; nayana - eyes; anandam - bliss; uccaih - greatly; vidhdtd - created.

W itt thejo y o f my eyes increase when I see one maiden sw iftty and happtty Bringing various
BCoomingfibtoersj Big gunja-Beads and peaceckfeathers? White fHari muffes the Braid o f my
Svamint w ith this 9te shivers and liter whole Body Blooms up w ith goosepitnptesl

Notes: In a transcendental vision 5>ri Raghunatha perceives how sweetly Nagara is dressing SvaminT,
and when he loses this vision he prays. Now he sees how Svaminfs hair is being clone. "When will
Your braided hair give my eyes great ecstasy? This braid is being beautified by Hari with various
flowers, guiija-beads, peacockleathers and other items. Your body will be studded with
goosepirnples. How delighted my eyes will be when Your hair becomes so beautiful! It is unusual
to make a girls braid with peacockfeathers. R5dM and Krsua have made love before TulasI spoke
this verse. Now Rfidhika wears a yellow cloth and Krna a blue one. They have exchanged dresses*
unable to distinguish between Eachother anymore, as a result of reaching a climax of loving ecstasy.
Svamim now has the peacockfeather-crown on and Kysna has braided hair and a jewel in His part.
The cause of this confusion is Their absoiption in Their erotic pastimes. In (he Rasa-mrtra, the
scriptures that deal with spiritual flavours, this is called prema vildsa vivaria and has two
characteristics: contrariety and confusion. 5rila Jlva GosvamI writes In his Gopaia Campuh (Parva
33.13): radha'janad asatige danuja-vijayinah sahgam arad asafigadi sahgarh sahge caivarh

samantcid grha sarnaya sukha svapna SUadikani. etasyah vrttir esdjani sapadi yaddnyad vicitrarit
taddsTt kdmd kanta svabhavo'py ahaha yad anayor vaiparltyaya jajne "When 5ri Radha is with Sri
Kr$na, She is also separated from Him and when She is separated from Him, She is also together
with Him. In the same way Site experiences all conditions to be contrary: at home She feels like
being in the forest, in the forest She feels like being at home, She feels a moment lasts like a
millennium and a millennium lasts like a moment, She feels happy in sorrow and sad in happiness,
She feels awake when Shes sleeping and She feels like Shes sleeping when She is awake, She feels
cold when it is hot and She feels hot when it is cold. Not only that, but the most wonderful thing is
that She also feels like She is Kr$na and Krsna feels like He is Her! This means that They exchange
nature and thus They may be found wearing Eachothers dresses and ornaments, madana rasa is the
assemblage of the entire variety o f transcendental conjugal ecstasies, and they arc all eternally
present in Sri Radha.

295

$rtfa JtyfffiutiatM tfdsa (josvami

sarva bhdvodgamoildsl madano'yam pardtparah

rdjate hlddinl sdro radhaydm eva yah sadd
(Ujjvala Nilamani Sthayi 219)
Sri Hari is ihc cause of this exchange of clothes in the Hid. He managed to steal the mind of
Madanakiiya Mahabhavavatl Sri R adhl SvaminI does not hesitate when Syamasundara acts in such
an enchanting way. Syamasundara is completely sold to Svfunirifs lotusfeet. Svamirii feels that She
possesses Him, in the mood of madtyata (He is Mine!) and even Syamasundara cannot end that
feeling. Falling at Her feel He begs Her: "Give Me one festival-like embrace!"196 . How eager
Radha's Prana-bandhu is falling at Her feet, as if He's missing something! Svamirii stretches out Her
hand, lifts Him up and holds Him to Her chest, saying: "Is there anything that I cannot give You?"
Krsna is expert in stealing R&dliik&s heart - therefore He is known as 'Hari1, This love is mutual,
otherwise it is not beautiful. Sripada Prabodhananda Sarasvatl has written:

parasparam prema-rase nimagnam a$esa sammohana rupa keli

vrnddvandntar nava kunja gehe tan nlla pitafli mithunam cakasti
(RadhS Rasa Sudhanidhi 197)
"There i$ an enchanting blue and yellow Pair immersed in the flavour of Eachothers love, showing
innumerable enciianting forms and pastimes in a bowerhouse in Vrndavana".
SvaminI is not satisfied in Their pastimes and thinks: "Syama does not smile enough; His smile is
not fully blooming!", so She causes a smile to blossom on His face by kissing Him again and again.
Now She can relish the nectar of His mouth, dial makes His flute-song so sweet and that reveals
such wonderful jokes. Svaminfs desires cannot be satisfied anymore; Hari has taken away all Her
hesitation .197 The dedryas say that a higher level of prema is pranaya. In this stage the loving
Couple is no longer aware that They are separate beings. The very life-force of this pranaya is
vtirantbha. Snla Jiva Gosvaml writes: viframbhali priya-janena saha svasydbheda mananam
"ViSrambha means that die lover feels him/lierself to be nondifferent from the beloved." Srlla
ViSvanatha Cakravartl explains this further: vLsrambho vtfvdsah sambhrama rdhilyam tac ca sva

prana mono buddhi deha paricchadddibhih kdnta priina mano buddhydder aikya bheivana janyanu
"ViSrambha means faith or freedom from awe and reverence, so that one, considers die life, mind,
intelligence and dress of the beloved to be one with one's own." It is die stage of intimacy in which
one feels n o hesitation when the hand of the beloved goes over one's body. It is tine same feeling of
trust and intimacy as if one would move one's own hand over one's body. In the same way PranayinT
Radha considers each of Syama's limbs that She touches to be Her own. This Hari is the cause of all
tills!
Svaminfs curly braid resembles a big dark cloud and Hari sits behind Her, slowly arranging diat
hair. Eacli hair is dearer to Him than millions of lives! He pours His whole life-airs into them! There
is no limit to His ecstasy when He obtains the service of His beloved and His shivering hands arc
studded widi goosepimples while He braids Her hair. Svaminfs body is also studded with
goosepimples when Hari touches Her. SySma looks at Priyajfs face from behind, over Her shoulders,
afraid that She may feel pain, but SvaminI consoles Him with a blossoming smile, saying: "Why arc
You so worried? It didn't hurt!" When Nagara-raja hears that He smiles. After Kr$na has made
Radliikffs braid, one sakhl comes with peacock feathers, slightly blooming flowers and gn/I/a-bcads
(shining red beads with black spots on them) which SyOma uses to make Svaminfs crown. Also in
Srimad Bhagavata (10.30.34) there is a description of this prema vildsa vivaria. Sri Suka Muni said:
tdni cudayata kdntcim ; "Kr$na made a crown (like for Himself) for His beloved (Sri Radhiku)".
196 See verse 10 of Sri Radha Rasa Sudhanidhi.
197 Until here the purport is by Sri Ananda GopaJa GosvamI.

29(3

Srt 'SrT'Vifilpii 'JQisiitntlfijaCtfi.

Seeing Krsna's expertise in decorating Radliika, TulasI is beside herself of ecstasy. It is as if ecstasy
Himself appears before her eyes instead of in her mind. It is as if this ecsLasy is not enjoyed within
the mind, but within the eyes.198 The aspirant who is Fixed in smarana must dive into this rasa also.
The yeanling for Radharam's devotional service does not awaken within an ordinary heart. It will
awaken within the head, of someone who can give up everything in the world and who is not
dependent on anything. In (he Bhagavad-Glta Krsna tells Arjuna: bhaktimdn me priyo narafy. "A
person who is devoted is dear to Me." But to attain Radlia's service is even harder. Without total
absoiption it cannot be attained. The dcaryas have revealed how one can become dear (o Radharam.
Sri Raghunalha dasa Gosvaml exclaims: tavaivdsmi tavaivdsmi na jivarni tvaya vind "I am Yours! I
am Yours! I cannot live without You!" We must experience some of this absorption also. We must
expell the influence of mdyd from the mind. The great words (mahcl vlini) of die dcaryas will
strengthen Hie weak devotees and will gradually bring them back on the path. TulasI is absorbed in
bliss when she sees SvaminJ's hair being dene. Suddenly the vision vanishes and Sfila Raghunfilha
dasa prays:

ardha vikaMta ndnd kusuma nikara; nava gunja-mala MklxUpuccha manohara

kana sakhT tdhd loye praphulla antare; premamnde pulaka vivaSa kalevara
krsria-kare avilambe koribe arparia; scidare loiyd tdhd vrajendra-nandana
$rT rddhdra keSapdSa koribe bhusita; kdntd-sparSa-sukhe koro hoibe kampita
tdhdic utphulla-citia ho'be Sri rddhdra; svdmimra se ke&a-racand camatkdra
koto dine ami hdya heribo naydne; kobe vd hoibe netra dnanda magane
(So Rasika-Candra dasa)
"Some sakhT with blossoming heart, and Her body overwhelmed with goosepimpies of ecstatic love
places half-blooming flowers, fresh gunj5-garlands and enchanting pcacockfeathers into Konas
hands without delay, and Vrajendra-nandana carefully takes them and ornaments 6 ri Radhas hair
witli them. His hands start shivering when He experiences the blissful touch o f His beloved and this
again causes Sri Radhas heart to blossom. Alas! How many more days will pass before my eyes will
be absorbed in ecstasy by seeing SvaminIs hair being braided in this astonishing way?"

t o

t o i

w m

VERSE 78:
M A D IiA V A M M AD A N A K ELIVIBH RAM E
M ATTAYA SAJRASIJENA BH AVATYA
TAD ITAM SU M U K H IVIK SYA K IM T V IY A M
GUDHA
H ASYA VAD AN A B B A V ISYA
TI

mddhavarh - Madhava; madana - erotic; keli - sports; vihhmme - made a mistake; mattaya - out of
excitement or pride; sarasijena - witli a lotusflower; bhavatyd - by You; tddiiam - beaten; sumukhi -

198 Purport by Sri Ananda Gopala Gosvaml.

297

3n fo fJ{(igfmnatfia tfasa gosvam l

fairfaccd girl; vTksya - seeing; kirn - whether; tu - but; iyarft - tills; gifr/hu h&sya - giggling; vadana face; Wwv/syari - will become.

O SumuXfii (fairfaccd girQl When w ill I secretCy smile when I se t on proudly and in
excitement heating ttfadhava with pour ptaytotus during you r (ovesports?

Notes: One transcendental pastime alter the other appears before the eyes o f rila Raghunatha dSsa
GosvamI, who is immersed in an ocean of rasika pastimes, giving him great joy. Then again, when
these visions vanish he greatly laments and prays, iyam avasthd khalu bhakta-janasya puru$arthadatfi (Sripada Daladeva Vidyabhu$ana) "Such a condition surely brings the highest goal of life to tire
devotee," When the worship of the all-sweet, all-ecstatic, all-loving and all-beautiful Lord becomes
established within the heart the living entity obtains the relish o f a complete bliss and thus become
blessed. This is the great truth preached by the experienced loving devotees. When, by the Lord's
grace, the devotee gradually advances, Iris desires for personal liappiness gradually subside and he
will consider happiness, distress, good, bad, heaven, hell and liberation as useless as
phantasmagorias. The desire for liberation must be counted amongst tire different cheating
propensities. Gradually the goddess of devotion Bhakti-dm will be established within the devotees
heart, which will then be inundated by bhakti-rasa as he begins to yearn for ragamayt seva
(devotional service with firm attachment to the deity). Gradually the aspirants identification with his
male body will vanish and he will start drinking of himself as a manjaru qualified for serving ri-Sri
Radha-Madhava. Thus the right demeanour will take place in his heart and he will become fixed in
Vraja-WftfjVw. The whole scene of (he material world will vanish from his eyes and he will start to
perceive die eternally luscious, sweet and beautiful kingdom of God. There he will be blessed by
floating and sinking in the ocean of all-sweet and all-beautiful Srl-Sri Radha-Madhava's forms,
qualities and pastimes, who are dearer to him Uran millions o f lives in both meeting and separation.
This is the highest fulfillment of the aspirant. Lord Sri Gaurasundara, who is the embodiment of
blissful pastimes, love and deep taste, has preached this sweet kind of worship to tire world and His
dearmost associates 5 n Rupa and Sri Raghunatha dasa GosvamI have shown are way to the people
of the world by giving them the perfect example. It is most beneficial for an aspirant to hear and
chant, the stories of their worsltip and their love.
yamasundara has finivShed decorating Svaminl's hair. This is where Sri Raghunatha's vision (in the
previous verse) ended. Now he perceives a new pastime of Sy&masundara sitting behind Svaminl,
trying to make Her hair nicely. How wonderful is His expertise in decorating Uie hair! The
embodiment of erotic transcendental rasa engages Himself in die service o f mahd bhdva. Svaminl is
most satisfied with Syamasundara's expert arrangements and says: "How beautifully You have done
My hair!" She wonders: "How can I properly reward Him?" and then gives Him a sweet kiss. When
He is kissed our Hero makes a mistake. He is-out of His usual habit and forgets everything. Then the
pastimes develop in such a way (hat Svaminl has to beat Him with Her playlotus like a teacher
striking a pupil who has made some mistake,199 She's certainly a schoolmistress! Who can say in
how many ways She can teach? Srlmatl eagerly comes to Sri Riidhakuoda to meet Kr?na (at
noontime) and in die village of Kufijera (5 km north-west of Radhakunda) She meets Her dearmost
girlfriend Vrnda,

kasmdd vpide priya sakhi hareh pddamuldi kuto'sau

kunddranye kim iha kurute nrtya siksdm guru kail
tam tvan murtih prati tarn lata dik vidiksu sphurantT
SailusTva bhramali parilo nartayanti sva pasedt
(Govinda Lllfimrta 8,77)
199 Narrated by $ri Ananda Gopala GosviimT.

298

J n 'Jn *Wapa Xpsummjdifi

*0 Vrncie, where have you come from?" Vrnda replied: "From Hari's footsolcs". Radha: Where is
He?" Vrnda: "In the Forest, by Your lake!" Radha: "What is He doing there?" Vrnda: "He i$ learning
how to dance." Radha: "Who is His teacher?" Vrnda: "Your very form, which is like a dancing girl
whom He sees in each direction. He is simply wandering around, dancing behind You!" Kr$pa had
His own experience: rddhiknra prema -guru; ami iisya nata; sadd drnd ndnd nrtye ndedya udbhaia
(Caitanya Caritamtla Adi 4, 124) "Sri Radhika s love is the teacher and I am (he dancing pupil. Thus
She always makes Me dance in different ways."
Kr$na has made a mistake in His play, for which He gets beaten by Radhika's playlotus. Rasamaya
Ki$na cannot even ascertain the value o f tills rasika beating! How much pleasure Her rebukes are
giving Him! priyd yadi mdna kori koroye bhdrtsana; veda stuti hoite hare sei morn maria (Caitanya
Caritamtla Adi 4, 26) "When My beloved is angry with Me and chastises Me, that takes My mind
away from the reverential hymns (to Me) of the Vedas!" In that field who can measure the ecstasy of
this rasika chastisement in this pastime? $ri Krsna da$a Kaviraja's honey-sweet statements are fully
justified: krsnake kordya fydma-rasa madhupana; nirantara puma kore krsnera sarva kdma (C.C)
"She makes Kr$na drink the honey-beverage named Syama-rasa (erotic flavours). Thus She always
fulfills all of Kr^pa's desires!" No one else than Sri Radha is so expert in making 6 ri Govinda, who
is Himself the enchanter o f millions of Cupids, relish the honey named SySma-msa or iiiigdra rasa
in so many ways, 3yama$undara can simply not imagine how akhanda rasa vallabhd vdrsabhdnavT
(Sri Radha, who is the complete rasika lady-love) serves Him by giving Him tiiis indescribable rasal
When TulasI sees SvaminI striking Syama with Her Hld-kamala (play-lotus) she giggles, covering
her mouth with her veil, and her accompanying manjarls laugh with her. Where our hero has failed
and why SvaminI is not satisfied, is indicated by this meaningful giggling and (Ins brings our Hero
back to His senses. TulasI means to say: "When Krsna sees me giggling He will understand His own
fickleness and where He has failed."200 (Sanskrit commentator Batigabiharl VidyalanMra adds: he
sumukhi krsna pardbhavajena hdsena Sobhanam manoharatii mukham yasydh "She is named
Sumukhi because Her face becomes beautified by an enchanting smile after defeating Krsna in the
erotic game,") How meaningful this giggling is indicated by the words gudha hdsya, secret laughing,
in the text. The kihkans are the embodiments o f devotional service. They don't display any other
activity than service. H ie aspirants will become qualified to serve Rasamaya Syania and Rasamayl
SvaminI by following in their footsteps, ye slhdne ye Hid kore yugala ktfora; sakfiira safigim hoiyd
td'he hao bhora (Prarthana) "Be absorbed in the pastimes of the Yugala KiSora, living in Their abode
as a companion of the sakhis," H ie stream of Sri Raghunatha's vision flows on without inieiTuption.

&n Haripada ila sings:

he sumukhi vildsinu vildsa kuhjete turni,
keli talpe kandarpa vildse.
dnanda farahge dube,
keli bhrdnta irt mddhave,
Hid padrne tddita koribe,
" 0 Fairfaced, playful girl! When You have Your erotic pastimes on Your lovebed in the play-wn/a,
You strike Sri Madhava with Your playlotus when He makes a mistake because He's floating on
waves o f ecstasy."

latdra addle ihdki, gudha Hid dekhibo ki,

sakfnsafige sahdsya vadane.
raghundtha ddsa gosvami,
bhdgavata cuddmani,
nivedoye TSvarl carane.
"Raghunatha Dasa Gosvami, the crownjewel of all devotee-saints, prays to fevatfs lotusfeet: "When
can l giggle with my girlfriends as I witness this fun through the holes in the foliage?"

200 Narrated by Sri Ananda Gopala Gosvami.

299

J>nfa J tygfiunutfia dasa Qosvaml

(lyif*

^R>dR<**U^lRc>y
W RFT

$*radil t

W$

3 3T

c ? F # I v F { || \s ^ ||

VERSE 79:
SULAL1TA NIJA BAH VAS l ISTA GOSTHENDRA SU N O H
SU B ALITA TAR A B A IIV A S l ESA D IV Y A N N A T A M S A '
M A D H U R A M A D A N A G A N A M T A N V A T l TENA SARD D H AM
$ UBHA G A -M U K H IM U D A M M E H A K A D A D A S Y A S IT V A M
sulaliia - very graceful; nija - own; bahu - arm; dSlista - embraced; gotfhendra - the king of Vraja;
stlnoli - of tiie son; subalitatara - very strong; bahu - arm; asle$a - embraced; divyan - splendid; naia
- lowered; ariisa - shoulder; madhura - sweet; madana - erotic; gdna - songs; tanvatT - extending;
tena sdrdhadx - with Him; subhaga - beautiful; mukhi - face (fem.): mudam - joy; me - to me; ha 0 !; kadd - when; dcisyasi - will give; tvam -You.

0 Subhaga Sduhfii (fairfaced girQl When ztritt you, gw e me great joy, singing sweet
lovtsongs witfi the prince o f Vraja, white yo u embrace Sfim w ith yo u r very graceful arms
and Me holds 5&s strong amt on your low shoulders?

Notes: In his transcendental visions 5ri Raghunatha dasa constantly experiences the sweetness of the
Divine Couple. There are no words to express this experience, but he tries as good as he can. The
sweetness of God cannot lie explained by writing books, therefore die writers of the scriptures call it
mukdsvddanavat: A dumb person can relish sweet mellows, and can feel great ecstasy because of it,
but he cannot express it with words. The same goes for Gods sweetness. Although the great saints
who personally experienced God's sweetness tried to express themselves somehow in their books,
one must ultimately practise bhajan in order to see it for oneself. It is not possible to get full savour
and experience of this simply by reading books, therefore Srila Rfipa Gosvanu has defined the means
to relish rasa in his Bhakli Rasamrta Sindhuh (2.1.6-7):

bhakti nirdhuta dosancith prasannojjvala cetasdm

Sri bhdgavata raktdndm rasikdsahga rafigindm
jivambhuia govinda pdda bhakli sukhdSpydm
pretndniaraitga bhiiidni krtydnyevdnutisthatdtn
bhakldnam hrdi rajantl sathskdra yugalojjvald
raiir dnanda rupaiva myamdna iu rasyaidm
"Those who are completely washed of all material contamination by their pure devotion, whose
hearts are brightened by spiritual satisfaction, who are very attached to hearing the holy topics of
Srimad BhSgavata, who enjoy the blissful company of rasika saints, wfiose very life is die blissful
wealth o f devotion to Govindas feet, who always discharge the confidential duties of love like hari
ndma sahkirtana, associating with rasika saints, hearing transcendental topics from them and
remembering these topics diroughout the day are qualified to relish bhagavat-rasa (die flavour of
God)."

300

$ n -SrVVifapa HQisumanjaBfi

SiT Raghunatha dasa GosvamTs heart is suffering the pain of love-in-separation, Separation from
SiTman Mahaprabhu, separation from Rupa and Sanatana GosvamJ, and within himself he feels a
great want o f his Svaminljl. His body is burning in the foiestfire of separation, and he anxiously
prays: "When will You make me happy?" What is die happiness of Radhika's maidservants? Not
their own satisfaction, but (he happiness of the Yugala KiSora. While 5ri Raghunatha floats on the
waves of prayer, dint arc heightened by the pain of separation, the picture of another transcendental
pastime appears to him. SvaminI and Her Nagara are approaching him, singing sweet songs with
Eachother on (he bank of Sri RSdhakunda. Sv&minl places Her lovely ami on die shoulder of Go$|Im
Yuvaraja (Kr$na, the prince of the meadows), embracing Him. SvSmini's arm is elegant because of
Her pure love, not just because of Her physical beauty. Had cannot be subdued with mere physical
beauty without love. In Lalita Madhava (Act V) it is described how Garnda was enchanted by
RukininT's beauty prior to Her abduction by Sri Kr$i;a:

saundwyambu-nidher vidhdya mathanam dambhena dugdhdmbudher

gTrbdnair udahari earn cariid yd sdra sampan mayT
sd laksnur api cak$usdm cira camatkdra kriyarii caturttH
dhatte hanta tafhd na kdnlibhir iyatH rdjiiah kum&n yathd
"When the demigods churned the Milk-Ocean tliey also churned the ocean of beauty and took the
beautiM-natured LnkiT-devJ, the goddess of fortune from there. Alio! This princess is astonishing
my eyes with her beauty in such a way that the beauty of Lakml-devl cannot impress me anymore!"
But when Kr$t,ia heard Garuda's words He said: sakhe bhavatu kim eiena rupa mdtrena na hdrya
harili (ibid.) "O friend! Let it be! What's the use of your description? Hari is not just enchanted by
physical beauty! Unless that beauty is made out o flo v e it won't be able to enchant Me! Therefore
say something about her love for Me!" Svaminlji's arms consists of mahd-bhdva, that's why they are
so lovely. Svaminls right arm goes over 5yama$ back up to His right abdomen and 5yama places
His long left arm over Her leit shoulder and makes His left hand reach as far as Her left breast, H.ovt,
many hundreds of desires awaken in Syamas heart after SvaminI touches Him with Her elegant
loving arms! Syamasundara's arms are strong, unlimitedly strong, and this beauty becomes very
beautiful when tliey are engaged in Svamim's service. When Radha and Krsna embrace Eachother
Tliey begin to sing sweet lovesongs in an intoxicated state. They relish the beauty o f the forest on the
bank o f Sri Radhukunda, where die trees and vines are full of blooming flowers that are surrounded
by bees that are tiiirsiy after their honey, where the deer and hares freely play, where the cuckoos,
parrots and cranes are sweetly singing and where the air is filled with the rich fragrance o f the
blooming lotus-, Kahlara- and Campaka-fiowers. Radha and Kr$na Themselves illuminate (his shore
with Their own golden and bluish effulgence, mddayatlii madana: Cupid intoxicates and lovesongs,
nuidana gonei, are also intoxicating songs. SvaminI presses Syama's right abdomen with Her right
lotushand to tap the rhythm. Whatever gap there was between Their bodies disappears now that They
firmly embrace Eachother. How much SvaminI enjoys! She sings: e buka ciriyd yekhdne parana,
sekhdne tomdre thobo "1 will tear open My chest where My heart is, and I will put You there!"
Syama also taps the rhythm on Svamim's bosom. SvaminI feels the strength of Syama's arm.
Rasamaya Syama and Rasamayl SvSminl! How sweet are Their voices! Sometimes SvaminI keeps
Her head on Sy&mas chest and sings:

iydma bafidhu! dmdra parana tumi!

kona subha dine,
dekhdtomd sone,
pdsariie ndri ami
yokhon dekhiye,
o ednda vadanet
dhairaya dharite ndri
abhdglra prana,
kore an cdnt
dande data bar mart
more koro doydf
deho pada chdydt
sunaho parana kdnu!
kula &Ua sobf
bhdsdinu jole,
na jfyabo iuwd vinu/
301

Snfa Xfyjfmtuitiui d'Ssii (josvami

"Sygma! O Friend! You are My life! 1 cannot forget, that blessed day (hat I met You! When I saw
Your mooniike face 1 could not stay calm anymore. The heart, of this unfortunate girl aches, I'm
dying ten times in half an hour! 0 Kanu (Krsna)! Listen! You are My very life! Be kind (o Me, give
Me the shade of Your lotusfeet! 1 have made My reputation and My family tradition sink in the
water (of love)! I cannot live without You!"
Iiow beautiful is Svamim's face when She sings this sweet lovesong! How wonderful are Hot*
gestures! That's why Tulasi calls Her Subhaga-mukhi (fairfaced girl) here! $yania also sings an
appropriate lovesong:

sundarif amtire kohicho ki?

iomdra ptriti,
bhdvife bhdvite,
vibhora hoiydchi
thira nahe man,
sadd uedtan,
soydlha ndhiko pay
gagane bhuvane,
dafa diga gone,
tomdre dekhi saddi
iomdra Idgiya* beddi bhramiyd,
giri nodt bone bone
khdife suite,
an ndhi cite,
saddi jdgaye mane
iuno vinodiniy
premera kdhini,
pardna roiydche bdndhd
ekai pardna,
deha bhina bhina,
jndna kohe - gelo dhdndd
"O Beautiful girl! What are You telling Me? 1 have become absorbed in remembering Your love
again and again! My mind never Finds peace, it is always agitated and I can Find no consolation] I
always see You everywhere, in all ten directions, in the sky as well as on earth! I wander over the
lulls and the rivers and through the forest, just looking for You! I don't think of anyone else but You!
You appear in My mind even when I eat or sleep! Listen, O Vinodini (giver of joy), to this love
story! We are two bodies with one soul!" Jfiana dasa sings: "Gone is the duality (between Them, as
They have now united).
Svamim is enchanted by Syamas song and lifts Her arm from His belly up to His neck. She lowers
Her face and rewards $yma with a kiss. That is a suitable reward for such a sweet lovesong! There
is no limit to Sygma's ecstasy! They are freely enjoying, as sweetly as the king of elephants with a
she-elephant. There are no sakhls around here.

doiihe kohi dohha anurdga;

duhu prema dui hrde jdga
doiihe dohha koru parihara;
duhu dlihgai koto bdra
duhu bimbddhare duhu damsa;
duhu guna duhu parasamsa
duhu lxeri dohdra vaydna;
duhu Jana sajala naydna
duhu koho madhurima bhdsa;
nirakhaye yadundtha dixsa
"'Fhey declare Their love to Eachother, and mutual love awakens in Their hearts. They leave
Eachothcr and then They embrace Eachother again so many times! They bite EachotheFs
BimbalVuit-like lips and glorify Eachother's qualities. They stare at Eachother's faces with tearfiilcd
eyes and speak sweet words to Eachother, while Yadunatha dasa watches."

302

Jn -Jn Uif&pa 'XumvmnjaCth

vana vihdra (forest-sports). Svaminl picks flowed and decorates Syama with them, and SySma also
picks flowers to decorate Svaminl with. Singing and singing They thus proceed to the bank of
Radhakunda. Tulasl's bliss knows no bounds when she beholds that. When this vision disappears
from her she cries, and prays: Please come this way once more and look at me! I am all alone here!
I will be so happy when I can see Your blissful pastimes here again! You left me behind here on the
bank oftlie kundal I will be fulfilled iff can see You one more time again! O Svamini! Where sh'au I
go if You reject, me? My life is dedicated to Your service! May the effulgence of Your toenails shine
in my heart and soothe it, that is my long-cherished desire! The shore of Radhakunda is illuminated
by Your divine effulgence, as You come here dancing and singing. How can I like anything else still
after seeing You having come here?" The more separation 6 rl Raghunatha feels, the more he
relishes. The more hunger, the more savour. The Gosvamls showed this by their example. Crying
and crying, the aspirant will become overwhelmed and then he will experience all tliis. These
experiences will slacken the bondage of bodily conciousness. The sweetness of the Divine Pair can
be fully relished in the conciousness of a maidservant. We will be blessed if we experience these
feelings o f our great example, &rila Raghunatha Dasa Gosvami!201 When this vision vanishes Sn
Raghunatha rolls on the bank of Radhakunda and laments:

tava bdhu mrndlim ali sulaliia;

vrajendra-nandana tdhe ho'ye alingita
nija suhalita bdhu korile arpana;
iinata hoibe tava skandha suiobhana
madhura madana gdna krsnera sahite;
gdhiyd sumukhi kobe sukha dibe cite
(Sri Rasiku-Candra dasa)
"Your arms are as lovely as lotusstems and Vrajendra-nandana is being embraced by them. Because
He places His own strong aim on Your shoulders they have become beautifiilly lowered. O
Sumukhi! When will You gladden my heart by Singing sweet erotic songs with Krsua?"

flrai

11 11
VERSE 80:
jr r v A PASAK A K H ELAYAM
A c c h i d y a M U R A L IM HAKEH
K SIPTAM M A Y IT V A Y A DEVI
G O PAYISYAM I T A M KADA

jitva - having won; pasaka - dice; khddyam - in the game; acchidya - snatching away; murallth - the
flute; hareli - from Hati; kyipiarh - thrown; mayi - to me; tvayS - by You; devi - O Goddess!;
gopayiqyami - 1 will hide; tdih - that flute; kada - when.

201 Entire purport by Sri Ananda Gopala Gosvrunl.

303

Jnfa Jisyjfiunatfta dasa gosv&ml

O (Devi, when you defeat Mari in a dice game you snatch away Mis flute. When w illyou
throw it to me, so that I can hide it somewhere?
Notes: In a vision Sri Raghunatfm relished SrT-Sri Radha-MSdhava's Vana Vihara and the sweetness
of Their love-songs, and when this vision disappears he feels great, pain. He is completely absorbed
in Sri Radharanl; other than She no-one can sooLhe die pain of his separation. $ri Radha embodies
the quintessence of die hlddini-sakti. hladim koraya krsne dsvadana dana. hladini dvdrdya kore
bhaktera posana (C.C.) 'Hie /ifc7Jwr-potency makes the Lord Rasika Sekhara, the king of rclishers,
and gives Him die relish of Ilia, and when it enters the devotees* hearts it gives them die bliss of
Krsna's devotional service. Sri Radhika is the essential portion of that /i/dd/w-potency and She
delights bodi the Lord and the devotees in this way. Widiin the Lord She appears as hladim
svarupim and within the devotees She appears as bhakti-rupinl Just as Kr$na cannot find any other
gopt but Sri Radha to relieve Him of the suffering of separation from Sri Radha, similarly no one
else but She can soothe the devotees" suffering of separation from Her. "How merciful ri Gurudeva
was to introduce me to the maidscrvice o f such a Radharanl! How sad that I don't realize this!
Instead o f die lolusfeet of this Radha I prefer profit, adoration and distinction in this world! This is
surely the result o f committing offenses for innumerable births! Although I have received the mercy
of the saints and my guru I am still deprived of it! How unfortunate I am!" sadhu mukhe kathdmrta*
suniyd vimala cita7 ndhi bhelo aparddha kdrana (ThfSkura Maliafiaya) "I could not hear the nectarean
words of the saints because of committing offenses!"
Suffering great separation, 5rila Raghunatha Dasa Gosvaml weeps. Then SvaminI mercifully calls
him: "Tulasi, come!" 5ri Raghunatha dasa sits up and sees another transcendental picture: A dicegame has commenced in (he grove of SufovT-sakhL Sukumari (tender Radhika) could not stand up
against heroic Krsna during the watersports, the honey-drinking play or die swinging pastime, so
now die sakhrs are finding a means to defeat Nagara Krsna. Fairfaced Kr?na sits facing fairfaccd
Radhika in Sudevi's green grove, surrounded by all Their dear loving girlfriends. First They put
Krsiia's flute and Radliika's Vina at stake, placing these stakes in front of diem, Nandlmuklu and
Vrnda are the witnesses and Kundalata is the conductor of the moves of the pawns. Lalita sits on
Radhas side and Madhumangala on Krsna's side as advisors, no one else can interfere by undoing a
move already made or vice versa. First They must open the hands before They can dirow, and when
someone throws 17 or more the hand must also be opened. SvaminI says: "Sundara! You caii make
the first move!" Syamasundara dirows, but does not open His hand. SvaminI shakes die dice between
Her hands and at die same time She shakes Krsna's mind with Her soft smile. At the first throw She
immediately scores 17 and She opens Her hand. The sakhfs exchange meaningful glances wi.lh
eachother and say; "We could understand that You would win this game! O You cowherdboy! Just
run after Your cows with a stick in Your hand, saying 'hai -hat to move them up! What do You know
about dice? During the second dirovv Jjyama opens His hand. Tulasi sits by SvaminT's side in such a
way that she can see Her face. SvaminI is bewildered when She sees SySmasundaras sweet form and
Syamasundara becomes engrossed in gazing at Radha's sweetness. Will He ever see Her like diis
again? There are very few people who love Them. There are plenty of people who like to take from
God, but there is no one who knows how to give to Him. Everyone is busy taking from Him.
"Should I do bhajan just for my own pleasure? Or should I forget about my own happiness and
distress and 6 0 bhajan just to please Him with, my service? I'm chanting because it makes me happy.
While chanting, do I remember He whose bliss knows no bounds when he hears me chanting? I dont
mind to introduce myself as a pure devotee, but I'm not aiming at the happiness of my beloved deity.
Im mainly concerned with my own happiness and distress!" In Srimad BMgavata it is seen that Bali
Maharaja gave everytliing to the Lord and just remained His gatekeeper.202 The gopus are the greatest
devotees:

dime sukha-duhka gopira ndhika viedra;

krsna sukha hetu cestd mono vyavahdra
202 Narrated by Sn Ananda Gopala Gosvaml
304

Sn -Sn tfffipti Xfisumwljafifi

krsna lagi dm sab kori paritydga;

krsna sitkha hem kore tiuddha anurftga
(Caiianya Caiitamr(a)
"The gopTs don't consider their own happiness and distress. Their pure love makes Lhein act just for
Krsnas pleasure. For Krsya they give up everything. Their pure love causes them just to act for
Ki^na's happiness." And Sn Radharanl is again the greatest of them all. krsnetidriydhldda gunair
udard tin radhika rdjati rddhikem (Govinda LilamrLa) "Because She delights all of Krsna's senses
with Her beautiful attributes
Radhika shines like 3ri Radhika alone". She cannot be compared
with anyone else indeed. Because they have Laken shelter of Sri Radhikas lotwsfeet, this great love
is also infused in the maidservants. They dont know anything else in this world but the happiness of
the Divine Couple. Srila Raghunatha dasa Gosvami prays to Sri Rapa Mafyarl in Ms 'Sankalpa
prakaSa stotra ( 1 1 )';

sa daksa kridaham vidhim ilia tathd siksayatu sd

sudevt me dhyam sadasi sudrtiwh gokula bhuvdm
tayor dvandve kheldrn atha vidadhatoh sphurjaii yathd
karomi tin ndthdm sakhi vijayintm netra kaihanaih
"O sakhi RQpa Maiijari! May Sudev! teach me the ait of dice-playing when the divine Couple play at
dice in die assembly o f fair-eyed girls born in Gokula. With the words of my eyes I shall declare my
Sri Nadia (beautifiil mistress) to be the winner!"
Svaminl is completely bewildered when She sees Syamas moonlike face and SySma makes some
noise to distract Her, At that moment. TulasI gives SvaminT a hint widi her eyes and Svaminl wins.
As soon as Syama loses He picks up His flute. Svaminl tries to take the flute away, saying: "Give
Me Your flute!", but Syama docs not want to give it. He is Rasika 3ekhara, so He wants to play a
little bit. He wont hand over the flute, so Svaminl tries to grab it from Him. They bodi start pulling
at die flute, and Svaminl says: "Ive won! Why dont You give Me Your flute? Your flute is very
naughty, it spoils everything, I will throw it into the Yamuna! 3y5ma hides His flute behind His
head, so Svaminl throws Herself on Syama widi Her full weight and snatches it away from Him,
making Him relish an extraordinary spiritual flavour with Her vdmya bliava (altitude of opposition).
First I give You something that You desire, and then I will take Your flute! I will immerse You in
an ocean of bliss by snatching (he flute from You!" That's Svaminfs mood. Can you imagine $yama
Nagaras condition then!? He loosens His grip on Uie flute, so Svaminl has the chance to snatch it
from His hand and throw it to TulasI, who quickly hides it somewhere. In this way Svaminl steals
die flute by enchanting Syama. There must have been some enchanting herb on Her breasts! Thus
Svaminl is known as Jaya-Sri, the beautiful goddess of victory. The saklus and manjarls lean against
eachother, laughing and laughing. When our Hero comes back to His senses He sees that He lost His
flute, so He says: "Wheres My flute?" &ri Radhika says: "Who knows? You were defeated, but You
didn't hand it in! We dont know where Your flute is!" Syama : "Surely You must have taken it!"
Svaminl jokingly says: "Why should I? You think wc have a shortage of firewood at home? And
even if we were short of wood, with this much wood we cannot even heat up some milk! Why then
vShoukl we take Your small bamboo flute?, and She meaningfully. looks at Lalita, who is then
immediately searched by Kr$na. Lalita blinks at Vi&ikha, so Kr$rra goes up to Vi65kM and feels if
she has the flute on her body or not. Thus Krsna looks for His flute on all the eight saklus and all die
mahjariSy starting with Sri RQpa Mafijari. Thus Krsna looks like a blue swan relishing all the golden
lotusflowers (gopis) in die nectar-ocean of Sudevfs grove. Theres no limit to their ecstasy!203
Suddenly die vision vanishes and Sri Raghunatha dasa prays:

he tirl rddhe kunja mdjhe, rasamayi rasaraje,

pcitid kheld koribe yokhon,
203 Narrated by $fi Ananda GopiUa Gosvaml.
305

fKjijjfiumltfia tfnsa QosvantX

caudike cdndera melat dlo kori vrajabdld,

se Hid koribe daraiana
"O Sri Radhc! Rasamayi! When You play dice with the king of rasikas in the kunja, all the sakhls.
that shine like a host of moons, surround You. When can I witness that pastime?

dorihe ati rasanwy, keho kdro kom noy,

kalavati kaldguru nasna.
cdtiuyele pdsd cole, bhangi kori kathd bole,
katdksele hdne pdnea bdna.
"You are both full of nectarean flavours. Neither one of You is inferior, therefore You're named
Kalavati (the artful girl) and Kalaguru (the teacher of all arts). When You cleverly exchange glances,
speak and make gestures while You throw the dice, Cupid is defeated,"

krtdd kausaleie dhani, sarva bhdve vijayim;

pardjila dekhi varhtitdhare.
rasa radge kutuhole, murali loiyd bole,
se murali dibe morn kare.
"O Dhani (fortunate girl)! You are so expert at play that You become victorious in all respects.
When You see that VariigTdhara (Kr$na) is defeated, You forcibly snatch His flute away just for some
rasik fun, and hand it to me,"

tomdra ihgite pdiydt ati harasita hoiyd,

lukdiyci rdkhibo murali
bahuta sandhdna korif no. pdibe vamii hark
$akhigane dibe karatdll
(Sn Haripada Sila)
"On Your indication I blissfully hide the Murall-flute, and die sakhis clap their hands when they see
that Hurt cannot get it back, despite an elaborate search!"

SPSOS

^
torf

^ 5 ^ I
ii

ii

VERSE 81:
A Y l SU M U K H IK A D A H A M M A L A T I KELI-TALPE
M A D H U R A M AD H U RA GO STH IM V IBH RATIM VALLABH EN A
M A N A SIJA SUKHADE'SM IN M AND1RE SM ERA G A N D A M
SA PU LAK A TAN U R ESA T V A M K A D A VTJAYAMI

ayi - O!; sumukhi - fairfaced girl; kadd - when; aham - 1 ; mdlatJ - jasmine flower; keli - play; lalpe on the bed; madhum madhura - ever-so-sweel; gosthim - conversation; vibhratTm - doing;
vallabhena - with Your lover; manasija - Cupid; sukhade - giving joy to; asmin - in; mandire - in a

306

J n -Sn PilUpa

temple; smera - smiling; gmdath - cheeks; sa - with; pulaka - gooscpimples; tanuh - body; esaii
tills; tvath - You; kadci - when; vyayww - 1 will fan.

(fair-facedgirl)! 'When wild I have goosepimples o f ecstasy off over my Body as I

fa n yo n in a temple that gives Bliss to Cupid, where you enjoy ever-so-sweet talk$ with
your Cover, your cheeks Blossoming w ith a smile as you Re on a playBed made o f ftfalaftflowers F
0

Notes: Devotional service coincides with relishing the lflfi-rasat as it did in the descriptions of
UlaSuka. Sweet pastimes burst out of each and every verse of lii$ 'Kr$na Kanismrta', showing how
expert he was in relishing tills sweetness. Without being transcendentally cognizant this cannot be
understood. The example of this is 5rila Krsna dasa Kavirajas Sarahga-Rahguda-commeniary on
Kf?na Karnamrta1. One's svarupdvesa will come automatically by regularly reciting Sn Viliipa
Kusumanjali, One feels like being right there with SvSminl These are very powerful words, that are
revealing RSdh5i5iu. There is only descriptions here of sweetness (mQdhurya), there is not even a
whiff of aifimrya (lordliness) here, mddhuryam asamordhvataya sarva manoharadt svdblmvika rupa
gtuja Itlddi sautfhavam (Sr1 Jiva) "Unrivalled loveliness or beauty of forms, qualities and pastimes is
called madhurya, or sweetness." GautjTya Vai$nava-upfisatta is mddhurya, The tnith of mqdhurya is
inscrutable, and it cannot be experienced without associating with madhurya-devotees and without
attaining the favor of the Lord. As soon as a devotee experiences mcidhurya he loses Ills taste for
Krsnas svanlpa (Kr$oa is the Supreme, He is the CreaLor, He is transcendental, and the evidence of
all these facts) and His aiSmrya (lordliness). The compilations Stavamala of Rfipa GosvamI a n d .
StavSvalT of Raghunatha dasa Gosvanu are describing the sweetness of the Divine Pair. Something
can be understood of what is RadhiiranJ by reciting Sri Radhas 108 names and the Premambhoja
Marandakhya Stavaraja' from StavSLvalL
It is as if Sri Raghunatha floats on the waves of the sweetness of the Yugala KiSora. Both in
separation and in union lie relishes the stream of the amazing sweetness of Their forms, qualities and
pastimes. Now a transcendental vision conies to him, and he says: "Fve made a bed of MalatJflowers within the Madana Sukhada-kunja, where Youre having an ever-so-sweet conversation with
Your lover. 1 see dial Your cheeks are blossoming (with goosepimples). I will serve You by fanning
You, while my hairs are standing on end of ecstasy - sapulaka-tanur esd ivdih kadd vijaydmt "Won't
I fan Syamasundara then?" No. She fans Svaminl in such a way that Her sweet fragrance reaches
Sygma's nostrils as Her prasada- That will make 6 yama feel happy and satisfied, yasydh kadapi
vasandiicala khelanoltha dhanydti dhanya pavanena krtdrtha mam (Radha Rasa Sudhanidlii - 2)
"Madhusudana feels His life is successful when He catches even the slightest breeze that has touched
the tip o f Sri Radhas veil!" How wonderful is the expertise of this service! The mmjarTs of the
krnja are the teachers (guru) of the service of the Yugala Kiora. The aspirant-devotees must learn
tlic expeit service in the groves of Vraja from the eternally perfect kinkaris like TulasT, One of tlie 25
qualities of Sri Radha that Sriia RQpa GosvamI enunciated is Gandhonmadita Madhava, Her
fragrance intoxicates Madhava. TulasT thinks: "Can I neglect the lover of My SvaminJ? I will make
Them both float in oceans of bliss!" Svaminl is the leader in this intimate joking conversation and
enchanted Kr$na is the attendant. How submissively He inquires from Her! He cannot get enough of
Her nectarean words. He feels as if they don't even touch His earlobes, although He drinks their
nectar at every moment! kohilo kahim puchaye koto beri (Kavi Raiijana). Again and again He asks
Her what She said to Him: vacana amiyd rasa anukltam piyalum, sruti-pathe panda nd bheli (I
drank the nectar of Her words constantly, but still it did not touch the paths of My ears). How
submissively SySma keeps on inquiring! Svaminl accepts Him as Her Prana Baliabha (hearts lover)
and has an cvcr-so-sweet talk with-Him. Svaminl sweetly smiles while She says: "There is nothing
that I will not give You!" Because of this sweet smile She is called 'Sumukhi', or fairfaced girl in
this text. The beauty of Her face should be seen! S ^m it^aysf-^'den^ave-a-beautifuH feeel-S he
TuVfi
VI O %/. c II
K^'tr jy.*j O
307

Hit.

U.L-

rz\sgi\jj^
A i
/}
...J \f

^rTf/i.

sfasa (josvdml

wh(^relishes^litri>eaiuy^QLYot^M^4iafi-a-StiffliAkl\i? bcauUfeHfeee'P This loving conversation takes

a form. Il does not float on the surface, but it enters Syama's heart. I see litis sweet conversation in
(lie same way as I hear it. The conversation crystallizes. So many bhavas become manifest on the
bhdva vigraha (Sri Radhika, the embodiment o f ecstatic love). SvaminI says: "Syama! How
beautiful You arc!" The words that come from Her mouth are seen on all of Her limbs also. "You are
really My Lover] O Dearest One! I cannot live wiLhout You !"204 SvaminI says with faltering voice:

prdnandtha! ketnon koribo ami!

lama vine won,
kore ucatan,
ke jane kemona ttrni
net dekhi rtayana,
jhure anukhana,
dekhite iomdya dekhi
so'varane mont
murachita henof
mudiya rahiye diikhi
"O My Prananatha! What shall I do? Without You, My mind is so upset! Who knows how You are
now? When My eyes don't see You* they are filled with tears and when My mind remembers You, I
faint while keeping My eyes closed!"

sravane suniya,
tomfira carita,
an nd bhaviye mone
nimisera adha,
pasarite ndri,
ghumak dekhi svapane
jdgile cetnna, hardh/tl anti,
tomft ndma kori' kiindi
parabodha dei, e ray vasanta,
tileka thira nahi bdndhi
"When I hear about You I cannot think of anyone else anymore, I cannot forget You for even half a
moment and even when I sleep 1 dream about You! When I wake up I go out of My mind and I cry
out Your name. 'M s Raya Vasanta consoles Radha, but She cannot stay calm for even a moment"
Sometimes She hugs Herself against Svama, sometimes She pulls Him on Her lap and whispers
sweet words into His ears. When Tulasi sees how beautiful She is then, she calls Her 'Sumukhif
Some feelings are expressed by colliding with the beloved, and the rest is expressed through smiles
and laughter. Syama asks: "Shall I tell Lalita what You have done just now?" SvaminI stutters, so
Syama consoles Her by saying: "No, no! I won't say anything!'1, Radhika and SySma begin to
perspire, so Tulasi starts fanning them with a whisk made of vine-buds, thinking: "1 will give Syama
the touch of Your breasts by fanning the scent of Your breasts His way! Those breasts do not want
this breeze, they want pleasure! I will give $yatna touch of Your breasts by fanning in this way, and
1 will give You also the touch of Syamas chest!" vratati cnmatT edmara marud vhwdena (Ulkalika
Vallari: 52). 5yama becomes intoxicated by that fragrance and Tulasi, seeing her service is
successful, gets goosepimples of ecstasy on her skin,205 Hie aspirants should also become
invigorated like this. When his service is successful he is happy and when he is deprived of
devotional service he is unhappy. Devotional service helps one forget one's own interest. During the
Gamblra-pastimes Sfila Govinda dasa, &ri Caitanya Mahaprabhu's personal servant, committed a
grave offense (by stepping over the Lord as He slept), but he did it just to serve the Lord, and
therefore the Lord did not count this offense at all. Like a bumblebee Syama relishes the honey from
Svaminl's lotuslike .mouth. How many ages are passing during litis conversation! When this vision
disappears Sri Raghunatha prays:
204 Narrated by Sri Ananda Gopftla Gosv&ml.
205 Narrated by Sri Ananda Gopftla Gosvtiml.
308

J n -J>n W iip a %usiimanjai.ifi

sukhada madana kiiflje, bhramard bhraman guhje,

numdirete navma yttgala.
rndlaiTfayyara'pori, sukhe boise Sydma gaurl,
ahga chatd kore jhokmwla.
' la a temple in a kunja that gives joy to Cupid and where the-male and female bees are humming,
the Youthful Couple yama and GaurT are blissfully sitting on a jasmine-bed with Their effulgent
forms."

rasera prasahga tali, paraspara kothd boll,

rase nimajjita kalevara.
sei vdhya bhangl yoio, sumadhura pardrnrta,
ucchalita ganda sarovara.
"Tlieir forms arc immersed in rasa as They speak rasika words to Eachother. These words are like
the liighest nectar, that causes Their lake-like cheeks to swell."

he rddhe rdja-nandinif kuhjavana vikmni,

dekhi pulakita gandasthala.
dohhe guna gdhi rnukhe, edmara (ttiulabo sukhe,
bohibe hi naycineraJala?
(Sri Haripada 5ila)
M0 Princess Radhel O girl who enjoys in the forests and the groves! When I see tills, my cheeks are
studded with goosepimples of ecstasy! When will tears o f love stream from my eyes as I sing the
glories of the both o f You and I blissfully fan You with a whisk?"

d K IS 'ftf'T ft
^

II 153 II

VERSE 82:
A y A t o d y a t K AM ALA-VAD AN E H A N TA LILABH ISA r A D
G A TYA TO P A IH SR A M A VILULITAM D E VIP AD AB JA YU G M AM
s n e h A t s a m v A h a y i t u m a p i H R IP U N JA M U R TE 'P Y ALAJJAM
N A M A G R A H A M NIJA JA N A M IM A M H A K AD A N O T S Y A S IT V A M

dydta - wide; udyai - open; kamala - lotus; vadane - face (fern.); hanta - alas!; Hid - play; abhiscirut love-journey; gati - pace; dtopaUi - fast; srama - fatigue; vihdiiath - pained; devi - goddevs$; pdda feet; abja - lotus; yugmath - couple; snehat - out of love; samvdhayilum - to massage; api - even; hrT
- shyness; puhja - abundance; murteh - of the form; api - even; alajjath - shameless; ndma - name;

309

Snfa 'Hflgftunlitfia dasa (josvdml

graham - calling; nija - own; janarii - person; imam - this; ha - OI; kada - when; noisyasi - engage;
tvatn - You.

O {RjkCfie w ith a fa c t R fe a fa tty Blooming Cotusflowert When fo a g o out to meet

at
night fo u r sw iftly moving fe e t Become afflicted w ith fatigue. O *Devil When, w ill you,
although yo u are shyness personified, call me 6y name to massage those lotusfeet? tthen I
faww that y o u have accepted me as fo u r ownl
Notes: One rasika service after the other is perceived. How sweet, how confidential, how variegated
are all these services! How can they (die kiiikarls), who are the embodiments of devotional service,
remain alive if these services don't come to them? rddhd-kihkari-bhdva is such a greatly elevated
stage! It cannot be had without being totally absorbed, merged in die service. "Unfortunately, a
person like me has no desire for devotional service. I do bhajan for my own welfare, and 1 don't
understand die secrets of devotional service!" First the desire for devotional service should awaken.
narottdma dasa mage seva abhildsa, The Lord also first likes to see this desire awakening within the
hearts o f His devotees before He blesses diem by giving diem service. Tills is the Lords special
mercy. Srila Jlva Gosv5m! has written; pum e,p i svasmin nija sevddy abhildqam sampddya
sevakadisu sevddi saubhagya sampddika bhagavataS citidrdratamayi tad upakdrecchd (Priti
Sandarbhati 84 Anu). In the previous verse Sri RaghunaUia relished SvaminI's cver-so-swcct
conversation with 5y3masundara and was blessed with the sweet service of fanning Them. In lliis
verse rimatl calls TulasI, who is dedicated to fanning her mistress, by name to give her anodier
extraordinary service. Now Srila Raghunatha Dasa GosvSmI has completed his prayers for services
at noontime and he proceeds to pray for this service, wliich is required at nightfall. Eagerly and
swiftly Svamini goes out to meet Kr?na at the trysting place, maddened by feelings of love. Her face
i$ covered with sweatdrops, so Tulasl calls Her Ayatodyat Kamala Vadane, die girl whose face
resembles a fully blooming lotusflower, But because of walking so hurriedly Svamini gets pain in
Her tender lotusfeet. Nodiing can stop the very powerful course Of Sri RSdhika's lovejourney! She
considers all the ornaments She wears to be a heavy burden only. Srila Rupa Gosvainl quotes in
Padyavalf: "How wonderful is Rftdhika's eagerness to meet MSdhava! What can I say? When the
jewels on the hood of a snake lying on the road expose Her at night. She fearlessly covers them with
Her hand !1'206 The great poet Vidyapati sings:

nava anurdgini rddhdt kachu ndhi manaye badhd,

ekali koyoli payana,
pantha vipatiia nahi mcina
tejala manitnaya hara>
uca kuca manaye bhdra
kara saye kahkana mudari,
panlhahi tejali sagari
"Radha, the nava anuragini (a girl who has jiist fallen in love, or who feels as if she has just fallen in
love) does not consider any possible obstacles: She goes out alone, not bothering about die different
dangers She may encounter oii the path. She takes off Her jewel necklace and considers Her own
raised breasts to be a heavy burden, She takes the bangles from Her wrists and gives up cverytliing
else on die way,

manimaya manjtra pdyt durahi teji coli yay,

yamim ghana dndhiyara, manamatha hiye ujiydra
vighini vithdrala bdtat premaka ayitdhe kata,
vidyapati mati jdno, aiche nd heriye an

206 citrotklrnild api viVadliardd bhiti bhujo rajanytMi kitn vfl brumas tad abhisdrane sdftasaiti

dhvante yantya yad ati nibhriam rddhdydtma prakdddtrdsdt pdnifi palhi phaniphatia ratna rodhi vyadhdyi
Pady avail 196 Quoted by Ediror.
310

J>n SiV lStfa p a *Jfysum8njatdi

"She (lings away Her jeweled anklebells and walks on. Although (he night's thick darkness
envelopes VrndSvana Her heart is illuminated by Cupid's ilame (helping Her to find the way). The
obstacles stretch themselves out on (lie road, but they are cut apart by the weapon o f love. Vidyapati
thinks: "1 have never seen such a scene anywhere before!"207
Tins abhisara is very passionate, very forceful and nothing can stop its course! Iir$ inconceivable
dial. She who is softer than a flower can move so swiftly. The cause of all this power is Her strong
attraction to Krsna's form. Sri Radliika thinks: sakhi! sydma rupa jdgaye marame, kiba ntti kiba disi
sayane srnpane "Sakhi! The form of Syfima appears in My heart day and night, in My dream and in
My sleep!" The saklus and mahjarts become afraid when they see the force of Prema Pagalinfs
(Radhikti, who is mad with love for Krsna) lovejourney and they say: sakhi mudea sambhramam
abhisare. caraya carandmburuham diuram sukumdre (Mahajana Sanatana)! "Sakhi! Give up Your
zeal in meeting Krsna! Move Your delicate lotusfeet slowly! Now Svaminl's lotusfcet and indeed
Her whole body begin to hurt because of the fast course of Her lovejourney (abhisdrd). O Devi!
You will call me by name to engage me in massaging those painful lotusfeet, although You are hrl
putlja murUh: the very form of abundant bashfulness, One of 3 iT RSdliikas 108 names is hripatfa
vastra guptdhgT: She whose body is concealed by a silken garment of bashfulness. nija lajja sydma
patta sadTparidhdna (C.C.) "She wears a blue silken sari of bashfulness." "You will not call anyone
by name to help You with anything, but now You are calling me, because You are overwhelmed by
feelings of great love for me! I am Yours only and in this way You have accepted me!" In lids way
the maidservant also (reciprocates and) surrenders herself to Svaminfs lotusfeet.208 Sripada
Prabodhananda Sarasvatl writes in Vfndavana MaliimSmria (Eighth Satakam):

k$anath carana vicchedydc chn&vatydh prdna-hdrimm

paddravinda samlagnatayaivaharniSant sihiiam
radha paddbja sevanya sprhd kcila-irayojjhitdm
radha pfiti sukhdmbhodhdv apdre buditdm sadd
radhd paddmbujdd anyat svapndnte'pi na janalim
radhd sambatidha samdhdval prema sindhaugha-mdlimm
"'Hie maidservant feels like dying when she is separated from her Srlgvan's lotusfeet for even a
moment. Shes staying by Her lotusfeet day and-night. In past, present or future she does not covet
anything else but Radhas lotusfeet and shes always immersed in a boundless ocean of blissful love
for Her. Even in dreams she doesnt know anything else but Sri RadMs lotusfeet and shes like a
river that swiftly runs towards the ocean of &ri Radha!"
As much as Svamini has trusts Her maidservants that much She loves them. She understands: ! can
make Her serve just as I want it!" She cannot count on everyone like that. During the R5sa-dance
She sees that Her lover gets pain in His feet, so She tells Her loving kinkarls: "Massage His feet!
"Similarly You now also order me: "TulasI, massage My feet! I came tunning too quickly and I hurt
My feet in this way!" How much affection SvaminI shows for Her maidservant! "O Svamini! Will I
never even get a single drop of experience of Your mercy, either in dreams, visions or smaranaT
When the devotees heart breaks his weeping will burst out of it.. His heart weeps for want of
experience o f tills ocean of mercy. Pot* obtaining this fortune one must exclusively surrender to Her
lotusfeet. Sri Dasa GosvamI gives the example.

bhajdmi rddhdm aravinda-nelrdni smardml rddhdnt madhura smiidsydm

vaddmi rddhdm karutid bharardram into mamanydsti gatir na kdpi
(ViSakMnandada Stotram)
207 Translation by Gadtidhara Prana dasa.
208 Purport by Stlla Ananda Gopala Gosvfuni.

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$ n f a J fyijjfuauTtfta d-asa Cjosvann

"I worship Radhs, who has lotus-eyes. 1 remember REidha, whose lace sweetly smiles. I speak of
Radh&, who melts of compassion. Tims I have no other shelter than Her."
Svamini personally lifts Her feet, that are the all-in-all for Tulasts heart, on Tulasl's chest, because
She wants to mitigate their fatigue. These feet have become unlit for playing and dancing with
Kr$na. Who can measure Tulasl's bliss? She finally gets these long-desired lolusfeet. on her chest.
TulasT sits on a pedestal, takes Svamini's two feel on her chest and starts to serve them. No one else
but a kiiikan can understand how dear these feet are to Tulasi! Tulasi showers these lotusiike feet
with oblations of her tears of love and kisses them in ail unseen way, thinking: "When I have
Svamini I have everything!"
As a result of Tulasl's massage Svamini's feet have now been cured of their fatigue. An amazing
beauty blossoms on Svamini's face. The desire to play with Ki$na was in Svamini's heart, but the
fitness to do it was not in Her feet. Now Her feet have become fit again. In the kunja She holds Her
feet on Syama's chest as She leans against Him on the bed, and thus They become eager to make
love. Tulasi understands that it. is more discrete to go out of the kunja now. She sits outside, but
keeps her ears and her mind fixed on what happens inside. Suddenly she hears an anklebell sweetly
jingling: 'tu\ I think I am being called with this sound! The maidservant mingles with the
absorption of the Yugala and enters the kunja where she sees that SvaminTs hair got entangled with
Krona's earrings. She cleverly unravels the knots mid quietly leaves the kunja again, leaving the
Yugala Kiora, who saw her as the personification o f Their ecstatic pastimes, to Their loveplays
again .209 Suddenly the vision disappears and with anxious heart Sn Raghunatha prays:

he devi he in rddhe! he lajjd pufija murte,

he udyas kamala nayane!
gamane nalana Ilia, kari tumi earn Stla,
abhisdre ydibe yokhone.
colite colite pathe, paiha irdnia hoiyd tdte,
kunja-rdja nikimje cisiycl
lajjd-sild lajjd chddi, djhd dibe hema gauri;
nija jema dmdke bhdviyd.
srl rati mahjarl iuno, slghro kori dgamana,
mora pada koro samvdhana.
sei subha dina kobet irdnta klanta pada-yuge,
anandete koribo sevana.
(Stir Haripada Sila)
"O Golden goddess Sri RSdhe! You are bashfulness personified! O Blooming lotus-eyed girl! Your
steps, Your dancing pastimes and Your behaviour are so sweet and gentle! When You go out to meet
the king of the kunja, who has already arrived on the trystingplace, You become tired of walking
down the roads, so You give up Your bashfulncss and order me, considering me to be Yours:
"Listen, O Rati Mafijari! Quickly come here and massage My feet! When will that blessed day
come (hat I can blissfully serve Your exhausted lotusfcct?"

209 Narrated by

Ananda Gopala Gosvanu.

312

J>n -Sri 'WUpa 'X\i$ummjaliii

5>T

3 Hc?:

^ ts # l I

hi

fufowi^te ii *?9 n

VERSE 83:
H A N A P T R IR A D H E TAVA SURYA BHAKTEH
K A LA H SAM U TPAN N A TTAH K U TO S l
ITIVA R O S A N M U K H ARA LAP AN TI
SUDHEVA K IM M A M SUKHAYISYATULA
ha - O!; naptri - granddaughter!; radhe - Radhe!; lava - Your; surya - $un; hhakteh - o f devotion;
kcdah - time; sarnutpanna - has come; Hah - here; kutah - where; asi - You are; iti - thus; iva - like;
rosdt - out of anger; mukhara - Mukhara; lapanit - talks; sudhd - nectar; iva - just like; kith - what;
mam - me; sukhayisyati - make happy; iha - here.

*0 Xfuific! O Qranddanghterl IJte time has comefo r your worship o f the sungodt Where are
you?9W ilt these angry words oftMukjjara sound Rhp nectar to me andm afem e happy?

Notes: Some peace will be found, even if tire beloved deity does not directly reveal Herself, in
visions, dreams or smarana. It is to be desired that one becomes very anxious out of want for direct
attainment of the beloved deity. In order to keep tills eagerness alive the beloved deity does not show
Herself so easily and so quickly to the loving devotee. When sadhana bhakti becomes filled with
eagerness for the deity it culminates into prerna. Just as it is hue that we get whatever we are really
eager for, similarly it is true that we cannot relish something before we become eager for it, even if
we have already obtained it. The heart of the aspirant must be filled with eagerness, for eagerness is
the very heart of devotion. Without a feeling of eagerness there will be no taste for bhajan and
without taste bhajan is dead or just like dead. A man has no great thirst after a glass of cold water in
the winter, only in the hot summer. Similarly we may have collected so many nectarean books and
we may have been initiated into such nectarean and ecstatic mantras, but if there is no taste for these
tilings within us, they will not appear very nice to us. The example of devotional eagerness and
anxiety that Sriman Mahaprabhu, the descension of God who sanctifies the age of Kali, has given in
His Gambhlra-/rtd at Puri stands before the aspirants like a mountain, even today. His example will
always remain the life-force of the aspirant-devotees, helping them to also become so greatly eager.
By &Tman Mah5prabhu's grace some of this great anxiety was also infused into Srila Raghunatha
dasa GosvamT, The beloved deity stays at a distance and relishes the view of His devotees1 eagerness
behind the screen. Sometimes He gives the devotee a view of Himself. How vivid was the vision of
anurdgl LMSuka! Later the Lord revealed Himself to him and said: "I am with you and I've heard all
of your anxious crying for Me!" All these visions will bring the aspirant forwards and will gradually
bring him to the level of specific experiences. The aspirants' target should be the activities of the

dedryas.
In the previous verse Sri Raghunatha experienced his carana-sevd (foot-service) of RadharanI, and in
this verse he perceives Mukhara. Mukhara is the mother of Kirtida-dcvl, Sri Radhikifs mother. In the
morning, just after Rfidhika has secretly relumed home from Seva Kufija, where She had spent the
night with Ki'^na, Mukhara comes into Her bedroom and exclaims: "O Radhe, O Granddaughter!
Why are You still sleeping? Don't You know that it is Sunday today? Everybody is awake already!
Quickly get up, bathe and prepare Yourself for Your ritual worship of the sungod (the family deity
of Her father)!" 'fhesc angry words sound like nectar to Radhikas maidservants, because by going

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Snfa 2{fyjfiujtatf}a t(asa. (josvfam

out for tliis worship, SiT Radhika has plenty of opportunity to meet Kr$na at RSdhakunda and to play
all kinds Of blissful pastimes with Him. One of the 108 names of Sil Radhika is: mukhara drk sudhci
naptn: She is the nectarlike granddaughter for Mukliara's eyes. Mukhara is externally unfavorable to
Kr?ga, but within herself she actually hopes that RadhS can meet Him .210
When Vi^akha hears Mukliara's angry words and sees her standing on the Iresliold of Sri Radhika's
bedroom, she gets up from bed at once and says: "sakhi Radhc! Quickly get up!" Srimatl, lying
asleep on Her bed, exhausted of Her loving pastimes with Krsga the previous night, looks like a
lordly swan stirred by the waves of a lake when ViSaklia and Mukhara disturb Her like that. She
wakes up with a shock, but then She dozes off again. Then Tulasi, who knows that her time to serve
has come, starts awakening Radhika by gently massaging Her lotusfeet. Now ri Radhika slowly
wakes up and sits up in Her bed. Suddenly Mukhara becomes doubtful when she sees Krsria's yellow
cloth, that Radhika had accidently put on before She separated from Krsna at dawn, on H er
Doubtfully Mukhara calls out: "Ayi ViSakhe! What is this? I saw Krsna wearing this yellow cloth
last evening, and now I see it on Your sakJxTs body! Alio! What kind o f behaviour is this for
uncontaminated housewives?" ViSakha is shocked when she sees the situation, but she quickly
regains h er presence of mind and says: " 0 Old Mukhare! O naturally blind woman! The red rays of
the moniingsun are shining in through the window and are making Sri Radhika's blue cloth seem
like golden! We also make tills mistake many limes, what to speak of you? Don't vainly pollute the
reputation of our sakhi, who is the crownjewel o f all chaste gills!" While Mukliara pays attention to
ViSakM's words Tulasi immediately takes Kfsna's yellow cloth away from 3ri Radhika and replaces
it with a blue one. Seeing the blue cloth, Mukhatft shyly goes away 211 She goes out carefully. What
would happen if Jatfla saw tills? In the Purva Raga-Act of the Vidagdha Madhava-Natakam Mukhara
describes how SiT R3dha is overwhelmed by feelings of love-in-separation from Kr$na. How much
everyone in Vraja loves SvaminT, who is the embodiment of deep love! How much mother YaSoda,
mother Roliinl and Dhani$|ha love Her in NandTSvara! The maidservant is very proud of Svaminfs
glories, gune kore mana pdgala ("Your attributes madden my mind!1*). Stavamala and Stavavali are
lilled with Radhaianis sweet attributes. In liis Ujjvala Nflamani $rila Rupa Gosvami describes 25
attributes of Sri RSdha anti helps Ihe aspirants to get acquainted with them by elucidating them. This
is especially to be discussed and relished by the practitioners of mafijarl-bhava. For Tulasi
Mukliara's angry words sound like nectar, because she knows that Mukhara means to say: "Quickly
go to the shore o f Radhakunda! Krsna sits in the kunja, waiting for You! Do You think that that is
good? Meanwhile the vision vanishes and
Raghunatha prays:

he naptri in radhika,
niiya surya Qradhikd,
surya pujyara sanmya ekhon,
pujdra mandapa chddif
kothdy giydcho pydri,
kara sahge rasa dldpana?
"O Granddaughter Radhika! O eternal worshipper o f tiie sun! Now is Your time lor worshiping the
sungod! O Dearest One! Where have You gone, leaving the altar of worship? With whom are You
having rasik conversations?"

mukhardra ei rupa,
rosa vakya aparupa,
Sruti mule amrta varsana.
niiya nava nautuna, koribo ki dsvadana,
dasa gosvami kore nivedana
(Sri Ilaripada Site)
"Raghunatha DSsa Gosvami prays: "When will these wonderful angry words of Mukhara shower my
cars with nectar? When can I relish these everfresh words?
2,0 Last sentence is a note from the editor.
211 This pastime is described in Govinda Lllainpa, Chapter 2.

314

J rl -Sn VitapQ. X
iisur.ianjoiifi

II * 8 II

VERSE 84:
DEVI BH ASITA P lYU SA M
SM ITA K A RP U R A VASITAM
SRO TRABI1YAM N A YA N A B H Y A M TE
K IM N U SEVISYATE M A Y A

devi - O

bha$ita - w o r d s; piyusam - n e c ta r ; smita - smile; karpura - camphor; vdsitam scen L ed ; Srotrabhyam - w i t h b o th ears; nayanabhyath - w i t h b o t h e y e s ; ie - Your; t o i l - w h e th e r ; nu in d e e d ; sevisyate - w i l l s e r v e ; m a y # - b y me.
g o d d ess!;

O (Devi (goddess)! Can I serve (four nectarean words with fhfy ears and pour camphorscented smite w ith 9dy eyes?

Notes: Whether in separation or in meeting, Sri Raghunatha always relishes the stream of RadhaMadhava's sweetness. This full transcendental bliss is sometimes relishable in die form of joy and
sometimes in the form of anguish. The stream of loving pastimes that constantly flows in the abode
dial transcends the three modes of material nature can always be experienced in the heart o f hearts of
the most fortunate devotees. Sometimes diese visions even appear in the hearts o f ordinary devotees,
like a lightningflash appealing in die sky. Devodonal practise is meant to make this blissful
experience stay steadily within the heart. When diis pracdse of remembering God 'ripens1 die birdlike heart of die devotee will fly up to die planet of bliss. An inexhaustible fountain of sweetness and
beauty will then burnt out before die devotee's eyes. The boundless waves of love that arise in the
ocean-like heart of a loving devotee can be somewhat gauged by hearing die words of a great lover
of God. When a living entity experiences this everlasting bliss he attains Iii$ svarupa - his
constitutional position. Tliis is die attainment of victory for the caitanya-sakti (the potency of
transcendental conciousness), this is the attainment of sva-rajya9 one's own state. Invigorated by
maha-bhava, Srila Dasa GosvSml relishes such a boundless bliss in both separation and meeting,
dial Ills verbal expressions are merely like thin lines on die swelling flood of the ocean of meeting
and separation. The aspirant will experience that amount of bliss by adhering to tliis sutra (thread, or
aphorism).
Sanskrit commentator Bahgabih5ri VidyalaAkara writes: deviti. he devi vdg-bhangt kndavati "Hie
word devi conies from 'div\ which means playful. SrT Radhika is called 'devi' here because of being
playful and speaking playful words that sound like nectar to the ears". After TulasI relished
Mukhara's nectarean words, she now wants to taste die nectar of Radhika's words: "O RSdlie! I want
to see You smile and hear Your nectarean reply to Mukhara! The nectar of Your words is mixed with
the camphor of Your soothing smile! When will I see and hear You smile and talk at the same time?
Someone who drinks water mixed with camphor pleases both his nose and his tongue, similarly both
my eyes and my ears will understand Your words! The face is the index of the mind, Uiose words
that are not revealed Uirough the heart, are revealed through a smile." Sri Radha is the embodiment
of love, premera svarupa deha prema vibhdviia; krsnera preyasi sreslhd jagafe vidita (C.C.) "Her

315

Jrife 'J{$(jfiunatfni thlsa (JosvdmT

body consists of prema and She's worklfamous as Krsna's dearmost. beloved," Without being an
expert knovver of such emotions one cannot understand this, prema is visible on the inside and on (he
outside. Every act and every word of the premika bhakta (loving devotee) is sprinkled with die rasa
of prema and is manifest as such, 1 l is only by great fortune dial the blessed day comes when one
becomes greedy after tasting the nectar of mail]an bhtiva, dial, is manifest in the prayers of Sola
RaghunsUha Das a GosvamL 13y hearing and chanting die great words of the dc.dryas a relish for this
subject awakens. Hence it is said:

iha yei eka barn piye karna dvcire;

tdra karna lobhe iha chddite na pare
rasa-tattva plana hoy ihara sravana;
prema bhakii pdya rddhd-krsnera carana
(Caitanya Caritaimta)
"Anyone who has drunk this even once through the ears becomes greedy and cannot give it up
anymore. By hearing this one realizes (lie truth about rasa and one attains loving devotion for Radlia
and Kona's lotusfeet,"
3ri RaghuMtha dasa says: "Your words defeat the taste of nectar a hundred times. I will drink it
through my ears and through my eyes," One may ask here: "Words are formless, diey cannot be
seen, can they? How can they Oien be seen by TuiasI?" This is a secret, Tulasi made Svamini meet
Krsna in a kuhja. Srimatl is unwilling and tells Krsna: "Don't touch Me!", but She smiles at the same
time. Seeing this, TuiasI understands: 'Her mouth says: Don't touch me!, but She means to say:
'Touch M e !1 Her 'yes1 has thus swallowed Her 'no'. In this way the words "Dont touch Me!' are
audible, but die words "Touch Me are visible in tbe eyes. In tills way TuiasI sees and hears words at
the same (line and thus she makes Syamasundara embrace Svamini by giving Him a hint with her
eyes.
Old Mukharajl says: 0 Radhe! 0 granddaughter! It's so late, won't You do Your Smyz-pujaT
Healing these joking words of Her maternal grandmother, Svamini smiles slightly and says: "I
thought of sending someone else out today to do tills pujal" Mukharajl then jokingly replies: "You
may have the SOrya-pujd done by Your girlfriends, but can You have the Mitra-p&ja (Mitra means
both the sun* and *Your friend Krsna) done dirough Your girlfriends?" It is better that I leave that in
Your hands!" TuiasI is eagerly desiring such rasika talks, dial are scented with the camphor of 5ri
Radliikus slight smile. She knows that she is blessed by tasting these humorous nectarean words.212
Tiie full realization of the supreme Brahman is only possible in the sweet love of Vraja, and the
highest stage of Vraja-prema is the mood of RSdhS's maidservants. Therefore this is the highest
fc/*j/imfl-rcalization. The Supreme Lord ri Vrajendra-nandana descended to earth in the form o f &T
Caitanya Mahaprabhu and untiringly distributed this highest love to the fallen souls of the age of
Kali. His sweet voice, which was anointed with love, resounds even now over the pathways of
Nadiya, through the forests of Vmdavana and in the Gambhlra-cell at Purl:

ha ha kdhd vmdavana, kdhd gopendra-nandana,

kdhd sei vamst-vadana
kdhd sei tribhahga thdma, kdhd sei venu gdna,
kdhd sei yamund pulina
0 ! Where is Vmdavana, where is the prince of the cowherders, who holds a flute to His mouth?
Where is His three-fold bending form, where is that flute-song, where is the bank of the Yamuna?"
For this He went mad, for relishing tills flavour He assumed the form of a tortoise, in the
enchantment of these feelings the joints of His bones loosened! His sweet teachings are: Lord 3ri
212 Narrated by Sri Ananda Gopala Gosvami.

316

 n -$ n *Vi/apa X p stim a tljo ftJi

Krsna is the worshipable truth, SridhSma Vrndavana is His eternal playground, the worship in
allegiance to the gopis is the most lovely and 3rlmad Bhagavata provides the spotless evidence that
love of God is the highest goal of human life.
dradhya bhngavdn vrajea-tanayas tad dhama vrndavanam

ramyd kvacid updsana vrajavadhii-vargem yd kalpitd

sdstram bhdgavatam pramdnam amahnh prana pumartho malum
srl cailanya mahdprabhor matam idant tatrddaro nah parah
(Srimltlia Cakravarti (disciple of Advaita Prabhu and guru of Kavi KarnapuraJ's Caitanya Mata Manjusa)
The elaboration on this stitra can be found in tlie books of the GosvamTs. The loveliness of tills
updsana is revealed through both the behaviour and the preaching o f Sola Dasa Gosvaini, whose
mind is always merged with the nectarean rasa of SvaminTs words. Suddenly the vision vanishes
and Sri Dasa Gosvaml anxiously prays:

be rddhe Bnanda kanda, vrsabbdnu kulacandra

pada padme kori nivedana,
govinda mdrjita mukha, darasane bhare bukaf
dekhibo ki se candra vadana ?
"O Radhe! O Source of bliss! 0 Moon of king Vrsabhanu's dynasty! I pray to Your lolusfeet: When
can I fill my heart with (he vision of Your moonlike face, that is carressed by Govinda?"

smita hd$ya suknrpura, ye adhara madhupure,

tarn sumadbura vakydmrta.
karndnandi kahmada, nirgalita dina rata,
dekhi suni juddibo cita.
(Sn Haripada Sila)
"Your smile is like camphor on Your honey-filled lips, that speak very sweet, nectarean words.
When I hear and see those words that delight the ears by infiltrating them day and night, I can soothe
my burning heart."

^
^

JlFFTTefa

I
f 11 ==* 11

VERSE 85:
KUSUM A CAYANA KHELAM K U R V A T l TVA M PARTTA
R A SA KUTILA SAKHIBHIH PRAN AN ATH EN A SA RD H AM
K APATA K ALAH A KELYA K V A P IR O SE N A BH INNA
M A M A M UD A M ATIV ELAM DHASYASE SUVRATE K IM

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Jrffd 'Jfgtjfttwdtfta (fasti (josvumT

kusttma - flo w e r ; caycma - p ic k in g ; khelath - g a m e ; kurvati - d o e s ; tvam - Y o u ; pcirXta a c c o m p a n ie d ; rasa - sp ir itu a l fla v o u r ; kufila - c r o o k e d ; sakhibhih - w it h Y o u r fr ie n d s ; prdna-ndthena
sdrdham - w i t h th e L o r d o f Y o u r h ea rt; kapata - d e c e it f u l; kalaha - q u arrel; kelyd - w it h th e g a m e ;
kvdpi - a n y w h e r e ; rosena - w it h a n g e r ; bhinnd - se p a r a te d ; mama - m in e ; mudarn - j o y ; ativelath v e r y m u c h ; dhdsyase - in c r e a s e ; suvrate - d e d ic a t e d g ir l; kirn - w h e th e r .
0 Suvrate (dedicated girQl W itt you increase my BGss By faCseCy and angrily
yuarreCing with the Lord of your heart, being supported By your girlfriends, who are eicpert
in heCping you in your Coving triefe white you play theffowerpichpig game?
Notes:
Raghunatha has submitted a prayer to Sv&minfs feet that he may relish the sweet
nectarcan rasa of Her words through both Ms ears and Ms eyes. One cannot count in how many ways
R&dh&'s -self-manifest sweetness is relishable within Sri Ragliunatha's heart, and actually nobody is
able to-describe tiiis sweetness. Although the four Vedas are constantly glorifying &T RSdM they
cannot reach the end. Here Sarasvatfs voice becomes silent. When the heait of &riman Maliadeva
(Lord Siva), that is jnanamaya (filled with transcendental wisdom) comes here, it merges (in 3rl
Radhas glories), and the thousand-headed Ananta-deva goes beside Himself here. When the best of
all devotees, Uddhava MahaSaya, understood the greatness of their sweetness he prayed for birth in
Vraja even as a blade of grass or a shrub to attain the footdust of the Vrajasundaris on his head - tills
is described in Srimad BMigavata! Even the Supreme Lord Vrajendra-nandana cannot reciprocate
with tiiis sweet love! dnera kd kathd dpdne vrajendra-nandana; avatari koren ei prema dsvddana.
(C.C.) "What to speak of others, even Vrajendra-nandana is descending to relish Uiis premal" This
verse conceals the root-cause of Sri Gauranga's descension: in rddhdydh pranaya mahimd kTdriah
"Sri GaurShga-deva descended to experience the sweetness of Sri RadhS's love". He relished tills
Himself and concomitantly made the people of this age also qualified to relish it. anusahge
premamaya koilo tribhuvana (C.C.)
In this verse Sri Raghunatha perceives SvfiminI's flower-picking-pastime. "You're picking flowers
with Your crooked and rasika girlfriends!" This means that. (in Vraja) no-onc deals with Kr$na in a
simple or subjnissive way. Tiiis is called vdmya-bhdya, and in tiiis mood the erotic sweetness of the
Yugala KiSoia becomes ciystallized. Therefore the words rasa kutila are used here. They will quarrel
with 6 yama over picking flowers. "I know You are Suvatra! You're dedicated to (lie vow of
delighting yama. When will You delight me by engaging in such false and crooked quarrels?" Sri
Bangabihuri Vidyulankaca writes: he suvrate sva prd^andtlmsydnunaydbhildsena kapata kalaha eva
Sobhangtit vratani yasydh "Suvrata means a girl who is dedicated to the cause of making the Lord of
her life happy". That is the best vow. There is no greater vow than that in the whole world, prema
means (Milking: "How can I make Kr$oa happy?", and the Vraja-sundaris.are in the highest class of
lovers, that are endowed with mahd-bhdva, which is the quintessence of prema. premera parama
sara maluibhava jam (C.C.). The minds and senses Of those who are endowed with mahd-bhdva are
saturated with mahd-bhdva. vardmrta svarupa mix svam svariipam mano nayet (Ujjvala Nflamani)
"mahd-bhdva consists of the greatest nectar and helps the mind to return to its constitutional
position." 6 rila Vi^vanStha CakravartI writes in Ms 'Ananda CandrikS1-commentary on tMs verse:

manah svafn svarupam nayet mahdbhdvdimakani eva manah sydt. mahdbhdvdt panhakyena manaso
na sthitir ity arthah. tena indriydndm manovriti rdpatvdd vrajasundarinath mam ddi
satvendriyanam mahcibhdva rupatvdt tat tad vydpdraih sarvair eva in krsnasydtivaiyatvatii yukti
siddhim eva bhaved iti. "maha-bhava helps the mind to regain its constitutional position. TMs means
that the minds of the girls who have mahd-bhdva are entirely consisting of maha-bhava. The mind
has no more separate existence from mahd-bhdva. The senses act according to the mind's direction,
and in tMs way the senses of the Vraja-sundarTs also consist of mahd-bhdva. Therefore iL is logically
proven that all the activities of their senses are dedicated to and dominated by Krsna." All the VrajasundarTs have mahd-bhdva, but Sri Radhii is mahd-bhdva svarupinl Herself. She consists of nothing
318

.sVr

-Sri Wapa %wtmaisjtiCift

but mafta-bftava, from die tips of Her toenails upto (lie top of Her head. It is certain that Kr$na is
greatly delighted and controlled by each of Her physical and sensual acts, hence no one in the world
is more worthy of the name 'Suvraia* than Her.
In his 'StavamfihT (xvnyam utpreksita ITla), Srlla Rupa GosvatnJ has nicely described how Sri
Radhika picks flowers in the forest. Indeed, his descriptions of tills pastime are unrivalled in die
kingdom o f sweet /usa! In the morningtinie SrT Radhika feds morose. She doesnt feel like
performing Her houscholdduties and Her mind is restless, so She goes out into the forest on die
pretext of getting water for Her ritual worship, eager to sec Jotus-eyed Kr$na. Rupa Mahjarl secretly
follows Her to the bank of the Yamunfi. Srimatl walks very far, until She catches ^yamasundaras
bodily fragrance and, thinking that Syamasundani is in the forest She proceeds towards Him like a
thirsty she-bee. When She sees Kr$na standing there, dressed like a forester, She starts picking
flowers, just to catch His attention. Syama notices Her and says: "Who is that girl, destroying the
beauty of die forest by picking all die flowers there? How beautiful You are!"

bheda vidyotita sphlfa gorocanam parivatah preksya tafii vibhramal locanam

sd patendvrtd kaitavad bhdminl vakrita bhrur abhut durabhu gdtnim
$ri Radhika, seeing Kr$na with His forehead beautified by Gorocana-pigments, frowns Her
eyebrows. Radhika, who is called Bhaminf, or powerful girl, here, pulls at Her blue garment and
thus conceals Her limbs. How wonderful are Her movements! She takes some distance from Syama
and hides Herself between the huge Jasmine-creepers on the bank of die Yamuna. Syama follows
Her as if He is bewitched by some mantra and says: "You are always coming here to pick flowers
and then, after cruelly breaking all the tender sprouts and destroying the beauty of die forest You
hide Yourself! Who are You?" SrimatJ replies:

sadatra cinumah pmsunam ajeme vayath hi niratdh surdbhibhajane

na kopi kumte nisedha racanam kim adya ianuse pragalbha vacanam
(Stavamula)
One devotee-poet has made a beautiful Padyammlda {Bengali song-translation) of tiiis and tills is
quoted below.

Suni vinodini mucaki hasaye. hcisi rose mdkhdmdkhi

bole stmo hold eto bodo jvdld eki lava rtti dekhi
"Hearing this, Vinodini (RSdha) anoints Her smirky smile with die paste o f feigned anger and says:
"Listen, 0 Kala (Kr$na, die black boy)! How painful it is to see Your behaviour! It's like a great fire
that burns us!"

dmard suvraia deva puja rata niyata pujdya mana

nisi dsi asi ndi phtda~rasi ndhi $uni kuvacana
"We arc dedicated girls, and our minds are always devoted to worshiping the sungod! We always
come here to pick flowers, and wc never heard such rude words before!"

dja keno tumi bolo heno vdnt e tomdra yogya noy;

kohe rasardja dhurtera e kdja uVte tava kibd bhaya
Why do You speak such words today? Thats not proper of You!" Rasaraja (Kr$na, the king of
rclishers) says: "This is the doing of (he bold king Cupid! Aren't You afraid of him?" Kr$na replies:

parijnatam adya prasiuidlim etdm

lunfse tvam eva prabdlaih sametdm
319

$ n fti *J(iujfittrtatfiii tfasa (josztilmT

dhrtdsau mayd kdncana ireni gauri

pravisfasi geham kathcun puspacauri
(Siavamala)
1 understand that You have stolen many flowers and sprouts today. O golden llowerdiief, now 1

caught You! How will You be able to go home now?"

o go! e ki gd tomdra kdja ?

kulera bdlikd, kamme mite,
nShi vdsa bhaya Idja
prati dina cisi, bhdngiyd poydla,
pdld-o kusuma lull
"O hey! Is tliis Your doing? Aren't You married girls afraid and ashamed to come to this forest every
day, stealing leaves and flowers, breaking the straw?"

kdncana gauri, o go phula-cauri,

dra ki ydibe coli
potfiyacho dhard, dra koihd yd be
ndhi pabe paldiie
rasa sudhdkara, addle ihdkiydt
nehdre du'hdra rite
"O Golden complexioned flower-tliieves! How will you escape now that I've caught You? You wont
be able to run away! Rasa Sudhakara slays in hiding and witnesses Riklhii and Kr$nas pastimes.
Tender Svamiiu says in a feigned harsh mood (bhinna or tyakta bhdva): "I know1 You are a rogue!
We are worshiping the sungod! This forest is only for women! Men arc not allowed here! Until now
no one has ever forbidden us to come here! Who are You? Didn't You learn any manners? Whose
forest is tliis anyway?" Syama says: "Tills forest belongs to king Cupid, who has entrusted it into My
care! This king is very cruel and it was very unfair of You to steal his flowers!" SvaminI says:
"There is no king Cupid here, You are that rogue. Yourself! Who in Vraja does not know Your
pranks?"
In tills uray Their sweet quarrel goes on. But by quarreling with Him in tills way SvaminI became
known.as Suvrata, a girl who is unflinchingly dedicated to Krona's pleasure. Syama feels boundless
bliss when He tastes the sweetness Of this quarrel, sei bhdva yukti dekhi rddhdsya mryana. sangama
hoite sukha pdya kbti guna (C.C.) "When I see Radh&s lace and eyes in tliis mood I feel a million
times more happy than when I (sexually) unite with Her." Finally She enters a kuhja with Her
PrananStha and relishes all kinds of sweet pastimes with Him there. When the vision disappears Sff
Raghunalha anxiously prays as follows:

he suvrate subhdsmi, varaja cakravartim,

prdnandtha giridhdn saiige
rasete kutila yard, sahacarl sucaturd,
rahginT sanginl rasa radge
"O dedicated Radhe! O sweetly speaking girl! 0 Empress of Vraja! You play blissful rasik pastimes
with Giridharl, the Lord of Your life, and Your crooked, playful, clever and rasik girlfriends."

kusuma cayana kheld, kapata kalaha chald,

se kautuka Hid rasdyatm.
320

J rt \<>n Vtfapa %juumanjalifi.

boliben vaniSldhdri, ei kimje curi kori,
kdrd kora kusuma cayana.
"During these funny, nectarean pastimes that are played on the crooked pretext of picking flowers,
VachSldhfui (Kr$na) says: "Who is picking flowers in this kunja, stealing them from Me?"

dekhitechi laksa nan, ganand korite ndri,

rupe gune sabe to sairnna,
turn madhye hemdhgim ramanlra Siromani,
bhaya nahi dekhi ye pramdna.
"I've seen hundreds of thousands of women! I can't even count them, and they're all equal in form
and qualities! But amongst them You, O Hemahgini (golden limbed Radhe) are the crownjewel!
That's clear Lo Me because You are not afraid!"

kdma cakravarti name, tdra ei kunja dhdma,

kunjera rak?aka matra ami.
navlna pallava Sakha, bhdhgitecho nahi lekhd,
ki sdhasa paramdda ganL
"This kunja-dbodt belongs to king Cupid, and I am simply the kunja1s guardian. How dare You
break off ail these freshly sprouting branches! I think it's completely crazy !"

rcijdra ddeSa bolet nirjana kandara tale,

Siksd dibo nija icchd mata.
Suno vrajdngand sabe, sarvasva lutibo ebe,
ahgera paSard ache yoto.
"On the order of king Cupid I will teach You a lesson in a lonely cave, just as I want it! Listen, 0
women of Vraja! 1 will loot everything from Your limbs!"

suniyd cdlurya viinT, dibe attar raja nandim,

bdhye krodha koriyd prakdsa.
hari daraSana Idbhe, bhusita vifitSali bhdve,
antarete parama ulldsa.
"Hearing these clever words, princess Radha replied. Outwardly She showed anger, but inwardly She
was decorated with twenty ornaments of topmost ecstatic love from seeing H ari."

dekhiyd rahasya Hid he Sri radhe vrajabdld,

dnandite hobe mora mana.
vildpa kusumdhjali, rasdla prdrthand gull,
dasa gosvamlra bhajana ratana.
(SrT Haripada 5ila)
"O Sri Radhe! Vrajabala (gopl)\ Seeing (his intimate pastime, my mind becomes filled with joy.
VilSpa Kusumanjali is a collection of nectarcan prayers, that is the jewel of Dasa Gosvamfs bhajan

321

J n f a tftygfw natfia dasa (josvfim l

f t W IT cR *TTO^ I
c<4-HHH$?$ra3 ^

5 ^ : q f ^ r i ^ r qrea c ^ n

w 3

u ==$ n

V E R SE 86:
N A N A V ID H A IH P R T H U L A K A K U -B H A R A IR A S A H Y A IH
S A M P R A R T H IT A H P R 1Y A T A Y A T A V A M A D H A V E N A
T V A N M A N A -B IIA N G A V ID H A YE SA D A Y E J A N O 'Y A M
V Y A G R A II
P A T IS Y A T IK A D A LAL1TA P A D A N T E
nana - different; vidhaih - kinds; prthula - great; kakubharaih - with many anxious words; asahyaih
- intolerable; samprarthitah - prayed lor; priyatayd tava - on account of being Your beloved;
mddhavena - by Madhava; tvad - Your; mana - pique; bhahga - soothing; vidhaye - for the sake of;
scidaye - O merciful girl!;/wm/i - person; ayam - this; vyagrah - eager; patisyati - will fall; kada when; lalita - Lalita; pada - of the feet; ante - at the edge.

O S a d a p t (M e rc ifu lg irl) l M ien w ill th is m aiden, a fte r M a d h a va p ite o u sly p e titio n e d her
in so m any un&earabf-e ways* {snow ing h er to Be v e ry dear to y o u , an xiou sly f a l l a t L o lita s
f e e t to p le a d f o r ttfxntj tryin g to so o th e y o u r pupae a t 9& m ?

Notes: The succession o f Sri Raghunathas relish of Sri Radhas amazing form, qualities and
pastimes continues without interruption. Mana is also a kind o f rasa. In tliis verse Sri RaghunaUia
relishes Sri Radhas mana-rasa. Mana is a kind ofloving anger towards the beloved, and tlie relish of
tliis mana is profuse and enormous. Sometimes Radha may have a reason to be angry with Krsna,
because He cheated Her with another girl, tor instance, and sometimes there may be no reason, Sri
Radhika may be angry with Krsna just to increase His eagerness lor Her, Mana then serves as an
obstacle, a kind of dam in a strong riverstream of love, which is naturally crooked, first increasing
the volume of water before the dam and then dividing this stream into a hundred different branches
(hat move in a crooked way and ultimately renovate, sweeten and reinvigorate the old stream o f love.
In the kingdom of love mana is a wonderful reviving elixir - an amazing miracle! For this renovation
the Yugala KiSora may sometimes have to go through intolerable tensions that cause new emotions
to sprout on the old vines of Their hearts, and that make an emaciated, dirty face worthy to come
before the mirror again. The hero will fall at the feet of the heroine, being greedy to taste more of
Her sweet love and begging Manihl to give up Her pique towards Him.
Lalita is the general of all o f RadhikS's girlfriends and Her mood is vama prakhard* harsh and
unsubmissive. She directs Sv^miill's pique at Syaraa, just to increase His loving eagerness. Svaminl
is controlled by Lalitaji's love. She Herself may not always be angry with Kr$na, but still She cannot
meet -Him if Lalita does not allow i t Therefore the word asahyaih (intolerable) in the text does not
refer only to Kr$na, but also to Svaminl as well as Her maidservants. She can also not tolerate the
separation from. Her Priyalama..
In case our Hero is guilty: One night Svaminl anxiously waits for Krsna in (lie iiy&ling-kuftja, but
Krsna fails to show up until daybreak. Lalita instructs Svaminl then to be angry with Kr$na, so
Svaminl tells 5yama:

rajani janita gum jdgara rdga kasayitam alasa nimesam

vahali nayanam anutdgam iva sphutam udita rasdbhinivelam

322

C:r* -r-sifSra

ban ban ydhi madhava ydhi kesava aid vada kaitavu vtulam
turn anusara saraslrnha locana yd lava hamti visddam
(Gita Govindaj
"O Madhava! Your eyes are red from staying up the whole night! This red colour dearly shows Your
attachment to another woman! Had had! Go Madhava! Go KeSava! Dont speak any false words to
Me! O Loluseyed One! Go to that woman who can soothe Your sorrow!" Or sometimes She
sarcastically tells Kr$na:

chuo nd chuo nd bandhu eikbdne thfikoi

mukura loiya candamukba-khani dekbo
naydnera hljara, vayane legeche,
kdla*m upore koto
prabhdle uthiyd, o mukho dekhitdm,
dina ydbe dja bhdlo
"Dont touch Me! Don't touch Me! Stay where You are! Take a m inor and look at Your own
moonlike face, winch is smeared with eyeliner. That black colour looks very beautiful on Your black
face! When I get up in the morning seeing Your face I know dial I will have a great day!"

adharera tdmbfda, vayane legeche,

ghurne dhulu dhulu ankhi
dmd pane caof phiriyd ddddo,
nayana bhariyd dekhi
"I see pan-spots on Your face, showing signs of the lips that kissed You! Your eyes are half closed
of drowsiness because You were up the whole night with tins girl. Turn around and look at Me! Let
Me look straight in Your eyes!"

cancam kesera, cikana ciidd,

sc keno bukera 7ndjhe
sindurera daga, ache saroa gdya,
mord hole mari ldje
"Why do I see such glossy curly hairs on Your chest? You have spots of sindura (reddish powder)
over Your whole body! (If I would appear before My lover like tliis) 1 would die of shame!"

ntla karmla, jhamaru ho'yeche,

malina ho'yeche delta
kon msavatT, pdiyd sudlmnidhi,
niwdri lo'yeche seho
"The blue lotus has (wilted and) become brown, Your body has become dirty. Which rasavati
(amorous girl, who likes to drink juice) has attained the ocean of nectar and squeezed all the juice
(rasa) out of it? (Which girl has exhausted My rasika lover?)

kutila nayane, kohiche sundarl,

adhikn koriyd toefa
kobe candl dasa, dpana svabhdva,
cluldite no. pare cord
SundarT (beautiful RSdhika) said: "Your crooked eyes have become even more crooked!" Candl dasa
says: "A thief cannot give up his nature (it's too bad! A thief remains a thief!)"

323

Srffaikagfiunatfia tfasa ijosvamt

5rl Radhika relishes this rasa of mdtta very much. Her Lover sits at Her feet and prays to Her as
follows:

rftpe gitne yauvane hhuvane anupama;

svapane japane mora tohari o nama
"Your form, qualities and youthful beauty are unrivalled in this world. Even in My dreams I'm
repeating Your names!"

swio vinodim dhani rasamayl rcldha;

kabahu koroho jdni iba rasa badhtl
"Listen. O Vinodini (playful, delightful girl), Dhani (Fortunate girl), O Rasamayl (delicious) Radha!
1 know that once You will give up this mood!"

angula dga parasa yaba pdi;

sukfiera sdyare rahi' ora nil ydi
tocana ingita koru mohe ddna
"When You even touch Me with the tips of Your fingers I can't find the end to (lie ocean o f My
bliss! Please give Me a wink with Your eyes!"
How many efforts VamSI Vadana (Fluteplaying Kr$na) does not make to soothe Hl$ lady's pique?
"Manini cannot tolerate hearing even the syllable ka> for that reminds Her of Kr?na> and She blocks
Her ears with both Her hands. She considers this sound to be like a thunderbolt striking Her, so She
calls out Jaimini! Jahnini! (to the sage with the same name, who can resist thunderbolts). She
discards Her excellent blue sdrTt Her blue bangles and Her sapphire necklace. With a blade of grass
She removes the bluish musk-pictures on Her handpalms and breasts, Her blue musk-tilaka, the
musk-spot on Her chin, that is more beautiful than a baby-blackbee, and Her eyeliner, replacing them
with ointments of sandalwood pulp. Seeing a blue raincloud, Manini puts up an umbrella. She will
not even speak to Her girlfriend SySma anymore, because She has the same name as Kr$na. When
She sees a Tamala-trec She wants to grind it to powder and She leaves all peacockfeathcrs far
behind. Her eyes are Filled with tears when She sees blackbees buzzing around the foot of a
Campaka-tree (the bees remind Her of Syama because of their blackish-bluish colour and the
Campaka-tree looks like another goldcn-complcxioncd gopt) and seeing Her own blackish hair, She
puts the mirror away ."213
When 5yama is unable to woo SvaminI, despite His ardent prayers, He asks Tulasl, who is just like
Svaminl's shadow, to come outside o f the kunja. 5yama knows that Tulasi is very dear to SvaminI
(priyataya favd), and that SvaminI cannot refuse her requests, so He asks her: rati manjari tubhyam

tope mayddya ndparddham tat katham mayi rutfasau tat svdmint hd kirn kari$ydmi mayi snehavatyd
kayd tayd prami-preyasyd sangamayisye...hd kirii bhavisyati yamund-bhrdtrdpi vismrloham ity
asahyaihw "O Rati Manjari! Please let your mistreSvS l>e pleased with Me once morel I swear you,
today 1 did not do anything wrong! Why is She then angry with Me? 0 ! What shall I do? Which
affectionate girl will help Me to meet My heart's beloved again? O! What will become of Me! It's so
intolerable, I have even forgotten the brother of Yamuna (Yamaraja)!" How fortunate Radhika's
maidservants are! Even die Supreme Personality of Godhead, who is sought for by the Vedas, prays
to them with folded hands! Tulasi camiot tolerate seeing Krona's pitiful condition and she consoles
Him by saying: "Just wait here for a moment, I'm going to sec what I can do!" When Tulasi comes
back into the kunja she sees that Svamim has become kalahdniaritd (a girl who regrets her quarrel
with her lover) and eager to meet Her PrSnanatha once more. Tulasi says: "Hey Syamaju! Your lover*214

2,3 Bengali pada quoted by editor.

214 ttkil by 5il Bntiga Biliari VidyHlartkara,

324

Jn-JrT ViCftpa

is so pitifully praying to me for the treasure of Your affection! Why are You angry with Him?"
SvaminT says; "Lalita told Me to!" One of &T Radhika's names is lalita hhiti martini, She who is
angry with Krsna out of fear of Lalila, although xShe Herself wants to make up with Kr$na again.
&T RaglumiUha calls SvaminT Sadaya in this verse. Sri BangabihM Vidyalahkara writes: he
sadai/e kfihin/a sravima darsmianiaram eva manasya smfhilyad dayaxiati "She is so merciful that
She slackens Her mclna after seeing and hearing about Madhava's aggrieved state. Hence She is
named Sadaya here". Seeing-the situation, TulasT understands that without Lalitas permission
the Yugala KiSora will not be able to meet, although They arc so eagerly desiring Eachother.
(fttya ca tat krpayaiva srl rddhd prasfula ity anudhvanih) Tulasi runs off to the kufija where
Lalilaji dwells. Lalita asks TulasT: "Tulasi! Why have you come here?" TulasI suddenly falls at
Lalita's feel and says: "Are you just silling here after ordering SvaminT to be angry with Krsna?
Lalita: "Why, what happened?" Tulasi: "They arc so eager to meet Eachother, I can't tolerate the
sight anymore! Order the mdna bhatlga (breach o f pique)! SvaminT is maintaining Her pique
only because She respects your order!" So LalitajT orders the breach of pique. Tulasi returns to
SvaminTs kunja and says: "Lalita sanctioned the breach of Your pique!" SvaminT blooms up with
bliss. This is how Tulasi accomplishes the meeting o f Priya-Priyalama (Radha-Kr$na)! Blessed is
this maidservant! Blessed is her service! Suddenly the vision stops and
Raghunatha prays to
SvaminTs lotusfeet for the fortune of Her devotional service -

tomdra durjaya mdna,

bhnnjam korite kdn,
kdtara vinaya sahdkdre
sddhibe tomdre koto,
dhik prdne mdni ata,
koriben prdrthand amare.
"Kiina (Krsna) humbly and anxiously prays to me in so many ways to soothe Your invincible jealous
anger, considering His life to be cursed a hundred times."

tulasi mahjarf tore,

kohl go sapatha kori,
dji aparddha ndhi morn.
tathdpi dmdra prati,
tomdra svdmhu ati,
mdna bhare hoihi kathora
"O Tulasi Manjari!", Me says, "I swear You! Today I didnt do anything wrong! Still your SvtiminI
maintains a very tough pique towards Me!"

hdya hdya! morn prati,

ke emon snehavalT,
milaiyd dibe tdra sange.
ei kathd suni kdne, vyagra kobe hobe prdne,
korite tomdra mdna-bhanga
"Alas! Alas! Which girl could be so kind to arrange for My meeting will) Her?" When these words
enter my cars I become anxious at heart and arrange for Your pique to be soolhed.

lalitdra pads podi,

kohibo binoy kori,
jdmlibo kfsnera vedana.
sadaya hoiyd yabe, mora mukha pane cdbe
harasita Iwbe mora mon
(Sfl Rasika-Omdra Dasa)

"I will hill at Lalitffs feet and humbly (ell her of Krsna's heartache. When Lalila becomes merciful
and looks me in the face, my mind will be very happy".

325

jfr if a

'Miigfwnotfia dSsa.ijtrsvdn\l

^ T R ct R ^ T R t ^ r R 5rc?r ^r:

% ps

* rf^ s, ^

-n r*

srat

? Wb-^W

VERSE 87:
PRTrYA M ANGALA GtTA NRTYA VILASAD VINADI VADYOTSAVAIH
SUDDHA n A M PAYASAM GHATAIR BAHU VIDHAIH SAM VASITANAM BH RSAM
VRND ARANYA MAHADHIPATYA VIDHAYE YAH PAU RNAM ASYA SVAYAM
DHJRE SAMVIHFTAH SA K IM TAVA MAHASEKO M AYA DRAKSYATE

prtfyd - wilh love; mahgala - auspicious; gita - songs; nrtya - dance; vilasat - beautiful; vine
- lute; adi - and more; vddya - musical instruments; utsavaih - with festivals; suddhdtuuh - o f pure;
payasdm - water; ghaiaih - with jugs; bahu - many; vidhaih - with sorts; samvdsitdndtk - scented;
bhrsam - greatly; vrndaranya - of VrndSvana; mahd - great; adhipaiya - queen; vidhaye - for the
sake; yah - who; paurnamdsyd - by Paurnamasi; svayam - personally; dhire - 0 grave, calm girl;
samvihitah - performed; sa - it; kirk - whether; tava - Your; mahd - greaL; sekah - shower; nmyd - by
me; draksyafe - being seen.

O tDfure (gram, calm, girt)! When utill I see your great ceremonial Bathing as yon are
Being crowned as the queen of Vnutdvana By (Paurnainasts personal arrangement? *Ihen
there is a great festival of love with dancing, singing of auspicious songs and playing o f
vinos and other instruments while you're Being Bathed with so many jugs o f pure fragrant
water!

Notes: In the previous verse &ii Raghunatha relished the flavours of devotional service
by helping Syfimasundara to appease SvaminTs mdna and to meet Her again. In this verse he
wants to see SvaminT as the empress of Vmdavana. 'With a highly auspicious ceremony,
involving singing, dancing and instrumental music She was crowned as the empress, therefore
(his coronation-ceremony is not a secret. All (he goddesses are there as well as king Nanda, king
Vr$abhanu, the Queens YaSoda and Klrtida as well as all the gopas and gopls. Why is Kr$na not
crowned here, but Radha? he dhire\ You are very grave and Kr$na is very whimsical, that is well
known. Therefore You are bathed instead of Krsna !'215
In the Padma Parana, Patala Khaiida, it is stated that Krsna, being pleased wilh the
matchless sweetness of Sri Radhas attributes, made Her (he queen of Vrndavana:

vrmhlvnmdhipatyam ca dattain tasyai prasfdald

kr$nettam/alm devl tu radhtl vrndavane vane

215

Narrated by $rl Ananda Gopfda Gosvfuni.

326

Sn-J n 'Vitilpa. X iunmRnja&fi

"Although elsewhere the goddess of fortune reigns, Kr?na, being pleased with Her, made Radha the
Queen of Vrndavana." Also in the Malsya Purana die coronatioii of Sri Radha is indicated with the
words radha vpiddvane vane. Following Srlla Rupa GosvtimI, who was greatly absorbed in this
pastime and described it in liis one-act play 'Dana Keli Kaumudf, liis 1Radha$(akam' in the verse
alula mahasi vpidciranya rajyerbhisiktam, and in his 108 names o f RSdiiika named Prema Sudha
Satriikhya.. the nectar-sacrifice of love
{radha kr^navanddhim and vniddvanesvarT), Srila
Raghunatha Dasa GosvamI briefly described it in his Mukta Caritrii'-play and in his Vraja Vilasa
Slava (verse 61) and later Srila Rupa GosvamI, not being fully satisfied yetT ordered Sri Jlva
GosvamI to write a big poetry-book about it, named 'Madhava MalioLsava'. In this book it is
described that Sri Kr$na hud ordered VrndadevI, the goddess of Vrndavana forest, to arrange for the
coronation to be performed in front of all the inhabitants o f Vraja. Vrnda became a voice in the sky
that ordered PaurnarnasI-devT, the goddess of Krsua's mystic illusion Yogamaya, to make all the
arrangements and to announce tills happy news to all the people of Vraja, headed by Nanda
Maharaja:

n radham alula gundmbudhlndu laksmim

tin vrndavana bhuvi visva vanditayam
yogindre drutarn abhi$inca kdrlcandli
srT rajan marii-yuji simhapitha prsthe
rddhdydm ayam abhiseka kdnti purali
sridah sydd vanam emu gokula-bhuvarh. ca
adiiundm udaya ivdmrtdmSu muriau
yad yogye khalu vibhavo'khiiarii dhinoli
(Madhava Mahotsava 4:10-11)
"0 Queen of yogis Paurnamasi! Quickly bathe this Sri Radha, who is the Candra Lak$nil (the lunar
goddess of beauty) arising from the ocean of matchless attributes, in the universally praised Sri
Vrndavana, on a very beautiful jewel-studded golden throne! The stream of lustre o f Sri RadM's
abhiseka will bring a matcliless treasure of beauty to Vrndavana, to Gokula and to the whole world,
just as the moonlight comes from the moon. Because when the sanctifying grace has become the
object (of worship), love will be given to the whole world." Then, in front of everyone, die ethereal
voice requests the most shy girl Radiiika to accept the royal bathing-ceremony:

he rddfie tvam ilia ca masma dhdrstya

buddhyd sahkoclrydd idarn aiesa dulika hantr
sdlina api kula kanyakdh sabhdydm
drfyaie pati varandya viia lajjdh
(Madhava Mahotsava 4:17)
"O R3dhe! Don't hesitate to act boldly in this! You will be die destroyer of unlimited misery! It is,
after all, also seen that even the most shy maidens give up their shyness when diey accept a
husband!" When Sri Radha and Her girlfriends repeatedly drink the honey-like message of this
ethereal voice dirough die cups o f dieir ears they embrace eachothcr. All die people of Vrajamandala make ecstatic noises and the playing of many kinds of musical instruments become audible.
Kundalata announces Oiis blissful news all throughout Vraja. Kr^pa's bliss knows no bounds! The
fld/H-v&M-ccreniony (a ceremony held one day before an auspicious festival) is itself a great
occasion with different kinds of auspicious dances, songs and instrumental music. On die day of the
abhiseka all moving and non-moving creatures of Vraja are enchanted by Sri RSdhikas wonderful
beauty as She approaches the badiingplatform. As Sri Radliika steps on the jewelled bathingplatform, Yamuna, Ekanaiiisa-devI (Krsna's sister from the jail in Mathura, eight-armed Durga),
Rudrani (Parvatl), Indian? (SacI) - all die goddesses come there in human forms.

327

^nfa 9($gfiundtfia tfasa Cyosmmt

tahi puna bhagavati paunuimasT-dcvT vrajci vana-devakl scitha

rdika Subha abhiseka karana Idgi dola ulasita gdta
koto Sata ghata hhari vdri suvdsifa tahi korolo upamta
dadhi ghrta gorasa kunkuma candana kusuma-hdra sulalita
vdsa bhusana upahdm rasayana dnala koto parakdra
ratana vediropara baithala SaSimukhT sakht-gana del jayakdra
'srT vrnddvana bhunusvari* kori bhagavati koru cihhiseka
caudike jaya jaya mattgala kalarava dnande tnohana dekho
(Pada Kalpataru)
When Sri Radha steps on Hie wonderful jewelled throne the luster o f Her form illuminates (he whole
o f Vrndavana. Then, on the order o f PaurnamasI, who had come there with Vrajas sylvan goddesses,
MatiasI Gangu, Yamuna, Sarasvatl and other sacred waters appear in scented jewelled jugs to shower
R5dharaoI along with ghi, milk and yoghurt. All the sakhTs chant Jaya! Jaya! while different songs
are sung and dances are performed. After the bathing the saklus dress 5ilniatl in an appropriate royal
dress. Ekanamsa touches Syamasundara's forehead, puts Sn RadhS's raja tikd (royal emblem) on it
and exlaims: Jaya VnidavaneSvari!1 Along with the sound of many instniments the shouting of
'Jaya! Jaya!' arises. The demigods shower flowers and the saklus blow conches and make the ulu
dhvani (by uttering a sound while moving the tongue in the mouth). All Hie goddesses come forward
with presents: S&vitrl, Lord Brahms's wife, gives RSdhika a lotusgarland, Indra's wile acl-devl
presents a golden throne, Kuvera's wife Rddiil a golden ornament, Vanina's wife Gauri a golden
scepter, Vayu's wife Siva a white whisk, Agni's wife Svaha a fine sari, and Dhumorna, the wife of
Yamaiiija, a jewelled mirror while the demigods in heaven play Dundubhl-dnims. After offering the
proper respect to the different, attendant superiors she takes leave of them.
Now a new rasika Hid will be played. Hie saklus will divide the positions of servants and friends in
Queen Radha's kingdom. yamasundara eagerly desires the service o f &ri VrndavancSvari, so He
submits his wish to prime minister Lalita:

tabe atlSaya cincmditd; srT krpiere kohen lalitd

vcmamdii! Suno morn vdnt; ki sevd loibe bolo tumi
In great ecstasy Lalita told SrT Kr$i.ia: "Listen to my words, O Vanamali! Which service will You
take, (ell me?"

sakhigana sevd bdhti nilo; yarn ye vdsand mone chilo

heno sevd dra ndhi dekhi; ydhdte tomdra ndma lekhi
"The saklus have already chosen (he service they liked, but I can not find any service that 1 can write
Your name on."

suniyd kohen banoydri; mora sevd ache bodo hhari

clmi rdjyera kotoydla hoibo; raja jaya ghusiyd beddbo
(Pada Kalpataru)
"Hearing this, Ranoyari (forcstdweller) Krsna said: 'I have a very important service: I will become
the kingdom's constable and I will wander around announcing the Queen's victory!'" On minister
Lalita's order Syama, who wants the job of constable, writes a letter of application to the Queen:

jaya jaya SrT Sata, S?i yuta padanakha,

mahd mahirndrnava carane$u
cafurinl Siromani, viSva vimohinT,
yuthapatigana sevitesu

328

$ n -$ n ViUlpa ifyisutmijaCifi

"Glory to You whose ibouiails me more beautiful than those of hundreds of goddesses of fortune!
Glory to the lotusfect of the great ocean of glory! Glory to the crownjewel of clever girls, die world
enchanting girl who is served by hosts of rulers!"

irt vnulatcm, raja rajeSvari,

prabaia pratdpa salinlsu
koti madana mada, pardbhava karint,
nija janagana jivite.su
Gloiy to the empress of Sri Vrndavana, the abode of great power! Glory to She who defeats
millions o f Cupids and who is the very life of Her friends!"

tai ei rdjakara>
kotoyalapada deiy
karabahi make cira ddsa
ehi vinati mom,
mdnobi nd iambi,
karajode mdgo tuyd pd$a
"I am standing before You with folded hands! Please accept Me at Your side as Your eternal servant!
Give Me the job of royal constable! Heed My humble words and don't kick Me away!"

ham tuyd ndma yafah,

kunja kunja prati,
ghosabo prati dina ydma.
tuyd pura bhitora,
cora yadi dobo,
viphala hobo tachu kdma
"Every day and night I will announce Your glories from kunja to kunja and if any thief may enter
Your town I will make sure he will fail in his puipose!"

ehi vidhl sevd,

nija prati laharit
pdlabi nija thdkurala.
jaya jaya rcidha,
vrnddvipinadhTSa,
gdobo hdma cirakdla
(Pada Kalpataru)
"I will always continue My service, maintaining Your authority and singing Your names: 'Jaya Jaya
Uadlm VfndavipinadhTSa (queen of Vrndavana)!"
By the mercy of the Queen and with tire help of the sakhis 5yama gets the job of constable and He
dresses and ornaments Himself accordingly. The enchanting constable announces to all the moving
and non-moving creatures of Vmdavana: "O animals, birds, cuckoos, bees, trees, vines, sky and
wind of Vrndavana! Listen! From today on the daughter of king Vr$abhanu, Sri-Srl RadharanI, is the
Queen o f Vrndavana!" Hearing this sweet announcement of their enchanting constable, and seeing
His ecstatic condition, all the creatures of Vrndavana, whose hearts arc naturally given to Sri Radha,
fill the sky with tiicir ecstatic warbling. Then, after announcing the reign of Vrndavana's empress,
the enchanting constable tells Her how ecstatic all the creatures of Vradavana were to hear it
After this the prankish constable KrSfla secretly liides His flute in Lalita's veil and goes to the Queen
to complain that His flute was stolen. Visakha says: "Very good, that destroyer of (he housewives
chastity is gone! Good riddance! Now the housewives can sleep in peace!" But grave Queen R5dha
says: "No ViSakhe, that is not proper! This kingdom will perish if it gets the reputation that theft is
an accepted tiling here!" Prime minister Lalita chastises the constable and demands Ilis resignation,
saying: How can this constable protect other peoples property when He cannot even keep His own
things together? It would be good for the kingdom if He resigned!" Then die constable submits to

329

Jrifa %&fl{\\maiha dasa (josviimT

MaharapFs feel.: "One of the royal executives has stolen the flute, what can a low-rank constable do
against that?" Hearing this, Prime minister Lalita angrily orders: "Everyone open their veils and
show to the constable that you don't have the flute! Tills falsely suspicious high official deserves a
severe punishment for uttering false accusations if the flute is not. found on anyone!" Everyone
follows the prime minister's order, and when finally Lalita opens her own veil - lo and behold! The
flute falls out! Everyone is stunned. Then the constable says: "O Queen! Such a thief-minister should
resign, otherwise the kingdom will suffer tremendously!" Who can describe Lalita's rage at that
lime? She says: "You Yourself have liidden tile flute in my clothes, and then You went to the Queen
to complain! I swear on the Queen's feet: Tills is Your doing!! Do You dare to deny it by taking an
oath, toucliing Llie Queen's lotusfcet?" The constable's hands shiver o f ecstasy when they touch
RSdharatfPs feet, His eyes are Ailed with tears and His body is studded with goosepimpies. hiyara
mdjhdre itfhe rasera hilolL yabe parasite cdhi iomdra pdyera angulL Although Kr$na is the very
form of transcendental bliss He is enchanted by rasa, and His voice chokes out o f ecstatic inertia.
Then Lalita says: T o o k Maharani! Hie personification of religion is touching Your feet! Why
would any lies come from His mouth?"

nagare kampita dekhV rasavati rdi;

hast hast bahdhu kore dharilen ydi
gada gada kanthe kohoye dhani vdm;
mamma kohiye ebe &uno ntlamani
"Seeing Her lover trembling, Rai laughed and held Him, making Him Her friend. With faltering
voice She said: 'O Nflamani (blue jewel)! Now listen! I'll tell You what's on My mind!"

nija vdiichd purdile more rdjd kori;

nwra sddha purdile hoibe murdrt
o vesa pheliyd nija ve$a podo tumi;
simhdsane boisoho kifikan hoi ami
"You fulfilled Your desire by making Me the Queen, O Mur5ri! Now My desire will be fulfilled:
Give up tills dress and wear Your own dress. Sit on the throne! I am Your maidservant! Then
Vrndadevi makes a royal dress for our Hero and Rasika Sekhara Kr$na ascends the jewelled throne,
sitting on KiSorimaiii's left side. The sakJus are chanting Jaya! Jaya!' and make the /-sound with
their tongues of ecstasy while the kihkans are fannning Riidha and Krsna.

dhd man! kibd du'firupa anupdma

rupa anupdma go du'tt rasamaya dhdtna
"O my goodness! Their two forms are matchless, matchless abodes of rasaV'

ddha kanaka kdhii, nava vijurl bhdtit

ddha rase dhara dhara nava ghanaSydma
vaydne vaydna, donhdra naydne naydna
(janu) cdftde cahde kamale kamale eka thdma
"Half is a golden luster shining like a fresh lightningstrike, and half is a fresh monsooncloud
showering drops of rasa. His face meets Her face, His eyes meet Her eyes. The moon and the moon
and the lotus and the lotus arc thus shining in one place."

ati paratna rasdla, duhu goie eka phulamdla

atige ahga heldheli apardpa thdma
kiye kamale bhramarat kiye cdhdete cakora,
{nava) cauikim suvadam jaladhara sydrna

330

J n -S n Vifcpa ?Qisunulnjtififi

"They are most luscious, Each wearing one flowergarland around the neck. Tlieir matchless bodies
are loaning against eachother. Fairfaced Radhika desires y5ma as the bumblebee the lotusflower,
the Cakorabird the moon and the female CatakinJ-bird the monsoon cloud".

ndee nmyura niayurT, gdya $uka dra sdrl;

phule phule bhramara bhramarT dharu tana
nova jalada kale, thira vijurl khele,
koto rasa varikhaye. duhhu rasadhdrna
"Hie peacocks and peahens dance and the parrots and sarikas sing while the bumblebees and their
wives are singing, flying from flower to flower, A steady lightningstrike (Sri Radhika) plays on tlie
lap of a fresh raincloud (Kr$na). How much rasa is showered by both these abodes of rasal"

yoto sakhT manjarl, donhara mddhuri fieri,

boiota gheri gheri 'jaya rddhe-fyama V
yoto sahacangana, kore puspa varisano,
radha-rddha ramaria' boli gdya avirdtna
"Seeing Their sweetness all the sakJiis and manjarts surround Them and say "Jaya Radhe-Syama!"
All these sakhls shower flowers and say 'Radha-R5dha Ramana1 without stopping."
In his vision Sri Raghun&tha, in his svarupa of TulasI Manjarl, relishes the flavours of this
transcendental pastime, and when this vision leaves him he anxiously prays to SvaminI's lotusfeet for
another vision of tliis pastime.
Sri Rasika-Candra Dasaji sings:

hdya! morn heno bhdgya hobe koto dine ?

he dhairya Saiini radhe, ei mora manah sadhep
tava abhi^ekotsava heribo naydne.
"Alas! When will that blessed day come? 0 Grave Radhe! This is the desire on my mind! I want to
see Your coronation-festival!"

bdjibe mahgala vddya,

venu vlna rnurajddya,
nrtya gtta hobe manohara
suvcisita suddha van ,
ghafa sab puma koriy
paurnamdsl svayam iatpara
"Auspicious instruments, like tlie drum, the flute and the vmdy will be played and there will be
enchanting dancing and singing. Paurnamasl is personally engaged in filling up the jugs with pure
scented water..
atiSaya prita hoiyd, tava abhiseka kriyd,

koribe yatnate sampddana.

vniddvana mahdrdjnl,
heriyd kobe go ami,
saphala mdnibo e jtvana.
"With great love she will arrange everything for Your bathing-ceremony as tlie Queen of Vrndavana.
When will I make my life a success by witnessing this scene?"

331

$nfn

utuUfid riasa QosvamT

c^cn^i
^R FT l

a iM

o rf^ T ^ R o ^ l^ T ^ P t I

%fFTT: ^ # b 3 o F R t? 3 SRW*tI: *K
5lR5PfflT<j3R^|

f g : f cST^ri 3s3Rf: II * II
VERSE 88:

B H R A T R A G O 'YU TAM A T R A M AN JU -VAD AN E SNEHENA D A T T V A L A Y A M

s r I d a m n A k j r p a n A m P R A TO SYA j a t i l a m r a k s A k h y a r A k a -k s a n e
N IT A Y A H SU K H A SO K A R O D A N A B H A R A IS TE SAI& DRAVANTYAH P A R A M
V A T SA L Y A j JA N A K A U V ID H A SY A T A IT A H K IM L A L A N A M M E G R A TA H
bhratra - by Your brother; go - cows; ayutam - ten thousand; atra - there; manju - beautiful; vadane
- face (fem.); snehena with affection; dattvd - having given; alayarh - the abode; Sriddmna - by
Sridama; krpanam - to the miser; pratosya - for satisfying; jatildtfi - to Jatila; raksa akhya - known
as Rak$a; rate - full moon; ksane - moment; nltayah - taken; sukha - happiness; Soka - sorrow;
rodana - crying; bharaih - with abundance; te - Your; samdravantyah - melting; paratii - greatest;
vdtsalydt - out o f love; janakau - parents; vidhasyata - will do; itah - here; kith - whether; Idlanath fondling; me - o f me; agratah - before.

0 Manju-vadane (fair-facedgvrQl On the fu ll moon day of^raztana (August) named

fPurnimd your Brother Jridama comes to yti&ata with ten thousand cows to satisfy the
greedy Jafild Before affectionately taking you along to Var$dna, where your parents
loxHnglyfonxde you infront o f me as you melt with weepingfrom happiness and sorrow*

Notes: One irla-picture after the oilier arises before the spiritualised eyes of Sri Raghunatha, and
when his rclishable visions vanish he laments and manifests another prayer. His mind is immersed in
(lie ocean of the sweetness and beauty of the Divine Pair, and there die treasure of eloquence has
very little value (i.e. it is very difficult to put it under words). Words are totally helpless here. Still
the stream of bhdva naturally wants to come out over the path of words, but alas! Words are not able
to hold.such a powerful stream! Words become stunned here, strangled and suffocating in the grip of
bhdvalln this situation bhdva blooms up in the heart of anyone who depends on it and comes to a
sensitive devotee in only a slight way in the form of words. But still it is as if this dind bhdsd
(inferior medium of words) thrusts a huge stream of water on the heart's ears of a bhdvagrdhl
(sensitive) audience, helping the bhdva of a sensitive devotee (like Raghunatha dasa Gosvaml) to
reveal itself. The power of the speaker's bhdva is infused in his words, therefore their result,
prowess, influence and authority are endless and inexhaustible. That is why there is no greater means
to attain bhdva than to hear and chant the hhdvamaya vatu (ecstatic words) of the great saints. In the
previous verse Sri RaghunSlha relished the sweetness of RadharanT's coronation, and in tills verse he
relishes the parental love of mother KTrtida and father Vr$abh5nu, the personifications of parental
love, as SvaminI goes to Her parental home. The pdda-sevikds (maidservants) like TulasI stay with
SvaminI as if they are Her shadow, and they experience all of Sv&minfs joy and sorrows just like
Her, as if Her feelings are reflected in the mirrors of their hearts. The great poet Karnapura, who
sucked the nectar out of Sri Caitanya Mahfiprabhu's toe, describes tills as follows in his book
'Alankara Kaustubha' (3.59):

332

J n - $ n W fapa 9Qtsumanfa(sfi

pataty asrc sdsrd bliavati pulake jdta pulakdh

smite bhdti smerd sumalimani jdte sumalindh
andsvddya svdlir mukuram abhiviksya sva vadanath
sukham vd duhkath vd him apt kaihamyam mrga drah
Sri Kr^na says: "O Fawn-eyed girls! As long as you did not meet your girlfriends you can see in the
mirror whether you are happy or sad, but when your girlfriends stand before you, then what is the
use o f mirrors for you? They are just like mirrors themselves! When tears are falling from your eyes
they also fall from their eyes, when you have goosepimples on your body, they also have them,
when you laugh, they also laugh and when you are morose they are also sad!" This situation is
visible to the utmost in Radhas maidservants.
The Raksa Porniina is an auspicious day, occurring on me full-moon-day of August, on which
brothers and sisters swear love and protection to eachother by binding protecting armlets around
cacliotlier's wrists. Therefore tins pastime, like the previous one, is an occasional, annual pastime,
not one who eternally returns daily. Nevertheless, because of its transcendental nature, this pastime
can be meditated on at any time .216 One day before this auspicious event SridSina mounts his horse
and goes to Yavata, the abode o f &T Radhika's mother-in-law Jafila, accompanied by footmen and
palanquins. Eager to satisfy Jatila, who does not want to let 3ri Radhika go, Sridama asks her: "What
do you want as a present?" Jatila* as be expected, wants cows, so he gives her ten-thousand cows just
to appease her, ri Radldka and Her girlfriends and maidservants then climb into the palanquins and
Srid&na leads them to Varsana, Sri RadhikS's parental home, where there is less control over Her
Qian in Yavata. There it is easier for Sri Radhika to go out to meet Kr$na, so She feels very happy
about going. WiQiout knowing it Sridama Candra is helping Sri Radllika, his sister, and 5ri Kf?na,
Ills best, friend, to meet Eachother for loving affairs. Everyone in Vrndavana, knowingly or
unknowingly, assists Radhika and Madhava in Their relish of imgeira (erotic) rasal There is one
kind of relish of this srhgdra rasa when Sri Radha stays in Her in-laws' abode, and there is another
kind of relish when She stays in Iier parents1 abode. The kinkarls come along wiUi Sri Radhika
wherever She goes, be >t in Yavata or in Varsana, and are thus blessed with these different kinds of
savour. Thats why the service of $ri Radha is called the most extraordinaty goal of life.
When they arrive mother Klrtida, the emblem of parental love, who was anxiously looking down the
road for her beloved daughter to come, pitifully cries out: "O Creator! Why have you created Oiis
subservient womens' life, so that I must be separated from my daughter for so long?" MoQier Klrtida,
who loves her daughter even more than millions of cows could love their calve, firmly embraces Sri
Radhika, who is followed by TulasI like Her shadow, and sprinkles Her with her tears of motherly
love. One of 5ri Radiiika's 108 names is: mdtr sneha plyiisa putrikd: "She is the nectarean object of
motherly love for a daughter". Svaminl cries of happiness and sorrow. Happiness because of coming
back home and sorrow because of Her long stay at Her in-laws' abode. SvaminJ melts at the bosom
of Her mother, as if She merges with her and sheds hot tears, saying with choked voice: "Just forget
about Me, ina! Don't search for Me!" Sri Radhika is named Manju-vadane, or fair-faced girl in the
text. Sri Bangabihari Vidyalankara explains: he manju-vadane vdspavydptatvena manju sudarianani
vadanath yasydh "Her face is so beautiful because it is studded with tears. Hence She Is called Manju
Vadane." Klrtida MS sobs with a voice choked by tears: "Can I ever forget You, my beautiful girl?"
She who is vraja go gopa gopdll jlva mdtraika jlvanam:217 the very life of the cows, cowherders,
cowhcrdwomen - nay, o f all creatures of Vraja! How much then isn't She the life of the life of Her
mother, who is the very form of parental love?! Who will say it? Mother and father float in oceans
of bliss as they take their girl into their abode.218

216 Note by die editor.

217 3riia Raghunatha dasa Gosvami's T08 names of Riidhika'.
218 Narrated by &i Ananda Gopiila Gosvami.

333

Siifa Jigjjfitmatfta daso- QosvCmT

Siddha Kr$na Dilsa babajl from Govardhana relates:
In (he morning of the full-moon day of (he &ravana-month Gargl, (lie daughter of Gnrga Muni,
comes to Varsana and binds a jewelled bracelet around Sri Radhika's wrist, as is customary during
(he Rak?a-handhana celebration. Sri Radhika in return worships her (as GtU'gl is a brdhmana girl)
with ornaments, clothes and sweets. Then a gopT named Hiranyaiigi comes from NandTSvara, Kronas
abode, and tells 3ri Radlrika that the sage Bhaguri has bound a protecting bracelet on K^pa's wrist.
After that Sri Rftdhika and Her friends go to NandiSvara as always to prepare Krona's breakfast.
When Radliika arrives in NandlSvara, Bhagtiri Muni also binds a protecting bracelet on Her w rist Sri
Radhika offers Her humble ol>eisances unto Bhaguri Mum and asks him: "Please bless our home
with a visit!" After (Iris Queen YaSoda orders Sri Radlrika to cook a feast for Balarama, whose
birthday it also is on that day. At noontime there is a great swing-festival on the bank of Sri
Radhakunda on the occasion of Jhulana Purnima, the full moon (day on wliich Radha and Krsna are
served sitting on Their swing.
Sri Raghunatha relishes the vision of Svamiiu being affectionately fondled and cuddled by Her father
and mother, and when (he vision vanishes he rolls on the bank of Radhakunda and weeps: 'Tve
fallen on the bank of Your krndal I have a great hope in my heart: to once see You being cuddled
like this by Your father and mother!" How wonderful is (he prowess of Radha's service! Even in
external conciousncss prayers are offered in this mood! How close the kinkarTis to Sv&minl! Unless
She accepts you you won't understand! Both in meeting and in separation Sri Raghunatha has no
other shelter but Her, therefore for the fulfillment of his heart's aspirations he prays as follows to Her
lotusfeet:

he radhe he.suvadane,
rdkhXpurnimdra dine,
lava bhrdici SrXddma dsiyd,
krpand se jatildre,
go ayuta dona kore,
samddare tdhdre tusiyd.
"O Fairfaced Radhe! On the RakhJ Purnima-day Your brother Sridama comes to see You, and he
respectfully satisfies the miserly Ja|ila by giving her ten thousand cows."

dpana dloye yabe,

tornare loiyd ydbe,
aliSaya snehddara kori.
tathd bahu dina pore,
mdtd pita donhe heref
antarete sakha uthe bharL
"Then he brings You to Your parental home with great love and care, where Your parents are very
happy to see You again after so many days."
f

sadd paravaSa ho'ye,

thdkiyd Svasuralaye,
mano madhye duhka aliSaya
harsa Soke sei kale,
bhdsibe nayana jale,
dravTbhuta hoibe hrdoy
"Their hearts are melting and they float in their own tears when they see You crying, crying out of
great sorrow for being always controlled by Your husband's family, and crying out Of joy over seeing
them (Your parents) back again."

tabe ati snehavase,

lava mdtd pita ese}
koriben sayatne Idlana,
rodana samvara bole,
nija bhdsi dhkhi jale,
muchdibe tomdra vadana.

334

jfn -jln *U\tfapa VQtsmtuVijtifilt

"Then, overwhelmed by affection, Your parents conic to carefully and lovingly fondle You, telling
You to stop crying while You float in Your own tears, and wiping Your face.

uikate thdkiyd haya,

se laiana samuddya,
neharibo mone abhildsa.
kobe se karund hobe,
ei sukha more dibe,
betdhaibe cipcira uUdsa.
(Sri Rasika-Candra D&sa)
"When can I blissfully witness from closeby how they arc fondling You? Alas! When will You be so
kind to increase my ecstasy in tills way?"

fipqaiH M fi ^

H isiP f e #

^ 1 1

II

VERSE 89:
la jja yA l i

P U R A TA H P A R A T O M A M
GAHVARAAI G IRIPATER BATA NTTVA
DIVYA G A N A M A P I T A T SVARA-BH ED AM
SlK SA
YISYA
* SI K AD A SAD AYE TVA M
lajjayd - shyly; ali - Your girlfriends; puratah - in front; parata{\ - far away; mark - me; gahvararh cave; giri - mountain; patelt - of the Lord; bata - alas!; nltva - having taken; divya - divine; ganam songs; apt - even; tat - that; svara - voice; bhedam - different; Mksayisyasi - You will teach; kadd when; sadaye - O merciful girl!; tvam - You.

O Sadaye (mercifulgirQl When w ill yo u shyly tafy me fa r away from your girlfriends to a
cave o f govardhana 9&U to teach me Beautiful songs in different tunes there?

Notes: Si! Raghunatiia's heart is absorbed in (he forms, qualities and pastimes of his beloved deity.
In the mood of a maidservant he relishes Si!-ri-Radha-Madhava's sweetness. How much Svaminl
loves Her intimate maidservant is known through the prayer in this verse. "Without me even wanting
it Svaminl is accepting me as one o f Her own. From this I understand that She loves me. Without me
even wanting it Svaminl is so merciful to take me along to a cave of Govardhana Hill to teach me
divine songs with different tunes and meters." lajjaydli puratah parato giripateh gahvararh nltva
"Shyly She takes me far away from Her girlfriends to a cave of Govardhana Hill to teach me
singing." Why should She be shy? Her sama-prdria sakhls are not strangers to Her! In front of Her
sakhls She cannot teach all kinds o f songs. These songs are not ordinary songs - divya gdnarh: they
arc divine songs. Svamini is shy, because She knows that Her girlfriends understand that She will
teach TulasT intimate songs about Her lovc-aflairs with Syama. These songs are not meant for the
sakhls* ears, because they will make them mock Svaminl. These confidential and wonderful songs

335

Jrifa Hipflfiuaxitfta tftfsn (josvann

can not be beard by anyone else but SvaminT's most intimate maidservants. They are meant to be
sung by TulasT while SvaminI is alone with Syama and Syama has fainted out of amorous ecstasy.
With their extraordinary beauty and sweetness the Vraja-sundaris are able to astonish & l Kr$;ija hence their love is called samarthd rati The love of a pure devotee has such extraordinary power
and glory that it astonishes 3ri Kr$iia: bhaktera prenia cesta dekhi krsnera camatkara (C.C.), The
love of the Vraja-sundaris is of the highest class, hence their samarthd rail is most, astonishing. The
sweetness o f the love of SrlrnatT RadhSUTinl, who is endowed with Madanakhya Mahabhava, is
astonishing Kj'sna so much that it makes Him faint. Even SvaminI is then baffled and unable to And
a means to reawaken Him. Only Her maidservants, that are well trained in the art of singing divine
songs, arc able to break this swoon - no one else. Tills is what distinguishes the kinkans from the
sakhTs. This is the very confidential service rendered by the maidservants!
One day Radhika and Syama are playing together in a kunja when Syama faints out of ecstasy. No
matter what SvaminI tries, She can not bring Kr$na back to His senses. The boat-like mind of
enchanting Mohana has sunk in the bottomless ocean of
Radliiks's beauty and sweetness.
SvaminI is desperate. She cannot find anyone who can pull Syama out of this deep ocean-like
swoon. Then Thlasi, who sits outside with her back against the wall of the kunja, begins to sing a
beautiful song. When Syama hears this song about SvaminTs sweetness He slowly comes back to
His senses and becomes fit again to continue die loveplay. These songs cannot be taught in the
presence of the sakhls, therefore they are taught within the caves of Govardhana Hill, The subject of
these songs are the various pastimes o f Rasaraja Sri Krsoa and Madanakhya Maliabhavavatl rl
Radha. Sri Radhika Herself is the subject of these songs, so She can not sing it Herself to bring
Krsna back to life. A third person is necessary and a maidservant of &T Radha is the most fitting
person to do it. Of all maidservants, TulasT Is again most intimate with $rT Radhika, so SvaminI calls
her into a cave o f Govardhana Hill to teach her these intimate songs in different tunes. This is the
limit of human perfection, the great gift of 5rl Caitanya Mahaprabhu.219 Without bhdva (feeling)
one cannot taste rasa (spiritual flavour), without rasa (here can be no development of bhdva, and
without bhdva and rasa there can be no dnanda. This is a wcllknown truth. If we try to realize the
purport of these words, then we can understand that even a slightest drop from the stream of topmost
transcendental bliss that constantly floats from the fountainhead o f all universal causes, Mahabhava
(Radha) embraced by Mahsrasa (Krsna), is keeping the whole world alive. The main item that is to
be ascertained from (lie Vedic scriptures was described in Srlmad Bhagavata, which is the essence of
the Vedanta. According to the Bhagavata tire limit o f attainment is the rnahd bhdva of the gopTs in
the Rasa-ff/5. A human being is unable to advance or to know anything beyond this. If anyone can
reveal anything beyond this, then he can not be anyone else but the Supreme Absolute Troth, God
Himself, that should be known for sure. That confidential rnanjan bhdva - which is not even found
by searclung through the Rasa-if/a chapters of Sftmad Bhagavata - is the merciful gift of SrI-SrI
Krna Caitanyadeva, who is the combined form of Rasaraja (K^pa, the king of refishers) and
MahabMva (Radhika, the Supreme Love) and its manifestation and preadiing has come through die
dedryas who took shelter of His lotusfeet.
Now rlmati will examine if TulasT has properly learned the songs. This examination is also so
wonderful! The cave of Govardhana Hill is like a wonderful temple of play. SvaminI takes a Vina in
Her hand and teaches a sweet song. The song itself is endlessly sweet and on (op of that there is
Svsmiifl's own nectarean voice. This sound attracts Syamasuiidara, who comes close and stares
through a slit in the cave at the beauty of Snmatl's form. She is there alone with Tulasl. Her head is
not covered by Her veil and Her fingers, that defeat the beauty of golden Campaka-buds, twang the
strings of the Vina. Along with the strings of the Vina She twangs the strings of Sygma's heart! How
wonderfully Her jewelled rings arc blazing on Her golden fingers! It is as if Her beauty and
sweetness comes gushing out o f Her limbs! $yama is enchanted by Her lovely nectarean voice and
can not hide Himself anymore. He approaches slowly and enters into the cave as if He is enchanted
by some mantra. Seeing Syama, SvaminI at once stops singing, puts the Vina away and quickly

219 N a r r a t e d b y S n A n a n d a G o p a l a Gosvanvl,
33<S

^n^n'Vtfapa KiisumwijaGh
*pulls Her veil
over Her head. Gravely She says: "Syama! Are You here?" Syama says: "What song have You
taught to Tulasl?" SvSmiui: "What*s that to You? Tulasi! Let u$ hear what song You have learned!"
TulasI takes the Vina in her hand and begins to sing. How wonderful is the prowess of Tulasl, the
object of Svaminfs affection! She has iearned the song after one single heating. It is as if the song
takes shape before Their eyes. Syama does not hear a song - He relishes Svaminfs sweetness. Syama
is enchanted and sits down next to SvaminI to listen. Tulasl asks: "Did I pass the examination?"
Both praise Tulasl, saying: "Bravo, Tulasl! Well learnt!220 When tills vision vanishes 2ri
Raghunalha laments and prays:

he daya-iile dhani, giriguha grhinT,

lajjd hetu sakhlgana hoite* '
saiige kori ekdkinl\ loiyd ytiibe tumi,
more girirdja kandarete,
"O Merciful, Fortunate Radhe! O Mistress of the mountain-caves! When* will You shyly take only
me away from among Your girlfriends and bring me to a cave of Govardhana Hill?"

siksd dibe divya gdna, rasa kori murtimdn,

svara bheda kohoto ydhdra
tomdra tiksdte ami, rasagdne ctiddmani,
gdhibo ki yugala sabhaya*
(Sn Haripada Sila)
"You will teach me divine songs there that crystallize Your rasa in different tunes. Because o f Your
teacliings I will be able to sing the crownjewels of rasik songs in the assembly o f the Yugala
KiSora!"

t o

to r

VERSE 90:

YACITA LALITAYA K ILA DEVYA

LAJJAYA N ATA-M U K H IM G ANATO M A M
DEVI DIVYA RASA -K AV YA K A D A M B A M
P A T H A YISYA
SIK A D A PRAN AYEN A
*
ydcitd - begged; lalitayd - by Lalita; kila - certainly; devyd - by the goddess; lajjayd - shyly; nata lowered; mukhtrh - face (fern.); ganatah - assembly; mam - me; den - O goddess!; divya - beautiful;
rasa - romantic; kdvya - poetry; kadambant - abundance; pdthayisyasi - You will recite; kadd - when;
pranayena - witli love.

220 Narrated by 5n Ananda GopSHa GosvSml.

337

SnCatRgyfmiiitfia tfasa (josinuxi

O (Devi, when wiCCI shyCy Cower my Head in the assemBCy as yiou are requested By LaCitadevt to CovingCy read some 6eautifuCromantic -poetry to me?

Notes: Tn the previous verse TulasI learned singing from SvaminJ and in this verse she wants to learn
rasika poetry from Her. SvaminJ moulds TulasI as She wants i t She will serve Her Priyatama
through this maidservant and thus make Him happy, and at the same time She blesses Her
maidservant with devotional service. foi&van MksitdSesa kaici kausaia sdlinim (Vjndavana
Mahimamrta) "The maidservants know innumerable arts through the training of their Srlgvarf. They
also relish the love of the sakhTs. The leader of all the sakhTs, Lalita-devI, asks Radhika: "Sakhil
Read some divine rasika poetry to TulasI! Train her just as You like!" So SvaminJ teaches TulasI
some poetry that she can later, at a proper moment, expertly recite to the Yugala Kigora, who are
found of good poetry. There are so many services for which poetry must be learnt! Sri Yugala goes
rambling in the forest (yana vihara Ilia). Not only does the maidservant soften Their pathway by
strewing flowers, but she also immerses Syaina in a boundless ocean of bliss by singing self-made
songs to Him about Svaminls glories:

gdydni te guna~gandths lava varima gamyahi

pufpastarair mrdulaydni sugandhaydni
sdli-talih pratipadath sumano hi vrslith
svdminy aharii prali. diSath tanavdni bddham
(Sankalpa Kalpadmma - 14)
0 Svamini! When You arc rambling in the forest I will glorify You with songs, I will make the path
over which You walk soft and fragrant by scattering flowers and, together with Your girlfriends, I
will shower flowers in all directions and at every step! And then:

prestha sva pdni krta kausuma hdra kdncT

keyura kundala kirlta virdjitdtigim
tdrh bhusaydni punar dtma kavilva puspair
dsvddaydni rasikdii tatirimdni
(SaAkalpa Kalpadruma -15)
"While Your lover decorates You with handmade floral necklaces, sashes, armlets, earrings and
crowns 1 will again adorn You with flower-like selfmade poems, and I will also make Your rasika
sakhTs relish that poetry! The kihkarls know the desires on the minds of the Yugala KiSora, and they
serve Them accordingly by reading the appropriate rasika poetry to Them. TulasI thinks: "How
many maidservants dont You have! Why are You asking me this in particular?" She becomes shy
and lowers her head when SvSminl calls her to learn beautiful and sweet poetry from Her. The more
one experiences Svaminl's mercy the more ones svarupa will awaken. "Unfortunately my svarupa is
sleeping, being lullabied by external affairs. Even if I could just spend the day thinking 1 am ri
Radlva's maidservant1 it could be attained!"
How affectionately Svamini calls: "Tulasi! Won't you read? From now on you should come every
day for learning poetry from Me!" Svamini has written these poems Herself and about Herself,
because divya rasa, divine flavours, are nowhere else but in Her,221 Stf-Sri Radha-Madhava are the
divine hero and heroine, and Their pastimes are called divya rasa. There is no poetry as rasika as
this! The authors of the scriptures on transcendental rasa and bhakU-rasa consider the rasa which is
221 Narrated by Snla Ananda Gopala Gosvauu.
338

J>n-J>n V iCapti *K\fSur.ianjafUi

aimed at in mundane poetry to be the products of materialistic minds and therefore consisting of the
llirec modes of material nature, or mayti. 5rimat Jiva Gosvami clearly writes in his Prlti Sandarbha
( 1 1 0 ): kim ca laukikasya raty dde{\ sukha-mpatvam yatha kathancid eva - vasiu v'tcdre duhka
paryavasdyitvat..tosrnal laukikasyaiva vihhavadeh rasa janakatvath na Sraddheyam. "The
happiness gotten from worldly rati (erotic love) is only slight and after due consideration ends in
misery. The rasa that comes from worldly vibhdvas (excitements) is not to be cherished".
Svaminl uses the names of another hero and heroine in Her romantic poems and reads them to her
maidservant TulasI, knowing her to be Her closest confidante. She will not keep anything hidden in
them and She feels very happy while revealing these secrets to Her maidservants!222 While SiTman
MaMprabhu danced before (he cart Of Lord Jagannatha, during the Ratha Yatra at Puri, He sang the
verse ya(i kaumdra harah sa eva hi varah (He is my man, who took my maidenhood....) from (he
Kavya PrakaSa about a mundane hero and heroine. (See C.C. Madhya 13 and Antya 1) No one else
but Svarupa Damodara could understand the transcendental meaning of bhagavat-rasa the Lord
found in tills verse. When &nmat Rupa Gosvami heard this verse from the Lord's divine mouth, he
understood the Lord's inner bhdva and revealed it by writing the verse priya so'yath krsnah (He is
My beloved Kr$iia). When the Lord found this verse on a palmleaf on the roof of Haridasa Thakura's
thatched cottage, He asked Sri Rupa:

morn Slokera abhiprdya nd jdtie kon jane;

mora manera kaihd tumi jdnile kemone
etc boli tdre bahu prasdda koriyd;
svarupa gosdire iloka dekhdilo loiyd
svarupe puchena prabhuhoiyd vismiia;
mora manera kaihd rupa jcmilo kemaie?
"No one could understand the meaning of My verse. How did you know the feelings on My mind?"
Saying tiiis, He bestowed great mercy upon Sn Rupa and showed the verse to Svarupa Damodara. In
amazement the Lord asked Svarupa: "How did Rupa know what was on My mind?"

svarupa kohena - yd'te jdnilo tomdra mana;

idrie jdni - hoy tomdra krpdra bhdjana
prabhu kolie - id're ami satuusfa hoiyd;
dlihgana koilo sarva fakti sanedriyd
yogya-pdtra hoy gudha rasa vivecane;
iumi-o kohio ta're gudha rasdkhydne
(Caitanya Caritamrta)
SvarGpa Damodara roplied: "I know that only someone who has received Your grace, can know what
is on Your mind!" The Lord said: "I am satisfied with him (5rt Rupa)," He embraced Sri Rupa and
empowered him completely, saying: "He is qualified to understand the confidential rasa. Tell him
everything about the glories of these confidential flavours!"
These Rupa and TulasI from Vraja are there (in Gaura-/r/d) Rupa and Raghunatha D5sa. Thai is why
Svaminl is so happy to reveal Her inner feelings to them. As the teacher is, so is the pupil. TulasI
learns these poems after a single hearing. How beautiful it is to learn this poetry from Her and to
recite it! "1 am Your maidservant, and You wall mould me with Your own hands!1' She's welleducated in the sciences that SnmatT has taught Her, and thus she will become expert in rasika
services. The relish of devotional services that lead to the blissful meeting of $n-$rT Radha-Madhava
is their very means of subsistence! In these duties the use of poetry is required. Virahini Sri Radha
(Svaminl suffering separation from Kr?na). TulasI then goes out to bring Krsna and poetically
222 Note by Sfi Ananda Gopala Gosvami.

339

J>ala J lagfuinatiia dasa Cjosvaml

describes Svamini's sorrow to Him to urge Him to quickly come and meet Her: "Madhava! Are You
here? But there is Your Priyajl, separated from You!"

nindafi candanam indu-kiranam ammndali khedam adhlram

vydla-nilaya milanena garalam iva kalayaii malaya-satmram
sa virahe tava dXnd
madhava manasija vi&kha bhayad iva bhdvanayd tvayi Itnd

(Gita Govindam)
0 Madhava! Afflicted Radhika is as if merged in thoughts about You, being afraid of Cupid's
arrows! The southern winds, that are cooler than sandal woodpulp and moonbeams, appear to be as
1)01 as snake-poison to Her! How much She's suffering, being separated from You!
Then TulasI returns to SvaminI and encourages Her to go and meet Sy3ma by reciting the following
poem:

rati sukha sdre gatam abiusdre madana manohara vefam

na kuru nitambini garnana vilatnbatn attusara tatii hrdayetom
dhTra-sarmre yamund-ilre vasati vane vanamdll
pitta payodhara parisara mardana cancala kara-yuga-sdli
(Gita Govinda)
"O Nitambini (girl with nice buttocks)! Don't delay Your rendez-vous widi the Lord of Your heart!
Weai* Your most enchanting dress, wliich is the essence of erotic joy! Vanamall (Kr?na, who wears a
garland o f foiestflowers) dwells in the forest on the bank o f the Yamuna, where a gentle breeze
blows! There He will massage Your big breasts with His restless hands!"
Tiie sakhTs also teach songs to die maidservants, but die teachings o f SvaminI are the greatest of all.
We can experience that SvaminI accepts us through the merciful introduction o f Sri Gurudeva.
"When will You make me learned in rasika poetry?"
Sri Haripada ila sings:

he devi he srt rddhe! tumi vraja mandaleie,

lalitd Idlitd sabe gdya.
lalitdra prdrihandief ddsT-gana gananate,
atlglkdra koribe dmdya.
"O Devi 3ri Riidhe! Everyone in Vraja-mandala says that You are fondly cherished by Lalita, who
accepts me as one of Your maidservants!"

lajjdya nala-mukhi ami, more dekhi anathim,

krpd kjori rakhi nija ptiya.
kobe divya rasa kiivya, sumadhura bhahgl vdkyaf
pranayete Sikhdbe dmdya?
"Please keep this helpless girl that I am by Your lotusfeet, seeing dial I lower my head out of
shyness! When will You lovingly use sweet words to teach me divine rasik poetry ?"

340

3 n -& x 7/tfapa

JCusuijiwijafifi

VERSE 91:
NIJA K U N D A T A T l KUNJE
G UNJAD B H R A M A R A SA N K U LE

DEVI TVAM KACCHAPl SIKSAM

K A D A M A M K A R A Y IS1 Y A S I
nija - own; kunda - lake; tail - on the shore; kunje - in a grove; guiijad - buzzing; bhramara bumblebees; sankule - groups; devi - goddess; tvam - You; kacchapi - a lute; Siksdth - leaching; kada
- when; mat)i - me; kdrayisyasi - You will do.

O *Devii *Wken tvittyb u teach me how to pCay the fJQicchapi (a hptd o f vmo) in a grove that
is fitte d w ith humming Bees, on the shore o f your Cafe?

Notes: In tills verse a vision is described of SvaminI teaching the Vina. "O devi! When will You
teach me how to play the Vina in a grove on the bank of Your kundaV Just like rasika poetry Vinaplaying is also required while serving (lie Divine Couple. TulasI thinks: "I want to become expert in
anything connected with devotional service!" It is also Svaminls desire: "Let My kidkari become
expert in her service!" "To the loLusfeet of such a merciful mistress my gurudeva has submitted me!
He has shown me that the greatest thing in life is Svaminl's service and vSvaminl's maidservanthood.
How I am wasting my life if I am callous and indifferent towards the lotusfeet of such a mistress,
who personally teaches Her maidservants how to serve Her! Even now I could not recognize myself
as Radius's ddsl, but I remain immersed in false, temporary bodily conciousness and its expansions. I
could still not take 3rl RSdha's lotusfeet in my heart (or to my chest, to massage them)!" Aft aspirant
becomes ashamed when he realises his own unfortunate condition after hearing and chanting about
the activities and the teachings o f the dedryas (GosvamTs). Srila Dasa GosvamI, who became
intoxicated by drinking the honey that trickles from Sri Caitanyas lotusfeet and thus gave up his
wife, that was as beautiful as an angel, and his wealth, that equaled that of Indra, the king of heaven,
as if they were stool, to become poorer than a beggar, wrote in his book 'Muktu Caritra (3)': nijam
ujjvalUdm bhakti-sudhdni arpayitum ksitau. uditam saagarbha-vyomni purnam vidlutrH bhaje "I
worship the full moon that rose in Hie sky of mother Sacfs womb to brighten up the world with the
nectar of His own devotion." What kind of people of tills age are we? Srimati Mahaprabhu showed
us die path of bhajan, of taste, of constant attraction, the path of natural mine-ness, experience of
rasa, love and the pinnacle of bliss. Tliis is not the path of fear, reverence or obstacles. Without
experiencing transcendental bhagavai-rasa one naturally starts to engage in worldly activities and
attachment and constant attraction to Kr$na will not arise. This natural experience of rasa is infused
in the worship revealed by Sri Caitanya Mahaprabhu. Although the Vv&yd-gopikds naturally bathed in
the powerful flood of attachment to Kr$na? all the obstacles on their way to meeting Him made their
attaciiment to Him even more powerful and infused that natural love for Krsna in them. And Sriman
Mahaprabhu has brought (he worship in the mood of the manjarls, the maidservants who have taken
shelter of the lotusfeet of Sri Radha, who is Herself the crownjewel of all these gopikdsl All rasa
and bfidva is assembled to the fullest, extent and in all respects in the style of bhajan that
Mahaprabhu has brought us. If I dont understand this now, then when will I?

. 341

Jnfa'JifigAm atfta (Casa Cjosvmm

In a kttnja filled with humming bees on the bank of Radhakunda TuiasI learns playing Vina from
Svaminl. This lake Radhakunda delights Tuias! so much because it belongs to her Svaminl. There
me so many divine playgrounds in Vraja, but Raghunatha has chosen the bank of Svaminfs kunda as
his greatest (and only) shelter. In ukufija filled with humming bees on this bank he will learn to play
Vina so that he will be able to render devotional service to the Divine Couple, drabdha rasa
rabhasdm harind saha ivaihtai pctfhitaiva vidust kalaydni vfndm (Sankalpa Kalpadruma 16) "When
You commence the Rasa-dance with Hari I will play the Vina according to Your teachings, so that i
can arouse Your Rasa-desires!" In Madana Sukhada-fcwnjte Svaminl sits down and takes a Vlpa in
Her hand, showing TulasT how to hold it and how to play the strings with the lingers of her left hand.
TulasT attentively watches Svaminl while sitting at Her feet. Meanwhile a parrot tells Syamasundara:
"SnSvari is teaching TulasT how to play the KacchapI-VTna at Madana Sukhada kufija\", so Syama
goes there and sees how Svaminl is absorbed in twanging the strings of the Vina, while bees are
sweetly buzzing around. &yuma is enchanted by this sight as He stands by the gate of (lie kunja.
Svaminl suddenly sees Him standing there and stops playing the VTna. Syama says: "Can't I see even
a little o f how You are teaching TulasT how to play the Vina?'1, so Svaminl orders TuiasI to play.
SfTmat! is very happy to see Sy&na and to please Him through Her maidservants. One o f the 108
names SritpSda Dasa Gosvaml gives to &rfmati is: svaganopendra padabja sparfa lantbhana harsint:
"She who is very happy, with Her friends, to touch Upendra's lolusfeet". But when She attains
Krsna's lotusfcet -with Her kinkans Her joy is even more spontaneous! How happy Svaminl is to
serve yama through Her maidservants! On SvSmiifl's order TulasT plays the Vina and sings a
wonderful lovesong with it. It is as if the spiritual flavour of the subject is crystallized by the song!
Hearing this song, both Syama and Svaminl become inspired to make love, so TulasT discretely
leaves the kunja. Blessed is Uiis maidservant! She can make tire Loving Couple float in an ocean of
rasa and (hen glimpse through the vines to relish these sweet erotic pastimes in Madana Sukhadakunja !223

tanu tamt milane upajala prema;

marakaia yaichana bedalo hema
kanaka lataya janu larttna larndla;
nava jaladhare janu vijuri rasdla
"Prema arises in Their bodies when They meet. They look like an emerald embraced by gold, a
young Tamala-tree embraced by a golden vine or a luscious lightning-strike entering a fresh
monsooncloud."

karnale madhupa yeno pdola sahga;

duhii tanu pulakiia prema larahga
duhu adharamrta duhu koru pdna;
govinda dasa duhuka guna gdna
"They resemble a honeybee meeting the lotusflower. Their bodies are studded with goosepimples as
They ride on billows of love and They drink the nectar of Eachothefs lips while Govinda dasa sings
Their glories."
TuiasI eagerly looks through the latticed window and sees Radhika as a golden lightningstrike and
Syama as a darkblue raincloud, showering transcendental rasika pastimes. Fortunate TulasT fills up
her heart with this sweet vision like a thirsty Catald-bird that is solely dependent on water from the
KtSha-raincloud. Suddenly the vision ends and Sri Raghunatha rolls on the bank of Radhakunda,
weeping and -moistening the bank of the kunda with his tears. With a voice choked up by tears he
laments -

he devi he Tsvari, vrsabhdnu sukumdn,

pcida-padme kori nivedana
nija kunda tata. kmlje, yalhd alikula gurlje,
223 Narrated by &T Ananda Gopala Gosvaml.
342

Jn-Jn'Vtfapa 9(usumsVijafUi

phule pfude mati sarva ksana,

set kunja tata sthita, kunja madhye vicilrita,
mandirete bosi nirajane,
vlnii yantra kacchapt ndma, dhariyd tdhdra tana,
siksd dibe more koto dine
(Sri Haripada Sila)
0 Devi! 0 ISvari! 0 VrsabhQnu Maharaja's tender daughter! I pray to Yoiu* lotusfeet! When will
You teach me to play the KacchapT-vlna, sitting in a lonely temple in a wonderlul kunja on the bank
of Your pond, where the bees arc always buzzing from flower to flower in an intoxicated state?"

m m

11

VERSE 92:
v ih A r a i s t r u t it a m h A r a m

G U M P H IT A M D A Y IT A M K A D A
S A K H lN A M LA JJAYA D E V I
s a m j n a y A m Am n i d e k s y a s i

vihdraih - by pastimes; trutitam - broken; Imrani - necklace; gumphitaiU - strung; dayitath - dear;
kadii - when; sakhindth - o f lire friends; lajjayd - out of shyness; devi - goddess; samjnayd - by a
hint; mam - me; nideksyasi - You will engage.

O tDexnt When. w ilt y o n , Being sfty Before y o u r girlfriends, order me through a Bint to
restrmg y o u r dear necklace which 6rofe (hiring y o u r Cooing pastimes w ith 2Q?naP

Notes: Sri Raghunathu is deeply absorbed in his svanipa; theres no end to the stream o f his visions.
One by one the transcendental pastimes uickle through his conciousness. In the previous verse
TulasT rendered a wonderful service by playing the Vina. After arousing amorous feelings in the
Divine Couple she went but o f the kunja and became blessed by relishing the sweetness of Their
pastimes by looking in through the window. After the Divine Couple has completed Their amorous
pastimes Tulasl understands that her time to render service has come, so she enters into the kunja.
Both Radlva and Syama are leaning against Eachother in the kunja after completing Their amorous
pastimes, irhgdra rasa (erotic love) personified has become an expert craftsman and has dressed
Them singlehandcdly. Their clothes are dishevelled, Radhika's blouse has fallen off, sindura is
smeared over Their foreheads, Svaminfs braid is half opened and Her pearl necklace is broken.
Syamasundara is die very form of srngdra rasa (erotic flavour), and even He is enchanted by the
vision of Sri Radliika's body after Their love pastimes: Ilia ante sukhe ihdra ye ahga mddhuri; tdhd

343

5r?fa kggfuutatfia tf(i$a (josvami

dekhi sukhe and dpand pasarl (Caitanya Caritamrla Adi 4) "1 gel beside Myself of ecstasy when 1
behold the sweetness of Her body after Our Pastimes." Even now (his relish has not corne to an cad,
Svnmim gives a hint to Tulasi: "Tulasi! My pearl necklace is broken! Quickly resuing it!" vihdrais
trutitam hdrar'n: "Tiie necklace was not broken by Me, but by Our pastimes", SvSinim shyly says.
,?1 .alila and ViSakba will come here soon! Quickly restring the necklace before they have another
reason to mock Me !"224 The saklus make waves on the ocean of prema by making jokes, prema ITla
vihdrdndm samyag vistdrikd sakhl {Ujjvala Nilamani) "The saklus completely expand and nourish
the Iovet die pastimes and the enjoyment of Sri-Sif-RadM-MSdhava." sakhl vind ei Uldra pusti ndhi
hoy; sakhT Ilia visiariya sakhl clsvadoy (C.C.) "Without (lie sakhls these pastimes, cannot be
nourished. The saklus extend them and make them rclishable," But only the manjaris are eligible to
render service freely and without hesitation! It is the nature of Mahabhava to make Syamasundara
happy and it is the nature of (he manjaris to make both Radha and Syamasundara happy with their
services. Along with their services they can also relish the sweetness of the Yugala-pa$times.
According to all the scriptures Kfsna is the most beautiful, but according to 6 rlmad Bhagavata His
beauty is even more enchanting when He is with the gopls>Sri Suka Muni said (.B. 10.33.7):

tatrdti SuSubhe tdbhir bhagavdn devakT sutah

madhye rnamndm haimdndm mahd marakato yathd
Krna looked even more beautiful amongst the gopls, like a great emerald (Rr$ria) beautified by
beads of gold (the gopls)". And Radharapl is the most beautiful gopV. Where can you ever find
anyone like Her? In Sri Vi3kh3nandada-stotram ri Raghunatlia dasa has written:

gcvindanahga rajive bhanu Srlr varsabhdnavT;

krsna hrt kumudollase sudhakara kara sthitih
"Sri Radhika, (he daughter of Vrsabhanu, is the beautiful sun that shines on the lotusflower of
Govindas amorous desires and Shes like the moon that shines on the heart of Kr$naf that is like a
Kumuda-flower (Kumudaflowers thrive on (he moonlight)."

krsna mdnasa harhsasya mdnasi sarasT vara;

kr^na cdtaka jivdtu navdmblioda payah Sruti
"She is the excellent ManasMake where the swan of Krsnas mind swims (swans go to this lake once
a year to mate) and She is the fresh monsooncloud that keeps (he Kr$na-Catakabird alive.

krsna manjula tapinche vilasat svarna yuthikd

govinda navya pdthode sthira vidyul latddbhuta
"She is a splendid golden Yuthikaflowcr on (he beautiful TamSla-tree named Kr$na, and She is a
wonderful steady lightningsbike in tlie fresh raincloud named K rsna/

grtsme govinda sarvdnge candra candana candrikd;

site syama subhangeu. pita patta lasat patt
"In the summer She is soothing camphor, sandalpaste and moonlight ibr all of Govinda's limbs and
in (ho winter She is a glistening yellow silk garmant on Syamas handsome limbs."

madhau kr$na tarullase madhu-Srir madhurdkrtih

manju malldra rdga-srlh prdvrsi Syama harsiiu

llA Narrated by Sri Ananda GopSla GosvamT.

344

Sn'Jn'Pifapa 4JQt$ttmanjotVi

"In the spring She is Uie sweet form of the vernal goddess of fortune that gladdens the Kr,?na-trce,
and in (lie rainy season She is the lovely MallSra-melody that delights Syilnia,"

rum sdradi rasaika rasihendram iha sphulam

varltum hanta rasa-Srir vihciranii sakhisritd
"In the autumn She selects Rasaika Rasikcndra (Kr$na> the only king of rclishers of the Rasa-dance)
as Her husband and enjoys the Rasa-dance with Him as Rasa-SrI, the goddess of beauty of the Rasadance* accompanied by Her friends."

hematite smara yuddhdrtham aiantam raja-nandanam

paurusena pardjetutit jaya-irlr trnrii dharini
In the Hemanta-season She wanders around with prince Kr?i.ia to fight erotic battles* in which She
assumes the form of Jaya-3ri (the goddess o f victory) and defeats Him in a masculine way (taking
the masculine role during lovemaking)." Whatever is beautiful, sweet, loveable, dear to the heart and
desirable Sri Raghunatha has used as examples of &T-&T Radh5-Madhavas extraordinary mutual
love and Their beauty and. sweetness. The greatest remembrance is the pastimes of the Divine
Couple and the aspirant should immerse himself in this rasa, yugala vildsa smrti sum (Narottania).
During particular pastimes the Yugala will feel shy when the sakliis are present, therefore even the
sakhls will sometimes order the manjarls to perform the more confidential service, Sola Narottama
D5sa Thakura sings:

lalitd kobe maret vtjatta deobo, vTjabo mdruta mande

Sramajala sakala, mefabo duhuh kalevara, herabo parama dnande
"When will Lalita order me to softly Fan Them when Their bodies are studded with sweatdrops of
fatigue? I will see Them in topmost bliss!" (Pr5rthanS)
The maidservants heart is filled with Sn Radhlka's love and affection. She sits at Her feet and
quickly restrings the necklace. Svamini is most satisfied and says: Well done! How did you do that
so quickly?" There is no limit to TulasTs bliss when she knows Ural Svamini is pleased with her.
Now she knows that her service is a success! If I don't get a signal (from my deity) about whether
my service is pleasing Him or not, can I then truly say that I'm doing bhajanl In my dreams*
smarana and visions I want some experience also". This is a consolation in the file of an aspirant.
How wonderful is ri Raghunathas relish of these visions! It is as if he directly experiences all this!
When the vision vanishes he weeps and prays:

he devi $n radhike! he svamini gdndhatyike!

nikufljeie kandarpa vildse
premaspada manihdra, chinna hole punarbdr,
saklugana bhoye lajjdvade.
sakhlgana samTpete, djnd dibe ihgitetz*
chinna hdra granthand korite.
viimrdita kanfha hdrat ki apurva Sobhd tdraf
gahthi dibo rasa kautukete
(Sri HaripadaSUa)
"O Devi SiT Radhike! 0 Svamini Grmdharvike! When Your beloved jewelled necklace breaks during
Your erotic pastimes in (he nikuhja You are too shy to show it to Your girlfriends, so You order me
through a hint to restring it. How wonderful is the beauty of that ravaged necklace! I will restring it
with rasika eagerness!w
345

Jrila $$gfutnatfm dtisa (yosvdmf

W& ^

I W l f e II %3 II

VERSE 93:
SVA MUKHAN M AN MUKHE DEVI
KADA TAMBULA CARVTTAM
SNEI1AT SARVA DISO VIKSYA
SAMAYE TV AM PRADASYASI
sva - own; mukhat - From the mouth; mad - my; tnukhe - in the mouth; devi - goddess; kadd - when;
tanibula - betelnuts; carvitam - chewed; snehdt ~ out o f affection; sarva - all; disa - directions; vtksya
- looking; samaye - in time; tvam - You; pradasyasi - will give.

O (Devi! When toiU you affectionately give me the remnants o f your chewed betelfrom
your mouth into mine, looking all around (to checkjf anybody sees it}?

Notes: Both during visions and after their disappearance Sri RaghunStha's heart remains tilled with
an unbroken desire to attain the nectarean service of Sri Radha, Gautflya Vaisnava-aspirants should
do bhajan while keeping this aspiration alive. The desires on a persons mind will ultimate come out
in the form of acts in the field of action in the same form and nature as it was cherished by the mind.
Similarly, the picture of the transcendental desires that an aspirant-devotee has on Ms mind will be
drawn on the slate of his heart by Yogam&ySL So also with those aspiring for Sri Radha's service.
Sripada Sanatana GosvamI writes in Brhad BMgavatftmrta (2.1.21):

ye sarva nairapeksyena rddhd ddsyecchavah param

sahklrlayanti tan noma tddrSa priyaidmaydh
"Those who give up all other spiritual practises and goals and desire only the supreme goal of Sri
Radha's service, always chant Her name in saitkirtana and automatically attain their desired
perfection." Those who simply think: "I am Radha's maidservant" and consider tills attainment to be
the perfection of everything will automatically attain a result wMch is beyond fancy. The practise
needed to attain that extraordinary result is the loving congregational chanting of the holy name of
Rasa Rasika (Sri Kr$na, the relisher of tire Rasa-dance), ndma-saiiklrtana is the best means to attain
tMs perfection, for it's full of flavour and full of bliss. Even in the material world it is seen that when
one discusses the qualities of a certain great person, that person may he pleased, but he will not
respond. But when one calls Mm by name, whether it is in praise or in blasphemy, he will
immediately respond, even though he may be far away. The best way to attain riman Mahaprabhu's
greatest gift of radha ddsya is the sweet practise o f noma saitkirtana. horse prabhu kohen - Smo
svarupa rdmti raya; ndma sahkirtana - kaiau parama updya (C.C.) "Joyfully the Lord said: "Listen,
0 Svarupa and Ram&nanda Raya! In the age of Kali ndma sahkirtana is the best, way to salvation!"

346

Sri-J>n T/tfilpti 9(tt$umanja{ifi

SvaminI thinks to Herself: "l\ilasl is doing nice service! I must reward her! But what if Lalita ami
My other girlfriends would see it? I would die o f shame!'1 So She looks in all four directions before
She pushes Her chewed betelnuts from Her mouth into Tulasi's mouth in an unseen way, while
Tulasl hangs the necklace back on Her neck. In this way She gives Her dear Tulasl a just reward for
her loving service. It is the same beielleaf that ^yamasimdara pushed into Her mouth while Tic
enjoyed with Her and SvaminI knows how much Tulasl cherishes that:
/

krsna ye khay tdmbula, kohe tara nahi mula,

tdhe ara dambha paripdtT
tara yebd udgdra, tare koy amria sdra
goplra mukha kore dlabatt
(Caitanya Caritamjta Aiuya 16)
"I cannot describe the value and the complete pride of the betelleaves Krna eats. Whatever He spits
out is called the essence of nectar and He uses the gopis* mouths as spittoons." In these betelleaves
lie the savour o f Their lip-nectar, parama durlabha ei krsnddhardmrta; (aha yet pay, tara saphala
jlvita (C.CO "Tills lip-nectar of Krsna is most precious, and the life of anyone who obtains it is
successful." Where can this lip-nectar be relished to the utmost? Love is required for experiencing
the sweetness of Krsna's sounds, touch and flavours. Srila Jlva GosvamI says: krsna mddhuryasya
prenmikdsvddyatvdm: "Krsoa's sweetness is only relishable through pure love.". But not everyone
tastes it In the same way: dmara mMhurya nilya nova nam hoy; sva sva prema anurupa bhakta
dsvddoy (Caitanya Caritamrla): MMy sweetness is ever-fresh and each devotee relishes it according to
(the amount of) his own love." Sri ViSvanatha Cakravartl writes in his commentary on tills verse:
ayafil bhdvah naiii vastu sad bhava eva lad grahane karanam kintu tatra indriydndm Saktih. sd ca

kdryaika samadhigamyd yathd-kdryam kalpyate. atah yasya ydvdd indriya saktih sa tdvad eva vastu
grhndii na tu sarve satndnam indriya sakter dsamatvdd iti yathd tathaiva pratyakstbhuiasya man
mddhuryasya sad bhdvo na tad dsvddane kdranarh kintu premaiva, tat tu man mddhuryddy
anubhava kdryaika gamyani yathd kdryam kalpyate. atah yasya ydvdn premd sa tdvdn man
mddhuryam dsvadayati na tu sarve samdnam, tatha sati man mddhurya samagrdsvddana kdrya
samadhigamya samagrena premnd ekd Sri radhikd man mddhuryath samagram dsvadayati anye tu
na tadvad dsvddayiium saknuvanti tadvai premdbhdvdt. "It is not the presence of some object, that
makes it relishable, but the power that the senses may have for taking i t Wc can also judge whether
them is power in the senses to take the object when we see them taking them. In the same way we
cannot say that everyone will be able to take (appreciate or relish) the sweetness of the Lord,
although it may be right before their eyes (in the form of the deity or a picture). Only love is the
cause for relishing the Lord's sweetness, without love nothing of the Lord's sweetness can be
relished. And again, this sweetness can be relished according to the amount of love we feel for the
Lord. We can know whether a person loves God or not, and how much he-loves God, according to
the amount (hat that person relishes the Lord's sweetness. Sri Radhika's love is unlimited, and
therefore only She can relish Kfsna's sweetness to the utmost. No one else but She has unlimited
love, and therefore no one else but She can relish Krona's endless sweetness to the utmost". Sri
Radhika's love is unlimited, so She is able to fully taste His unlimited sweetness, and the sweetness
o f His chewed betelleaves. ei prema dvdre nitya radhikd ekdli; dmara mddhurydmrta dsvdde sakali
(C.C): "Through tills love only Radhika is able to relish all of My nectarcan sweetness".
SvaminI thinks: "If I must reward Tulasl, then 1 should give her this most tasty delicacy!" But
Tulasl, being partial to SvaminI, will not even relish it when it is chewed only by Kr$na. It must, be
chewed by Sri Radhika especially! She is ever begging for SvaminTs lip-nectar. Just as Sri Radhika
does not accept any eatable which is not. first enjoyed by Krsna, so the maitjans do not accept
anything which is not first tasted by Sri Radhika; hence the lipnectar o f the Yugala is ever-coveted
by the maidservants. SvaminI, who is affectionate to Her millions of maidservants, revives Tulasl
with the nectar of Her lotusfeet and Uie nectar from Her lips. Not only that, but She grants it to
Tulasl by embracing her, kissing her and transferring Kp^a's chewed betelleaves from Her mouth
347

Aiyjfmnatfta (Casa fgvsvaw%

into Tulasfs moutii after looking in all four directions to see if nobody will notice it. TulasI feels
blessed by getting this reward 225 rT Bafigabihan Vidy31anfcara adds: samaye dantadheivan bhojami
"Sometimes TulasI may get the chewed betelleaves before SvaminI brushes Her teeth after taking
Her meals." Then die transcendental revelation disappears. TulasI opens her mouth, but she doesnt
get die chewed betelleaves, so she cries with tearfilled throat:

herddhe vinodin'u kunja cakravartini,

kr^na-priyd amdra TsvarT
donhe tdmbuia bhak$ane,
samara keli avasdne,
edri dike drsli-pdia kori
nija mukha hoite tunti,
amdra mukhete dhanit
carvita tdmbula kobe dibe
snehe vigalita mana>
bhdvi more nija jana,
sneha krpd koro koto bhdve
.

(Sn lladpada $ila)

{V't* *

"O Radhe! Vinodini! O empress of the kimja\ O beloved o f Krsna! O My ISvari! After Your erotic
battle You both chew betelleaves and after chewing it, You look in all four directions before You
push it from Your own mouth into mine, O Fortunate girl! Please be merciful to me in so many
ways! Affectionately consider me to be Yours, Your mind melting of affection!

VERSE94:
NIVIDA MADANA YUDDHE PRANANATHENA SARDHAM
DAYITA MADHURA KANCIYA MADAD VISMRTASrr
SASIMUKffl SAMAYE TVAM HANTA SAMBHALYA BHANGYA
TVARJTAMIHA TAD ARTHAM KIM TVAYAHAM PRAHEYA
nivida - intense; madana - erotic; yuddhe - fight; prdna-ndlhena sardham - with the lord of Your
heart; dayita - dear-; rmdhura - sweet; Mncl - sash of bells; yd - who; madad - out of intoxication;
vismrta - forgotten; asTt - was; sasimukhi - O moonfaced girl!; samaye - in time; tvam - You; hanta alas!; sambhdlya - describing; bhahgya - with a hint; tvaritam - quickly; iha - here; tad - that;
arihaiii - for tire sake; kirn - wiiat; tvayd - by You; aham - 1; praheya - engaged.

O Jafimuk&i (MoonfacedgirQl During intense Cove-pastimes zoith the Lord o f your heart

yo u Become Bewildered, so you forget your dear sweet sash o f BeCCs there. When wUC you
give me a w m fito go quickly Backhandfetch it?
22S Narrated by Sri Auanda Gop&la Gosvanii.
348

Jn-Jn Vifapa Jftisumaftjatifi

Notes: In his svarupdvem Sri Raghunalha venders loving service and accordingly relishes SvaminI's
affection and mercy. Both during visions and after them RadhSrftni firmly sits on the path of ills
remembrance. In nmad Bhagavata in the verses 3.29.11-12, stalling with mad guna iruti mairena,
Kapiladeva defines transcendental devotion to God as an unbroken stream of thoughts about God.
Sripada Ramanujacarya has written: dhruvtmusmrfir eva bhakti SabdendbhidhTyate. updsami

paryayaivad bhakii sabdasya taila-dhardvat niravichinna smrii-pravcdm rupa dhruvamtsmrli

dhyanah "Constant remembrance of God is known by the term bhakti, and uninterrupted
remembrance of Him, like a unbroken stream of oil, in (lie course of worship, is called dhydna".
According to Gaudlya Vai$navix-acdryas like Srila JTva GosvamI and JSri Baladcva Vidyabhusana
bhakti means attachment or constant attraction to God. The meditation on God that proceeds without
interruption, like a constant stream of oil, is colored by the favourable desire of the Lords eternal
associates to please Him and will appear in the senses and the minds of the aspirants by the Lord's
special grace. It becomes identical with the drop of love that dwells in the hearts of the living entities
and will attain a form of love according to the mood of the different associates of die Lord. When
sadhana bhakti ripens into bhdva bhakti the absorption of die coneiousness in bhava turns into
dhruvdnusmrtL This dhruv&nusmrti or rati can be gradually attained by a sadhaka by hearing,
chanting and remembering the great loving devotion of die Lord's eternal associates. For this reason
this Vittpa Kusumanjali is especially relishable for practitioners of Gaudlya Vai$navism. The best
means to attain constant remembrance and love of Radharam (dhruvatmmrti) is to hear, chant, and
remember this.
In svarupavesa Sri Raghunadia dasa prays: "Ayi SaSimukhi! 0 moonfaced girl! After You finished
Your intense amorous battle with the Lord of Your life You dropped Your beloved waistbells and
when You came out of the kunja You realised: "I don't have (hem on anymore!" Will You send me
back to die kxmja with a hint to get them for You?" Why are these waistbells so dear to Sv&niirf?
Because they make SyOmasundara very happy. Whatever makes Syamasundara happy is very dear to
sSrl RadhadlnL She doesn't care about diese things for Her own sake.

gopikd jdnena krsnera manera vailchita;

prema-seva paripdii ista samThUa
sei gopigana madhye attamd - rddhikd;
rape gune saubhagye preme satvadhika
(Caitanya Caritamita Adi 4,212, 214)
"The gopikds know the desires on Krsna's mind and they render their sendee expertly for the
happiness of their beloved. Amongst the gopTs Radhika is the greatest. Her beauty, qualities, fortune
and love are all supreme."
Svaminf needs the waistbells to increase Syatna's bliss at the time of dancing and to increase His
erotic madness at die time of Their amorous skirmishes. That's why these sweet waistbells are so
dear to SvaminI! Amorous pastimes have been performed long ago and die Yugala KiSora are now
sitting on a jewelled throne, surrounded by Their sakhls. For Radha and Kr$na'$ pleasure die saklns
begin to dance and sing sweetly before Their throne, playing so many musical instiuments keeping
dieir musical time. Sometimes they also play just instrumental music widiout singing.

madhura mddala rasdla; madhura madhura karaiiila

madhura natana gati-bhanga; madhura madhura rasa-rahga
madhura madhura rasa-gdna; kavi vidydpati bhdna
How sweetly and lusciously the drums play! How sweetly the cymbals chime in time! How sweet
are their gestures and their dancing-steps! How sweetly they enjoy rasika pastimes! The poet
Vidyapati sings: How sweedy they sing their rasika songs!" Now the saklus encourage Sri RSdliika
to get up and join them, while Syamasundara remains seated and plays His flute.
349

n(a K
agfiundifta dasti osv8ml

ratctti ravaba mahati kapindsa; rddhd ramana koru tmtroli vilasa

rahi rahi rdga racaye rasavania; ratirata ragim ramana vasanta
"The playful gopis compose rasika ragas and the spring becomes the husband o f the ragim (female
musical mode) which is attached to Rali (the wife o f Cupid). Different kinds of vinos and stringed
instruments like Hie Ravava and Mahati are played while Radix! Ramana plays His Murall-flule."
Wliilc dancing Svaminl notices that She doesn't have Her sash on anymore, because She doesn't hear
its bells jingling anymore. She then remembers Unit She left it beliind in the kunja, forgetting to pul
it on again out of loving ecstasy, and with Her eyes She gives a hint to TulasI to fetch it. Tulasl goes
back to the kunja where Svaminl left the sash of tells behind and she sees it lying there, keeping
quiet out of pride, feeling offended because it was abandoned. 11io.se who belong to Radh2r5nl have
such an intense feeling o f mine-ne$$. Tulasl loves everything that belongs to Svaminl and she tells
(lie belt: "You are mine! How can I tolerate it when you reject me?" Then Tulasl soothes Uie chain's
pique by saying : " 0 rey! Svaminl has forgotten you because She was intoxicated by an intense
erotic battle! You are so dear to Her, do you Uiink that She abandoned you on purpose?" Tulasl
affectionately holds the waistbells to her chest and kisses them, thus soothing their pique and making
them sweetly jingle again. Then she secretly brings it into the assembly of dancing sakhls that
surround Radhika and Syama. Svamiiu is called SaSimukhi here, She whose face resembles the
moon with spots on his surface. When Tulasl returns to the assembly she sees that SvaminIs face is
grey out of sorrow over Her waistbells. Therefore Sri Raghunatha addresses Sv5mim here as
SaSimukhi, She whose face resembles a stained moon. Svaminl cannot stop dancing, and at the same
time none o f the sakhls should notice that Tulasl is putting the belt back on Her waist. Everyone's
gaze is fixed at Radhika. What to do now? The aspirants should remember the expertise in service of
the nitya siddha kihkans very well. While Srimatl dances Her veil falls off, $0 the kihkarl goes up to
Her to pull Her veil straight and at the same Uinc puts the waistbells back on Her waist in an unseen
way. Now Svamini's sweet dancing is once more accompanied by the jingling of Her waistbells!
How happy Svaminl is! Tulasl's bliss knows no bounds, knowing her service was a success.190
Suddenly (he vision ends and Sri Raghunatha prays:

nivida madana yuddhe, hijaprdnandtha sathe,

dayiia madhura kahet dama.
premadarpe vildsinh vismrta hoiyd tumi,
anvesane nd peye sandhdna.
"O ViliSsim who is proud of Her love! When You forget Your sweet, beloved belt after having an
intense erotic fight with the Lord of Your life You look for it, but You can't find it!"

he sri radhe bhaiigi kore, sei kdhei khujibdre,

pdthdbe ki dmdke tvardya?
he devi sasimukhi, tomdke koribo sukhl,
ddeia pdlane sarvaddya
(5ri Haripada Sila)
0 Sri Radhe! Will You give me a hint to look for it and quickly bring it back to You? O Moonfaced
goddess! Just to make You happy I will always follow Your orders!"

190 Narrated by Sri Anatxla Gopala Gosvami.

350

Vifapa 9Qisumafija{ifi

% PTR:

o R j s ^ || ^

||

VERSE 95:
KENAPIDOSA LAVA-MATRA LAVENA DEVI
s a n t A d y a m a n a IHA DHIRAMATE TVAYOCCAIH
ROSENA T A l LALITAYA KILA NIYAMANAM
SAMDRAKSYATE KIM U MANAK SADAYAM JANO

TAM

kena - by who; apt - even; dosa - fault; lava - slightly; matra - only; lavena - by a small fraction;
devi - goddess!; santadyamdna - being rebuked; iha - here; dhiramate - O calm girl; tvayd - by You;
uccaih - severely; rosena - with anger; tad - that; lalitayd - by Lalita; kila - surely; nlyamanah being taken; samdraksyaie - being seen; kim u - whether; mandk - slightly; sa - with; dayath - mercy;
janah - person; ayam * this.

O iDevil Although you are generally very grave, you once severely reBufe me anti send me
away fo r committingju st the tiniest mistaffc. When will you cast a slight glance on this
pitiful person after Lolita Brought her 6ackjo you?
Notes: In the previous verse 5ri Raghunatha dasa had gotten Sri Radha's mercy by bringing Her sash
of bells back from the
kunja where She left it, and in this verse He desires to get another
indescribable kind of mercy. Hie aspirant should endeavour to experience at least a little o f Sri
Radha's mercy in his smarana. It is a sign of expertise in bhajan, called sdksdt bhajana pravrtti
(direct engagement in worship) if one manages to experience the form and attributes o f one's
memorable deity. Devotional practises like smarana are definitely depending on God's mercy, but
still the aspirant must firmly endeavour to fix Iris mind. Hie Lord distributes His mercy to the
aspirants according to their endeavour and perseverance in bhajan. The Lord is naturally merciful to
Ilis devotees, but without being eager to do bhajan one will not be qualified to catch, keep or
experience His grace. On the other hand, if one does not get the Lord's grace, despite making a lot of
endeavour, then He will also not be attained. Srimat Vallabhucarya has said (Subodliini-commcntaty
of Srlinad Bhagavata):

mi hi sadhana-sampattya harih tu^yati karmavat

bhaktandth dainyam evaikam hart tosana sddhanam
"Hari is not satisfied with a mere abundance of sddhana, as if the quantity counts, like some fruitive
activity. Hari is only pleased "with the humility of the devotees. rl Radharaiil is the very form of
compassion and Her maidservants are blessed by being showered by Her grace in so many ways. A
stream of revelations rains down on Srila Raghunatha dasa Gosvaml.
When Tulasl brought SvaminTs sash of bells from the kunja Lalita noticed it and asked her with a
wink: "Where have you been?" Tulasl winks back at her; "I'll tell you later!" Then, when Tulasl put
the sash o f bells back on SvaminI's waist, Lalita was the only one who noticed it. After the dancing
all the sakhTs are absorbed in giggling and joking, so Svamini understands that Lalita has noticed the
belt-affair. Although Svamini is generally very grave now She calls Tulasl into Her kunja and
severely rebukes her there, tndana bhartsana hoy hrpara laksana: "Chastisement is a sign of mercy1.

351

^n-^rt MfSpa VQisitMtifijuRfi.

Without having a feeling of complete mincncss towards somebody you won't, chastise that person.227
Si! Advaita Prabhu, desperate to get Smnan Muhaprablui's merciful punishment, finally began to
preach that jfiana (knowledge) is greater than bhakti (devotion):

bhakti bujhdite se prabhura avatdra;

hmo bhakti na tndnibo - i mantra sdra
bhakti na tndnile, krodhe dpani pdsari
prabhu morn sdsti koribeka cule dhari
"The Lord descended to preach devotion. Let Me deny that devotion, then the Lord will go out of
His mind of anger and pull Me at the hair to punish Me!" .(Caitanya Bhagavata) After Oilman
Mahiiprabhu had gone to Santipura with Nilai Cahd to give Si! Advaitacarya His merciful
punishment the acarya began to dance in ecstasy and said:

yeno aparddha koinu teno sdsti painu;

bhdlo-i korild prabhu! alpe eddinu
ekhone se thdkurcilxx bujhinu tomdra;
dosa anurupa sdsti korild dmdra
Ihdte se prabhu! bhrtye due bolo pdya;
boliyd dnande ndee Santipura rdya
T v e been punished according to My offense. Well done, My Lord! You've given Me only a slight
punishment! Now I have understood Your authority; You have punished Me according to My
offense. Now I understand that You consider Me to be Your servant!" Saying this, the Lord of
Santipura danced in ecstasy."
Therefore 3rila Dasa Gosv5mi, in his svarupdvesa, says: "Svamini! You are Dlflramati, You never
raise Your voice to anyone, but now You chastise me in great anger!" Tulasl cries out: "Svamini!
What have I done wrong?" Svamini says: "Why did you have to show the whole situation to Lalita?
Now she's making fun about Me! Go! Get out of My kunjal" Tulasl pitifully cries: "Svamini! Where
shall I go? 1 don't have anybody but You!1 She thinks to herself: "You may kick me or protect me,
now where shall I go? Even if the cloud strikes the thirsty Cataka-bird with a thunderbolt, the
Cataka-bird subsists only on rainwater!"228 That is the nature of pure love:

stofrarh yatra tatasfhatd/h prakatayac ciiiasya dhatte vyatharU

ninddpi pramadam prayacchati parihasa-Sriyath vibhrati
dosena ksayitdmgunena gumtdm kendpy andtanvatl
premnah svdrasikasya kasyacid iyaM vikndati prakriyd
(Vidagdha Madhava Act V)
"Such are tlie playful activities of prema: The lover shows a neutral mood when he is praised, but in
the heart he feels pain. Even blasphemy gives him joy, for he lakes it to be joking. Love docs not
diminish when the beloved has faults, nor does it increase, even when the beloved has great
qualities." How dear Tulasl is to Svamini! "In tlie material world someone loves me, someone trusts
me, and that fills up my heart. But what is the value of that love and trust? Fulfillment comes for me
on the day that 1 will get attention for my siddha svarupa in the assembly of Sri RadharanTs
girlfriends and maidservants!"
Svamini chastises Tulasl. The loving maidservant goes outside of the kunja, sits with her back
against the wall and cries, flooding tier chest with tears. Then Lalita conies. Tulasl covers her face,
227 Narrated by Srila Ananda Gopaia Gosvanfi.
228 Narrated by Srlla Ananda Gopaia Gosvaml.

352

J n -J n V tfa p a SQisuutfinjafifi

(.hat is reddened by tears, with a veil and goes on crying. Lalita asks: "What happened?" TulasT is
speechless and cries only more when being questioned like this. The kitikans are as much the objects
of tile sakhls' affection as they are of RadharagTs affection. Lalita understands everything; Tulasi was
punished because of the belt-affair. Affectionately she then takes TulasT by the hand and brings her
to Svamini, telling Her: "Why arc You angry with Tulasi? 1 saw this belt-affair myself, it's not
TulasT's fault! It's my fault, You should (.ell me to get out! Don't tell Tulasi anything!" Hearing
Lalita's words Svamini casts a mercy-anointed sidelong glance at TulasT, In this way Tulasi enjoys
the intense mercy of Svamini even through chastisement! Blessed is this maidservice! This is the
great gift of Sriman Mahaprabhu. Merciful Svamini casts a mercy-anointed side-long glance at Her
maidservant. How many streams of compassion arc flowing from the comers of Her eyes !229 Ail
these indescribable flavours come to perfection as soon as one considers oneself to be RSdMs
maidservant. Sri RaghunSlha dusa is a seer of the transcendental Vraja-rosa. As long as there is still
a whiff of material conciousness in the heart this rasa cannot be perceived. When a devotee obtains
tiie mercy of similar rasika (aesthetic) devotees his heart, purified by sddhana bhakti, will
spontaneously reflect the spotless moonlight that emanates from the raga-moon that rises in (lie
cicaryas' hearts - this is the conclusion of (he scriptures on bhakti rasa, Svamini is pleased with
TulasT, and Tulasi thinks: "This maidservant is Yours! You may be angry with her or pleased, but in
all circumstances this Tulasi is Yours! This is complete surrender. When the vision vanishes Sri
Raghunatha prays:

he dhairya-Salim radhe,
e vraja-mandala majhe,
all alpa dosera kdrana.
atisaya rosabhare,
ddkiya dniya more,
koribe go tddana bhartsana*
" 0 Grave Radhe! In this Vraja-mandala You become angry with me for committing even the
slightest mistake! Very angrily You call me to You and severely chastise me!"

jdniyd tomdra guna,

lalita dmdre punah,
loye yabe tomdra sdkdSe.
na rohibe rasa tabet
iava krpd drsii hobe,
puribe go mama abhildsa.
(Sri Rasika-Candra Dasaji)
"Lalita, knowing Your nature, then brings me before You again, so You will no longer be angry.
You will cast Your merciful glance on me and thus fulfill my desires."

^
^

ii

VERSE 96:

229 Narrated by SrTla Ananda Gopala GosvamT.

foRT I
ii

Jn -S n 'Uiiapa 'Xitsumaitjafifi

T A V A IV A S M IT A V A IV A S M I
N A JT V A M IT V A Y A V IN A
IT IV IJ N A Y A D E V I T V A M
N A Y A M A M C A R A N A N T IK A M
9

lava - yours; eva - surely; asm - 1 am; lava - yours; eva - surely; asmi - 1 am; na - not; JTvdrni - 1
live; tvaya vind - without you; iti - thus; vijhdya - knowing; devi - goddess; tvarh - You; naya - take;
math - me; carana - lotusfeet; antikam - close by.

I am yours, I am yours! I cannot (we w ith o u t y o u ! 0 (Devi! (Knowing this, pCease taffe me
to y o u r (otusfect!

Notes: In the verses of 'Vilapa Kusumafijalf Srila Raghunatha dasa GosvSmI perceives ills own
siddha svarupa o f TulasI ManjarT and is simultaneously blessed with transcendental devotional
service in Radha and Madhava's pastimes. When these visions vanish he greatly laments and prays to
Svaminfs lotusfeet for the attainment o f these services. In the final nine verses that follow he offers
prayers to SvSminfs lotusfeet (in svarupavesa)* to Sri Radhakunda, to the lotusfeet of Sri Govinda
and to &T V\$3kh-sakht for the fulfillment of his desires. In this verse viraJu Raghunatha takes
complete shelter of Svamim's lotusfeet, in order to attain them directly. Saranagati means 'taking
shelter1 or 'suiTendering oneself. This is the starting-point of sddharta bhakti\ without tills one camiot
perform any bhajan. The more one surrenders* the more one advances, and the more one advances,
the more one's heart is filled with feelings of surrender. Surrender is (lie practise and the goal of the
devotees and it is their very lile-force. It is their perpetual duty. Only through surrender one can
attain prema bhakti and the lotusfeet o f the Lord. Sfila Raghunatha dasa Gosvami revealed the
highest stage of surrender, which means tadaika jtvana, "my whole life is His".
"This TulasI is Yours, Yours! Without You I won't survive!" Tills is the limit o f surrender. This
anxious self-surrender of Radhas maidservants, filled with feelings of mine-ness, cannot be found in
the servanthood for the Supreme Lord. "This TulasI is Yours!" This ever-so-sweet mahd-vanl is
filled with the experience of bhajana-rasa. The lives of the mddhurya raja-devotees are blessed
when they hear and chant these great words. How sweetly TulasI surrenders here, filled with feelings
of mine-ness: "This TulasI is Yours! She cannot live without You!" Just as the bees become attracted
to the opening lotusflowers at dawn, similarly the mind of the practising devotee will be attracted to
Sri Radliika's lotusfeet after hearing these fragrant honey-like words. TulasI offers lotusflowers that
are sprinkled with the spiritual flavour of love at SrimatT's lotusfeet.

piriti rasete tfhdli, ternu mana diydchi luhari pdya;

iumi mora pad, turni mora gati> prana ana ndhi cdya
"I have given my body and mind, soaked in the juice of love, to Your lotusfeet.. You tire my master
and You are my goal! My heart wants no-one but You!" How much the eternally perfect
maidservants suffer when they are feeling separation from &ri Radha in sddhakdveM They cannot
live for a moment without Her! They do bhajan themselves and simultaneously attract the eyes of all
the practising devotees of the world with their painful eagerness to do bhajan. Through their own
activities they have shown how to awaken a feeling of want by doing bhajan. "Such a relish I don't
get in my life, bhajan makes me happy, therefore I'm doing bhajan, but even in dreams I do not miss
Sri Radha!" How eager Sri Raghunatha is, though! "W ithmind and heart I'm teiiing You - I am
Yours! Touching Your feet 1 swear You that I'm Yours! I cannot live without You. Deprived Of Your
service I have fallen on the bank of RSdhakunda! I tell You honestly, I cannot live anymore!"

354

Jn -J n Vtfapti ^isumanjaGA

Sri Raghunatha can no longer tolerate Qie pangs o f separation from Svamini. The poison of lovc-inseparation reaches Ills Ihroat. His body, mind and life-airs are burning in the fire of separation. Hie
Gosvamis are the embodiments of love-in-separation and Snla Raghunatha dasa Gosvami is the best
example, dasa gosvdmtra katha kohone nd ydya; nirantara dagdha hiyd viraha vyathdya
"Raghunatha Dasa Gosvami is indescribable. His heart always bums in the lire of separation!1' Day
and night tills great priest of (lie rdgdnuga-swnfice weeps wKu icariiiied eyes on the bank of
Rudhakuntia, without eating* without sleeping, torn apart by the pangs of great love-in-separalion,
his heart, so anxious to attain Sri Radha's intimate sendee. Forgetting everything else, he simply
desires the eligibility to serve Sri Radha's lotusfcct - nothing else! How much hope he carries in his
heart while taking full shelter of PriySji's dearmost place, the bank of Radhakunda. How many days,
how many months, how many years have passed - still he did not attain the audience and the service
of his PraneSvaiT, What's the use of still keeping these life-airs, that are burning in the forestfire of
separation, within the physical frame? na jjvdmi tvayd vino ,rI cannot live without You!
Srila Raghunatha dasa Gosvami was completely showered by the loving compassion of Sri
Gaurasundara, the embodiment o f the flavour love of God in separation (vipralambha ghana rasa
murti), and for a long time he was one of the Lord's most intimate associates in His GambhJrSpastimes, as well as a personal witness o f these unique pastimes of ecstatic love of God. Advanced
loving devotees can understand from tills Gambhlra-if/a how sweet the Lord is, how dear He is to the
heart and how powerful is the attractiveness o f His love. How many anxious endeavours the
devotees make to see Him, and how full of sweet nectar is that silent and motionless swoon of
ecstatic love in the end! Even now the loving devotees become unsteady when they are rocked by the
high waves o f the naturally severe rasa o f love-in-separation as they remember this silence in the
Gambhlra-cell. The following pitiful sound is always entering their ears, breaking the deep silence in
(he Gambhlra like the dimmed chirping of a cricket:

kdhd koro kdhd pdo vrajendra-nandana;

kdhd morn prdnandlha murali-vadana
haheire kohibo ke vd jane mora duhka;
vrajendra-nandana vind phdie mora buka
"Where shall I go, what shall I do to gel Vrajendra-nandana? Where is the fluteplaying Lord of My
life? Whom shall I tell, who will know of My distress? Without. Vrajendra-nandana My heart
breaks!" Raghunatha dSsa is always immersed in tliis vast ocean of love-in-separation, because he
stayed with the Lord for so long in His pastimes in Puri, sticking to Him like His shadow, and the
Lord has mercifully infused some of His great loving anxiety in him.
In great anguish Sri Raghunatha prays to Sv&nini's lotusfeei: "How much longer can I live, cast
away from Your lotusfeei? In this life I've never offered myself to anyone elses lotusfeet!
Understanding this, please quickly take this fallen maidservant to Your lotusfeet now!" Hearing
Raghunatha Dasa's anxious cries, all the creatures in and around RSdhakunda are crying with pity.
Sflla Raghunatha Dasa has given up eating and sleeping and is crying constantly, his heart burning
in the lire of separation. Although he has almost fainted, Ills lips can still tremble and say: na jlvami
tvayd vind - 'I cannot live without You!'
$tfla Rasika-Candta Dasa sings:

jtvane marane niti,

lumi se dmdra gatit
ami ye lomari ami tomdri!
tomd vind e jivana, bujhildm akdrana,
bhdra mdtra bohi sadd phiri.
"You are my goal, in life or in death, I am Yours! I am Yours! I understood that my life is useless
without You! I simply wander around carrying this life as a heavy burden!"
355

iMiipn JQtstwsttfija&fi

iha jcini devi more,

ddsl aiigikara kore,
nija pdda pcidme ddo slhane
se snigdha carana chdyd,
kobe gojudabe haya,
dasTra e tdpifa parana?
"O Goddess, now that You know this, please accept tins maidservant! Giant me a place at Your
lotus feel! Alas! When will the pleasant shade of Your lotusfeet console the afflicted heart of (Ills
maidservant?"

s its

11 ^

VERSE 97:
SVA K U N D A M T A V A L O L A K S I
s a p r i y A yA h s a d a s p a d a m
A T R A IV A M A M A S A M V A S A
IH A IV A M A M A S A M ST H IT IH

sva - own; kundam - lake; tava - Your; lola - restless; aksi - eyes {fcm.); sa - with; priyayah - with
Your beloved; soda - always: aspadam - abode; atra - here; eva - surely; mama - my; sariivasa abode; iha - here; eva - surely; mama - my; samsihitih - abode.

O Lolaksi (restless eyed yirQl f o u r lakp is always the dwelUngplace o f you. a n d yo u r

Oieloved. Olere only I w ill (we and fare alone I w ill stay l
f

p,*

Notes: Tlie practising devotee should remember that this desire can only be expressed after one has
surrendered in the way that rfla Raghuniitha Dasa Gosvami has surrendered himself in the previous
verse. If not, then such a statement may be made out o f selfishness and stubbornness and then it is a
separate desire which will not bear the fruit of loving attainment of Sri Radhikas lotusfeet. Sif
Bahgabihatf Vidyalafikara comments: he lolaksi svakmda vasinam ayogyam apt janarh kalayltum:
"O restless eyed girl! Although I am unqualified to live at R&MkuQda, Your restless eyes still
mercifully glance upon me!" The verbal root stha stands for gati nivrui, or cessation of motion. "I
don1! want to move from RadMkuntfa for even a moment and i will not go anywhere else!" Without
being of very grave conciousness {nisthd) one will not be able to keep such a vow. The restless mind
will then lure the devotee out of Rfidhakuiida. Therefore the statement of this verse cannot be
imitated by (hose who are not on the stage of nisthd, fixation in Kr$na-conciou$ness. At any rale,
Snla YiSvanfUha CakravartI states in his Raga Vartma Candrika* that if a devotee is unable to live in
Vraja physically, he can live there mentally also,230

230 Comment by Editor.

356

In the previous verse Sri Raghunatha desired to be taken close to Sri Radharanls feet, and along with
this desire for direct carana-sevd (foot-scrvicc) a natural flood of humility arises in the heart of the
lover. When this humility arises the lover cries about his own unworthincss. 5ri Radha's lotusfeet arc
very rarely attained. Even Lord Brahma, Lord Siva, Uddhava and others can hardly get a speck of
dust from these most wonderful feet. brahmeivarddi suduruha padaravmda inmat pardga
paramadbhuta vaibhavdydh (Radha Rasa Sudhanidhi - 3). Sri Raghunaliia Uiinks: "Alas! Am I
worthy to attain these precious feet of Sri Radha? 0 restless-eyed Svamini! I'm totally unqualified to
serve Your lotusfeet, hence 1 say - this kunda is most dear to You and Your Priyatama, You don't
have any more beautiful place in Vraja for Your loving pastimes than this! O Ivari! May I reside
here! Please be kind to me and dont let me go anywhere, away from Y ourfaW a!" Sri Raghunathas
heart is filled with the relish of ri Radhakunda. Whenever Jri Raghunaliia considers the precious in
carana-seva o f Radha and Krsija to be hard to attain the firm determination to live at $ri
Radhakuncja awakens in his mind. At the end of his Stavavall, in his PrarthanSSraya CaturdaSakam
(3) Srila Raghunatha Dasa Gosvami plays:

udaheat knrunydmrta vitaranair jlvita jagad

yuva-dvandvam gandhair guna sumanasam vdsita janam
krpdm cen mayy evam kirati na tadd tvam kuru tathd
yatha me i n ktmde sdkhi sakalam angath nivasali
"O sakhi RQpa Mafijari! If the adolescent Couple, who revive the whole world with a shower of
nectarean mercy and who scent all the people with the fragrance of Their flowcr-like attributes, are
not merciful to me, then please arrange it for me that I can live my whole life at 5ri Radhakunda
(and that I may leave my body there)!1'

atraiva mama sarhvdsa "Here I will firmly reside, and even if there is a very important duty to
perform elsewhere, may 1 not go anywhere else". Therefore he says iiiaiva mama samsthiiih. Such an
unshakable determination is the root cause of perfection for the aspirants, and it is seen in all (lie
sell-realized souls. T ie assembly of aspirants is well acquainted with the vow Lord Buddha took
before he reached perfection. Sitting under the Bodhi-trce he vowed:

ihdsane sosyctlu me ianram

tvag asthi mdnisam vilayam ca ydtu
aprdpya bodhith bahu kalpa durlabham
naivdsandt kdyamatai calisyate
"My body may parch under this tree and My skin, bones and flesh may dissolve, but until I reached
enlightenment, even if it takes many ages, I will not move My body from this sittingplacc!" T ie
same firm determination is visible is Srimad Dasa Gosvaml's words atraiva mama samvetsa ihaiva
mama sariisthitih. In his PrarthanaSraya CalurdaSakam (13 and 14) he also says:

girivara-tata kurlje manju vniddvonesa

sarasi ca racayan irT rddhika kr.pia-kirtim
dfirta rati ramaniyath SQtiisrnaram tat paddbjam
vraja dadhi phalam ainan sarva kdlam vasdmi
"I will spend all my time at Hie base of Giriraja Govardhana, by die charming lake of
VrndavaneSvari, singing the glories of 3ri RSdiiikS and Kr$na, remembering Their beautiful loiusfeet
with great loving attachment and eating fruits and yoghurt from Vraja."

vasato giri-vara kunje lapatah in rddhike'nu krsneii

dhdyato vraja dadhi takrarh ndtha soda me dindni gacchantu

357

SrT-jfn'Vifilpa

" 0 master (Rupa GosvamJ)! May I spend all my days in a ktmja at the foot of Giririija Govardhana,
singing 'Sri Radhike! Krsna !1 and drinking yoghurt and buttermilk from Vraja!" In great ecstatic love
$rila Raghunatha dasa GosvamI prays like this again and again. Day and night, in dreams and in
wakefulness, he cherishes only one desire - Sri Radhika's intimate service, and he expresses (hat in
different moods and in different words. The powerful riverstream of his love constantly flows with
high waves towards tlK uoeau of ori Radhika's devotional service. This stream docs not stop, and it
does not rest....
Tulast says: "Ha Svainini) You are Mahabh&vamayi! I'm unqualified for attaining the service of
Your lotusfeet, like a dwarf reaching for the moon. Still I cannot give up the desire for them, This
transcendental greed does not allow the devotee to consider whether he is qualified or not. "I am
completely overwhelmed by this greed! Who else can be so merciful to give a desperate soul like me
that service o f Your lotusleet? Thinking like this I remembered Your dear lake Radhakunda! O
Restiess-cyed girl! Please be so merciful to allow me always to live on the bank of Your lake!
Because this lake is Your dearmost place I will surely receive Your mercy by taking shelter of it!
Surely one day Your loving pastimes in this lake will appear belbre the spiritualised eyes of an
unfortunate soul like me!"
&ri Rasika-Candra Dasa sings:

cahcala nayani rdi! ei bhiksa tomd edi,

uno mora tnonera vasand,
tava kunda ati Sandra,
prema vildsera kendra,
ei sihdne koriyd karund.

vdsa more dibe niti,

nitya more hobe sthiti*
kutuhole rahibo padiyd.
sakfu priyatama sane,
premaltld daraSane,
anande bhdsdbe mora Iliya.
" 0 Restless-eyed Rai! I want tills aim from You, listen to my heart's desire! Please give me an
eternal place by Your kunda, which is the centre of Your intense loving pastimes! 1 am very eager to
stay there! My heart will float in an ocean of bliss when 1 can see Your love-pastimes there with
Your sakhfs and Your Priyatama !11

\m

*5# m

: i
si

f w

v* u

VERSE 98:
H E S R I S A R O V A R A SA D A T V A Y IS A M A D IS A
P R E T H E N A S A R D H A M IH A K H E L A T I K A M A R A N G A IH
T V A M CET P R IY A T P R IY A M A T lV A T A Y O R IT lM A M '
H A B A R S A YA D YA KJRPAYA M A M A J IV IT A M T A M

358

$n-3n'Pifapa tKftsumafijaGJi
he - 03; in sarovara - beautiful lake; sadd - always; tvayi - in you; sa - She; mad - my; Tsd mistress; presihena sdrdham - with Her beloved; iha - here; khelaii - plays; kdrna - lusty; rahgaih with games; nw h - you; cet - if; priydl - than the dear; priyam - dear; ativa - very much; tayoh - of
both; /// - thus; imam - Radha; ha - Ot; dariaya - show; adya - now; krpayd - by your grace; mama my; jTvitam - my life; tdm - her.

O B eautiful Cafe (%pdhafenda)i 9 ly mistress always plays erotic games in you with Jfer
Beloved %jsna. I f you are dearer to rIHem than, the dearest, then please show me my
mistress, who is my very dfet
Notes: Sri Raghunatha's mind is absorbed in the glories of Sri RadhSkunda, In the previous verse he
humbly realized his own unworthiness and how rarely 3ri RadM's personal service or audience is
attained, and therefore he prayed to Her lotusfeet that he may be Fixed in living at Sri Radhlikuncja,
In tills verse he becomes unsteady while realizing the kunda's glories, so he prays to 3ri RadhSkunda
that he may see Sri RSdharanl, who is his very life (prana svarupinx) this very day, Sri RSdhakuruJa
makes no distinction between who is qualified and who is not and blesses everyone who performs
some devotional service there with the treasure of love of God, even if they do not perform any
sddhana bhajan. Srila Raghunatha Dasa GosvamI, who had personally experienced this, states in liis
Radh3kundatakam (5):

api jana iha kaicid yasya sevd prasddaih

pranaya suralatd sydt tasya go$fhendra sum!}
sapadi kiia mad Tid dasya puspa praiasyds
tad ati surabhi radhdkimdam evdirayo me
"That beautiful Radhakunda, by whose grace the desire-vine of love for Kr$na, that beam the flowers
of service to my Queen RSdhika, instantly sprouts in (he heart of anyone who performs devotional
service there, is my only shelter!" (Tills service may be bathing in the kunda, touching the water,
living in (he Radhaktmda village, circumambulating the kurtda, hearing and chanting about Sri
Radluka's glories, or serving the resident saints there, Ed). Tills place is dearer to 5ri-Sri Radh3Madhava (han the dearest place, because there are beautiful intimate kuhjas all around where They
can freely enjoy all Their intimate pastimes. Srila Raghunatha Dasa Gosvaml writes in ills "Vraja
Vilasa Slava' (53):

in vrndfi-vipinam suramyam api tac chrTman sa govardhanah

sa rdsa-sthalikdpy alam rasamayl him tdvad anya sthalam
yasydpy arhia lavena ndrhati mandk sdmyam mukundasya tat
prdnebhyo'py adhika priyeva dayitam tat kun(tam evdiraye
"The delightful forest of Vrndavana, beautiful Govardhana Hill and (he ncctarean arena of tlie Rasadance, what to speak of other places, are not equal to even a single particle of one of the atoms of Sri
Radhakunda, I take shelter of that divine lake, which is dearer to Mukunda than His own life breath."
That tliis is not an exaggerated devotional glorification, is proven by this statement from the Padma
Puratia:

yathd rddhd priya visnos tasydh kundam priyam tathd

sarva goptsu saivaika visitor atyanta vailabhd
"Just as Radha is dear to Lord Visnu, so is Her kunda. Of all the gopts She alone is Lord Vi$nu\s
most beloved One!" Although it seems that Radhakuruja and 3yainakuii0a are Filled with ordinary
water, they are actually filled with erotic spiritual flavours:

dofihdra ujjvala madhura ye rasa varna vipaiyaya kori

rahasya lagiyd bhakte sukha diyd ache 'saraf ndma dhari

359

Sn-Sn'tffapa V^ismtanjiidfi

When reversing (he syllables of (he word rasa, which means 'the sweel erotic flavour of Radha and
Kona's play1, you get the word sara, which means lake (Radhakunda). This secret makes the
devotees very happy."

se kanma bhakta sara kori vyakta se rase koriya snana;

krsnera krpdya radha soma prema labha kore bhdgyavdn
Understanding sara (lake) to mean rasa (spiritual flavour), the devotees bathe there and a fortunate
soul then attains a love for Krsna equal to that of RSdha's, by Kronas grace."

sri kr^na jokhon radha daraiana IdgV uikmthUa hoy;

sakala upaya viphaia hoiyd rddhakundasraya lay
(at kale rddhara pay darasana emati kunda prabhdva;
radhara email fyamakundafroye krsna sahga hoy labha
"When Kr^na is eager to see Radha and all His endeavours fail He takes shelter o f RadhSkunda, on
whose .strength He then gets to meet Her. Sn Radha similarly takes shelter of Syamakunda to attain
Kr?na*$ association.11 Tlnough their inconceivable potency these two kundas delight separated Radha
and Syama by arranging for Their meetings, therefore SiT-Kunda is dearer to the &T Yugala than
anything or anyone. Virahl Stf Raghunatha dasa falls on the bank of the kunda and cries out: M0
beautiful Radhakunda! How glorious you are! If you can delight the separated Couple by arranging
for Their meeting, then please also allow this fallen wretch, who has fallen on your banks, weeping,
to see lSvaiTs lotusfeet now!" And if the kunda says: "^tfpada! Be patient! You will see Them in due
course of time! Why do you want to see them right now?", (hen Raghunatha answers: mama jlvitam
(dm " 0 beautiful kunda] ISvari (3ri Radhika) is my very lile! Without Her 1 cannot stay alive for
even a moment anymore!"
Sn Haripada Sila sings:

he sn radhakunda vara, mahd tirtha sarovara,

(ire mad tivafi radhdrdm
mafia hoiyd kdma range, dpana vallabha sahge,
hell kore divasa rajani
O Sri Radhakunda! O Best of holy lakes! On Your banks my mistress RadharanI is intoxicated day
and night by Her lovesports with Her gallant."
*

rasera pcUhdre niti, snana kore bhdgyavafl,

rddlmkunda yugalera priya
dmdra jiviteSvari, dekhdibe kundeSvarT,
sarovara hoiyd sadoya
"A beautiful foitunate girl can nicely bathe in the ocean of rasa Sri Radhakunda, the beloved lake of
ihe Divine Couple, 0 Lake! Be kind and show me the queen of my life and the queen of the kunfal"

$%

Rk s w m i ! a n r a i

360

ii

ss

ii

Jtf-Jrt UUapa 'JQisumanjaSfi

VERSE 99:
K S A N A M A P I T A V A S A N G A M N A TYAJED E V A D E V I
T V A M A S IS A M A V A Y A S T V A N N A R M A -B H U M IR Y A D A S Y A H
IT IS U M U K H IV IS A K E E D A P J A Y IT V A M A D IS A M
M A M A V IR A H A H A T A Y A H P R A N A -R A K S A M K U R U SV A
b

k$anam - a moment; apt - even; tarn - Your; sangam - company; mi - noL; tyajet - gives up; m i surely; den - goddess; ivam - You; asi - arc; sama-vayastvat - from being of the same age; lad - that;
narma - joking pastimes; bhiimi - abode; yad - which; asydh - of lier; iti - thus; sumukhi - fairfaced
girl; vtiakhe - O ViSakhal; darsayitvd - having shown; mad - my; Tsam - mistress; mama - my;
viraha - separation; hatayah - to an afflicted soul; prana - life; raksam - save; kuru$va - please do!

O faisfaced VUdkfel M y Qyeen wHt not leave your company fo r even a moment! (Because
*fou are o f the same age you are the realm cfM erjolqng pastimes. Please save my Ife from
the affliction o f separation and shot# me my mistressl

Notes: S n Raghunatha's life-airs reach his throat (he is about to die) out of separation from Sri
Radha. Remembering Sn Radhakun<jas glories, he falls on the bank of the kunda and laments - 1
want to see Svamini now - at this very moment! My life cannot remain in this body anymore!" His
hearl is floating on liis tears. At this moment he hears anklebells jingling. Who is seemingly calling:
"Tulasi! Why are you crying?" He opens his eyes and sees Sri ViSakha-saWif standing before him*
Being her follower he falls at her feet and says: "O Failfaced ViSakhe! You arc equal to my mistress
in form, qualities, nature and age, and you are the object of Her confidence! My Svamini does not
leave your company for even a second!" In the beginning of his 'Vigakhanandada stotram', Sri
Raghunatha diisa has written:

bimva ndma giinadinam aikyat sn mdhikaiva yd

krsnendoh preyast sd me srl visdkhd prasTdatu.
"May & r Vigakha, Kr$nacandra's beloved, who has the same mood, name (ViSakha is
another name of the Radha-star) and qualities as 3rl Radhika, be pleased with me!" She has a deep
loving friendship with Sri RSdh5ranI, who is a little bit afraid of SrT Laiita. 3ri Vigakha is Sri
R&dhu's narma bhumit the abode of Her confidence (literally the abode of joking and humour).
About this it is written in ViSakhanandada-stotram (17):

visdkhd narma-sakhyena sukhiid tad gatdlmikd

l,5rl Radhika is gladdened by Vi Sakhas nar/mj-friendship and has given Her heart to her."

visdkhd gudha narmokti jita krsndrpita smitd

narmddhydya vardedryd bhdrati jayi vdgmitd
vimkhdgre rahah keli kathodghataka mddlmvatn
tddayanti dvirabjena sa-bhrubhaiigena lilayd
(ibid. 105 and 106)
"St! Radliika smiles when She sees that Kr$na is defeated by ViSakhas intimate joking
words. She is the best teacher in joking and she defeats even Sarasvall-devl in eloquence. When

361

Vihlpa SQisumartjali^

Madhava speaks about His intimate pastimes before Vi$akha} Sti R&dhii frowns Her eyebrows and
playfully beats Him with her playlotus." From lliis we can understand that ViSakM is Sri Radha's
naniw-bhumL Svamhtf does not leave ViSSkha's company for even a moment, because ViSakha is
Her abhinna-prcmci (inseparable bosom-friend, lit: non-different life-airs). Wherever Radhika cannot
go personally She sends Vi5kha. For instance, in the Holi-pastimes, SvSinini takes Lalitii in Her
own ranks and keeps ViSaklia in Krsna's party, knowing that she will lake care of Her affairs there.
5illa Riipa GosvamI has written in Ujjvala NTiamani (Diilibheda 87);

tvam asi mad asavo bahts carantas tvayi mahati patula ca vagmita ca
laghur api laghimd na me yathd $ytm mayi sakhi raiijaya madhavam tatMdya
Sri R5dha told ViSakha; "Sakhi! You are My life-airs on tire outside (Lc. My second form)!
You are both very clever and very eloquent! Therefore today you must make Madhava attached to
Me in such a way that My prestige is not even slightly diminished! Srila Vigvanatha CakravaiUpada
has made a truly incomparibly relishable commentary on this verse in his Ananda CandrikS-tlka:
Sri Radhika said: "Sakhi Vi$akhe! You are the external manifestation of My life-airs, and
therefore I have great faith in you! You are very clever and eloquent, so please go and see Madhava
on the pretext o f picking flowers, but pretend not to see Him. Just speak about Me casually with
your girlfriends, describing the supremacy of My form, qualities and love in front of Him. Hearing
tills, Krna will then ask you: "Sakhi! Whose wonderful sweetness are you glorifying? Then you
will anxiously and carefully bite your tongue and say: "No, no-one's!" Then Kr$na will say: "Sakhi,
why are you afraid? There's no harm in telling Me! Allright, then dont tell Me, but I'm already
acquainted with Her anyway!1' Then you will have to say: "Madhava! What's the use o f being
acquainted to Her for You?" He will say: "Sakhi, 1 have a very confidential relationship with Her!"
Then you must say: "Get out of here, Madhava! There's too much difference between the
Two o f You! There can't be any intimacy between You!" He will say; "Sakhi! What difference is
there between Our natures?" Then you must say: "You are a debauchee and She's devoted to Her
husband. You are whimsical and She is steady. You are impious and She is devoted to the
demigods. You arc dirty and She takes three baths a day, alter which She. puts on clean
clothes!" Kr$na will then say: "ViSakhe! (As far as chastity is concerned:) I'm also a brahmacari\ In
the Gopala Tapani Upanisad I am described as a brahrnaedri] And how can you call Me whimsical?
I held up Govardhana Hill for seven days with steady hand! You were all able to see that! And how
am I impious? On the order of My parents I took initiation into Vi$nu-wan/ra from BMguiT Muni!
(Brahmanas like) PaurnamasT, Gargl and NSndlmukhl all know this! And I'm also not dirty, I'm
foci (purity, or eros) itself! I can prove it through your own experience!"
Then you m u s t say: "But Madhava! Still You are a man a n d She's a m a iT ied girl. She will
never look at You!" He will then say; "Even if She does not look at Me I will be blessed by
looking at Uus virtuous girl even from afar!" Then you must say: "Madhava, how will You
accomplish that?" He will say: "There is one way. Today I will personally install a deity of the
Sungod in a cave of Govardhana Hill, smear that temple with My own hands (with clay or unguents)
and wail for Her from a distance. Then you must take Her there to see and worship that deity.
When She sits there for doing ptljd I will be satisfied just by looking at Her from the back, and if
you are kind upon Me then I will be allowed just to touch Her foolsoles once!
Then you must say: "Madhava! What reward will You give me? He will say: "Sakhi! What
more is there to give to you? I will sell My very soul to you!" Then you must say: "Just wait
Madhava! I will fulfill all Your desires!", and come back to Me to bring Me there!" Thus Srimall
reveals Her desires to Vigakha, who is Her bosom-friend and who is the abode of Her humour.
Sri Raghunatha eagerly desires that Vi$5kha's mercy. After he described Si! Radharani's matchless
sweetness, he called his prayer: 'ViSakhanandada', the hymn that will delight Vi.<!akha. After hearing
Sri Raghunatha dSsa's wonderful glorification of Sri Radha, 5ri ViSakha will cast a merciful glance
on him and engage him in Srimatfs service. This is the desire Sri Raghunatha dasa carries in Ills
heart. Sri BahgabiharT Vidyalahkara adds: narma praedra satmye tasydh sumanastvena mad

362

J>rT-J>riVifapa tfQtsutmlnjaM

dainyam nivedayitvd mam dnayya darsayeti bhdvah "Please ViSakhel You are the abode or
SvaminJ's humour i When you are making jokes with SvaminI you must tell Her about my miserable
condition, because then She's in a good mood! Please bring me to Her then and show me to Her!" In
svarupdvesa $if Raghunatha says: "O ViSakhe! You are dear to my mistress! My heart is suffering
from separation! Please revive me by showing me my SvaminI just once! I cannot stay alive without
seeing SvaminI tor a moment anymore!" mama viraha halavah prdmi-raksdtU kurusva

n Haripada Sila sings:

he sumukhi viiakhikd, savayasa ri rddlukd,
tomdra jivam pritydspada
ksana kata sanga chd4d> ndhi hdo ye lomard,
kautuka llldte gadgada
mO Fairfaced ViSakha! Your girlfriend Sri Radhlka (savayasa means rof the same age) is the abode
o f your heart's love! You don't leave eachother's company for even a second, because you always
play joking ecstatic pastimes together!"

adarSane kunjeSvarT, tile tile prone mari>

ela viddha viraha yatand
he vifdkhd thdkurdm, sadoya hoiyd tumi,
dekhabe ki kr$na priyatamd ?
"I am dying at every moment because I cannot see the queen of Vraja's love-bowers. I am suffering
very much from the spikes of separation! O Goddess Vigakha! Will you be so kind to show me
Krsna's Beloved Radhika?"

rm

T O f o

j f a &

I T O

II

? o

II

VERSE 100:
HA n A t h a g o k u l a s u d h A kajra SUPRASANNA
v a k t r Ar a v i n d a m a d h u r a s m i t a h e k k p A r d r a
YATRA TVAYA VIKARATE PRANAYAIR PRIYA r AT
TATRATVA MAMAPINAYA PRIYA SEVANAYA
hd - 0 !; ndtha - Lord; gokula - Gokula, or: of the senses; sudhdkara - moon, or giver o f nectar;
suprasatma - very satisfied; vaktra face; aravinda - lotus; madhura - sweet; smita - smile; he - CM;
kipd - with mercy; ardra - softened; yatra - wherever; ivayd - with You; viharate - enjoys;
pranayaih - with love; priyd Your beloved girl; drat - close by; iatra - there; eva - only; mam - me;
api - also; naya - take; priya - dear; sevandya - for the service.

363

$n-3n 'Vtffipa XustmCinjoiifi

O Lord, O $fectar-moon o f Qokylal O you who are melting with compassion! 0 you whose
lotusBfoface smiles sweetly and satisfied! tWherever you go to enjoy lotting pastimes with
you r Beloved, please tofe me there, so that I can affectionately serve you therel

Notes: With learfillcd eyes and a heart suffering of separation Sri Rnghunfitha prayed lo ViSakha's
Iotusfeet for Sri Riidlifaani's darsana. W ien he wipes the tears from Ills eyes lie sees that Vigakltfijr
has disappeared and 5yamasundara has come before him. Seeing liim, Sri RaghimStha dasa prays to
His Iotusfeet: 0 Lord! O Moon of Gokula! O You whose Iolusface is satisfied and smiling sweetly!
O You who melts with compassion! Take me wherever You go, so that I can serve You!" Every
address is connected with the kinkarts beloved service. "Ha Nfttha! You are the lover of my mistress,
therefore You are also my Lord! You find great difficulty in meeting Eachother, although You arc
very attracted to Eachotiierrs forms, qualities and love. Therefore You will greatly need me to bring
about Your blissful meeting!" 5rHa Rfipa Gosvami has described this mutual love of Radha and
Kf?na in ten verses that glorify KfSha's names called Lilaimta (in Stavamala):

rddhika hrdayonmadi vanm kvana madhu-cchaidh;

rddhd parimalodgara garimdksipta mdnasah
kamra radhd mono mlna badiil kria vibhramah;
prema garvandha gandharva kilo kincita rahjitah
"He maddens Radhika's heart with the honey-drops o f His fhitesong, His mind is grasped by Radha's
bodily fragrance, His pastimes are the hook that catch (lie beautiful Radhas fish-like mind, and Hes
very attached to the kila kincit-zcstasy of Gandharva (Radha) who is blinded with loving pride.

laiitd vafya-dht radhd mdndbhdsa vaslkrtah;

radhd vakrokti plyusa mddhurya bhara lampatah
tnukhendu candrikodgirna rddhika rdga sdgarah;
vrsabhdmi
suld kantha hdri hdra harinmanih
i

*

"He is upset when Radha, who is totally controlled by Her friend Lalila, is even slightly piqued at
Him, He is very eager to drink the sweet nectar of Sri Radha's crooked words, the rays o f His moon
like face cause the ocean of Sri Radhika's passionate love lo swell and He is like an emerald in the
necklace o f Vf$abhanurs daughter."

phulla radhd kamali/u mukhdmbuja madhuvratah;

rddhikd kucakasturi patra sphurad ura-sthalah
iti gokula bhupdla sunu Ilia manoharam;
yah pathen nama-datakam so'sya vallabhatdni vrajet
"He is like a bumblebee attached to Radhas blooming loluslike face and the musk-pictures of
Radhika's breasts have been printed on His chest when He embraced Her. Anyone who recites these
ten names of the prince of Gokula, that are connected with-His enchanting pastimes, is very dear to
Him."
.

Sri BailgabihfuT Vidyalankiira explains the word ndtha as follows: he ndtha ayogya nija-janabhista
purana daksa " 0 Lord! You are expert in fulfilling the desires of even Your unqualified devotees!
There js a secret hidden in the name 'Gokula Sudhakara': go means senses; hula means the group and
sudhdkara means the giver of nectar. Here Kr$na is called 'the giver of nectar (pleasure) to Sri
Radhikas senses'. "You can madden all (kula) of Radhika's senses (go). You will need me to console
this prema pdgalim (Radha, who is madly in love with You) and help Her to come and meet You in
the trysling-grove! How Sri Radha's live senses are attracted to Govinda is described in Govintla
Liliimrta (8.3):

364

Sn-Sn'Vifdpa Kusiwultijitfifi

satmdaryamrta sindhu bhanga laiand cittMri sampldvakah

kanumandl sanarma ramya vacanah koftndu sltdhgakah
saurabhydmrta samplavdvrta jagat pTytlxa ramyddharah

yn gopendra suta sa karsati baldi pahcendriydny all me

Sri Radhika told Her friend Vi^Skha: "O dear friend! Krsna, the prince of cowherders, inundates the
mountain-like minds of (lie women of Vraja with die ocean of His neciarean beauty, lie delights
(heir ears with His pleasant joking words and He pleases (heir bodies (die sense o f touch) with His
body, that is cooler dian millions of moons! He inundates die world with His ambrosial fragrance
and with the nectar of His pleasing lips. In this way He forcibly attracts all My live senses!" This is
automatically the explanation of the eighteen-syllable Gopala mantra: Kj$ua is attracting (sa karsati)
Radhika, govinda is pleasing Her senses, and gopl-jana vallabha is Her lover. Devotees of
RadharapI also practise this Krsiia-ww/ura because die service of Sfi Krsea is included in and is
inseparable from the service of Sri RadM .231 According to 3n BangabihSrl Vidyalahkfira gokula
sudhokara means gokula janahlddaka samprati svajana prdrthandya: "Just like the moon He
delights die people of Gokula, and now He also delights this person, who is praying to Him."
When 5rl Raghunatha dasa remembers StfmatTs eagerness, he says he suprasanna vaktrdravinda "O
You whose lotuslike face shines widi satisfaction!" Syama and Svaminl sit down on one seat.
SvaminTs love is so full of eagerness that She feels separation froin Syama even when She sits on
His lap (this is called prema vaicittya) and cries out: 0 Lord! O beloved! Where are You?" Seeing
Her condition, Syama is astonished and filled with ecstasy. His lotuslike face looks very satisfied
(hen. "Because nobody knows what utkanthdvatl (eager Radhika) may say or do next it's necessary
to keep a maidservant around. Therefore", TulasI says, "lake me to Your kingdom o f spiritual
pastimes!"
There is a very confidential explanation of the names 'Madhura smita* (sweetly smiling One) and
'Krpardra' (You who melts with compassion). Radha and Krsna are playing in die kuhja and SvamiuT
has seized Syamasundara's play. Telling Him: "You dont know how to play!" She takes Him by the
hand to teach Him all erotic arts. When Syama sees Svamini's endeavours He smiles softly and
sweetly {madhura smita). After Their lovesports Svaminl is exhausted and lies down on Syama's
chest. Syama dien melts with compassion {krpdrdra) and begins to serve Her and remove Her
faligue by fanning Her and massaging Her, TulasI prays: "Take me to the kingdom of Your
pastimes, so that I can serve Your beloved there widi love!" Whose beloved shall she serve?
"Svamini's beloved (You) or Your beloved (Svaminl)! Whatever service You cannot do for Svaminl
I will do and whatever service Svaminl cannoL do for You I will do!" Saying (his Sil Raghunathas
heart becomes overwhelmed by emotions.
Sri Haripada Sila sings:

he ndtha gokuldnanda,
suprasanna mukhdravinda,
gopljana nayana dnanda
he dina daydrdra cita,
amrta madhura smita
Srt radha vallabha Sri govinda
"O Lord Gokuiananda witli Your satisfied lotusface! 0 Joy to the eyes of the goptsl O You whose
heart is melting with compassion for the fallen! 0 You with the ncctar-swect smile! 0 Lover of
Radhi! O Sri Govinda!"
priyd saftge pranayete,
Hid koro ye kuhjete,

hdsya parihdsa rasamoya

navina yugala sevdt
ei dhana more dibdr
nctgarendra hoiyd sadoya
231 Explanation by Srila Ananda Gopala Gosvami.

365

J ti-J n Uifdpti
"Plcasc allow me to serve You when You play loving pastimes that: arc lull of rasika. joking nnU
laughter with Pfiy.a Rft<lhika in the forest howei'is, 0 King of gallants! Please give mfe (he treasure of
(he service of the eternally young Couple!"

i-

m ^

11

VERSE 101:
Jl'

'*

LAKSMIR YAD AfJGHRI KAMALASYA NAKHANCALASYA

SAUNDARYA BINDUM APINAKHATILABDHAM M e
SA TVAM V1DHASYAS1NA CEN MAMA NETRA-DANAM
KIM jTv i t e n a MAMA d u h k a d a v A g n i d e n a

laksnuh - (he goddess of fortune; yntf- whose; atighri- feet; kamalasya- qf the lotus; nakhii- nail;
ancalasya - of the tip; sannddrya - beauty; bindum - drop; api - even; ria - riot; arhdii - should;
labdharn - attain; tte - 0 goddess!; set - She; tvarti - You; vidhasyasi - will give; n a - not; cet - if;
mama - my; neira - eye; ddnafii - gift; kirn - what; /Fytoi - with life; maim - my; duhka - sorrow;
davd - forest; dgnidend - by giving fife,

0 tie (goddess)! ^iegod^sdffortn m e carawt attain evert a drop o f tke Beauty o f tke dips
o f your Xp\m GS^foo^c^iIffo% jo not Bestow tkegift o f fo u r audience to my eyes, tken
w katistke use oftkis &fe, .tkatjustBurnsin afarestfire o f sorrow?
Notes: fn the previous verse ri Raghunatha offered Itfs heart's prayers to ^yamasundara's lotusfeet,
and from Unis verse on he prays again to Svamiiu's lotusfeet ri Raghunatha dasa says: "0
PraneSvari (queeii of my life)! Do You -think I don't know You? Why are You playing lude-and-seek
with me? Luk$ml is not.even as beautiful as the tip of one of tile nailsooii; Your lotuslike toes!"
Caitanya Caritamrta says: :yara saundaryddi guna vmche laksmi parvatl "The goddess o f fortune
and Parvatl desire RMnka-s qualities like beauty11, Sri Prabodli5nanda SarasvalJ writes in Ills R&M
Rasa Sudhauidhi (68): laksmlkofi vilaksa laksanalasalJII& kisorl totair dmdhyarii vrajq mandate'fi
madhuratii rtidhabhidhanam param & 1 Radha, .the sweet Supreme, is worshiped by hundreds of
adolescent young girls in Vraja,. who have themselves characteristics that excel even millions of
goddesses of fortune!" No one in the world can compare to Her in transcendental beauty, virtues and
form! The Gopala Tapani Upani$ad states: tasyddyd prakrti rddhikd nitya nirguna yasyatiiSe laksmi
durgddikd iaktayah ''God?s primary potency is Radhika,who is eternally elevated beyond the modes
of material nature and whose mere fractions are other potencies such as Lak$ini, Durga and others."
Just as ri Kr$na is (lie ti:in$cendenial Cause of all causes, so i$ n Radii! In this connection the
Gopala Tapani Upani$ad describes Her as the Lord's primeval potency and tantras like the Narada
Paftcm Slra and the Gautamlya TanU!a desaibe Her as die-supreme potency (para sakti). rl Radha
and Sri LakmT are both embodiments of the Lord's pleasure-potency, but Sri Radha is the sweet
ionn Qmdhurya muriili)i and Laksmi is the majestic form (ativarya muriUt)of that same potency . Sri

366

SrT'SnWfapa tKpsummjaiifi
Radhas beauty and sweetness is unrivalled because She is the quintessence of prema, mahd bhava.
In prema She is Kisnamayi (filled with Krsna), in rasa (spiritual flavour) She is Gaururigl, in
majesty Sarva Laksmimayl (the sumtbtai'of all goddesses of fortune) and in sweetness: She is the
crcsijcwel of all die gopikds, SiT Radhika! th e erownjewel of all devotee-saints., SiT Suka Muni,
experienced Her supreme glory and described Her as die cluef of the
in $rTm.ad Bhagavata.
What's more, even K ^ ia , whoHim self cneiiants #Ilioiis o f Cupidi>, .is:enchanted by Her sweet form
- jdgan mohana krsna tdhdra mohinT {CSZ.)
Sri RaghunSlha says; "Why does'someone-who belongs to the most.qualified, sweet and beautiful
mistress* suffer so much? If You don't give me the gift of the eyes^ in other words, i f You don't show
me Your form-arid pastimes, then what is the.use of this life, that is just burning in a forestfi.jre of
separation?" caksu andha andhdra, dprndra deha-bhara, virahe hoilo jara-jara: "His eyes became,
blind from fasting, his body felt like a heavy burden to him and he was burning in a lire of
separation.'1 He will not see anything else in die world but SvaniinI's lotusfeet, that is liis firm vow.
That's why he writes about thevie/ra ddnat die gift to the eyes; here. 5rf Raghunatha dasa's mind aiid
heart are very anxious and unsteady when they perceive the sweetness of Srlmatl's form, qualities,
pastimes and compassion. When Snpada Prabodhananda SafasvatJ relished Sri RadMs sweetness in
a transcendental vision he said:

tat saundarydnisa cd Hava nayo yauvana-tirT praveted}

sd drg-bhaiigi set Cd rasa-ghanitilcarya vak$oja-kumbhah
so'yam bimbddhara madhurimd tat smitarb sd ca vdm
seyath lUfcgaiir api navismaryate: radhtkdydh
(Radha Rasa Sudhamdhi 85)
"I cannot forget Radhiku's beauty, die opulence of Her newly entering youth, die movements of Her
eyes, Her very amazing delicious juglike breasts, die sweetness of Her Biiribacherry-like lips, Her
smile; Her words and Her playful gait!" "Am f deprived o f the dariana o f such a mistress? If You
don't reveal Yourself to me because I'm not qualified, then why should I remain alive?" Burning in
an intolerable fire o f anguish rl Raghunatha dasa weeps and rolls on the bank of Radhakundn.
Separation from RSdharfini-is not like scparaiiOri from the Supreme Ldrdt This anguish o f separation
is very deep and bums like a fdrestfire, wWch is exemplified by Srlla Dasa Gosvami, kith jlyitena
wama duhka davagnidena "What's die use of this life, that simply burns in a forestfire of soifow? I
cannot.take my own life, for i have offered it unto You, smd I dont want to maintain it either without
having Your blessed devotional service! Please therefore show me die beauty of die tips o f Your
toenails* that is coveted even by the goddess of fortune!"
Si! Rasika-Candra DasajI sings:

yam pada kamalera,

eka-ti iiakha prdniera,
bindiipiatw
tndirddevT syayariu
kotikotoakincana,
Idbhekabhu ml lion saksama
"The goddess Indira (LakstmT) Herself could hot eveii attain a drop o f die beauty o f die edges of one
Of (he nails on Your lotuslike feet,, no matter how much she endeavoured for it!"

emona madhiiri tdvti,

dnit dm kibd korot
more divya netra korodana
nitya nitya ntiva rum,
lild sttkfui maliotstivd,
herijyenp bhanyanaydna

Sn-Jn -yifupii LKiisunumjaGft

"Please give me the divine eyes to behold that sweetness so that I can 'till up (hose, eyes with the.
great festival o f Yourever-fresh blissful pastimes!"

yadi na daacaksu ddnci

yrthq Mho raklii prana,
davmala sama eijtyana
carana darirna dibet
jvalitechi mil dine,
krpdmdyi dad go dara!ana
"If You tionLgive me those divine eyes, then I vainly keep myself alive, and my heart, burns like a
forcstfire day and night! 0 Merciful One! Give sue Your lotusfeet and show Yourself to me!"

ft-

II *<* II

VERSE 102:
A SA B H A R A IR A M R TA -SIN D H U M A YA III KATHANCTT
K ALO M AYA TIG A M ITA H K ILA SAAIPRATAM H I
TV A M CET KKPAM M A Y ! VTD H ASYAS1NAIVA K IM ME
P R A N A IR VRAJENA CA V A R O R U B A K A R IN A P I

didbharaih -w ith many hopes; ainrta - nectar;,'s i n d l w ocean; mayaih - filled with; kathancii
spmphpw; kdlah - time; mayd - by me; aiigamitah - passed;M a - surely; ^ampmrarft - now; h icertainly; tvam - You; cet - if; krpafti - mercy;: njayi - to me; vidhasyasl - will do; na - not; eva surely; kim - whether; me - to me; pidnaih- with my life; vrajena - with Vraja>.ca - arid;varoru nicely-lhighed girl; bakarina - with Krsna;api r even.

0 bottom (nicety thighed girt)! tOius I somehow spent this time here aspiring after
of
nectar* $fgw i f yo n are not m erdjut to me, then w hat is the use o f nty fffp ,ih y faring in
Vraja and even 3&sna to me?
Notes: Sri Raghunatha dasa dpe^ riot want to. maintain his miserable life anymore without seeing
Svamini. Svamirn fev ers Her$df to him and says; "Tulasi! You have inudduced yourself as My
maidservant! Can I now reject you? Surely you will get to sec Me!" Ttiese words illuminate Sri
Raghunatha dasaV heart with the light o f hope. Then, when Svamim disappears again, he suffers
intolerable Unnscendental agony. "If You don't grant me the right to serve You then what-s the use of
this scorching life?" It is as if Svamini then asks: "How have-you been staying alive all this time?"
Sri Raghunatha dasa says: "Listen, 0 nicely-Uiighed Svamini! Do You think that I blissfully spent
this time? With great difficulty I was able to pass .ihis time! Hope was my only support, like cooling
drops of nectar Uiat soothe my burning heart!" {dsd bihduksiiam idam upaity antare ixania saUyatn,
Sri Rupa GosvamJ) One of the nine special characteristics oVhhdva bhakii is aSabandha, being
bound with firm hope for attaining the Lord. dSdbandhq bhagqvatah praptbsambhavana drdhd
There is an ocean of nectar in that hofie. "That nectar will not lei me die ( a - not and mrtci -

368

$rt-$n Vifnpti iKpsUmmyalifi,

death)!2-2 I think that if I S la y alive I will surely get it! uddhavci dasa Ma kort heraite, sakhT saha
yagaia -kUora (Uddhava dasa hopes to see the;Divine Couple with Their girlfriends), This tie of hope
is even lighter in Hie stage of prema than in the stage of rati, and it' culminates in mu/ia-Wiavn. The
maidservants1 tie of hope is indescribable! They cannot give up tills hope even if they are-consoled in
visions, dreams, or h\ sinarma. The neeiarean aspiration for SrT RSdha's service is permanently
seated in the heart of the aspirant. 6 npada Piabodiianancla Sarasvatl has written: taf kainkaryam

anuksanddbhuta rasaih prdptum dhriasemayi Sri r&dhe nova kunjd m gari krpd-^rstph "fad# d#$yasi
(Radha Rasa Sudhanidhi 86) "O Sri Radhc, young ladylove of the arbours! I desire the most
astonishing rasa o f Your inaidservice, which is a festival o f constant love at every moment and
which is attained by each of the adolescent girls o f Vraja by Your merciful glance alone! When will
You cast a.merciful glance on me?" Sri Raghunatha says: "Your mercy is causeless,so sometimes !
forget how unqualified I am and 1 think that. I will surely get Your service soon!" dpand ayogya
dehhi mom pdo ksobha; tothapitomara gune Upajdya lobha (C.C.) "When I look at My own
unworthitiess My mind becomes upset. But still Your attributes make Me eager for You!" When 1
see You in dreams, visions and smarapa then 1 think I will also attain You personally! My life, is
also almost over; who can survive tins thrashing? O M cfciM mistress o f mine! Hear my anguish! I
cant tolerate anymore! Hear my final prayer: "I have nothing more to say, I cannot find anymore
words. If, despite all my misery, You will still not give me Your mercy, then what is the use of my
life, of my living in Vraja and even o f Kf$na to me? Why should I continue to live without Your
mercy? So much time has passed, but I did not receive Your mercy. If my life passes in this way,
then whats the use? I dont want Vraja, 1 dont even want Kr?na, i don't need anything if You are not
merciful to me, I don't have anyone else but You. O Merciful Svatnini! If You are not land upon this
suffering maidservant, then what will be my destination? You are LTIaniayf, a playlul girl always
intoxicated by pastimes that are sweefer-than-sweet Therefore it's not right to tell You about my
misery. Today, though, I have no other resort than to submit this to Your lotusfeet - if You are not
merciful to me, then 1 don't desire anyone clse's merCy." This is the astonishing conclusion of
Gaudlya Vai?nava worship: I dont want Ki\$na! I want Sri Rudhika, and without Her I don't care
even about
The devotees of the Lord give up religion, economic development, sense
enjoyment and even the rarely attained liberation from the material world for His sake. They, dpn't
even want to remember these tilings. SiTmad Bhagavata (11.2.53) states:

irailokya vibhava hetave'py akuniha

smrlir ajitatma suradibhir vimr.gyat
na calati bhagavat padaravinddl lava
riime$aidham apisavaisnavdgryah
"He whose memory of the Lord's lotusfeet, that are sought for by all the denxigocls and sages, is
always fresh and does not deviate for even half a second and he who does not care about all the
opulence of the three worlds, is the greatest Vaisnava. And then again, the mind of tlie;:devotee who
becomes attracted to the sweetness of the form, qualities and pastimes of Kr$na, the son of Nanda
Maharaja, cannot even be taken away by this Lord Narayatia. Such an exclusive dedication to
Govinda i$ supreme, according to j>rlla RGpa Gosvaml in Bhakti Rasamrta Sindhuh (1.2.58):

tdtr#py:efan(infirii fe0h&.govimla lirtd mdnasdh

yesdthSrTSa prasado'pi memo hartuth na Saknuyai
But those who have become eager to attain the service of SrT Radha, do not even care about Govinda
anymore. "I don't need Rakari (Ki^na) if I dont get Your mercy! Not only 1 dont want Govinda, who
is Himself suffering separation from Sri Radlia* I will even gi ve up the association of those who long
for Govinda!" rila RaghunathaDasa Gosvaml whites in his Sva Niyama DaSakam (6):23

232 The ocean of separation is filled with poison, which is normally lethal, but die nectar of hope does not

allow a virahT bhakta id die- Bditor

369

$rT$n Hfil&pti fKitsmiftfijaltfi

aniulrtyodgitam. dpi mmhganair vainika mukhaih

pravinath gandhawam cipi ca nigamais tatpriyatamam
ya ekaiit govindathbhajatikapaiidnnibhikatay&
tad abhyarne $Trne ksdnarn dpi no ydtni vrafam idam
"Noi even for a moment will I go near drat impure place where a proud hypocrite worships Govinda
alone without worshiping His most expert lover Sri Gandharva (Radha), whose glories are sung by
the Veiiic scriptures and great sages like Narada Muni, who catties the Vina. That is my solemn
vow!" Blessed is die service of Sri R& M ; blessed is Srila Raghuhaiha dftsa Gosyamfs loyalty to Sri
Radha! By hearing, chanting liis blessed words and by remembering his lotusieet tlie heart of the
aspirant can also become, scented widi the fragrance o f tltis loyalty to Sri Radha {rddha-nisthei).
Furthermore,; Sriia D&sa Gosvaml says: "Witliout my SvaminT, what is the use of even Vraja, the
most cherished abode of die yai$nava$, to me?" Iii his Sva-niyama DaSafcam^ verse % he writes:

sada rddhd-krsnocchalad anda khela-sihala yujarh

vrajarH samiyajyaitadyuga virahato'pi trulim apt
punar dvdrayatydrh yadupatimupi praudlici vibhavaih
sphuranla/U lad vdcdmqpihinahi qald^
"Even if die very wealthy fo rd of the Yadus (Kr$na) would Pet^onally invite me to come and see
Him in Dvaraka, I will not leave die land of Vraja, the eternal matchless playground of Radha and
Kr$na, for even a moment, even if I have suffered separation from die Divine Goiiple there for ages!"
But then iii verse 4 he says:

galonmddai rddJm sphurati harhjediista hrdayd

sphutam dvqravdtydtn iii yadi Srnomi smti-taie
laddham tairaivoddhaia-mati patdmi vmjapurdt
samuddiya svdntadhika gaiikhagendrdf api javai
"But if I hear even with my earlobe dial, out of loving madness* Radha has gone to Dvaraka, where
She.is- clearly manifest and where Hari is holding Her to His heart, then with a jubilant heart 1 will
immediately fly from Vraja faster than even Garutja, who Hies widv die speed of mind and blissfully
land in Dvaraka!"2^
Sri Raghunutha da$a says: " 0 Radhei You are an ocean of causeless mercy ! I am. also worthy of
Your mercy, tor I have no one else in tills world but You! There is no girt as sad as I am!" Thus Sri
Gamasuhdaras grace was fully manifest inSrlla Raghunatha IpasaGosvamf
*
Sri Haripada Sila sings:

he varoru he radhei nivedmd kori pade,

qphurantadm yedmdra
amrtera pdrdvdra, seMdrandhi para,
tarangeie dubi eka bara*
" 0 Nicely thighed Radhcl I am praying (0 Your feet! My desire is inexhaustible! 'Ihere is no limit to
the ncctar-occan of my aspirations and I dived into its wav^s just once!"

kalhatlcit dulika kaste, ei radhakundq fate,

kqrildm e k$la ydpaim
kantnd pratydSd kori, kdhdiyakdhdiyd man>
krpd yadi nd kora ekhon23
233 These two verses are added by the Editor.
370

Jn~Jn 'Vtfajia 'JQisumtmjdifi

d vraja vasakore, kiba labha halo more,

dliik mom jlvima dharqna.
tuya adarfana ahit vise tanujdrahi,
frf govifide kibd prayojana.

what is the use of my staying in Vraja? Curses on me for staying alive! My body burns in the poison
of the black snake of separation from You, so then what is the use of even Sri Govinda to me?"

fqiT R #

I#

3dldHU(cld<i f r f a ? S l ^ 5 1

lio q jp #

3 *

II

II

VERSE 103:
T V A lif CET K R P A M A YI K R P A M M A Y I D U H taT A Y A M

(vcim- You; cet - if; krpamayi - O merciful ^r\; Jcrpdfii - mercy; mayi - unto me; duftkiid - miserable
girl; ayam - tiiis; na - not; eva - surely; dtanoh - give; atitararii - great; fo'w - whether; iha - here;
praldpaih - with words; ivat - Your; kwuia - lake; madhyam - the midsi; api - even;, (at - that; balm much; kdlam - time; eva - surely; safaseyyamantim - being sci'ved;
even; kitii mi - whether;
karisyati - will <16; iha - here;

O %fpamayi (MtrcifutgirQl I f you. ate not find upon this suffering girt then what Haas the
use o f att these Cementations and all myservke t o y out [ofefc r sucft a long time?
Notes: Sri Raghunatha is; the embodiment of separation from Sri Radiva. Falling on the bank of
Radhakunda lie weeps out of great separation from Ms mistress. He knows not how to save his life
anymore. Day and night the river of his burning devotion swells, being filled up by the rains of grief
and flowing ever more forcefully towards the nectar-ocean of Sri RwM s lotusfeek We may have a
feeling of want when sometliing small is missing in out* lives and when we get something small we
may feel fulfilled, but when we miss something tremendous no peace and satisfaction can be felt
unless and until we have gotten the whole thing. Sri Raghunatha dSsa Gosvamfs eagerness and
hankering for his beloved deity stands before us-as the peak of the Himalayas, as the greatest
example. An insigiiificaht living cniity cannot find any means to reach that high summit. A person
who does not practise any bhajan cannot possibly fathom Srila Raghunatha Dasa Gosvamrs miguish
of love-in-separatiOn. At every moment new waves of cver-increasiiig eagerness roll in the river of
his heart. He's hot able to tolerate the pangs of separation from Sri Radha anymore for even a
moment. Certainly Radharanl may sometimes respond to the anguish of separation the loyal

.371

Srt-J>rT Viftipa tKustwiMjafifi

maidservant goes through, but (hat response will be momentarily. Seeing Svamini for just a moment
makes the darkness of separation, that comes down later, seem even more deep. It is then as if Sri
RaghunSIhas love-sccnlcd cars then hear the following words: "Tulasi! I am very close by! Where
arc you lamenting like this?" How much Raghunatha desires to hear that nectar-mocking voice, but
die wind of Ills stuttering life-airs make it vanish again. In tills way liis desire to see Her increases
more and more.
"O Krp&mayi Svamini! O Merciful mistress! I am such a sad girl! If You don't bestow Your mercy
upon me, then what is the use of all my lamentations? I have lived by Your lake Radhakunda for so
long, serving it. If You don't reveal Yourself, then what is the use of all that service?"

jcuh/yaih yacaie duhki rudemn uccair idarh muhuh

tat padfxmbhoja yugnmika gaiih kdtaratdni galah
krtvd nija gmasydntah karunydn nija sevane
niyojayatu mam sdksdt seyath vrndavanefvan
(ViSSkhanandada Stotram - 129,130)
"This miserable and suffering person bows down humbly at Her lotusfeet, considering them to be die
only goal o f Ills life, and lie continuously weeps loudly and pitifully begs: "May the Queen of
Vpidavana be merciful to me and allow me in Her own party, engaging Me in Her direct service!" In
iris lamentation ri Raghunatha submits his own pitiable condition to Svamim's lotusfeet, saying:
"For a long time I have stayed in Your kunda, serving it! If You don't reveal Yourself to me, drat
what will be the result of all this service? How dear the kunda is to You! What's the use of my
service to the kunda without becoming the object of Your mercy? At one point (in verse 15 of
Vilapa Kusumaiijali) Srila Raghunatha Dasa GosvamT said: "When I saw die sweetness o f Your lake
I developed a desire to serve You.", and in liis 'Radhakun<ja$takam' he also glorified die sweetness of
that lake so much, but when he feels the pain of separation he says: vydghra lunddyate kundatii
jTvdtu rahitasya me: "When 1 am without my beloved the kunda looks like the gaping moudr of a
tiger to me !234 Ordinary people can not easily understand what confidential sentiments are hidden
in these extraordinmy words. With great humility Sn Raghunatha says: "Ha Krpamayi! You are the
embodiment of boundless grace, and I am just a suffering girl! Suffering people are the objects of
Your compassion, therefore show me Your quality of compassion and grant me Your devotional
service!" At die end of his 'Premambhoja Maranda (honey from the lovcIotus)'-prayer, Srila
Raghunatha dasa says:

fvdrtt nalvcl ydcate dhrivd tpiani daniair ayam janah

sva ddsydmrta sekena jivaydmum sudidikitani
"This person bows down to You, holding a straw between his teeth. Please revive this miserable
wretch by sprinkling him with the nectar of Your service."

na nuincec charandydtam api du$tarh daydtmyah

ato gdndhannke hd hd muncainarn naiva ladr&am
"A merciful person docs not abandon even a wicked soul who' takes shelter of her. Therefore, O
Gandharvikc, please don't abandon me!" When Sri Raghunatha reaches die pinnacle of devotional
love he becomes tins humble. In Brhad Bhagavatampa (2.5.224 and 225), &Tla Sanaiana GosvamT
has written:

dainyas m paramam premnah paripdkena janyate

tdsdrn goktila ndrTndm iva kr$tia viyogatah
paripdkena dainyasya prenmjasram vlumyate
parasparam iayor iuham karya kdranatekqale
234 Note of Srila Ananda Gopala Gosvnml.

372

J rv^ n 1/ifapa K
c \i$umtinjaCtli

"Humility becomes manifest when prema reaches its ripened stage. Since the gopis love Krsna the
most (which was shown in the Dhaguvata while they were separated from Him) they are also the
most humble. In the same way prema becomes manifest when humility culminates. In this way love
and humility are eacholher's cause and effect." In his Gopala Campuh (Purva 33.110), SrUa Jiva
GosvtlmJ describes that love and humility of the gopis as follows:

dams trasid rnrga duhitara.icandra hinds' cakoryah

srastd vrksdn nava kalatikd turn riktdh Sapharyah
urjja prdntdd bahir apagatd hanta navydbja nalyo
yadvad drqtvci hari virahitd radhikddyds ca tadvat
"Alas! When Sri Radhika and the gopis arc separated from Hari they resemble lawns that arc scared
of a forcstfire, Cakorl-birds that are deprived of the moonlight, vines that have lost hold of their
supporting trees, fishes that have come out of the water or young uprooted lotusllowers!" The
painful separation o f the maidservants from Sri Radha is not even slightly less than that! Some give
the following commentary on the words tvat kunda madhyam agi...sevyamanam (even in the middle
of Your lake I served You): One day at noontime, when SrimatT enjoyed Her watersports in
RSdhakunda with the Lord of Her heart She dropped one of Her jewelled toerings in the water. &3Ia
Raghunalha DSsa, in his spiritual body of TXtlasT Manjari, looked for it under (he water for a long
time until she found it and put it back on Srimatfs toe. Remembering this service, he now says: "Be
so kind to me that I will be blessed by attaining (hat direct service to Your lotusfeet that I have
tendered so many times and with which You always eased my anxious pain !"235
5rl Rasika-Candra DasajI sings:

Suno uno krpdmayi rail

e dtnd duhkitd jane, yadi krpd kand ddne>
ndhi tusa ksana mukha edi
tabe e praldpa gdthd,
niscoy hoibe vrthd,
yeno hdya! aranye rodana
lava kunda madhya-bhdge>
ati prema anurdge,
eto kdla korinu sevana.
lake ki koribe hdya! yadi lumi thela pdya,
sakali hoibe akiiranci
mo heno adhama jane, koro krpd nija gune,
akapate loinu sarana.
"Listen, listen, 0 Merciful Rail If You don't give a drop of mercy to Hus miserable girl, then she
cannot find peace for even a moment. Alas! Then surely all her ravings will have been in vain, like
crying in the forest. Alas! What will be the use of my staying at R3dhakun<la for so long, serving
You with loving attachment, if You now kick me away? Everything will be wasted! Please show
Your greatness by bestowing Your mercy upon this fallen soul! I took sincere shelter of You!"

235 Narrated by 3nla Ananda Gopala Gosvaim.

373

J>a-J>nlSi{apa Xusiimmja&ft

W *R PR#dWW

r i

|f& JRT^ || ?o8 II

VERSE 104:

A Y I P R A N A Y A -S A L IN IP R A N A Y A PU STA D ASYA P TA YE
p r a k Am a m a t i r o d a n a ih p r a c u r a d u h k a d a g d h A t m a n A
v il A p a k u s u m a n j a l ir h r d i n id h A y a p A d a m b u j e
M A Y A B A TA SA M A R PITAS TAVA TA N O TU TU STIM M A N A K
ayi - O !; pranaya - o f pure love; M ini - abode; pranaya - love; pusta - mature; dasya - service;
dpiaye - for attaining; prakdmam - greatly; ati - very much; rodanaih - with crying; pracura profuse; duhka - misery; dagdha - burned; atmand - heart; vildpa - oflamentations; kusunm - flower;
ahjalih - handful; hrdi - on the heart; nidhaya - holding; pdda - feet; ambuje - on the lotus; mayd by me; bata - alas!; samarpitah - offered; tava - Your; tanotu - may it give; tustim -satisfaction;
mandk - slightest.
0 'Pranaya-JaCini (abode, o f pure Cove}! (thus I am CotuCCy crying, desiring to attain, (four
mature Coving service! MoCding fo u r Cdtusfeet to my heart, which is Burning out o f intense
agony, I'm offering these fomentations to them as a Bouquet o f fCowers. M ay they Be the
cause o f even the sGghtest satisfaction to fo u -----

Notes: Humbly Srlla Raghunatha Dasa GosvamT takes shelter of Svaminfs lotusfect for the
fulfillment of his desires: "O SvSmini! What more can I say? I have no more words left over, nor do
I have the power to utter any! You can give me Your mercy or not, l believe that You are the abode
of pure love! Love for Syamasundara, love for Your girlfriends, love for Your maidservants! Being
Premamayl You instantly take those who love You to You. So it's not that I need You so much, but
You will also need me many times!" This loving maidservants keeps the firm hope in her heart that
Piat.iaya-Slini Svamini will once give her Her mature loving service,
"Ha Svamini! Taking this bouquet of lamentations to my anxious heart I offer them now to Your
lotusfect! Although this maidservant is unworthy, she cannot give up hoping! I offer this prayer at
Your lotusfeet: Let me be Your maidservant, mature in my love! Desiring Your mercy I have offered
this bouquet of lamentations, which contains a forestfire of this maidservant's endless anguish, to
Your lotusfect. I have one great aspiration: I want to be Your maidservant, mature in my love. I want
lo know Your heart and lovingly serve You accordingly! Not any ordinary maidservant, but one who
can enter into the solitary kuhja unhindered to perform the most intimate services! At that time You
and Syama will consider me to be the embodiment of Your loving ecstasy! O Pranaya-Salini! Your
heart melts of endless compassion. Please fulfill my desires!
U is as if Svainin! then reveals herself and tells TulasI: "Tulasi! What you desire is very difficult to
attain!" Tulasi replies: "HS Svamini! If I am not qualified for Your service, then leave it! Don't give
it! You may keep me in Otis ocean of sorrow or in any other condition, but I will just offer this

374

Srt-Sn'tffupti yfasumafijafift

bouquet of lamentations to Your lotusfect. weeping and weeping! Please let me know if this has
given You even the slightest happiness or satisfaction !1,236
In tills way TulasI served SvaminT by lovingly stringing these flower-like lamentations into a
garland. With their minds eyes the practising ra^5n^n-devotee$ should sec (he pictures of deep
devotional love that were drawn in it by this maidservant, Lhat is suffering the pangs of separation
from Sviiminl day and night. These emotions will arise also in the heart of a fortunaLe devotee who
remembers these pangs Of separation. This ocean of suffering in separation is so vast and so deep
that ordinary persons cannot possibly enter into it. Anyone who surrenders to Tulasi Manjari's
lotusfeet and has seen even one tiny wave of this turbulent ocean of love-in-separation with Ins
mind's eyes can understand that tills cannot occur in ordinary people. His minds eyes will slowly but
surely perceive the picture of Sri Gaurasundara absorbed in Sri Radhas ecstasy of love-in-separation
in the GamblUra-cell at Nllacala (Purl), The following heartrending, pitiful tune of lamentation of
separation will resound from the twanging Vina of His heart:

kdhd koro kdhd pdo vrajendra-nandana;

kdhd mora prdna-ndtha murall vadana
kahdre kohibo ke vd jane mora duhka;
vrajendra-nandana vina phdie mora buka
\

"Where shall I go, what shall I do to get Vrajendra-nandana? Where is the fluteplaying Lord of My
life? Whom shall I tell, who will know of My distress? Without Vrajendra-nandana My heart
breaks!"
Usually a benediction (phalasruii) is granted at the end of a prayer, but here there is no need for such
a benediction. The prayer is its own benediction. Sri Raghunatha's voice chokes as he speaks, and he
faints. Is this fire of separation extinguished by weeping? Raghunatha did attain the sendee of
Srimatr Rudhika as a result of serving Sn Radhakunda. The reddish sunrise of aspiration begins to
glow on the eastern horizon of the sky of his fortune, removing the dense darkness o f die newmoon
night of his love-in-separation. Suddenly all die ten directions are gladdened by Sri-Sri RadhaMadhava's sweet bodily fragrance. SvSiniiu has come, taking Her Prana Vallabha with Her! Srila
Dasa Gosvaim smells Their sweet bodily fragrance and beholds Their sweet golden and bluish
forms, that illuminate the bank o f Sri Radhakunda. Hie divine jewels of Sri Raghunatha's fortune,
Srl-SrT Radha-Syama ate standing before him! How many streams of merciful tears trickle from
Their beaudful eyes! How sweet are Their voices! By smelling Their honey-sweet fragrance, Sri
Raghunatha comes back to life. SvaminT says: "Tulasi! Look, I have come!" Tulasfs heart's desires
have been fulfilled! SvaminT stands before her with Her Prananafha, Mercifully She take Tulasi by
the hand and embraces her, thus accepting her as Her maidservant. This is the end of her
lamentation. Raghunatha had Ills desires fulfilled. His vine-like body, that was burning in die great
fire of separadon, is now showered by the stream o f the Divine Couple's eternal blissful meeting in
the *u/I/Vi-abode 236
237 Gaura-llla is also eternal, and Sri Raghunatha dasa is Mahaprabhus eternal
associate. Fortunate souls can hear Srila Raghunatha Dasa weeping even now in the form o f a
practising devotee. Here he eternally relishes the sweetness of separation from SvaminT, lamenting
and lamenting. At night, when all is silent, Srila Raghunatha Dasa GosvamTs pitiful lamentations of
separation, that defeat the anxious lamentations o f the osprey in sweetness, can still be heard on the
bank of Sri Radhakunda....

236 Narrated by Srila Ananda Gopala Gosvaufi.

237 Narrated by Sn!a Ananda Gopala GosvamL
375

$ri'J>rt 'tfifapii J(ftsumanja(t(t

iSlfla Rasika-Candra DasajI sings:

prcmaya ialihi ctyi!

he racthe he krpdmayi,
diva nisi pudi duhkdnale
prlti-pusia ddsya lava*
premdriite nilya nava,
kdbe more dibe ddsiboie.
"O Radhe! Ayi abode o f love! O Merciful One! Day and night I am burning in Hie fire of misery.
When will You give me Your service, which is nourished by pure love and eternally fresh eagerness,
calling me Your ddsH"

prdnera pralapa guli,

raciya kusumahjali,
tuyd padekorinu drpa#a.
kjanekera iare iabe,
hbyycidi tukti iava,
sdrthaka tioibe e jivana.

"I make a bouquet of my heart's utterings and oiler them at Your lotusfcet. If You are even once
slightly satisfied with them, then my life will be a $ucce$$r

* <* >.\*v

o sm m s

___ .

\ * \ W y W j r *

**s.>!*!

*/J

Sources o f the notes: Lectures g u m By Jfifa A trnda QopaUi Qosvan%(1897-1S61) and Side fbum ta Ddsa
iPaydita* Sanskrit commentary B yjn $ a fya 6 ih a n Vidytiaitkgru. a d y 8 n u v 3 d a $ (^^^ sjong^umisUithms
that fottoat the eptnmenidrk^) By dnS&Hpdda dU aandSnX osikyCandra dosa. fPeise tamsCatums fromverse S i By JagadSnanda dSsa.
Translated in 1983, 1987,1990* 1991 and 1993 by AdvaUa D%.
Conuncmniy of Anariia O0$a ,Pao<jiis named 'Parimala kagS1(a drop of the divine ff^gmp^rojf. this- bouquet of
lamentations), and was published iji Gaurabda 49.9 1985 A.D.j from Sri Krishna Ghaitanya 'sjiastra Mandir,
VrajanSnd.abitera, PGR&titeMindii (disnictMhihura)i

376

VERST l: W V t m i t K f L & L g W S l - V M & S & Q i : Teasing Praise o f the Teacher in his

spiritual form.
VERST Z: SV K M JW & M telvevU Jf VM&SUKA: Witty Praise O f A Proud Landlotua
VERST 3:

Sum

V X lS lfg m : The Privilege o f Rati Manjarl

VERST 4 : WU&PL D a S A y M i qvSRSl VAn&tA!^ft- Praise o f the Teacher in external form.

VERSTS: q stm tft VSLV&UW&b Praise o f Sri Caitanya-Condra.
Ve r s t . 6: SM@33W(jl T!RA!BH05{.AS!RflrrA: The refuge ofSanatana Gosvdmi
VERST 7: USEKfVTA VlSUfflAsfAL&i The severe fire o f separation.
VERST 8: MR. M e e t 3C&EJ?-S&RPKA: The wonderful boat of Svamints mercy.
VERST 9: LAssSfVUSftDSfX.: Soothing medicinalfooilac.
VERST 10 :

: The reviving elixir o f a merciful glance.

VERST 11: WlAVASSL VPB9PUSS&&: A Decoration o f Pollen.

VERST U i B&DtHmysL 9&VRJ&&L: The Removal o f Real Deafness.
VERSE 13; OVKF&l RRpA Rfr<X&K$Sl; A merciful glance from Frightened Eyes.
VERSE 14: RjtoBt M stifyM TfSW fm TTl: The light shed by Rupa Manjarl
VERSE IS: & F R&M&XS&tfpJl tDJWjjWtfr: Love at first sight ofRadhukunda
VERSE 16: (DjZsyyi V JU jlS ffA : The Superexcellence ofSriRadhd's service.
VERSE IT: SWURPtAgOVl ttflFDRfl.: How Tulasi gets Auspicious marks on the Arms.
MORNING SERVICES:
VERSE IS; tDfaQlSEVfi; How Tulasi starts With The most Menial Service,
VE$SE 19:

: How Tulasi Washes SvdminVs Lotusfeet.

VERSE ZO; rEAILO!DVSiR!X^&- SE V A ; How Tulasi massages Svanunt with Fragrant Oil
VERSE 21: S<N$QISEVA: How Tulasi bathes Svaminl

Index
VER$iE 22: VAS&RASEVA: How Tulasi dries Svamini and Dresses Her.
VER5E 23: V9fJ-RJV><&3l(A9{?l: How TulasT Makes Svamini's braid with a garland.
VERSE 24: TlLSffi&fDISEVA: How Tulasi makes Tilaka, applies powder and draws pictures.
VERSE 25: SM &IVRASEVA: How Tulasi makes a stripe of Sindura.
VERSE 26: BIVfSHl-SEVA : How TnlasT makes red fragrant Spots.
VERSE 27: SQU&fjpAJ^A SE V A : How Tulasi bungs Earrings on Svamini's ears.
V e r s e 28: JQVflpiILlSEVA: How Tulasi conceals Svamim's jewel-like Breasts.
VERSE 29: flA R jl SE V A : How Tulasi places pearl- and jewel-necklaces.

m\

VERSE 50: CStDASEVA: How Tulasi hangs bangles around Svaminii's Wrists.
VERSE 31: SMERjHALA 9&REURA SE V A : How Tulasi Applies waistbells andAnklebells.
VERSE 32: AjffQASDA-SEVA.: How Tulasi Places The Armlets.
VERSE 33: tfEJUVECfA-SE-VA: How TulasT hangs the Graiveya-necklace.
VERSE 34: SyAMAASARA-SBfATAiNA: How Tulasi Places the Syamantaka-jewel.
VERSE 35: IRSUJft-tBtHASfA: Won't Svdmini's Waist break?
V e r s e 36: tNASA-ROVlEKXI'JCASEV A: Hanging SvaminVs Nose-pearl.
V e r s e 37: RA'ENA-MAEIRA VIV&KA The wedding of a Jewel-string.

VERSE 38: CARRA-^ALAr A ; What makes Krsna spill like a Disc?

VERSE 39: OPURfl9$p A5Aoe>
a Maa &>IRA: Mukunda's temple o f M

ss.

'ME3C9E 40:

41:

: How Tulasi draws Red Lines On Isvarl's teeth.

: How Tulasi applies Camphor-lipstick.

ItE'g&E 42: 9Cf4JJJlCJl-SEV: How Tulasi Applies Eye-liner around SvaminVs eyes.
tyj&RSE 43: L&K$MrST/tJ&: How Tulasi applies Footlac on SvaminVs feet - and Krsnas head!
44: MsTlffyi ~SfEV: How Tulasi hangs A Flower-garland surrounded by Buzzing Bees on
Svcwrinfs lowered Shoulders.
*lAE3($E 45:

cftR3*Sl3$2li How Svatmm Offers oblations to the Sun

AFTERNOON SERVICES:
T*E2t$* 46: yfjWfpISVSVR&tP.2CE2^!*A0[: How TulasT is Being sent to Nmdilvara,

Vilapa KusumafijaUh

VERSE 47; yfiSODSVyA L&CJ&&: How TulasT is Being fondled by Mother Yasodd,
VERSE 48: TRjTSAtDAsffVf&Nfl.: How TulasTdelivers Krsna's prasada.
VERSE 49: ERCOjyVNfi SE V A : How TulasT serves Krsna's Pms&da,
VERSE SO: ACft&&VNASEVA: Now TulasT Serves mouthwater after Supper.
VERSE SI: J OffifcPJi VIjftN A SEVA :.H ow TulasT Offers Incense and Fans SvdminT
VERSE SZ: lA M B <UL5i<DA$f: How TulasT offers Betelleaves With Camphor.
VERSE S3: Ar AEHJKA ; How TulasT Offers Arati - with the hair!
VERSE 54: SVSMFHFi VTjLASJI : How TulasT Makes a Dream-bedfo r SvdminT.
VERSE SS: EAIDA SStiMVAfHftNA: Rupa MahjarVs merciful gift o f service To TulasT.
VERSE 56: tBtHASGH

- What makes the Creeper o f TulasT*s devotion grow?

VERSE 57: STED3(A &A&&.: How SvdminT offers TulasT Her Prasada - straight from the mouth/
MORNING SERVICES:
VERSE S8: 9ffl3fplVs4Rg> QSt&OvNft: How TulasT Follows SvdminT to Nandagrdma.
VERSE S3: R^EI-tDlHARSUNA: How TulasT holds SvdminVs waist - while She walks!
VERSE 60: &QW(p6V%Rjl OdAolAnMyA: NandUvara is greater than Govardhana!
VERSE 61: V tH ^ S fX A y A d f RRfTI: DhanisthtVs Blissful Love For SvdminT
VERSE 62: RflSAVJYlITRflVE^A : How SvdminT honours Her Superiors and enters the Kitchen.
VERSE 63: MA&tfAVSISySL*.TRSm-SAtDMmfa How shyly SvdminT hands RolwfT Her cooked
dishes.

VERSE 64 : 9dASD3(S4Vfl$fS4
VERSE 6S:

How Mddhava's lowered glance stirs sweet Radhikd.

LILA : How Govinda departs fo r Cow-tending (purva-gostha)

VERSE 66: qQ $p& AyA 3{$SW sm {St z Queen Yasodd'$ oaths - "Rddhet eat I
VERSE 67: <fO$E}F$AtfA3iLALSYNA ; Queen Yafodd fondles SvdminT like her own Daughter-inlaw.
MIDDAY-SERVICES
VERSE 68: tDlVA35ttSARfl: How Wide-eyed Radhikd rushes to Hards adorned kunja.
VERSE 6B: Sr ^ARJ4SEVA : How SvdminT personally adorns Her Beloved with Flowers.

Index

VERSE 70:

VMRSTA: How the parrot Vicaksaria's message delights Tulasi;

VERSE 71: RQSRXSJlOyA-RffCntNfi: How TulasT Makes a Flowerbed in the Kutija.

VERSE 72: RFlffjE 'FA!DJl-5J^V&{sW&s How TulasT massages Svamim's Lotusfeet In The
Kitnja.
VERSE 73: TD^Nfi-LlLM.: How TulasT proudly sees Svamim's frowned eyebrows at Girirdja.
VERSE 74: VA tFI-SEVA: How Vmddvana's wind serves SvdminT.
VERSE 75: f%L?L RRjiDii: Radha and Krsnas Watersports in Radhakunda.
VERSE 76: S\RJSBL3SVyi9f$.SEV: Aristajayis Weakness.
VERSE 77: RRfpMsi VuJLssi VlVsiRffA: A Reversion o f Amorous Roles.
VERSE 78: MftDH&lVsisySi VWME&MSUf: Madhava's Failure.
VERSE 73: VTVfffl VlRfiRJi: Forest'sports. Radha-MOdhava Sing Sweet Amorous Songs.
V e r s e SO: M W & e I tfm fu tfs i: The Theft o f Maris flute.
VERSE 81: RCfUDfCURfL R&UDPftlRjt gOSpGM : An Ever-so-sweet Conversation.
I.ATE EVENING SERVICE:
VERSE 82:

QRfb&VH: Svdminl calls TulasT by name.

MISCELLANEOUS SERVICES:
VERSE 83: MWK?&tRofaSVtD9lMSiy%. VAsKOVL- Mukharas nectarean Call.
VERSE 84: &Ty,U $JlSEV: Serving nectar Audibly and Visibly.
V e r s e 85: R1l$RA-CPiy3W&l LIE#. : A crooked Quarrel Over picked Flowers.
VERSE 86: RfXR&l RRT&fffJl: How TulasTfalls at Lolita's feet to break SvaminTs Fique.
VERSE 87: JVBMXSER&lSllVA: SvaminTs coronation as the Queen ofVrndavana.
VERSE 88: VE$SVB3CH3\&IRU R fL yjR : HowSvdminTvisitsBarsdna.
VERSE 89: (ji& ffl'SlR Sii: How Svdmitu gives Singing-lessons to TulasT.
VERSE 90: R&V/Sl RffcpHil: How SvdminT reads Poems to TulasT.
VERSE 91: VI<f{SlR$A: How SvdminT teaches TulasT to play Vina.
VERSE 92: MARfL g'URf&KSUffLSEV: How TulasT Quickly strings Shy SvaminTs necklace.

SiT-Sri V i l a p a Kusumfiiljalih
VERSE 93: T&MtB'ULJi CUR&tRR&l: How Sv&mim gives TulasX a Betel-kiss.
VERSE 94: MPEDMW&.
VERSE 93: 1&PA9&. RRRA.

: Recovering a sweet Sash o f Bells.

: Svamini's Merciful Forgiveness.

VERSE 96: SstRftoC&QKttdf; How Titlast Surrenders to SvaminT.

VERSE 97:

VMSJlSS49$Kf4UL%9{: How Dasa GosvamX w s to live at Kddhdktmda.

VERSE 98: fR jS R R p V fiR S TRMSttOwQ f: Prayer to Sri RMhakunda.

VERSE 99: R fV l4 8 2 V &

: Prayer to Srtimli ViSakha.

VERSE 100: SR I ^09GlSCR9&XRfl RRfiR$9(!Vitf.: Prayer to Sri Krsna, the moon ofGokula.
VERSE 101: $V5EZ3tfl tDRtf&L: The Greatest Gift to the Eyes.
VERSE 10Z: m RKKmjVfSVSl: l don Vwan t Krsna!
VERSE 103: R*U9gpA.-VASJl VyASfpHXtft.: Did I serve Kadhakunda in vain?
VERSE 104: TRJVffiyyi3ALI9 &

: May the Abode of Love be Pleased!

Index

aUkulena latita pramukhena sdrdham ........................................................................................... 54

alinganena sirasah paricumbanena ..............................................................................................67
amrtdbdhi rasa-prdyais.................

12

api sum ukhi kadaftath m allatlkeli-talpe ......................................................................................81

apt bata rasavatydty siddhaye mddhavasya.................................................................................... 58
dratrikena bhavatwi kirn u devldevJm ..........................................................................................53
Mdbharaxr ampta sindhumayaih kathancid .......................................................................

102

aitgadena iava varna dolt sthale ................................. ......... *........................................................ 37

ati sulalita IdksdS'Iisia saubhagya ................................................................................................... 17
aty utkatena nitardih virahdttalena ............................................................

.7

dydtodyat kamala vadane hania ....................................................................................................82

ayi pranaya salini pra/Laya-prista dasyaplaye......... ....................................................................104
ayi vipinam atanUvn saurabheyT-kulanam

................................................................................65

ayi vitnaia jalandm gandha karpura pu$paih .............................................................................. 21

bhojanasya samaye tava yatndd ................................................................................................... 51
bhojanavasare d evisnehena ..........................................................................................................57
bhojane gnru nabhdsu kathancin ................................................................................................. 64
bhrdtrah go 'yittam atra manju vadane ....................................................................................... 88
daSanarhs fe kadd rakta rekhdbhih ................ ,............................................................................ 40
V

dattah pralamba-ripunodbhata ..............................

34

devi bhd$ita piyu$am .................................

84

devi duhka hula sdgarodare .........................................................................................

devi te caratia padma ddsikdm ...................................................................................................... 10

S n-Sn V i l a p a K u s u m S f i j a l i h

go$thendra puira mada citta ................... ..................................................................................... 27

gosthefaydtfut kutukdc chapathddi .............................................................................................. 66
govardhanddri nikate mukutena narma .................................................................................... 73
ha naptri rddhe tava surya bhakteh ...........................................................................*................83
ha ndiha goknla sudhakara ........................................................................................................ 100
hd rupa manjari sakhi pranayena devim ................................................................................... 68
hamvd-ravair iha gavdm api hallabdndth ...................................................................................60
hanta den tilakasya samantdd ......................................................................................................26
he irt sarovara sadd tvayi sd mad lid ............................................................................,...............98
jitvd pdiaka kheldydth ....................................................................................................................; 80
kadd te mrga idvak$i ...................... ...................... ..................................................................... 39
kdldvaii natdnisayoh pracura kama ......................................................................................

44

kanaka gunitam uccair m auktikam ....................

36

karnayor upari cakra sa ld ke ..........................................................................................................38

karpura pura paripurita ndga-vaUi ..............................................................................................52
kendpi do$a lam mdtra lavena devi ............................................................................................. 95
kfna vaktrdmbujocchistam ........................

48

k$anam api tarn sahga/n nd tyajed ...............................................................................................99

kusuma cayana khetdm kurvaiim .................................................................................................. 85
lajjaydlipuratalt parato math ............................................. ...................... .................................. 89
laksmlr yad ahghri-kamalasya nakhdilcalasya...........................................................................10 1
lalitaiara mrndtlkalpa-bdhu-dwyaih te .. ..................................................................................32
madhavath madana keli vibhram e ......................................................................

78

madhavdya nata-vaktram ddjrta...................................

63

matiicaya khacitdbhir tula cu{Idvaflbhih ..................................................................................... 30

ndnd rrnrti prakara gumphita cdru p u # a .....................................................................................29
nana pu$pair kvattiia madhupair devi

71

Index

natut vidhaih prthula kakn-bharair asahyaih ............................................................................. 86

ndnd vidhair amria sdra rastiyanais taih ......................................................................................49
nija ktitida fatl k itiije ........................................................................................................................ 91
nitdnna mad vidha laldtadafe taldkim .......................................................................................... 47
nivida nuukuia yuddhe praim-natfiena sdrdhath ........................................................................ 94
pddabjayos tava vind vara dasyarn eva.......................................................................................... 16
pdddmbhoje manimaya tulakati-yugmena .....................................................................................31
pdndya vdrt madhurath nava pataladi...................... ................................................................... 50
pdmyautcuta vastrair sasimukhi Sanakaih ........................ ....................................................... 22
pdrSvadmye lalitaydtha viSdkhaya ea'.......................................................................................... 59
prabhur apiyadunandano yae$a ................................................................................................... 4
praksdlya pada-kamatafn krta danta-kfistham .............................................................................19
prak^dlya pdda kamaiam tad anukratnena ................................................................................ 23
prak$dlya pdda kamale kuSale pravitfa ........................................................................................ 62
pranafim fdtdlair bahubhir abhisahksdlya ................................................................................

18

prdnta-dvaye parivirdjita gttccha-yugma ..................................................................................... 35

prdptdm nija prapayini nikaraih p a n td ih .................................................................................... 61
prdtah sudhdthSu militam mrdam atra ........................................................................................19
prityah mangala gfta nrlya viiasad ............... ...................... ...................................................... 87
rdsotsave ya iha gokulacandra bdhu ..............................................................

33

sdkarh tvayd sakhi nikunja grhe sarasydh .............................. ................................................... 69

sama/itdd unmatta bhramara-kula jhahkdra ..................................................
samvdhayi$yati padau tava kinkartyam ...................................................................................... 55
sarovara fasat tate madhupa gu&ji kunjdntare .........................................................................76
xasakabhrd abfiisdre neira-bhrhgdncaldbhydm ......................................................................... 13
sindura rekhd slmanle ......................................................................

75

SiT-Sif V i l a p a K u s u m a f i j a l i h
sphTia svdntam kaydcit sarabtiasam .........;.................. ,.........................,..................................... 77
Sri rupa mailjari kardrcita pdda-padma ........................................................................................ 72
srutva vicaksana mukhdd vrajardja-sunoh .................................................................................. 70
sthala kamalini yuktam garvitd kanane 'smin ..............................................................................2
subhaga mrgamadendkhantfa $ubhrdthu ....................................................................................24
sulafitanija bdhvdSlhfa gtythendra-sunoh ................................................................................ 79
suryaya surya-mani nirmita vedt madhye .................................................................................. 45
sva kuii((am tava loldk$i..................................................................................................................97
sva mukhdn man mukhe d e v i ........................................................................................................ 93
svapne*pi kifh sum ukhi te carandmbujdtd ............. ..... .................. ........................................... 1 1
tava tanuvara gqndhdsahgT batata cattdrd- ...........................................................................74
tavaivasmi tavaivdsmi

.................................................................................................................. 96

tavodgtrnaih bhojyam sum ukhi ........................................................................... ....... *...............56

tvad atokana kdldhi

..................................................

tvarh cet krpdmayi krpdm na hi duhkitdydth.............................................................................. 103

tvaih rupa manjari sakhi prathitd pure'stnin ............................................................................... 1
utkhddirena nava catxdra virdjitena .............................................................................................. 41
vairdgya yug bhakti-rasaiii prayatnaili ..........................................................................................6
vihdrais trufitam hdrath ............................................................................................................... 92
vrajapura pad rajiiyd djnayd mistam annath ................................................................................46
vrajendra vasati sthale vividha ballabt-sahkule ............................................................................ 3
yd te kahcuiir aira sundari mayd vaksojayoh ........................... ....... ......................................... 28
ydcita falitayd kila devydh ............................................... ............................................. ........ ....... 90
yadd tava sarovaram sqrasa bhrhga-sahghollasat ..................................................................... 15
yad avadhi mama kdcin mailjari rupa purvaiix........................................................................... 14
yasydhka ranjita Siras tava mdna bhaitge ....................................................................................43
yat prdnta-de$a tavateSa vighurnitena ....................................................................................... 42

Index

yo mam dustara geha nirjala mahakTipad

On %pman aCphaBeticaC order

(W
ide-eyedGirl)......................................
A yatodyat Rfltttada vadane (G
irlwhosefaceislikeawideopenloutsllowcr)..
'Bfidvint (b
eautiful,emotionalGirl).................................
*,B fiavya (b
eautiful,auspiciousGirl)................................
Canccdafyi (re
stlesseyedGirl)...................................
m(goddess)..............................................

A ya ta fei

68
82
19
47
38

8,

9,10,13,16,18,24,25,26,40,44,48,52,53,54,57,{53,68,71,80,82, 84,90,91,92,93,95,90,99

(graveGirl).............................
tDfttramaH (g
raveGirl).........................
Q atigeyagain (g
oldenlimbedGirl)................
QostfUndra. sunu dayita (th
ebelovedofthecowhecdprince)
9de.tnagau-n (g
oldenbeauty)......................
J Hrmati (sh
yGirl)............................
!Hn yunja m urd (g
reatbashfulnesspersonified)

Oftvrd

10

87
95
41
23
.29
,66
,82

Sri-Sij Vilupa Kusumanjulih

In d iv a r a fa l (blue lotuscyed (?irl)................................................................................................30

I f a (goddess)..................................................................................................................... 98,99,101
I f v a n (goddess)...............................................................................................................................<59
t'

J ita vid ftu muHfia padm a

(She whose lotuslike face defeats the splendour of the m oon).....................................................21

Zsjdavali (the Artful Girl)................................................................................. .......................... 44

^Kgdyam (auspicious, beautiful Girl)............................................................................................. 12
% jm a p g a u n (golden Girl).............................................................................

72

t (Girl whose eyes are as frisky as wagtailbirds).................................................. 67

HQpamayi (merciful G irl)............................................................................................................103
4

HfyJodan (slender waisted Girl).................................................................................................... 35

yfynfym ilTifiT (Girl whose limbs arc powdered with verm ilion)....................... ..................... 49
SQsJaCa (beautiful, auspicious G irl).... .......................................................................... ............62
L oCcUq T (Frisky-eyed Girl) ........................................................................................................... 97
ftia d fiu ra (Sweet Girl)...................................................................................................................64
5\tadkw rag & ttt (Gill with a sweet body) .............................................................................,...52
ffdodhura mufcfii (Sweet-Faced G irl)........................................................................................ 74
ihC&nju vadatui (Fair-faced G irl).....................................................

88

OdancjiUl ftrdaya (Girl with a heautitul heart)............... ............. ........................................... 55

Orffga $5vafifT (Fawn-eyed G irl).........................................................:.....................................39
O du^dfm ngi (She whose limbs arc enchanting)...........................................................

45

iTfakfia-daCita futridra g a rvagauri^

(She Whose golden lustre destroys die pride of turmeric which is scratched by the nails)........17

iVranaya JaCint (Abode of Pure Love)..... ;.............................................................................. 104

li

Index

3(fldfia (Kr?nas topmost worshiper)...............................................

83

Sadaya (Merciful G irl)............................................................................................................. 86,89

JaJimuHfii (Moonfaced G irl).............................................................................................. 71,75,94
S yh utat sarasyaf^i

( b lo o m i n g l o t u s c y e d G i r l ) ................................................................................................... 15

5tfiaU^(^i}taini(\^n6\o{m)......................................................................................................

StlBfuiga (Auspicious, Lucky, Beautiful Girl) ............................................................................ 70

SvSfiaya mufu (Fairfaced Girl)...........................................................................

79

Sumuftfn (Fairfaced Girl)................................................................................11,34,45,56,66,78,81

Stm dan (Beautiful Girl)................................................................................................................. 28
Sunetra (Beautiful-eyed G ir l) ...................................................................................................... 31
Suvrata (Dedicated G irl).............................................................................................................. 85
Svamint (Mistress)............................................................................................................ 7,28,58,77
Svarttagatvrt (Golden beauty)............ ....................................................................................... 37
TaraGMigi (Rcsticss-cycd Girl)...................................
Varoru (Niccly-thighed G irl)..........................................................................

50
27,46,76,102

Vmdaranya rajm (Queen of Vrndavana).......................................... ................... ;................. 14

12

Index

C am paka - Very fragrant golden flower from Vraja.

C ataka - Bird that lives only on rainwater.
Catecfm - Substance (hat makes the pan (spiced bctcllcaves) so reddish.
C h a d a r - Cape or -thin blanket that protects a saint from the cold.
DasT - Maidservant.
l>uti(ka) - Girl-messenger of Rfulha or Krsna.
D hoti - Dress for males, consisting o f a piece of cotton or silk d o th which is tied around the waist
and folded between and before the legs.
Fifth note - A love-cry made during or before coition to signify pleasure. The cuckoos of Vraja sing
it during the spring season.
G haja - Balhingplace, usually with a line o f turrets standing in the water or on the banks.
Ghi - Clarified butter. A sacred ingredient used for rituals and for cooking.
GopI - Cowherdgirl. The gopTs of Vraja ate Krona's greatest devotees.
G u ru - Spiritual teacher.
Huldi - A healthy yellow powder which is often used in Vcdic rituals. A sign of vernal renewal and
auspiciousness
Iiaritak i - Yellow myrobalan (rcc,
HhldinT - God's pleasure potency, personified by the gopls.
Ja p a - Muttering, repeatedly whispering sacred syllables (mantras), while keeping count on a rosary

(japa mala).
Ja ti - Nutmeg.
K adam ba - (lit: abundance) Tree with fragrant orange blossoms which blooms during the first, rains
(in July). The flowers exude liquors. From such trees Kr$na jumped to defeat the Kfiliya-snake and to
steal the clothes of the unmarried gopts.
K am a - Lust feigned by the gopts, who actually only care about Krsna's happiness.
K asm lra - Saffron from Kashmir.
K esara - Saffron flower or crocus,
KelakI - The screw-pine, a highly fragrant evergreen with large, spinous leaves. The flowers are
worn in a womans hair to attract the lover.
Key lira - Bracelet on upper arm.

Srl-SrT Viliipa Kusumanjalih

Abhisara - Lovcjouniey.
Abhi$eka - Ritual bathing lor a coronation or the birthday of a deity.
Acarya - Spiritual master who leaches by example.
Aguru - Aloe perfume
A m iraga - Continuous feelings of passionate love.
A nanda - Spiritual bliss.
A6oka - A bright red ilowcr that blooms only when touched by (he foot of a beautiful girl.
A tim ukta - Madhavl-flower (literally: whiter than pearls), or: completely liberated.
BahuvrUti - One of the four principal kinds o f compounds in Sanskrit in which two or more nouns
in apposition to eachother are compounded.
Bakula - A fragrant tree that blooms only when sprinkled with nectar from a young girl's inouth.
B andhujlva, B andhuka - (literally: living in group) Deep-red flowers that open at midday in the
autumn only to wither by the next morning.
Bhajan - Devotional worship of God consisting of chanting, healing, remembering and living at a
holy place.
Bhajan k u p ra - Cottage where a saint lives who worsliips God.
Bliava - Lit.: sentiment. Advanced stage of transcendental loving feelings For God.
BhuvolLasa - (lit. the joy o f sentiment). Condition of a devotee in female spiritual form who has more
love for R5dhu than lor Kr?na.
B rahm acari - Young, celibate student..
B rahm an - Abstract aspect, o f the Supreme Absolute truth.
B rahm ana - Highest, priestly class, that is engaged in ritual worship of God.
Brahms) M u h u rta - (lit. the moment of spirit) The hour before sunrise, Tliis is considered to be the
best time in the day for spiritual practises.

C akora - A kind of nocturnal partridge Ural subsists solely by drinking the nectarcan rays of the
moon,
Cakravtiku - Ruddy goose. A kind of flamingo that mourns loud at night when it must be separated
from its mate.

Sri-$ri Vilapa Kusutnsfljalih

K hanjana - Wagtailbird. A small bird'wjth white breast and black wings winch mates in rivers and
ponds in autumn. Famous for its brisk, frisky dance-stcps (bat. make a festive atmosphere by the bank
of the Yamuna.
KinkarT- Transcendental maidservant of Srimatf Rildhiklt.
K unja - Love bower in the forests of Vraja.
K unda - WMte flower.
K unda - Sacred lake or pond.
K unkum a - Red vermilion powder the gopis and all other married women smear on (heir breasts.
Kusa asana - Seat made o f sacred grass meant for Vcdic rituals.
Lila - Transcendental play.
Lota - Waterpot.

MadhavT - Spring creeper with very fragrant white flower's.

M aha Bluiva - Tile greatest love of God.
M aha Ja n a - A great Bengali poet and devotional teacher of yore.
M ahatm a - Great, soul, or saint.
M akara - A crocodile or sea-monster; painted on a woman's breasts or cheeks or worn as jewellery
by men; the insignia of the lovc-god Cupid and his vehicle.
M alatl - Spring-creepers with white, heavily perfumed flowers.
M alayan breezes - H ie wind from a South-west Indian mountainrange that abounds in sandalwoodtrees. The wind from those mountains is heavily scented with sandal fragrance.
M ana - proud, jealous anger of a lover or lovers.
M ahgala A ratrik a - Auspicious ceremony held for images of God before sunrise. Incense, lamps,
water, flowers and fans are offered to the image by way of worship or greeting. During (his
ceremony devotees stand outside of the deity-room (sanctorum) and sing, or bang on gongs,
ManjarTs - (literally: bud) Spiritual maidservants of SiTmall Rfidhuram of about 12 to 13 years old.
They render service to Her practically twenty-four hours a day.
M antra - Formula consisting of sacred words. Repealing a mantra causes enlightenment if done
properly.
M aya - God's illusory potency which causes one to forget Him.
M fdahga - Clay Indian drum with one big head and a small head.

Index
Mural? - Long, female flute of Krsna with nine holes.
N agara - (lit: Man about town). The Supreme Amorous Hem Sri Krsna.
N ikunja - Romantic groves in the forests of Vruja where Raclha and Krsna perform Their loving
pastimes.
Nitya siddlia - Eternally perfect, liberated associate of God
Pan - (In Sanskrit called Tambula or Vip) Bctulnuts that are wrapped in special betelleaves, along
with other delicious spices such as cardamom, cloves, camphor and catechu.
P arik ram a - Circumambulalion of a holy place, a temple or an entire area.
P ika - Indian cuckoo,
P rasada (lit, mercy) - the remnants of Sri Radiiikfi's and Sri Krsna's meals, garlands, unguents and
garments.
Prema - Divine love of God,
PriyajI - Name of Sri Radhika, meaning: "Krsna's Beloved".
Priyatam a - Name Of Sri Krsna, meaning: "Hie most beloved".
Purva riiga - Preliminary stage of love, the first attachment (falling in love),
Puja - Ritual worship.
R aganuga bhakti - Devotion which is noi urged by threats, fear or respect, but by spontaneous,
anxious love.
Rasa - (literally: taste) transcendental flavour. The 'savouring1of the transcendental bliss o f love for
Ritdhfi and Krsna.
Rasa - Circular, pastoral dance of men and women. Most famous o f Sn Krsna's pastimes.
R a s a ^ a s tr a - ScripLures on play, especially romantic and erotic play, like Kama Sutra of
Vatsyayana Muni or the Natya Sastra o f Bharata Muni, in the spiritual sense all the books that
describe KrsiuVs romantic pastimes and that teach devotees how to enter into such pastimes.
Rasika - (Literally: connoisseur, relisher or aesthete) Those sensitive devotees who are so fortunate
to be able to savour the transcendental flavours of Sri-ftrl Radhfi-Kr$na's ncctarcan transcendental
pastimes.
R asodgara - Recollection of previously experienced amorous pastimes and their concomitant
emotions wiih one's best friends.
Sadhuna. or S adhana Bhakti - Devotional worship in the stage of. practise, a stage before the
perfection o f devotion is attained.
Salirilaya sam aja - Society oflikcminded devotees.

ri-Sri V i l a p a Kuswnuuijalili
SakhT - Spiritual girlfriends o f Srimail Radhfuiim, of about the same age as Her, fourteen years old.
n ic y always accompany Her. protect Her and support Her during Her love affairs with Sri Kr$na.
Lalita and Vi&tkha are the most prominent.
Samadhi - Topmost stage of trance in mystic yoga.
t

Sampradfiya - Sect or tradition of saints.

SancarX bhava - Evanescent sentiments.
SandeSa - (Lit.: message) Sweet made by boiling up Hie essence of milk.
S an k lrtan a - Congregational chanting of the holy names of God,
S ari - Five 111011*6 long cotton or silken cloth worn by women as a dress and as a veil at the same
time.
Sattvika bhava - (Literally: existential ecstasy) Emotions of love that are clearly visible on the
body, such as horripilations, sweating, become stunned, changing bodily colour, changing o f voice,
trembling and so. Total o f eight.
Sevya - (lit. to be served) The worshipable deity that is to be served.
SxndOra - Red powder worn in the part by married women in India.
S m arana - Devotional practise of remembering God's transcendental names, pastimes, forms and
attributes.
S rngara ra sa - Erotic transcendental flavour.
Suka-$ari - Male and female parrots, very eloquent in Sanskrit praise.
Svarfipa avesa - A devotee's engrossement in the conciousness of his actual, eternal, transcendental
identity.
T am ala - A tree witii a straight trunk, fragrant leaves, white blossoms, and a very dark bark,
growing near rivers. It is associated with night and darkness and particularly with nocturnal or
autumnal trysts, the erotic sentiment and Kr$ua.
T antra - Scriptures dealing with mystical and occult practise.
Tilaka - Auspicious mark on the forehead and over the nose made with clay, musk or even with
jewels.
Upasana - Subject of transcendental meditation (for lull definition, sec purport o f verse 42).
V airagya - Dispassion, renunciation.
Vama, vam yavati - Proud, unsubmissive girl that is hard to perauade.
Vina - Stringed instrument with a resonance box at both sides of the stem.
V iraha - Feelings of separation from God.

Index

V irahi - A person suffering from separation.

Viraliavat! or virahinT - A girl who feels separation.
V raja - An area south-east o f New Dellii, witich lias a peri metre o f 168 miles around the city of
Mathura in the Indian state of Uttara Prade&t. It is here that Radha and Krsna's transcendental
pastimes eternally lake place and where Their saintly devotees live.
Yoga pltha - Meetingplaoc for Radhii and Krsna and Their girlfriends at NandKvara (in the
morning), Radhakunda (at noontime) and Vjndavana (at nighttime).
Yogi - Mystic.
Y ngala Ki^ora - The ti*ansccndcntal adolescent couple of Vraja, Sn-Sn Radha-Ki^na.
Yuthe^varT - Leader o f a group o f gopl-lovers o f Kr$pa.

Vasanta IiCafcam (VertiaCCrown)

One o f the most frequently used Sanskrit meters, it consists o f 14 syllables per Cine and is also the
most often used meter in Vilapa X usumatijali fo r verses:
1, 7, 11, 16, IS , 20, 23, 27, IS, 33, 34,35, 41, 42, 43, 45, 47, 49, 50, 52, 53, 54, 55, 59, 60, 61,
62, 66, 67, 68, 69, 70, 72, 73, 86, 95,98,100,101,102 and 103

MaCint (GarCaruC-Weaving GirO

Consists o f 15 syllables per line arid is xrsed in verses:
2 ,1 3 ,1 4 ,1 7 , 21, 24, 30,32,36, 46, 58, 65, 74, 79, 81, 85,94 and S3.

ftnusttt&fi (ToCCozt/im In {Brake, or: SarasyaM )

'This famous meter, consisting o f eight syllables per (ine, is the main meter o f (Bhagavad Qlta, and
is used in *VUdpas nr:
9,12, 25,39, 40, 48, 57, 80, 84,91,92,93, 96,97

Zlpaiati (Su6-meter)
Ohis meter is one o f several consisting o f 11 syllables per line, Being a mixture o f the IndraJVajra
and {llpendra-tPajra-$u6mclers. Hie <Upajatis used in 92ildpa SQssutndnjad are o f the following
kinds:
6 {'Buddfii), 83 (mama), 78 {Ifatfwddfiat&Svagatayofi, combined'), 2 6 ,3 8 ,5 1 ,6 4 ,8 9 , SO (Svdgatd)

T r t f w i & a r tfi)
(Tfiis meter consists o f 17 syffalles per (ine and is used in Vifapas nr:
3,15, 44, 76 and 104

JardiiCa Vikvidita (Baer-Game)

'Ifiis meter consists o f 19 syCCahCes per 8 m find is used in the $ad-<$o$vamy a sta fem o f
JnnivasSearya. ViCapa UQistintahjaCi has 4 o f than:
5, 28, 87 and 88.

(RatCtodddata {*ffie ECevated Chariot}

'

L ife Zlpaj&ti, consisting o f 11 syCCaCdes per Cine a n d used in. verses:

8, 1 0 ,3 7 a n d 63

ydandakranta ((Ihe Stow Mover)

L ife tPrtfwT, this meter consists v f l 7 syCCahCes per Cine and is used in verses:
31, 71 a n d 82

fikfjarim (Crested Lady)

This meter ado consists o f 17 syCCa&Cesper (in i a n d is used m verses:

18,56 and 75

Srafl-dfiara (She Wfix> Wears 5L Garland)

This is one o f the Congest Sansfeit-meters (21 syCfaBCes per (ine), a n d the Congest one used in l/iCapo.
J QtsttmatljaCu
22 a n d 77

(Puspitagm (Up O f 51 (ftoxuer)

Consists o f 12 sytfa6Ces per Cute and is usedonCy in ViCapa number: