Chapter 17 – Vipralambha-rasa
In separation from You, even a moment
seems like a millennium
The internal symptom of devotion at the
stage of perfection (sädhya-bhakti)
is worship of Çré Kåñëa in a mood of
separation
17.1
yugäyitaà nimeñeëa
cakñuñä prävåñäyitam
çünyäyitaà jagat sarvaà
govinda-viraheëa me
Çré Çikñäñöaka 7/BR 7.1
govinda-viraheëa—in separation from Vrajendra-nandana Çré
Krñëa; nimeñeëa—
even a moment; yugäyitam—seems like
a millenium; cakñuñä—from my eyes;
prävåñäyitam—tears flow like rain from the monsoon
clouds; sarvaà jagat—this
entire world; çünyäyitam—seems
void; me—to me.
“O sakhé! In separation from
Govinda, even a moment seems like a millennium to
me. Tears begin to shower from my eyes
like rain from the clouds, and this entire
world seems void to me.”
The gopés describe the good fortune of the
female deer and their husbands
when they hear the sound of the flute
17.2
dhanyäù sma müòha-gatayo ’pi hariëya etä
yä nanda-nandanam upätta-vicitra-veçam
äkarëya veëu-raëitaà saha-kåñëa-säräù
püjäà dadhur viracitäà praëayävalokaiù
SB
10.21.11/Venu Géta 11/BR 7.3
Ç R É ÇLOKÄMÅTAM VI P RALAMBHA-RASA
dhanyäù—fortunate, blessed; sma—certainly; müòha-gatayaù—having
taken birth
in an ignorant animal species; api—although;
hariëyaù—she-deer; etäù—these;
yäù—who; nanda-nandanam—the son of Mahäräja Nanda; upätta-vicitra-veçam—
dressed very attractively; äkarëya—hearing;
veëu-raëitam—the sound of His flute;
saha-kåñëa-säräù—accompanied by the black deer (their
husbands); püjäm
dadhuù—they worshiped; viracitäm—performed; praëaya-avalokaiù—by
their
affectionate glances.
O sakhé, when Nanda-nandana
Çyämasundara, wearing beautiful, multi-coloured
attire, vibrates a sweet melody on His
flute, even the does, who are foolish due to
having taken birth from the wombs of
ignorant animals, run towards Him along with
their husbands and gaze upon Him with
love-laden eyes. They are not merely gazing,
sakhé, but they are worshipping Him with crooked sidelong
glances from their large
lotus-like eyes, and He is accepting their
worship with His own loving sidelong
glance. The lives of these deer are truly
blessed. Sakhé, although we are gopés of
Våndävana, we are unable to offer
ourselves like this because our family members
harass us. How ironic!
Whatever mood and relationship an
uttama-adhikäré devotee has with his
worshipful deity Çré Kåñëa, is seen by him
to exist in all living entities
17.3
mahä-bhägavata dekhe sthävara-jaìgama
tähäì tähäì haya täìra çré-kåñëa-sphuraëa
sthävara-jaìgama dekhe, nä dekhe tära
mürti
sarvatra haya nija iñöa-deva-sphürti
CC Mad 8.273-4/BR 7.4 pt
mahä-bhägavata—a first-class advanced devotee; dekhe—sees;
sthävara-jaìgama—the
movable and inert; tähäì tähäì—here
and there; haya—is; täìra—his; çré-kåñëasphuraëa—
manifestation of Lord Kåñëa; sthävara-jaìgama—movable
and inert;
dekhe—he sees; nä—not; dekhe—sees; tära—its;
mürti—form; sarvatra—everywhere;
haya—there is; nija—his own; iñöa-deva—worshipable
Lord; sphürti—manifestation.
A devotee advanced on the spiritual
platform sees everything movable and inert
as the Supreme Lord. He doesn’t really see
their form. For him, everything he sees
here and there is but a manifestation of
Lord Kåñëa.
Gopé Géta – song of separation
17.4
jayati te ’dhikaà janmanä vrajaù
çrayata indirä çaçvad atra hi
dayita dåçyatäà dikñu tävakäs
tvayi dhåtäsavas tväà vicinvate
SB 10.31.1
gopyaù ücuù—the gopés said; jayati—is
glorious; te—Your; adhikam—exceedingly;
janmanä—by the birth; vrajaù—the land of Vraja;
çrayate—is residing; indirä—
Lakñmé, the goddess of fortune; çaçvat—perpetually;
atra—here; hi—indeed;
dayita—O beloved; dåçyatäm—may (You) be seen; dikñu—in
all directions;
tävakäù—Your (devotees); tvayi—for Your sake; dhåta—sustained;
asavaù—their life
airs; tväm—for You; vicinvate—they
are searching.
The gopés said: O beloved, Your
birth in the land
of Vraja has made it
exceedingly
glorious, and thus Indirä, the goddess of
fortune, always resides here. It is only for
Your sake that we, Your devoted servants,
maintain our lives. We have been
searching everywhere for You, so please
show Yourself to us.
For the Gopés, a moment of separation
seems like a millennium
17.5
aöati yad bhavän ahni känanaà
truöi-yugäyate tväm apaçyatäm
kuöila-kuntalaà çré-mukhaà ca te
jaòa udékñatäà pakñma-kåd dåçäm
SB 10.31.15/GKH (P)
aöati—travel; yat—when; bhavän—You; ahni—during
the daytime; känanam—to
the forest; truöi—a fraction of a
second; yugäyate—becomes like an entire
millennium; tväm—You; apaçyatäm—for
those who do not see; kuöila—curling;
kuntalam—with locks of hair; çré—beautiful; mukham—face;
ca—and; te—Your;
jaòaù—foolish; udékñatäm—for those who are eagerly
looking; pakñma—of lids;
kåt—the creator; dåçäm—of the eyes.
When You go off to the forest during the
day, a tiny fraction of a second becomes
like a millennium for us because we cannot
see You. And even when we can eagerly
look upon Your beautiful face, so lovely
with its adornment of curly locks, our
pleasure is hindered by our eyelids, which
were fashioned by the foolish creator.
Everything changes its nature upon hearing
Kåñëa’s flute
17.6
gä gopakair anu-vanaà nayator
udära-veëusvanaiù
kala-padais tanu-bhåtsu sakhyaù
aspandanaà gati-matäà pulakas tarüëäà
niryoga-päça-kåta-lakñaëayor vicitram
SB 10.21.19 (Veëu Géta 19)/BR 7.6
gäù—the cows; gopakaiù—with the cowherd boys; anu-vanam—to
each forest;
nayatoù—leading; udära—very liberal; veëu-svanaiù—by
the vibrations of the
Lord’s flute; kala-padaiù—having
sweet tones; tanubhåtsu—among the living
Ç R É ÇLOKÄMÅTAM VI P RALAMBHA-RASA
entities; sakhyaù—O friends; aspandanam—the
lack of movement; gati-matäm—of
those living entities that can move; pulakaù—the
ecstatic jubilation; taruëam—of
the otherwise nonmoving trees; niryoga-päça—the
ropes for binding the rear legs of
the cows; kåta-lakñaëayoù—of those
two (Kåñëa and Balaräma), who are
characterized by; vicitram—wonderful.
O sakhés, the elegance and charm of
the two brothers, our Çyämasundara and
Gaurasundara Balaräma, are quite unique
and wonderful. When Çyämasundara,
together with His cowherd friends, leads
the cows from one forest to another by
sweetly playing a melody on His veëu, He
binds the top of His turban with the niryoga
rope, which is used for binding the legs
of calves, and from His shoulders (like His
pétämbara) hangs a rope known as päça. Upon
seeing that sweet, unparalleled beauty
and hearing the sound of the veëu,
moving living entities, such as animals and birds,
as well as rivers – and what to speak of
human beings – become inert like stone. And
ecstatic symptoms like horripilation are
displayed in non-moving entities, such as
trees. Sakhé, how can I describe
the magical sound of that flute?
The sentiments of Çré Rädhä in ‘praväsa’
(separation by being out of sight)
17.7
ayi déna-dayärdra nätha he
mathurä-nätha kadävalokyase
hådayaà tvad-aloka-kätaraà
dayita bhrämyati kià karomy aham
Padyävalé 334, Çré Mädhavendra Puré/CC Mad
4.197/BR 7.7
ayi—O My Lord; déna—on the poor; dayä-ärdra—compassionate;
nätha—O master;
he—O; mathurä-nätha—the master of Mathurä; kadä—when; avalokyase—I
shall
see You; hådayam—My heart; tvat—of
You; aloka—without seeing; kätaram—very
much aggrieved; dayita—O most
beloved; bhrämyati—becomes overwhelmed; kim—
what; karomi—shall do; aham—I.
“O You whose heart is most merciful to the
wretched! O Master! O Lord of
Mathurä! When will I have Your darçana?
O Lord of My life, because I cannot see
You, My heart has become agitated. What
shall I do now?”
Agitated by separation from Çré Kåñëa, the
gopés blame Providence
17.8
aho vidhätas tava na kvacid dayä
saàyojya maitryä praëayena dehinaù
täàç cäkåtärthän viyunaìkñy apärthakaà
vikréòitaà te ’rbhaka-ceñöitaà yathä
SB 10.39.19/CC Antya 19.45/BR 7.8
aho—alas; vidhätaù—O Providence; tava—your;
na—not; kvacit—at any time;
dayä—mercy; saàyojya— bringing together ; maitryä—by
friendship; praëayena—
and by affection; dehinaù—of the
embodied souls; tän—them; ca—and; akåtaunfulfilled;
arthän—their desires; viyunaìkñi—you
cause to separate; apärthakam—
uselessly; vikréòitaà—playful; te—your;
arbhaka—of a child; ceñöitam—activities;
yathä—like.
O Vidhätä, you are the arranger of
everything, but there is not even a trace of
mercy in your heart. First you unite
living entities in this world in friendship and
love, but before they can fulfill their
desires and hopes, you pointlessly separate them
while they are still unsatisfied. The
truth is that, like the play of a child, this
whimsical behaviour of yours is useless
For the gopés, even a moment of separation
from Kåñëa is intolerable
17.9
yasyänuräga-lalita-smita-valgu-mantralélävaloka-
parirambhaëa-räsa-goñöhyäm
nétäù sma naù kñaëam iva kñaëadä vinä taà
gopyaù kathaà nv atitarema tamo durantam
SB 10.39.29/BR 7.9
yasya—whose; anuräga—with loving affection; lalita—charming;
smita—(where
there were) smiles; valgu—attractive;
mantra—intimate discussions; lélä—playful;
avaloka—glances; parirambhaëa—and embraces; räsa—of
the räsa dance;
goñöhyäm—to the assembly; nétäù sma—who were brought; naù—for
us; kñaëam—a
moment; iva—like; kñaëadäù—the
nights; vinä—without; tam—Him; gopyaù—O
gopés; katham—how; nu—indeed; atitarema—will
we cross over; tamaù—the
darkness; durantam—insurmountable.
Sakhés, by His captivating, affectionate smile, sweet, intimate
conversations, playful
glances and loving embraces, the long,
long nights of the räsa-lélä passed in a moment.
Indeed, how can we now overcome the
boundless anguish of separation from Him?
Çré Rädhä’s strong expressions of
separation from Çré Kåñëa
17.10
yadä yäto gopé-hådaya-madano nanda-sadanän
mukundo gändhinyäs tanayam anurundhan
madhu-purém
tadämäìkñéc cintä-sariti
ghana-ghürëäparicayair
agädhäyäà-bädhämaya-payasi-rädhä-virahiëé
Haàsadüta 2/BR 7.10
yadä—when; yätaù—went; gopé—of the gopés; hròaya—in
the heart; madanaù—
cupid; nanda—of Nanda Mahäräja; sadanät—from
the house; mukundaù—Lord
Mukunda; gändinyäù—of
Gändiné-devé; tanayam—the son (Akrüra);
Ç R É ÇLOKÄMÅTAM VI P RALAMBHA-RASA
anuvindan—meeting; madhu-purém—the
city of Mathura; tadä—then;
amänkñét—longed; cintä—of anxiety; sariti—in the
river; ghana—intense;
ghürëa—movements; paricayaiù—with an abundance; agädhäyäm—very
deep;
bädhämaya—painful; payasi—in the water; rädhä—Çrématé
Rädhäräëé;
virahiëé—separated from Kåñëa.
Upon the request of Akrüra, Çré
Kåñëacandra, who gladdens the gopés’ hearts,
departed from Nanda-bhavana for Mathurä.
Now separated from Her lover, Çré
Rädhikä became greatly agitated and was
completely submerged in a river of anxiety,
which was full of deep whirlpools of
unlimited suffering.
While Çré Rädhä suffers from the scorching
poison of viraha, She expresses
Her transcendental emotions thus:
17.11
prema-ccheda-rujo ’vagacchati harir näyaà
na ca prema vä
sthänästhänam avaiti näpi madano jänäti no
durbaläù
anyo veda na cänya-duùkham akhilaà no
jévanaà väçravaà
dvi-tréëy eva dinäni yauvanam idaà hä hä
vidhe kä gatiù
Jagannätha-vallabha-näöaka 3.9/BR 7.12
prema-cheda-rujaù—the sufferings of a broken loving
relationship; avagacchati—
knows; hariù—the Supreme Lord; na—not;
ayam—this; na ca—nor; prema—love;
vä—nor; sthäna—the proper place; asthänam—an
unsuitable place; avaiti—knows;
na—not; api—also; madanaù—Cupid; jänäti—knows; naù—us;
durbaläù—very
weak; anyaù—another; veda—knows;
na—not; ca—also; anya-duùkham—the
difficulties of others; akhilam—all;
naù—our; jévanam—life; vä—or; äçravam—
pain; dvi—two; tréni—three; eva—certainly;
dinäni—days; yauvanam—youth;
idam—this; hä-hä—alas; vidhe—O creator; kä—what;
gatiù—our destination.
Çré Hari does not understand the pain of
separation in prema. In fact, prema does
not know anything about who is deserving
of itself and who is not. Kämadeva
also torments us, knowing us to be weak.
It is impossible for anyone to
understand another’s misery. Life is so
fleeting – it has no certainty – and youth
remains only two or three days. Alas!
Alas! What kind of arrangement of
Vidhätä (Providence) is this?
17.12
sakhé he, nä bujhiye vidhira vidhäna
sukha lägi’ kailuì préta, haila duùkha
viparéta,
ebe yäya, nä rahe paräëa
CC Mad 2.20/BR 7.12 pt
sakhé he—(My dear) friend; nä bujhiye—I do not understand; vidhira—of
the
Creator; vidhäna—the regulation; sukha
lägi’—for happiness; kailuì—I did; préta—
love; haila—it became; duùkha—unhappiness;
viparéta—the opposite; ebe—now;
yäya—going; nä—does not; rahe—remain; paräëa—life.
O sakhé, I do not understand the
regulative principles given by the Creator. I
loved Kåñëa for happiness, but the result
was just the opposite. I am now in an ocean
of distress. It must be that I am now
going to die, for My vital force no longer
remains. This is My state of mind.
Çré Rädhä’s condition of anxiety in
separation from Çré Kåñëa
17.13
kim iha kåëumaù kasya brümaù kåtaà kåtam
äçayä
kathayata kathäm anyäà dhanyäm aho hådaye
çayaù
madhura-madhura-smeräkäre mano-nayanotsave
kåpaëa kåpaëä kåñëe tåñëä ciraà bata
lambate
Kåñëa-karëämåta 42/BR 7.13
kim—what; iha—here; kåëumaù—shall I do; kasya—to
whom; brümaù—shall I
speak; kåtam—what is done; kåtam—done;
äçayä—in the hope; kathayata—please
speak; kathäm—words; anyäm—other;
dhanyäm—auspicious; aho—alas; hådaye—
within My heart; çayaù—lying; madhura-madhura—sweeter
than sweetness;
smera—smiling; äkäre—whose form; manaù-nayana—to
the mind and eyes;
utsave—who gives pleasure; kåpaëa-kåpaëä—the best of
misers; kåñëe—for Kåñëa;
tåñëä—thirst; ciram—at every moment; bata—alas; lambate—is
increasing.
What shall I do now? To whom shall I
speak? What is the purpose of holding on
to the futile hope of receiving His darçana?
Please speak about something better.
Aho! But how can I possibly stop talking
about He who is contained within My
heart? His gentle, sweet smile is a
festival for the mind and eyes. My longing to see
this form of Çré Kåñëa increases moment by
moment.
The divyonmäda (transcendental madness) of
Çré Rädhä, who is restless in
the intense fire of separation from Çré
Kåñëa
17.14
amüny adhanyäni dinäntaräëi
hare! tvad-älokanam antareëa
anätha-bandho! karuëaika-sindho!
hä hanta! hä hanta! kathaà nayämi
Kåñëa-karëämåta 41/CC Mad 2.58/BR 7.14
amüni—all those; adhanyäni—inauspicious; dina-antaräëi—other
days; hare—O
My Lord; tvat—of You; älokanam—seeing;
antareëa—without; anätha-bandho—O
friend of the helpless; karuëä-eka-sindho—O
only ocean of mercy; hä hanta—alas;
hä hanta—alas; katham—how; nayämi—shall
I pass
Ç R É ÇLOKÄMÅTAM VI P RALAMBHA-RASA
Alas! Alas! O Hari! O friend of the
helpless! O You who are the only ocean of
mercy! How can I pass these miserable days
without Your darçana?
17.15
he deva he dayita he bhuvanaika-bandho
he kåñëa he capala he karuëaika-sindho
he nätha he ramaëa he nayanäbhiräma
hä hä kadä nu bhavitäsi padaà dåçor me
Kåñëa Karnämåta 40/CC Mad 2.65/BR 7.15
he deva—O lord; he dayita—O most dear one; he bhuvana-eka-bandho—O
only
friend of the universe; he kåñëa—O
Lord Kåñëa; he capala—O restless one; he
karuëa-eka-sindho—O only ocean of mercy; he nätha—O
my Lord; he ramaëa—O
my enjoyer; he nayana-abhiräma—O
most beautiful to my eyes; hä hä—alas, alas;
kadä—when; nu—certainly; bhavitäsi—will You be; padam—the
dwelling place;
dåçoù me—of my vision.
O Lord! O dearest one! O only friend of
the three worlds! O Kåñëa! O restless
one! O only ocean of compassion! O Deva! O
lover (ramaëa)! O You who delight the
eyes! When will You again be visible to My
eyes? When will I receive Your darçana?
Kåñëa-karëämåta describes an internal
vision (sphürti-darçana) of Kåñëa
17.16
märaù svayaà nu madhura-dyuti-maëòalaà nu
mädhuryam eva nu mano-nayanämåtaà nu
veëé-måjo nu mama jévita-vallabho nu
kåñëo ’yam abhyudayate mama locanäya
Kåñëa-karëämåta 68/CC Mad 2.74/BR 7.16
märaù—Cupid; svayam—personally; nu—whether?; madhura—sweet;
dyuti—of
effulgence; maëòalam—encirclement; nu—whether?;
mädhuryam—sweetness;
eva—even; nu—certainly; manaù-nayana-amåtam—nectar for
the mind and eyes;
nu—whether?; veëé-måjaù—loosening of the hair; nu—whether?;
mama—My; jévitavallabhaù—
the pleasure of the life and soul; nu—whether?;
kåñëaù—Lord Kåñëa;
ayam—this; abhyudayate—manifests; mama—My; locanäya—for
the eyes.
Is this Cupid himself, or is it a halo of
sweet effulgence? Is this the personification
of sweetness, or the life-giving nectar of
the mind and eyes? Is this the lover who
loosens My braid, the beloved of My life,
the youthful Kåñëa, who has manifest
before My eyes?
A description of the direct darçana of Çré
Kåñëa, the Cupid of all Cupids
17.17
täsäm ävirabhüc chauriù
smayamäna-mukhämbujaù
pétämbara-dharaù sragvé
säkñän manmatha-manmathaù
SB 10.32.2/BR 7.17
täsäm—before them; ävirabhüt—He appeared; çauriù—Lord
Kåñëa; smayamäna—
smiling; mukha—His face; ambujaù—lotuslike;
péta—yellow; ambara—a garment;
dharaù—wearing; srak-vé—wearing a flower garland; säkñät—directly;
manmatha—
of Cupid (who bewilders the mind); man—of
the mind; mathaù—the
bewilderer.
Just then, Çré Kåñëa appeared in the midst
of the gopés. His lotus face blossomed
with a mild, gentle smile. Hanging from
His neck was a garland of forest flowers, and
He wore a golden-yellow garment (pétämbara).
What was the nature of His beauty?
That beauty stirs the mind of Kämadeva
(Cupid), who himself stirs the minds of
everyone.
Çré Kåñëa’s form as
‘säkñät-manmatha-manmatha’ is only displayed in the
Räsa-maëòala
17.18
våndävana-purandara çré-madana-gopäla
räsa-viläsé säkñät brajendra-kumära
çré-rädhä-lalitä-saìge räsa-viläsa
manmatha-manmatha-rüpe yäìhära prakäça
CC Ädi 5.212-3/BR 7.17 pt
våndävana-purandara—the chief Deity of Våndävana; çré-madana-gopäla—Lord
Madana Gopäla; räsa-viläsé—the
enjoyer of the räsa dance; säkñät—directly;
vrajendra-kumära—the son of Nanda Mahäräja; çré-rädhä—Çrématé
Rädhäräëé;
lalitä—Her personal associate named Lalitä; saìge—with; räsa-viläsa—enjoyment
of the räsa dance; manmatha—of
Cupid; manmatha-rüpe—in the form of Cupid;
yäìhära—of whom; prakäça—manifestation.
Madana-gopäla, the Lord of Våndävana, is
the enjoyer of the räsa dance and is
directly the son of the King of Vraja. He
enjoys the räsa dance with Çrématé Rädhikä,
Çré Lalitä and
others. He manifests Himself as the Cupid of Cupids.
Ç R É ÇLOKÄMÅTAM VI P RALAMBHA-RASA
Çré Rädhä’s meeting with Kåñëa in
Nava-Våndävana, Dvärakä, and an
expression of a desire for ‘vraja-bhäva’,
is described in Lalita-mädhava
17.19
ciräd äçä-mätraà tvayi viracayantaù
sthira-dhiyo
vidadhyur ye väsaà madhurima gabhére
madhu-pure
dadhänaù kaiçore vayasi sakhi täà
gokula-pate
prapadyethäs teñäà paricayam avaçyaà
nayanayoù
Lalita-mädhava 10.260/BR 7.18
cirät—after a long time; sa-mätram—yearning; tvayi—for
You; viracayantaù—
doing; sthira—steady; dhiyaù—with
intelligence; vidadhyuù—do; ye—those who;
väsam—residence; madhura—with sweetness; gabhére—deep;
madhupure—in
Våndävana; dadhänaù—manifesting; kaiçore—in
youth; vayasi—in the age;
sakhitam—the position of being a friend; gokula—of Gokula; pate—O
master;
prapadyethäù—please attain; teñäm—of them; paricayam—association;
avaçyam—
certainly; nayanayoù—of the eyes.
[Çré Rädhä said :] O Çré Kåñëa, for
a long time, persons with fixed intelligence have
sustained their lives with the hope that
You will one day return. You reside in
Madhupuré, which is filled with profound
sweetness. O master of Gokula, the
adolescent sakhés are patiently
gazing at Your return path. Therefore, You must give
us Your darçana without fail.
Suffering pangs of separation from Çré
Kåñëa, Rädhä desires to bring Kåñëa
back to Våndävana, which is filled with
sweet memories
17.20
yä te lélä-rasa-parimalodgäri-vanyä-parétä
dhanyä kñauëé vilasati våtä mäthuré
mädhurébhiù
taträsmäbhiç
caöula-paçupé-bhäva-mugdhäntaräbhiù
saàvétas taà kalaya vadanolläsi veëur
vihäram
Lalita-mädhava 10.261/CC Mad 1.84/BR 7.19
yä—that; te—Your; lélä-rasa—of the mellows tasted in
the pastimes; parimala—the
fragrance; udgäri—spreading; vanya-äparétä—filled
with forests; dhanyä—glorious;
kñauëé—the land; vilasati—enjoys; våtä—surrounded; mäthuré—the
Mathurä
district; mädhurébhiù—by the
beauties; tatra—there; asmäbhiù—by us; caöula—
flickering; paçupé-bhäva—with
ecstatic enjoyment as gopés; mugdha-antaräbhiù—by
those whose hearts are enchanted; saàvétaù—surrounded;
tvam—You; kalaya—
kindly perform; vadana—on the
mouth; ulläsi—playing; veëuù—with the flute;
vihäram—playful pastimes.
Near the highly praised Mathurä is that
land of Våndävana, which is full of forests
that emit the sublime fragrance of the
mellows of Your pastimes (lélä-rasa), and
which is made splendid with sweetness and
beauty. With a smiling face and playing
the flute, please sport in that Våndävana
with those whose hearts are infatuated
with capricious and unpredictable gopé-bhäva.
The gopés display ‘madanäkya-mahäbhäva’
upon meeting Kåñëa in
Kurukñetra after many years of separation
17.21
gopyaç ca kåñëam upalabhya ciräd abhéñöaà
yat-prekñaëe dåçiñu pakñma-kåtaà çapanti
dågbhir hådi kåtam alaà parirabhya sarväs
tad-bhävam äpur api nitya-yujäà duräpam
SB 10.82.39/BR 7.20
çré-çukaù uväca—Çukadeva Gosvämé said; gopyaù—the
young cowherd women; ca—
and; kåñëam—Kåñëa; upalabhya—sighting;
cirät—after a long time; abhéñöam—their
object of desire; yat—whom; prekñaëe—while
seeing; dåçiñu—on their eyes;
pakñma—of lids; kåtam—the maker; çapanti—they would
curse; dågbhiù—with their
eyes; hådi kåtam—taken into their
hearts; alam—to their satisfaction; parirabhya—
embracing; sarväù—all of them; tat—in
Him; bhävam—ecstatic absorption; äpuù—
attained; api—even though; nitya—constantly;
yujäm—for those who engage in
yogic discipline; duräpam—difficult
to attain.
[Çréla Çukadeva Gosvämé, who was
experiencing the mood of the gopés when they saw
Çré Kåñëa at Kurukñetra, said:] The vraja-sundarés, who cursed
the Creator for making
eyelids that obstructed their darçana of
Çré Kåñëa, now saw Çré Kåñëa again after a
very long time. They took Him from the
path of their eyes into their hearts and
tightly embraced Him there. They attained
that rare absorption that cannot be
attained either by yogés or by
Rukmiëé and the other queens of Dvärakä, who are
always with Him.
The gopés’ intense longing to receive Çré
Kåñëa in their own home, Våndävana
17.22
ähuç ca te nalina-näbha padäravindaà
yogeçvarair hådi vicintyam agädha-bodhaiù
saàsära-küpa-patitottaraëävalambaà
gehaà juñäm api manasy udiyät sadä naù
SB 10.82.48/CC Mad 13.136/ ORY pp. 133,
147/BR 7.21
ähuù—the gopés said; ca—and; te—Your; nalina-näbha—O
Lord, whose navel is just
like a lotus flower; pada-aravindam—lotus
feet; yoga-éçvaraiù—by the great mystic
yogés; hådi—within the heart; vicintyam—to
be meditated upon; agädha-bodhaiù—
who were highly learned philosophers; saàsära-küpa—the
dark well of material
existence; patita—of those fallen; uttaraëa—of
deliverers; avalambam—the only
Ç R É ÇLOKÄMÅTAM VI P RALAMBHA-RASA
shelter; geham—family affairs; juñäm—of
those engaged; api—though; manasi—in
the minds; udiyät—let be awakened; sadä—always;
naù—our.
[At the meeting in Kurukñetra, Çré
Rädhikä and the prominent gopés said:] “O
Kamala-näbha (You whose navel is like a
lotus), great yogés who possess profound
intelligence meditate upon Your lotus feet
in their hearts. Your lotus feet are the only
means of escape for those who have fallen
into the well of material existence. O
Lord, please give us the benediction that,
even when we perform household work,
Your lotus feet shall always reside in our
hearts and we shall never forget them, even
for a moment.”
An alternative reading by Çréla Viçvanätha
Cakravarté Öhäkura (Särärtha-Darçiné):
“O sun who direstly scorches the darkness
of ignorance, we are scorched by the
heat of this philosophical knowledge. We
are cakora birds living only on the
moolight radiating from Your beautiful
moonlike face. Therefore come back to
Våndäna and bring us to life with Your
pastimes such as räsa-lélä. The masters of
yoga meditate on Your lotus feet within
Your hearts, but we hold them above our
hearts on our breasts. Only by holding
them are we able to maintain our lives and nt
otherwise. Those with deep intelligence, (agädha-bodhaih;
gambhéra-buddhibhiù)
meditate on Your feet, but we have shallow
intelligence. Therefore as soon as we start
mediatingon Your feet we drown in the
ocean of swooning, so what is the question
of meditating? Furthermore, mediation on
the m is the means for upliftment from
the well of material existencebut such
mediation cannot uplift us who have fallen
into an ocean of separation from You.
Certaianly we gopés have not fallen in the well
of material life, having renounced the
happiness of of husband, home and children
from an early age.” If Kåñëa says, “come
to Dväåakä and I will enjoy with you there”,
the gopés reply, “Çré Våndävana is
our home, and we are too attached to it to take up
residence anywhere else. It is there alone
that You attract us by wearing peacock
feathers in Your turban and playing
enchanting music on Your flute. We can be
saved only by seeing You in Vraja and not
by any other kind of meditation or
theoretical knowledge of the self (ätma-jïäna).”
Çré Kåñëa meets with the gopés in a
solitary place at Kurukñetra
17.23
bhagaväàs täs tathä-bhütä / vivikta
upasaìgataù
äçliñyänämayaà påñövä / prahasann idam
abravét
SB 10.82.40/BR 7.22
bhagavän—the Supreme Lord; täù—them; tathä-bhütäù—being
in such a state;
vivikte—in a secluded place; upasaìgataù—going up to; äçliñya—embracing;
anämayam—health; påñövä—asking about; prahasan—laughed;
idam—this;
abravét—said.
When Çré Kåñëa saw that the gopés had
attained oneness (tädätmya) with Him, He
went with them to a secluded place. After
embracing them to His heart and
inquiring about their well-being, He
laughed and spoke as follows.
Kåñëa spoke the following words to give
the gopés consolation
17.24
mayi bhaktir hi bhütänäm
amåtatväya kalpate
diñöyä yad äsén mat-sneho
bhavaténäà mad-äpanaù
SB 10.82.44/CC Mad 13.160/ORY pp. 138, 183/BR
7.23
mayi—to Me; bhaktiù—devotional service; hi—indeed;
bhütänäm—for living
beings; amåtatväya—to immortality; kalpate—leads;
diñöyä—by good fortune; yat—
which; äsét—has developed; mat—for
Me; snehaù—the love; bhavaténäm—on the
part of your good selves; mat—Me; äpanaù—which
is the cause of obtaining.
“Sakhés, it is greatly fortunate
that you have developed prema for Me, by which
one can attain Me. Loving devotional
service unto Me qualifies living entities to
attain My supremely blissful eternal abode.”
The gopés express their supreme love for
Kåñëa
17.25
yat te sujäta-caraëämburuhaà staneñu
bhétäù çanaiù priya dadhémahi karkaçeñu
tenäöavém aöasi tad vyathate na kià svit
kürpädibhir bhramati dhér bhavad-äyuñäà
naù
SB 10.31.19/BR 7.23 pt/JD ch 36
yat—which; te—Your; su-jäta—very fine; caraëa-ambu-ruham—lotus
feet;
staneñu—on the breasts; bhétäù—being afraid; çanaiù—gently;
priya—O dear one;
dadhémahi—we place; karkaçeñu—rough; tena—with
them; aöavém—the forest;
aöasi—You roam; tat—they; vyathate—are distressed;
na—not; kim svit—we
wonder; kürpa-ädibhiù—by sharp
stones; bhramati—flutters; dhéù—the mind;
bhavat-äyuñäm—of those of whom Your Lordship is the
very life; naù—of us.
[The gopés said:] A fear has arisen
in our minds that Your very soft lotus feet may
be pained by being placed on our hard
breasts. Our minds are agitated by such
thoughts, as if tormented by a stinging
scorpion.
During the Ratha-yäträ, Çré Caitanya
Mahäprabhu, in the mood of Rädhikä,
sang in seperation :
17.26
präëa-nätha, çuna mora satya nivedana
vraja – ämära sadana, tähäì tomära
saìgama, nä päile nä rahe jévana
CC Mad
13.138/BR 7.23 pt
Ç R É ÇLOKÄMÅTAM VI P RALAMBHA-RASA
präëa-nätha—O My Lord, master of My life; çuna—please
hear; mora—My; satya—
true; nivedana—submission; vraja—Våndävana;
ämära—My; sadana—place;
tähäì—there; tomära—Your; saìgama—association; nä
päile—if I do not get; nä—
not; rahe—does remain; jévana—life.
Präëanätha, hear My true submission. My
home is Våndävana, and I wish to have
Your association there. If not, it will be
very difficult for Me to maintain My life.
As Mahäprabhu was ecstatically dancing,
Çré Svarüpa Dämodara sang:
17.27
sei ta paräëa-nätha päinu, yähä lägi’
madana-dahane jhuri’ genu’
CC Mad 13.113/ORY 37, 104, 128-9/BR 1.2 pt
sei ta—that indeed; paräëa-nätha—the master of My life; päinu—I
have gotten;
yähä lägi’—for whom; madana-dahane—being
burned by Cupid; jhuri’ genu—I
became dried up.
“Now I have gained the Lord of My life, in
whose absence I was being burned by
Cupid and was withering away.”
Will You please place Your lotus feet in
Våndvana?
17.28
anyera hådaya—mana, mora mana—våndävana,
‘mane’ ‘vane’ eka kari’ jäni
tähäì tomära pada-dvaya, karäha yadi
udaya,
tabe tomära pürëa kåpä mäni
CC Mad 13.137
anyera—of others; hådaya—consciousness; mana—mind; mora
mana—My mind;
våndävana—Våndävana consciousness; mane—with
the mind; vane—with
Våndävana; eka kari’—as one and the
same; jäni—I know; tähäì—there, at
Våndävana; tomära—Your; pada-dvaya—two
lotus feet; karäha—You do; yadi—if;
udaya—appearance; tabe—then; tomära—Your; pürëa—complete;
kåpä—mercy;
mäni—I accept.
[Speaking in the mood of Çrématé
Rädhäräëé, Caitanya Mahäprabhu said:] “For most
people, the mind and heart are one, but
because My mind is never separated from
Våndävana, I consider My mind and
Våndävana to be one. My mind is already
Våndävana, and since You like Våndävana,
will You please place Your lotus feet
there? I would deem that Your full mercy.”
In separation, one moment seems like ten
million aeons
17.29
yarhy ambujäkñäpasasära bho bhavän
kurün madhün vätha suhåd-didåkñayä
taträbda-koöi-pratimaù kñaëo bhaved
ravià vinäkñëor iva nas taväcyuta
SB 1.11.9/GG 1.27
yarhi—whenever; ambuja-akña—O lotus-eyed one; apasasära—You
go away; bho—
oh; bhavän—Yourself; kurün—the
descendants of King Kuru; madhün—the
inhabitants of Mathurä (Vrajabhümi); vä—either;
atha—therefore; suhåtdidåkñayä—
for meeting them; tatra—at that
time; abda-koöi—millions of years;
pratimaù—like; kñaëaù—moments; bhavet—becomes; ravim—the
sun; vinä—
without; akñëoù—of the eyes; iva—like
that; naù—ours; tava—Your; acyuta—O
infallible one.
O Lotus-eyed one, when you go away to
Kurukñetra and Madhupuré (Mathurä),
one moment seems like ten million aeons.
As the eyes see only darkness in the
absence of the sun, in your absence all
four directions appear to be an empty,
desolate void.
What is the most painful kind of distress?
17.30
‘duùkha-madhye kona duùkha haya gurutara?’
‘kåñëa-bhakta-viraha vinä duùkha nähi
dekhi para’
CC Mad 8.149
duùkha-madhye—among the miserable conditions of life; kona—what;
duùkha—
misery; haya—is; gurutara—more
painful; kåñëa-bhakta-viraha—separation from
the devotee of Lord Kåñëa; vinä—besides;
duùkha—unhappiness; nähi—there is not;
dekhi—I see; para—other.
Çré Caitanya Mahäprabhu asked, “Of all
kinds of distress, what is the most
painful?” Çré Rämänanda Räya replied,
“Apart from separation from the devotee of
Kåñëa, I know of no unhappiness.”
Raghunätha däsa Gosvämé in separation from
Çré Rüpa Gosvämé
17.31
çünyäyate mahä-goñöhaà / giréndro
‘jagaräyate
vyäghra-tuëòäyate kuëòa / jévätu-rahitasya
me
Prärthanäçraya-caturdaçaka 11, Çré
Stavävalé
Ç R É ÇLOKÄMÅTAM VI P RALAMBHA-RASA
çünyäyate—becomes void; mahä-goñöham—the
land of Vraja; giréndraù—the king of
mountains; ajagaräyate—becomes like
a python; vyäghra—of a tiger; tuëòäyate—
becomes like the gaping mouth; kuëòam—Rädhä—kuëòa;
jévätu—the sustainer of
life; rahitasya—without; me—of
me.
Now that I no longer have the sustainer of
my life [Çréla Rüpa Gosvämé], the land
of Vraja has become empty and desolate,
Govardhana Hill has become like a great
python, and Rädhä-kuëòa has become like
the gaping mouth of a ferocious tiger.
Narottama däsa laments in separation from
Çré Rüpa Gosvämé
17.32
tuwä adarçana-ahi, garale järala dehé,
cira-dina täpita jévana
hä hä prabhu! kara dayä, deha more
pada-chäyä, narottama laila çaraëa
Çré Rüpa-maïjaré-pada
tuwä—of you; adarçana—by not seeing; ahi—of the
snake; garale—by the poison;
järala—wasted; dehé—soul; cira-dina— for many days;
täpita—burning; jévana-life;
hä—O; hä—O; prabhu—Rupa
Gosvämé; kara—please grant; dayä—mercy; deha—
please give; more—to me; pada—of
your lotus feet; chäyä—the shade; narottama
däsa—Narottama däsa; laila—takes; çaraëa—
shelter.
Your absence from my vision is like snake
poison spreading throughout my body,
consuming all my strength. For the rest of
my life my soul will be burning. Narottama
däsa laments, “Alas, Prabhu! O Rüpa
Gosvämé! Please give me the shade of your lotus
feet. There I am taking shelter.”
In Your separation, all the Vrajaväsés are
weeping and are about to die
17.33
Tuhü Se Rohili Madhupura, Çréla Govinda
däsa Kaviräja (SGG p. 80)
tuhü se rohili madhupura
vrajakula äkula, duküla kalarava, känu
känu kori jhura (1)
O Kåñëa-candra, now You are staying very
far away in Madhupuré, in Mathurä. But
what is the condition of Våndävana? All
the Vrajaväsés, in great pain and distress of
separation, are calling, “Känu, Känu!
Where are You?” Even the birds are calling. But
there is no answer, only an echo. All are
weeping and are about to die.
yaçomaté-nanda, andha sama baiöhai,
sähase uöhai nä pära
sakhä-gaëa dhenu, veëurava nä çuniye,
vichurala nagara bäjära (2)
Yaçodä-maiyä and Nanda Bäbä are crying so
much that it is as if they have become
blind and cannot see any more. They are
only sitting and crying. They have no
strength and are like skeletons, unable to
even stand up. They are about to die
because they are not cooking. For whom
will they cook? And all the cows and Your
friends – where are they? Because they
cannot hear You calling them on Your flute,
the marketplaces and the roads are all
deserted – no one is there!
kusuma tyajiyä ali, kñititale luöata,
taru-gaëa malina samäna
mayuré nä näcata, kapoté nä bolata,
kokilä nä karatahi gäëa (3)
Even the bumblebees, which were so busy
collecting honey, are now so upset they
have left the flowers. They are crying and
rolling on the ground in the pain of
separation. All the trees look so drab and
distressed. The peacocks are no longer
dancing, the pigeons are no longer
singing, and the cuckoos are silent – they are not
calling, “Koohoo, koohoo,” any more. All
are feeling so much pain of separation.
virahiëé räé, virahajvare jara jara,
caudike viraha hutäça
sahaje yamunä jala, ägi samäna bhela,
kahatahi govinda däsa (4)
Çrématé Rädhäräëé is burning up in the
fever of separation. In all directions,
everyone is sinking in the ocean of
separation from You. Even the Yamunä, whose
waters are now made of the tears coming
from the gopés, does not flow anymore. This
is the condition of Våndävana! Govinda
däsa tells this sad story.
Çré-Båhad-Bhägavatämåtam describes the
condition of Vraja in separation
17.34
kintv idäném api bhavän / yadi tän
nänukampate
yama eva tadä sarvän / vegenänugrahéñyati
BB 1.6.119
kintu—but; idäném—now; api—indeed; bhavän—Your
good self; yadi—if; tän—to
them; na anukampate—does not show
mercy; yamaù—Yamaräja; eva—indeed;
tadä—then; sarvän—all; vegena—quickly; anugrahéñyati—will
treat kindly.
Oh Kåñëa, if you still do not show mercy
to the surviving Vrajaväsés, then
Yamaräja will quickly show them his mercy.
It is only by the mercy of Yamaräja that
the distress and grief of separation from
beloved relatives becomes relieved.
17.35
tatratya-yamunä svalpa- / jalä çuñkeva
säjani
govardhano ’bhün néco ’sau / svaù-präpto
yo dhåtas tvayä
BB 1.6.121
Ç R É ÇLOKÄMÅTAM VI P RALAMBHA-RASA
tatratya—present there; yamunä—the Yamunä; su-alpa—meager;
jalä—whose
water; çuñkä—dried up; iva—as
if; sä—she; ajani—has become; govardhanaù—
Govardhana; abhüt—has become; nécaù—short;
asau—he; svaù—heaven;
präptaù—reaching; yaù—who; dhåtaù—held; tvayä—by
You.
There is now very little water left in the
Yamunä, for she has almost dried up.
Giriräja Govardhana which was carried by
Your left hand and was thus reaching up
to heaven, has now entered into the earth
and is gradually disappearing.
17.36
na yänty anaçanät präëäs /
tvan-nämämåta-sevinäm
paraà çuñka-mahäraëya- / dävägnir bhavitä
gatiù
BB 1.6.122
na yänti—they do not leave; anaçanät—because of fasting; präëäù—their
life airs;
tvat—Your; näma-amåta—the nectar of names; sevinäm—of
those who serve;
param—rather; çuñka—dry; mahä—great; araëya—in
a forest; däva-agniù—a
conflagration; bhavitä—will be; gatiù—their
end.
What more can I say about the condition of
Vraja. Those who are still alive, have
abandoned bathing, eating and drinking.
Their life-airs are not leaving their bodies
only because they are tasting the nectar
of Your holy name. Therefore, the blazing
forest-fire of Mahävana shall be their
ultimate destination.
Çré Rädhikä is lamenting in separation
from Kåñëa
17.37
hä nätha ramaëa preñöha / kväsi kväsi
mahä-bhuja
däsyäs te kåpaëäyä me / sakhe darçaya
sannidhim
SB 10.30.39/BMP p. 407
hä—O; nätha—master; ramaëa—lover; preñöha—dearmost;
kva asi kva asi—where
are You, where are You; mahä-bhuja—O
mighty-armed one; däsyäù—to the
maidservant; te—Your; kåpaëäyäù—wretched;
me—Me; sakhe—O friend;
darçaya—please show; sannidhim—Your presence.
“O master! My lover! O dearest, where are
You? Where are You? Please, O mightyarmed
one, O friend, show Yourself to Me, Your
maidservant who is very much
aggrieved by Your absence.”
I am unable to tolerate Rädhikä’s
separation from Keñëa
17.38
Çré Kåñëa-Virahe, Çréla Bhaktivinoda
Öhäkura (SGG p. 75)
çré kåñëa-virahe, rädhikära daçä, ämi ta’
sahite näri
yugala-milana, sukhera käraëa, jévana
chäòite päri (1)
I am absolutely unable to tolerate Çré
Rädhikä’s pitiable condition when She is
suffering in separation from Çré Kåsna,
but I am fully prepared to immediately give
up my life for the sake of Their happy
reunion.
rädhikä-caraëa, tyajiyä ämära, kñaëeke
pralaya haya
rädhikära tare, çata-bära mari, se duùkha
ämära saya (2)
If I were ever to renounce Rädhikä’s lotus
feet for even an instant, I would be
totally devastated. For Her sake I will
gladly tolerate the pain and agony of death
hundreds of times.
e hena rädhära, caraëa-yugale, paricaryä
pä’ba kabe
hähä vraja-jana, more dayä kari’, kabe
vraja-vane labe (3)
When will I be able to serve Rädhikä’s two
lotus feet? Alas, I beg you all, O
residents of Vraja, please be merciful to
me now. When will you take me into the
forests of Vraja?
viläsa maïjaré, anaìga maïjaré, çré rüpa
maïjaré ära
ämäke tuliyä, laha nija pade, deha more
siddhi sära (4)
O Viläsa Maïjaré! O Anaìga Maïjaré! O Rüpa
Maïjaré! Please lift me up and bring me
close to your own lotus feet, thereby
bestowing upon me the ultimate perfection.
Finally, Kåñëa meets with the gopés and
soothes their pain of separation
17.36
kåñëo ’pi taà dantavakraà hatvä yamunäm
uttérya nanda-vrajaà
gatvä sotkaëöhau pitarau abhivädyäçväsya
täbhyäà säçru-kaëöham
äliìgitaù sakala gopa-våndän
praëamyäçväsya sarvän santarpayäm äsa
Padma Puräëa/GG 1.27
After killing Dantavakra, Kåñëa crossed
the Yamunä and arrived in Vraja. There
he offered obeisances to Nanda and Yaçodä
and comforted them in various ways.
They bathed Kåñëa in their tears and
pacified their long-lived anguish by embracing
him to their hearts. Then he met with all
the other cowherders and relieved their
sorrows. Finally, he met with the gopés
and soothed their pain of separation.
Thus ends the 17th chapter – Vipralambha
rasa
Chapter 18 – Sambhoga-rasa
mat-präëa-näthas tu sa eva näparaù
Steadiness in perfection is described in
the last verse of Çikñäñöaka
18.1
äçliñya vä päda-ratäà pinañöu mäm
adarçanän marma-hatäà karotu vä
yathä tathä vä vidadhätu lampaöo
mat-präëa-näthas tu sa eva näparaù
Çikñäñöaka 8/CC Antya 20.47/BR 8.1
äçliñya—embracing with great pleasure; vä—or; päda-ratäm—who
have fallen at the
lotus feet; pinañöu—let Him
trample; mäm—Me; adarçanät—by not being visible;
marma-hatäm—brokenhearted; karotu—let Him
make; vä—or; yathä—as (He
likes); tathä—so; vä—or; vidadhätu—let
Him do; lampaöaù—a debauchee, who
mixes with other women; mat-präëa-näthaù—the
Lord of My life; tu—but; saù—He;
eva—only; na aparaù—not anyone else.
Let that debauchee (Kåñëa) tightly embrace
this maidservant, who is devoted to
serving Him, and thus delight Me. Or, let
Him trample Me under His feet, or break
My heart by not giving Me His darçana.
He may do whatever He desires. Even if He
sports with His other beloveds directly in
front of Me, He is still My präëanätha,My
life and soul. In My heart, there is none
other than Him.
Out of intense love the devotee overlooks
all impediments and only want to
to render loving service
18.2
pragäòha-premera ei svabhäva-äcära
nija-duùkha-vighnädira nä kare vicara
CC Mad 4.186
Ç R É ÇLOKÄMÅTAM SAMBHOGA-RASA
pragäòha—intense; premera—of love of Godhead; ei—this;
svabhäva—natural;
äcära—behavior; nija—personal; duùkha—inconvenience;
vighna—impediments;
ädira—and so on; nä—not; kare—does; vicära—consideration.
“This is the natural result of intense kåñëa-prema:
The devotee does not consider
personal inconveniences or impediments. In
all circumstances he wants to serve Kåñëa.”
I do not mind My personal distress; I only
wish for the happiness of Kåñëa
18.3
nä gaëi äpana-duùkha, sabe väïchi täìra
sukha,
täìra sukha—ämära tätparya
more yadi diyä duùkha, täìra haila
mahä-sukha,
sei duùkha—mora sukha-varya
CC Antya 20.52
nä—not; gaëi—I count; äpana-duùkha—own personal
misery; sabe—only; väïchi—
I desire; täìra sukha—His
happiness; täìra sukha—His happiness; ämära tätparya—
the aim and object of My life; more—unto
Me; yadi—if; diyä duùkha—giving
distress; täìra—His; haila—there
was; mahä-sukha—great happiness; sei duùkha—
that unhappiness; mora sukha-varya—the
best of My happiness.
[Çrématé Rädhikä says:] “I do not
mind My personal distress. I only wish for the
happiness of Kåñëa, for His happiness is
the aim and object of My life. However, if He
feels great happiness in giving Me
distress, that distress is the best of My happiness.”
A devotee who remembers the eternal
pastimes is transcendental, being filled
with sac-cid-änanda (eternality, knowledge
and bliss). A Vaiñëava’s body is
therefore non-different from Çré Kåñëa’s
body
18.4
martyo yadä tyakta-samasta-karmä
niveditätmä vicikérñito me
tadämåtatvaà pratipadyamäno
mayätma-bhüyäya ca kalpate vai
SB 11.29.34/BR 8.2/GKH (P)
martyaù—a mortal; yadä—when; tyakta—having given up;
samasta—all; karmä—
his fruitive activities; nivedita-ätmä—having
offered his very self; vicikérñitaù—
desirous of doing something special; me—for
Me; tadä—at that time; amåtatvam—
immortality; pratipadyamänaù—in the
process of attaining; mayä—with Me;
ätma-bhüyäya—for equal opulence; ca—also; kalpate—he
becomes qualified;
vai—indeed.
[Çré Kåñëa says to Uddhava:]When a
person abandons all fruitive activities and
fully surrenders himself to Me, he becomes
a recipient of special prema. This is a
result of My special mercy on him. I
release him from old age and grant him entrance
into My eternal pastimes, where he serves
Me eternally.
Steadiness in bhajana is described by
Çréla Raghunätha däsa Gosvämé
18.5
na dharmaà nädharmaà çruti-gaëa-niruktaà
kila kuru
vraje rädhä-kåñëa-pracura-paricaryäm iha
tanu
çacé-sünuà nandéçvara-pati-sutatve
guru-varaà
mukunda-preñöhatve smara param ajasraà
nanu manaù
Manaù-çikñä 2/BR 8.3/JD Ch.39
na—not; dharmam—piety; na—not; adharmam—impiety;
çruti-gaëa—in the
Vedas; niruktam—described; kila—indeed;
kuru—do; vraje—in Vraja; rädhäkåñëa—
for Rädhä-Kåñëa; pracura—great; paricaryäm—service;
iha—here; tanuù—
body; çacé-sünum—the son of
Çacé; nandéçvara-pati-sutatve—as the son of King
Nanda; guru-varam—the best
Guru (refers to both Çré Guru and Çré Caitanya
Mahäprabhu); mukunda-preñöhatve—most
dear to Lord Mukunda; smara—meditate;
param ajasram—always, incessantly; nanu—indeed; manaù—mind.
O my dear mind, please do not perform
either the dharma, which produces piety,
or adharma, which gives rise to
sin, that are mentioned in the Çrutis. Rather, render
profuse loving service to Çré Rädhä-Kåñëa
Yugala, who the Çrutis have ascertained to
be the supreme object of worship and the
topmost Truth. Always remember
Çacénandana Çré Caitanya Mahäprabhu, who
is endowed with the sentiments and
bodily lustre of Çré Rädhä, knowing Him to
be non-different from Çré Nandanandana;
and always remember Çréla Gurudeva (who
is the representative of Çrématé
Rädhikä) as most dear to Çré Mukunda.
Humility and prema go side by side
18.6
na premä çravaëädi-bhaktir api vä yogo
’tha vä vaiñëavo
jïänaà vä çubha-karma vä kiyad aho
saj-jätir apy asti vä
hénärthädhika-sädhake tvayi tathäpy
acchedya-mülä saté
he gopé-jana-vallabha vyathayate hä hä
mad-äçaiva mäm
BRS 1.3.35/CC Mad 23.29/BR 8.4
na—not; premä—love of Godhead; çravaëa-ädi—consisting
of chanting, hearing
and so on; bhaktiù—devotional
service; api—also; vä—or; yogaù—the power of
mystic yoga; atha vä—or; vaiñëavaù—befitting
a devotee; jïänam—knowledge;
vä—or; çubha-karma—pious activities; vä—or; kiyat—a
little; aho—O my Lord;
sat-jätiù—birth in a good family; api—even; asti—there
is; vä—or; héna-artha
Ç R É ÇLOKÄMÅTAM SAMBHOGA-RASA
adhika-sädhake—who bestows greater benedictions upon one
who is fallen and
possesses no good qualities; tvayi—unto
You; tathä api—still; acchedya-mülä—
whose root is uncuttable; saté—being;
he—O; gopé-jana-vallabha—most dear
friend of the gopés; vyathayate—gives
pain; hä hä—alas; mat—my; äçä—hope; eva—
certainly; mäm—to me.
O my Lord, I do not have any love for You,
nor am I qualified for discharging
devotional service by chanting and
hearing. Nor do I possess the mystic power of a
Vaiñëava, knowledge or pious activities.
Nor do I belong to a very high-caste family.
Overall, I do not possess anything. Still,
O beloved of the gopés, because You bestow
Your mercy on the most fallen, I have an
unbreakable hope that is constantly in my
heart. That hope is always giving me pain.
The premé bhakta’s behaviour,
characteristics and activities
18.9
evaà-vrataù sva-priya-näma-kértyä
jätänurägo druta-citta uccaiù
asaty atho roditi rauti gäyaty
unmäda-van nåtyati loka-bähyaù
SB 11.2.40/BR 8.8
evam-vrataù—when one thus engages in the vow to chant
and dance; sva—own;
priya—very dear; näma—holy name; kértya—by
chanting; jäta—in this way
develops; anurägaù—attachment; druta-cittaù—with
a melted heart; uccaiù—
loudly; hasati—laughs; atho—also;
roditi—cries; rauti—becomes agitated; gäyati—
chants; unmäda-vat—like a madman; nåtyati—dancing;
loka-bähyaù—without
caring for outsiders.
In the heart of one who adopts such a
transcendental vow, attachment for
chanting the name of his most dear iñöadeva
arises and melts his heart. Now he rises
above the condition of the general mass of
people, and he is beyond caring for their
opinions and views. In a natural way – not
out of pretence – he acts as if mad.
Sometimes he bursts out laughing and
sometimes he sheds floods of tears.
Sometimes, in a loud voice, he calls out
to Bhagavän and sometimes, with a sweet
voice, he sings Rädhä-Kåñëa’s glories. At
other times, when he perceives his beloved
standing before his eyes, he even starts
dancing in order to please Him.
As Mahäprabhu dances at the Ratha-yäträ
Festival, He raises His arms and
repeatedly recites one poem in a loud
voice:
18.10
yaù kaumära-haraù sa eva hi varas tä eva
caitra-kñapäs
te conmélita-mälaté-surabhayaù prauòhäù
kadambäniläù
sä caiväsmi tathäpi tatra
surata-vyäpära-lélä-vidhau
revä-rodhasi vetasi-taru-tale cetaù
samutkaëöhate
Padyävalé 386 CC Mad 13.121, Antya
1.78/ORY p. 123, 227/BR 8.9
yaù—that same person who; kaumära-haraù—the thief of my heart
during youth;
saù—he; eva hi—certainly; varaù—lover; täù—these;
eva—certainly; caitrakñapäù—
moonlit nights of the month of Caitra; te—those;
ca—and; unmélita—
fructified; mälaté—of mälaté
flowers; surabhayaù—fragrances; prauòhäù—full;
kadamba—with the fragrance of the kadamba flower; aniläù—the
breezes; sä—that
one; ca—also; eva—certainly;
asmi—I am; tathä api—still; tatra—there; suratavyäpära—
in intimate transactions; lélä—of
pastimes; vidhau—in the manner; revä—
of the river named Revä; rodhasi—on
the bank; vetasé—of the name Vetasé; tarutale—
underneath the tree; cetaù—my mind;
samutkaëöhate—is very eager to go.
O My friend, that beautiful one who stole
my heart in my youth is now here. These
are also the same pleasant nights of the
month of Caitra, with the same fragrance of
blossoming mälaté flowers and the
same cool, gentle, fragrant breeze from the
kadamba trees. I am also the same; my beloved, too. Nonetheless, my
mind is eager
for amorous play at the foot of the vetasé
tree on the bank of the river Revä.
Only Svarüpa (Dämodara) and Rüpa (Gosvämé)
could understand the
essence of the mood in which Mahäprabhu
chanted the previous çloka. Çréla
Rüpa Gosvämé has explained that çloka by
composing the following text:
18.11
priyaù so ’yaà kåñëaù sahacari
kuru-kñetra-militas
tathähaà sä rädhä tad idam ubhayoù
saìgama-sukham
tathäpy
antaù-khelan-madhura-muralé-païcama-juñe
mano me kälindé-pulina-vipinäya spåhayati
Padyävali 387/CC Mad 1.76/ORY p. 228,
286/BR 8.10
priyaù—very dear; saù—He; ayam—this; kåñëaù—Lord
Kåñëa; saha-cari—O My
dear companion; kuru-kñetra-militaù—who
is met on the field of Kurukñetra; tathä—
also; aham—I; sä—that; rädhä—Rädhäräëé;
tat—that; idam—this; ubhayoù—of
both of Us; saìgama-sukham—the
happiness of meeting; tathä api—still; antaù—
within; khelan—playing; madhura—sweet;
muralé—of the flute; païcama—the fifth
note; juñe—which delights in; manaù—the
mind; me—My; kälindé—of the river
Yamunä; pulina—on
the bank; vipinäya—the trees; spåhayati—desires.
Ç R É ÇLOKÄMÅTAM SAMBHOGA-RASA
[After meeting Çré Kåñëa at Kurukñetra,
Çré Rädhä said:] O sakhi, today at
Kurukñetra, I met My same präëa-priya,
Kåñëa. I am that same Rädhä and there is
also happiness in Our meeting. But
nonetheless, I deeply yearn for Våndävana, for
the kuïja on the bank of the
Kälindé that is inundated by bliss as a result of Kåñëa
vibrating the fifth note on His playful muralé.
18.12
nikhila-bhuvana-lakñmé-nitya-léläspadäbhyäà
kamala-vipina-véthé-garva-sarväìkañäbhyäà
praëamad-abhaya-däna-prauòhi-gäòhädåtäbhyäà
kim api vahatu cetaù kåñëa-pädämbujäbhyäm
Kåñëa-karëämåta 12/BR 8.17
nikhila—all; bhuvana—the worlds; lakñmé—beauties
(i.e., the milkmaids); nitya—
eternal; léläù—pastimes; padäbhyäm—home;
kamala—lotus; vipina—véthé—
thickets or clusters; garva—pride; sarvam—all;
kañäbhyäm—break down;
praëamad—those who bow down (i.e., His devotees); abhaya—fearlessness;
däna—
giving; prauòhi—assurance; gäòha—excessively;
adåtäbhyäm—worshiped; kim api—
something in expressible, inexpressible
bliss; vahatu—attain; cetaù—my mind;
kåñëa—of Kåñëa; päda—the feet; ambujäbhyäm—lotus.
May my heart attain indescribable bliss at
Çré Kåñëa’s lotus feet, which are the
eternal abode of pastimes for the original
goddess of fortune, which thwart heaps of
lotus flowers’ pride in their beauty, and
which are deeply respected everywhere for
their great power in giving shelter to the
surrendered souls.
May the sweet nectar of His lips sport in
my heart
18.13
taruëäruëa-karuëämaya-vipuläyata-nayanaà
kamaläkuca-kalaçébhara-vipulé-kåta-pulakam
muralé-rava-taralé-kåta-muni-mänasa-nalinaà
mama khelatu mada-cetasi madhurädharam
amåtam
Kåñëa-karëämåta 18/BR 8.18
taruëa—like the sun; aruëa—red; karuëämaya—full of
compassion; vipuläyata—
broad, wide open; nayanam—eyes; kamalä—Rädhä;
kuca—breasts; kalaçé—
pitcherlike; bhara—heavy; vipulé—pressing;
kåta—caused; pulakam—standing of
the hairs on end; muralé—flute; rava—sound;
taralé—loose, liquified; kåta—made;
muni—of the sages; mänasa—the minds; nalinam—lotuses;
mama—my; khelatu—
play; mada—intoxicated with glee; cetasi—mind;
madhura—sweet; adharam—lips;
amåtam—(filled with) nectar.
His eyes are fresh and reddish like the
early dawn, full of compassion and very long
and wide; His bodily hair stands on end by
the touch of Çré Rädhä’s breast; and the
sound of His flute makes the lotus-like
minds of the munis restless like the gopés. May
the sweet nectar of His lips sport in my
heart.
The superiority of paramour love
(parakéya-bhäva)
18.14
kurvanti hi tvayi ratià kuçaläù sva ätman
nitya-priye pati-sutädibhir ärti-daiù kim
tan naù praséda parameçvara mä sma
chindyäù
äçäà dhåtäà tvayi ciräd aravinda-netra
SB 10.29.33/BR 5.9
kurvanti—they show; hi—indeed; tvayi—for You; ratim—attraction;
kuçaläù—
expert persons; sve—for their own; ätman—Self;
nitya—eternally; priye—who is
dear; pati—with our husbands; suta—children;
ädibhiù—and other relations; ärtidaiù—
who only give trouble; kim—what; tat—therefore;
naù—to us; praséda—be
merciful; parama-éçvara—O supreme
controller; mä sma chindyäù—please do not
cut down; äçäm—our hopes; dhåtäm—sustained;
tvayi—for You; cirät—for a long
time; aravinda-netra—O lotus-eyed
one.
[The gopés said:] “O Param-éçvara,
the great personalities, who are the well-wishers
of everyone’s soul, direct their love to
You because You are the soul of all souls. What
is the use of loving or serving husbands,
sons and so forth, who are temporary and
sources of misery? Be pleased with us and
give us Your mercy. O lotus-eyed one,
please do not cut the flourishing creeper
of our desire to serve You, which we have
nourished for such a long time.”
Taking shelter of the perfect sentiments
of the gopés (siddha-gopé-bhäva)
18.15
vékñyälakävåta-mukhaà tava
kuëòala-çrégaëòa-
sthalädhara-sudhaà hasitävalokam
dattäbhayaà ca bhuja-daëòa-yugaà vilokya
vakñaù çriyaika-ramaëaà ca bhaväma däsyaù
SB 10.29.39/CC Mad 25.50, Antya 15.70/BR
5.8
vékñya—seeing; alaka—by Your hair; ävåta—covered; mukham—face:
tava—Your;
kuëòala—of Your earrings; çré—with the beauty; gaëòa-sthala—having
the cheeks;
adhara—of Your lips; sudham—and the nectar; hasita—smiling;
avalokam—with
glances; datta—bestowing; abhayam—fearlessness;
ca—and; bhuja-daëòa—of Your
mighty arms; yugam—the pair; vilokya—glancing
upon; vakñaù—Your chest; çré—of
the goddess of fortune; eka—the
only; ramaëam—source of pleasure; ca—and;
bhaväma—we must become; däsyaù—Your
maidservants.
Ç R É ÇLOKÄMÅTAM SAMBHOGA-RASA
[The gopés said:] “Priyatama, after
seeing Your beautiful lotus face, decorated with
glossy black curling tresses; Your
beautiful cheeks, upon which enchanting earrings
(kuëòalas) radiate Your boundless
loveliness; Your sweet lips, whose nectar defeats
all other nectar; Your charming glance,
which is made radiant by Your slight smile;
Your two arms, which liberally give the
charity of fearlessness to surrendered souls;
and Your chest, beautified by Lakñmé who
resides there as a golden line, we have all
become Your maidservants.”
18.16
viçveñäm anuraïjanena janayann änandam
indévaraçreëé-
çyämala-komalair upanayann aìgair
anaìgotsavam
svacchandaà vraja-sundarébhir abhitaù
pratyaìgam äliìgitaù
çåìgäraù sakhi mürtimän iva madhau mugdho
hariù kréòati
Çré Géta-govinda 1.12/CC Ädi 2.224/BR 8.23
viçveñäm—of all the gopés; anuraïjanena—by the act of
pleasing; janayan—
producing; änandam—the bliss; indévara-çreëé—like
a row of blue lotuses; çyämala—
bluish black; komalaiù—and soft; upanayan—bringing;
aìgaiù—with His limbs;
anaìga-utsavam—a festival for Cupid; svacchandam—without
restriction; vrajasundarébhiù—
by the young women of Vraja; abhitaù—on
both sides; prati-aìgam—
each limb; äliìgitaù—embraced; çåìgäraù—amorous
love; sakhi—O friend;
mürtimän—embodied; iva—like; madhau—in the
springtime; mugdhaù—perplexed;
hariù—Lord Hari; kréòati—plays.
O sakhé, He who gives pleasure and
bliss to all the gopés; whose limbs are bluishblack,
very soft and resemble blue lotuses; whose
qualities awaken the festival of
Kandarpa (Cupid) that lies dormant within
the gopés’ hearts; and whose each and
every limb is embraced by the gopés –
that Kåñëa is sporting like amorous love
personified in the spring season.
If He will come within My vision again, I
will decorate those moments with jewels
18.17
yadä yäto daivän madhu-ripur asau
locana-pathaà
tadäsmäkaà ceto madana-hatakenähåtam abhüt
punar yasminn eña kñaëam api dåçor eti
padavéà
vidhäsyämas tasminn akhila-ghaöikä
ratna-khacitäù
Jagannätha-vallabha-näöaka 3.11/BR 8.24
yadä—when; yätaù—entered upon; daivät—by chance;
madhu-ripuù—the enemy
of the demon Madhu; asau—He;
locana-patham—the path of the eyes; tadä—at
that time; asmäkam—our; cetaù—consciousness;
madana-hatakena—by wretched
Cupid; ähåtam—stolen; abhüt—has
become; punaù—again; yasmin—when; eñaù—
Kåñëa; kñaëam api—even for a
moment; dåçoù—of the two eyes; eti—goes to;
padavim—the path; vidhäsyämaù—we shall make; tasmin—at
that time; akhila—
all; ghaöikäù—indications of time;
ratna-khacitäù—bedecked with jewels;
[Çré Rädhä said:] From the moment
Çré Kåñëa, the enemy of the Madhu demon,
unexpectedly came before My eyes, wicked
Cupid stole My heart. Nonetheless, if He
will come within My vision again, I will
decorate those moments with jewels.
Thus ends the 18th chapter – Sambhoga-rasa
Chapter 19 – Rädhä-tattva
When will Çré Rädhikä bathe me in Her
service?
INTRODUCTION – Çrématé Rädhikä is our iñöadevata,
our sväminé. We love Kåñëa
because He is the exclusive object of
Rädhikä’s love. Service to Her lotus feet is the
exclusive goal, the ultimate spiritual
perfection, and the cherished aspiration of any
devotee in the line of Çréla Rüpa Gosvämé.
This service, Rädhä-däsyam in maïjaré
bhäva (or pälyä-däsé bhäva), is the speciality and glory of
the Çré Rüpänugä Gauòéya
Guru-varga. Service to Çrématé
Rädhikä is our be-all and end-all.
19.1
rädhä kåñëa-praëaya-vikåtir hlädiné çaktir
asmäd
ekätmänäv api bhuvi purä deha-bhedaà gatau
tau
caitanyäkhyaà prakaöam adhunä tad-dvayaà
caikyam äptaà
rädhä-bhäva-dyuti-suvalitaà naumi
kåñëa-svarüpam
Çré-Caitanya-Caritämåta, Ädi-léla 1.5/JD
Ch.14
rädhä—Çrématé Rädhäräëé; kåñëa—of Lord Kåñëa; praëaya—of
love; vikåtiù—the
transformation; hlädiné-çaktiù—pleasure
potency; asmät—from this; eka-ätmänau—
both the same in identity; api—although;
bhuvi—on earth; purä—from
beginningless time; deha-bhedam—separate
forms; gatau—obtained; tau—these
two; caitanya-äkhyam—known as Çré
Caitanya; prakaöam—manifest; adhunä—now;
tat-dvayam—the two of Them; ca—and; aikyam—unity;
äptam—obtained; rädhä—
of Çrématé Rädhäräëé; bhäva—mood; dyuti—the
luster; suvalitam—who is adorned
with; naumi—I offer my obeisances; kåñëa-svarüpam—to
Him who is identical with
Çré Kåñëa.
“Çré Rädhä is a transcendental
manifestation of Kåñëa’s praëaya and His internal
pleasure-giving potency. Although Rädhä
and Kåñëa are one in Their identity, They
separated Themselves eternally. Now these
two transcendental identities have again
united, in the form of Çré Kåñëa Caitanya.
I bow down to Him, who has manifested
Himself with the sentiment and complexion
of Çrématé Rädhäräëé although He is
Kåñëa Himself.”
Ç R É ÇLOKÄMÅTAM RÄDHÄ-TATTVA
Çrémati Rädhikä is the topmost beloved of
Kåñëa
19.2
yathä rädhä priyä viñëos
tasyäù kuëòaà priyaà tathä
sarva-gopéñu saivaikä
viñëor atyanta-vallabhä
Padma Puräëa/Laghu-bhäg. 2.1.45/CC Ädi
4.215, Mad 8.99, 18.8/Upad. 9 pt/BMP p.99
yathä—just as; rädhä—Çrématé Rädhäräëé; priyä—very
dear; viñëoù—to Lord Kåñëa;
tasyäù—Her; kuëòam—bathing place; priyam—very dear;
tathä—so also; sarvagopéñu—
among all the gopés; sä—She;
eva—certainly; ekä—alone; viñëoù—of Lord
Kåñëa; atyanta-vallabhä—most dear.
Just as Çrématé Rädhikä is most dear to
Çré Kåñëa, Her pond, Çré Rädhä-kuëòa, is
equally dear to Him. Among all the beloved
gopés, none are as dear as Çrématé
Rädhikä.
The essence of prema is mahäbhäva
19.3
hlädinéra sära ‘prema’, prema-sära ‘bhäva’
bhävera parama-käñöhä, näma—‘mahä-bhäva’
CC Ädi 4.68
hlädinéra—of the pleasure potency; sära—the
essence; prema—love for God; premasära—
the essence of such love; bhäva—emotion;
bhävera—of emotion; paramakäñöhä—
the highest limit; näma—named; mahä-bhäva—mahäbhäva.
The essence of the hlädiné potency
is love of God, the essence of love of God is
bhäva, and the ultimate development of bhäva is mahäbhäva.
The meaning of mahäbhäva
19.4
rädhäyä bhavataç ca citta-jatuné svedair
viläpya kramäd
yuïjann adri-nikuïja-kuïjara-pate
nirdhüta-bheda-bhramam
citräya svayam anvaraïjayad iha
brahmäëòa-harmyodare
bhüyobhir nava-räga-hiìgula-bharaiù
çåìgära-käruù kåté
Ujjvala-nélamaëi, Sthäyébhäva prakaraëa
155/CC Mad 8.195/Jaiva Dharma ch 36
rädhäyäù—of Çrématé Rädhäräëé; bhavataù ca—and of You; citta-jatuné—the
two minds
like shellac; svedaiù—by
perspiration; viläpya—melting; kramät—gradually; yuïjan—
making; adri—of Govardhana Hill; nikuïja—in
a solitary place for enjoyment; kuïjarapate—
O king of the elephants; nirdhüta—completely
taken away; bheda-bhramam—the
misunderstanding of differentiation; citräya—for
increasing the wonder; svayam—
personally; anvaraïjayat—colored; iha—in
this world; brahmäëòa—of the universe;
harmya-udare—within the palace; bhüyobhiù—by
varieties of means; nava-räga—of new
attraction; hiìgula-bharaiù—by the
vermilion; çåìgära—of loving affairs; käruù—the
craftsman; kåté—very expert.
Çré Rädhä-Kåñëa continuously enjoy Their
loving play in the nikuïjas. Våëdä-devé,
having realised the excellence of their anuräga,
says to Kåñëa, “O King of mad elephants,
who sports in the groves on Govardhana
Hill, there is an accomplished artist of the name
Çåìgära rasa (Kämadeva) and upon the fire generated
from the heat of Your two bhävas,
he has slowly melted Your shellac-like
hearts and made them one. Then mixing that with
profuse quantities of the kuìkuma of
Your everfresh räga, he is painting an astonishing
picture upon the inner walls of the grand
temple of the universe.”
Çrémati Rädhikä is the embodiment of
mahäbhäva
19.5
mahäbhäva-svarüpä çré-rädhä-öhäkuräëé
sarva-guëa-khani kåñëa-käntä-çiromaëi
CC Adi 4.69
mahä-bhäva—of mahäbhäva; svarüpä—the form; çré-rädhä-öhäkuräëé—Çrématé
Rädhäräëé; sarva-guëa—of all good
qualities; khani—mine; kåñëa-käntä—of the
lovers of Lord Kåñëa; çiromaëi—crown
jewel.
Çré Rädhä Öhäkuräëé is the embodiment of mahäbhäva.
She is the repository of
all good qualities and the crest jewel
among all the lovely consorts of Lord Kåñëa.
Rädhäräëé’s love is superior to
Candrävalé’s
19.6
tayor apy ubhayor madhye
rädhikä sarvathädhikä
mahäbhäva-svarüpeyaà
guëair ativaréyasé
CC Ädi 4.70/Mad 8.161/ Ujjvala-nélamaëi
4.3
tayoù—of them; api—even; ubhayoù—of both
(Candrävalé and Rädhäräëé);
madhye—in the middle; rädhikä—Çrématé Rädhäräëé; sarvathä—in
every way;
adhikä—greater; mahä-bhäva-svarüpä—the form of mahäbhäva; iyam—this
one;
guëaiù—with good qualities; ativaréyasé—the best of all.
Of these two gopés [Rädhäräëé and
Candrävalé], Çrématé Rädhäräëé is superior in
all respects. She is the embodiment of mahäbhäva,
and She surpasses all in good
qualities.
Ç R É ÇLOKÄMÅTAM RÄDHÄ-TATTVA
Çrématé Rädhikä is the epitome of
transcendental rasa
9.7
änanda-cinmaya-rasa-pratibhävitäbhis
täbhir ya eva nija-rüpatayä kaläbhiù
goloka eva nivasaty akhilätma-bhüto
govindam ädi-puruñaà tam ahaà bhajämi
Brahma-saàhitä 5.37/CC Adi 4.72/Mad
8.163/JD Ch 32
änanda—bliss; cit—and knowledge; maya—consisting
of; rasa—mellows; prati—at
every second; bhävitäbhiù—who are
engrossed with; täbhiù—with those; yaù—who;
eva—certainly; nija-rüpatayä—with His own form; kaläbhiù—who
are parts of
portions of His pleasure potency; goloke—in
Goloka Våndävana; eva—certainly;
nivasati—resides; akhila-ätma—as the soul of all; bhütaù—who
exists; govindam—
Lord Govinda; ädi-puruñam—the
original personality; tam—Him; aham—I;
bhajämi—worship.
Çré Govinda, who is all-pervading and who
exists within the hearts of all, resides in
His Goloka-dhäma along with Çré Rädhä, who
is the embodiment of His pleasure
potency and the counterpart of His own
spiritual form. She is the epitome of
transcendental rasa, and is expert
in the sixty-four arts. They are also accompanied by
the sakhés, who are expansions of
Çré Rädhä’s own transcendental body, and who are
infused with blissful, spiritual rasa.
I worship that original personality, Çré Govinda.
She is the be-all and end-all of Govinda,
and the crest jewel of all His consorts
19.8
govindänandiné rädhä, govinda-mohiné
govinda-sarvasva, sarva-käntä-çiromaëi
CC Ädi 4.82
govinda-änandiné—She who gives pleasure to
Govinda; rädhä—Çrématé Rädhäräëé;
govinda-mohiné—She who mystifies Govinda; govinda-sarvasva—the
be-all and endall
of Lord Govinda; sarva-käntä—of all
the Lord’s lovers; çiromaëi—the crown
jewel.
Rädhä is the one who gives pleasure to
Govinda, and She is also the enchantress
of Govinda. She is the be-all and end-all
of Govinda, and the crest jewel of all His
consorts.
Çré Rädhikä is the enchantress of Çré
Kåñëa’s heart
19.9
devé kåñëa-mayé proktä / rädhikä
para-devatä
sarva-lakñmémayé sarva- / käntiù sammohiné
parä
Båhad-gautaméya-tantra/ Ädi 4.83/BS p. 49/
devé—who shines brilliantly, who is the abode of Kåñëa’s love; kåñëa-mayé—
nondifferent from Lord Kåñëa, always
absorbed in Him; proktä—called; rädhikä—
(rädh-to worship, adhika-topmost)
the best worshipper; para-devatä—Supreme
Goddess, most worshipable; sarva-lakñmé-mayé—the
shelter of all the goddesses of
fortune; sarva-käntiù—in whom all
beauty and splendor exists; sammohiné—who
completely bewilders Kåñëa; parä—the
superior energy.
Çré Rädhikä is the Supreme Goddess (para-devatä),
the exclusive abode of Kåñëa’s
loving pastimes (devé), and the
shelter of all goddesses of fortune (Mahä-Lakñmés).
She is the most beautiful. Her inside and
outside are nothing but Kåñëa, and She is
incessantly absorbed in Kåñëa. She is the
embodiment of all splendor, and is the
enchantress of Çré Kåñëa’s heart.
She is the Goddess of He who is the God of
the entire creation
19.10
jagat-mohana kåñëa, täìhära mohiné
ataeva samastera parä öhäkuräëé
CC Ädi 4.95/Venu Géta 7, pt
jagat-mohana—enchanting the universe; kåñëa—Lord
Kåñëa; täìhära—of Him;
mohiné—the enchantress; ataeva—therefore; samastera—of
all; parä—foremost;
öhäkuräëé—goddess.
That very Çré Kåñëa, who attracts the
entire universe with His beauty, qualities,
pastimes, nature, opulence, sweetness, and
other aspects, is Himself attracted and
rendered helpless by the unparalleled and
unsurpassed love of Våñabhänu-nandiné
Çrématé Rädhikä, who is the most supremely
accomplished of all in the art of love and
affection, who is the embodiment of mahäbhäva,
and who is extremely dear to Çré
Kåñëa. Indeed, She is the Goddess of He
who is the God of the entire creation.
Therefore She is all-in-all.
Govinda has left us in the räsa-sthalé and
went off with Her to a solitary place
19.11
anayärädhito nünaà / bhagavän harir
éçvaraù
yan no vihäya govindaù / préto yäm anayad
rahaù
Çrémad-Bhägavatam 10.30.28/CC Ädi 4.88/VG
p. 128/BR 5.10 pt
anayä—by this one; ärädhitaù—worshiped; nünam—certainly;
bhagavän—the
Supreme Personality of Godhead; hariù—Lord
Kåñëa; éçvaraù—the Supreme Lord;
yat—from which; naù—us; vihäya—leaving aside; govindaù—Govinda;
prétaù—
pleased; yäm—whom; anayat—lead;
rahaù—to a lonely place.
[The gopés said:] “O sakhis!
Çré Rädhikä is much more fortunate than all of us! She
has surely performed the highest ärädhana
of Bhagavän Çré Hari; thus She has
received the name Rädhikä. That is why,
being very much pleased with Her,
Govinda has left us in the räsa-sthalé and
went off with Her to a solitary place.”
Ç R É ÇLOKÄMÅTAM RÄDHÄ-TATTVA
19.12
ratim gauré-léle apé tapaté
saundarya-kiraëaiù
çacé-lakñmé-satyäù paribhavaté saubhägya-valanaiù
vaçé-käraiç
candrävalé-mukha-navéna-vraja-satéù
kñipaty äräd yä taà hari-dayita-rädhäm
bhaja manaù
Çri Manaù-çikña 10
ratim—Rati devé; gauré—Gauri devé; léle—Lila devé;
api—also; tapati—inflames;
saundarya—of beauty; kiraëaiù—with the rays
of Her splendor; çacé—Çacé devé;
lakñmé—Laksmi devé; satyäù—and Satyabhämä; paribhavati—defeats;
saubhägya—
of Her good fortune; valanaiù—by
the superabundance; vaçé-käraiù—by Her ability
to bring Kåñëa under Her control; candrävalé-mukha—headed
by Candrävalé;
navéna-vraja-satéù—the chaste young girls of Vraja; kñipati—tosses
aside; ärät—far
away; yä—who; tam—that; haré-dayita-rädhäm—Lord
Hari’s beloved, Çrématé
Rädhikä; bhaja—worship; manaù—O
mind.
(Without taking shelter of the Lord’s
internal potency or svarüpa-çakti – Çrématé
Rädhikä – one can never obtain the fullest
aspect of the Absolute Truth, Çré Kåñëa, who
is the possessor of that potency.
Therefore, the following statement is expressed): “O
mind! Give up attachment for all others
and just worship the most beloved of Çré
Kåñëa, Çrématé Rädhikä, who inflames Rati,
Gauri, and Lila by the effulgent rays of
Her beauty; who vanquishes Çré Çacé, Çré
Lakñmé, and Çré Satyabhämä by the
profusion of Her good fortune; and who
throws far away the pride of the chaste
young girls of Vraja headed by Çré
Candrävalé by Her ability to bring Çré Kåñëa under
Her control. This Çrématé Rädhikä is the
most beloved of Çré Kåñëa.”
19.13
rädhikära prema—guru, ämi—çiñya naöa
sadä ämä nänä nåtye näcäya udbhaöa
Ädi 4.124
rädhikära—of Çrématé Rädhäräëé; prema—the
love; Guru—teacher; ämi—I; çiñya—
disciple; naöa—dancer; sadä—always;
ämä—Me; nänä—various; nåtye—in dances;
näcäya—causes to dance; udbhaöa—novel.
“The prema of Rädhikä is My Guru,
and I am Her dancing pupil. Her prema makes
Me dance various novel dances.”
Saàyoginé, Viyoginé and Våñabhänu-nandiné
Rädhikä
19.14
çaktiù saàyoginé kämä vämä çaktir viyoginé
hlädiné kérttidä putré caivam rädhä-trayam
vraje
mama präëeçvaraù kåñëas tyaktvä våndavanaà
kvacit
adäcin naiva yätéti jänéte kérttidä sutä
Sanat-Kumära-Saàhitä 303-4
[çré-sadäçiva uväca—Lord Sadäçiva
said:] çaktih samyoginé—the potency of meeting;
kämä—amorous pastimes; vama—contrariness; çaktir—potency;
viyoginé—
separation; hlädiné—pleasure; kértidä-putri—the
daughter of Kértidä; ca—also;
evaà—thus; rädhä—Çré Rädhä; trayaà—three; vraje—in
Vraja; mama—of Me;
praëeçvaraù—the Lord of life; kåñëas—Çré
Kåñëa; tyaktvä—leaving; våndävanaà—
Våndävana; kvacit—somewhere; kadacin—ometimes;
na—not; eva—indeed; yäti—
goes; iti—thus; janite—knows;
kértidä-sutä—the daughter of Kértidä.
“Çrémati Rädhikä has three manifestations:
(1) as saàyoginé (endeavouring to
meet with Kåñëa) or kämä (desirous
of meeting with Kåñëa); (2) as viyoginé
(anguished due to separation from Kåñëa)
or vämä (in mäna, indignant due to Kåñëa
leaving Her for another gopé); and (3) as
Våñabhänu-nandiné, the daughter of
Våñabhänu and Kérttidä in Vraja. Saàyoginé
and viyogiëé are two different
manifestations of the original Çré Rädhä,
the daughter of Våñabhänu Mahäräja and
Kérttidä. Saàyoginé refers to the
feature of Çrématé Rädhikä when She goes to meet
Kåñëa in Kurukñetra, and viyoginé refers
to Her manifestation in Sürya-loka and
Nava-Våndävana in Dvärakä. The daughter of
Våñabhanu and Kérttidä thinks, “My
präëeçvara Çré Kåñëa never leaves Våndävana to go
anywhere else.”
What is the topmost holy place?
19.15
vaikuëöhäj janito varä madhu-puré taträpi
räsotsaväd
våndäraëyam udära-päëi-ramaëät taträpi
govardhanaù
rädhä-kuëòam ihäpi gokula-pateù
premämåtäplävanät
kuryäd asya viräjato giri-taöe seväà
viveké na kaù
Upadeçämåta 9
vaikuëöhät—than Vaikuëöha, the spiritual world; janitaù—because
of birth; varä—
better; madhu-puré—the
transcendental city known as Mathurä; tatra api—superior
to that; räsa-utsavät—because of
the performance of the räsa-lélä; våndä-araëyam—
the forest of Våndävana; udära-päëi—of
Lord Kåñëa; ramaëät—because of various
kinds of loving pastimes; tatra api—superior
to that; govardhanaù—Govardhana
Hill; rädhä-kuëòam—a place called
Rädhä-kuëòa; iha api—superior to this; gokulapateù—
of Kåñëa, the master of Gokula; prema-amåta—with
the nectar of divine
love; äplävanät—because of being
overflooded; kuryät—would do; asya—of this
(Rädhä-kuëòa); viräjataù—situated; giri-taöe—at
the foot of Govardhana Hill;
seväm—service; viveké—who is intelligent; na—not; kaù—who.
Due to Çré Kåñëa having taken birth there,
the abode of Mathurä is superior even
to Vaikuëöha, the realm of spiritual
opulence. Superior to Mathurä is the forest of
Våndävana because there the festival of
the räsa dance took place. Superior to
Våndävana forest is Govardhana Hill
because Çré Kåñëa raised it with His lotus hand
and performed many pastimes there with His
devotees. Yet superior even to
Govardhana Hill
is Çré Rädhä-kuëòa because it immerses one in the nectar of Çré
Ç R É ÇLOKÄMÅTAM RÄDHÄ-TATTVA
Kåñëa’s divine love. What intelligent
person would not desire to render service to
this magnificent pond, which is splendidly
situated at the base of Govardhana Hill?
Who is Çré Kåñëa’s dearmost beloved?
19.16
karmibhyaù parito hareù priyatayä vyaktià
yayur jïäninas
tebhyo jïäna-vimukta-bhakti-paramäù
premaika-niñöhäs tataù
tebhyas täù paçu-päla-paìkaja-dåças täbhyo
’pi sä rädhikä
preñöhä tadvad iyaà tadéya-sarasé täà
näçrayet kaù kåté
Upadeçämåta 10
karmibhyaù—than all fruitive workers; paritaù—in
all respects; hareù—by the
Supreme Lord; priyatayä—because of
being favored; vyaktim yayuù—it is said in the
çästra; jïäninaù—those advanced in
knowledge; tebhyaù—superior to them; jïänavimukta—
liberated by knowledge; bhakti-paramäù—those
engaged in devotional
service; prema-eka-niñöhäù—those
who have attained pure love of God; tataù—
superior to them; tebhyaù—better
than them; täù—they; paçu-päla-paìkaja-dåçaù—
the gopés who are always dependent
on Kåñëa, the cowherd boy; täbhyaù—above all
of them; api—certainly; sä—She;
rädhikä—Çrématé Rädhikä; preñöhä—very dear;
tadvat—similarly; iyam—this; tadéya-sarasé—Her
lake, Çré Rädhä-kuëòa; täm—
Rädhä-kuëòa; na—not; äçrayet—would
take shelter of; kaù—who; kåté—most
fortunate.
One who selflessly performs virtuous acts
in accordance with the path of karmayoga
is superior to those who engage in
fruitive activities. The brahma-jïänés, who by
dint of their spiritual knowledge are
transcendental to the three modes of material
nature, are more dear to Çré Kåñëa than
those pious followers of the karma path who
are forever occupied in performing
virtuous deeds. More dear to Çré Kåñëa than the
brahma-jïänés are His devotees like Sanaka, who have
abandoned the pursuit of
knowledge and who consider bhakti alone
to be the best path. In doing so, they have
followed the statement in
Çrémad-Bhägavatam (10.14.3): Jïäne prayäsam udapäsya –
one should abandon the endeavour for
knowledge. Pure devotees like Närada, who
are resolutely fixed in prema for
Kåñëa, are even more dear to Him than all such
devotees. The vraja-gopés, whose
very lives belong solely to Kåñëa, are even more
beloved to Him than all such loving (premé)
devotees. Amongst all those beloved
gopés, Çrématé Rädhikä is more dear to Çré Kåñëa than His own
life; in the same way,
He dearly loves Her pond, Çré Rädhä-kuëòa.
Therefore, what highly fortunate,
spiritually intelligent person would not
reside on the banks of Çré Rädhä-kuëòa in a
state of transcendental consciousness,
performing bhajana of Çré Kåñëa’s eightfold
daily pastimes?
The glories of Çré Rädhä-kuëòa
19.17
kåñëasyoccaiù praëaya-vasatiù preyasébhyo
’pi rädhä
kuëòaà cäsyä munibhir abhitas tädåg eva
vyadhäyi
yat preñöhair apy alam asulabhaà kià punar
bhakti-bhäjäà
tat-premedaà sakåd api saraù snätur
äviñkaroti
Upadeçämåta 11
kåñëasya—of Lord Çré Kåñëa; uccaiù—very highly; praëaya-vasatiù—object
of love;
preyasébhyaù—out of the many lovable gopés; api—certainly;
rädhä—Çrématé
Rädhäräëé; kuëòam—lake; ca—also;
asyäù—of Her; munibhiù—by great sages;
abhitaù—in all respects; tädåk eva—similarly; vyadhäyi—is
described; yat—which;
preñöhaiù—by the most advanced devotees; api—even;
alam—enough; asulabham—
difficult to obtain; kim—what; punaù—again;
bhakti-bhäjäm—for persons engaged
in devotional service; tat—that; prema—love
of Godhead; idam—this; sakåt—once;
api—even; saraù—lake; snätuù—of the bather; äviñkaroti—arouses.
The sages declare that as Çrématé Rädhikä
is the foremost object of Çré Kåñëa’s
prema, Her pond of is similarly dear to
Him By taking apräkta-snäna even once
within Her divine waters Çré Rädhä-kuëòa
bestows the rare treasure of gopé-prema for
Yugala-Kiçora which is so immensely
difficult to attain even for such dear devotees
of Bhagavän as Çré Närada – what to speak
of ordinary sädhakas. (Padma-Puräëa)
19.18
lalitädi sakhé krodha kahe bära bära
adhikäré räjya ke karaye adhikära
aiche kata kahi lalitädi sakhégaëa
adhikäré umräo kailä ékñaëa
Bhakti-ratnäkara/BMP p. 298
Lalitä became angry and said, “Who is that
person who dares to claim authority
over Rädhikä’s kingdom? We will retaliate
against Him.” So saying, she seated
Çrématé Rädhikä upon a royal throne and
declared Her to be the umräo, or
undisputed empress of Vraja.
“My life has now returned”
19.19
yasyäù kadäpé
vasanäïcala-khelanotthadhanyäti-
dhanya-pavanena kåtärtha-mäné
yogéndra-durgama-gatir madhusüdano ‘pi
tasyä namo ‘stu våñabhänu-bhuvo diçe ‘pi
Çré Rädhä-rasa-sudhä-nidhi 2/BMP p.87
Om Tat Sat
(Continued...)
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