Sri Slokamrutam -18

Posted in Labels: Sri Slokamrutam -18

Ç R É ÇLOKÄMÅTAM RÄDHÄ-TATTVA

yasyäù—of whom; kadäpi—sometimes; vasana—of the garment; äïcala—the

corner; khelana—playfully; uttha—lifted; dhanyäté-dhanya—very fortunate and

glorious; pavanena—by the breeze; kåtärtha-mäné—thinking successful; yogéndradurgama-

gatiù—the goal unattainable even by the kings of yogés; madhusüdanaù—

Kåñëa; api—also; tasyäù—of Her; namaù—obeisances; astu—may be; våñabhänubhuvaù—

of the land of King Vrsabhanu; diçe—to the direction; api—also.

Obeisances to the direction that faces Çré Våñabhänu’s daughter. Lord

Madhusüdana is greatly blessed when touched by the slightest playful breeze that has

touched the tip of Çrématé Rädhikä’s garment. He thinks, “Oh, My life has now

returned.”

I meditate upon the footdust of Çrématé Rädhikä whose unlimited power

instantly subdues Çré Kåñëa

19.20

yo brahma-rudra-çuka-närada-bhéñma-mukhyair

älakñito na sahasä puruñasya tasya

sadyo vaçé-karaëa-cürëam ananta-çaktià

taà rädhikä-caraëa-reëum anusmarämi

Çré Rädhä-rasa-sudhä-nidhi 4/ORY p. 168

yaù—who; brahma-rudra-çuka-närada-bhéñma-mukhyaiù—headed by Brahmä, Çiva,

Çuka, Närada, and Bhéñma; älakñitaù—seen; na—not; sahasä—easily; puruñasya—of

Çré Kåñëa; tasya—of Him; sadyaù—instantly; vaçé-karaëa—bringing under control;

cürëam—powder; ananta-çaktim—limitless power; tam—to that; rädhikä-caraëareëum—

the dust of Çré Rädhä’s feet; anusmarämi—I meditate.

“I meditate after the ways of the previous äcäryas upon the footdust of Çrématé

Rädhikä, whose unlimited power instantly subdues the Supreme Person Çré Kåñëa,

who is not easily seen even by great souls like Brahmä, Çiva, Çukadeva, Närada Muni

and Bhéñma.”

Praying for Çrématé Rädhikä’s mercy

19.21

lakñmér yad-aìghré-kamalasya nakhäïcalasya

saundarya-bindum apé närhaté labdhum éçe

sä tvaà vidhäsyasé na cen mama netra-dänaà

kém jévitena mama duùkha-davägnidena

Viläpa-kusumäïjaliù, 101/MS 10, pt

lakñméù—the goddess of fortune; yad—of whom; aìghri—of the feet; kamalasya—of

the lotus flower; nakha—of the nails; aïcalasya—of the edge; saundarya—of beauty;

bindum—a drop; api—even; na—not; arhati—is worthy; labdhum—to obtain; éçe—

O queen; sä—she; tvam—You; vidhäsyasi—will give; na—not; cet—if; mama—of

me; netra—of the eyes; dänam—the gift; kém—what is the use?; jévitena—with the

life; mama—of me; duùkha—of sufferings; davägni-dena—bringing a forest-fire.

“O Präëeçvari Çré Rädhikä! Çré Lakñmédevé is unable to obtain even a drop of the

beauty which radiates from the tips of the toenails of Your lotus feet. If You do not

grant me the eyes to behold Your splendorous form, qualities, and pastimes, then of

what use to me is this miserable life which blazes in a raging conflagration of anguish?”

Kåñëa says, go file your petition in Rädhikä’s department

19.22

govinda-vallabhe rädhe / prärthaye tväm ahaà sadä

tvadéyam iti jänätu / govindo mäà tvayä saha

Arcana Paddhati (HBV)/BR sankñepa, vijïäpti-païcaka

O Çrématé Rädhikä, dearest of Lord Govinda, this is my perpetual entreaty to You,

may You and Govinda consider me to be Yours.

Çréla BR Çridhara Mahäräja: Krsna says to his devotee, “Oh, do you want an

intimate relationship with me? It is not to be found within my department. You will

have to go to another department. Go then to the department of Radhika.” Then, at

once, the devotee’s thought is transferred towards that side. All his energy is

monopolized there. It is Her monopoly. “Your inner quest is not to be found within

my department,” Krsna says. “You’ll have to go elsewhere and file a petition there.”

(Çré Guru and his Grace)

Çré Rädhä Praëäma

19.22

mahä-bhäva-svarüpä tvaà kåñëa-priyä-varéyasé

prema-bhakti-prade devi rädhike tväà namämy aham

Païcarätra-Pradépa, Rädhä-praëäma

O Çrématé Rädhäraëé, You are the exalted form of mahäbhäva, therefore You are

the most dear to Kåñëa. O Goddess, You alone are able to bestow prema-bhakti;

therefore I offer my humble obeisances unto You.

Çré Rädhä Vandanä

19.24

amala-kamala-käntià néla-vasträà sukeçéà

çaçadhara-sama-vakträà khaïjanäkñéà manojïäm

stana-yuga-gata-muktä-däma-déptäà kiçoréà

vraja-pati-suta-käntäm rädhikäm açraye ‘ham

Çré Stava-mälä, Çréla Rüpa Gosvämé

Ç R É ÇLOKÄMÅTAM RÄDHÄ-TATTVA

amala—spotles; kamala—lotus; käntià—lustre; néla—blue; vasträà—cloths; sukeçéà—

beautiful long hair; çaçadhara—moon; sama—like; vakträà—lotus face;

khaïjanäkñéà—female wag-tail bird; manojïäm—pleasing, charming, splendid; stana—

breast; yuga—two; gata—resting; muktä-däma—pearl necklace; déptäà—effulgent;

kiçoréà—adolescent girl, young maiden; vraja-pati-suta—son of Nanda Mahäräja;

käntäm—dear lover; rädhikäm—of Rädhikä; açraye—take shelter; aham—I

“I take shelter of Çrématé Rädhikä, whose complexion is like that of a spotless

lotus, who is attired in blue cloth, whose hair is long and beautiful, whose face is like

the full moon, whose charming, restless eyes are like khaïjana birds, upon whose

breasts rests a radiant pearl necklace, who is eternally youthful, and who is the

dearmost lover of the son of Nanda Mahäräja.”

When will Çré Rädhikä bathe me in Her service?

19.25

amala-kamala-räji-sparçi-väta-praçéte

nija-sarasi nidäghe säyam ulläsinéyam

parijana-gaëa-yuktä kréòayanté bakärià

snapayati nija-däsye rädhikä mäà kadä nu

Çré Rädhikäñöakam 8, Çré Stavävalé, Çréla Raghunätha Däsa Gosvämé/SGG p. 160

amala—splendid; kamala—of lotuses; räji—rows; sparçi—touching; väta—breeze;

praçéte—cool; nija—own; sarasi—at the lake; nidäghe—in the hot summer; säyam—

in the evening; ulläsiné—splendid and jubilant; iyam—She; parijana—of friends;

gaëa—with hosts; yuktä—accompanied; kréòayanté—playing; baka-arim—with Lord

Kåñëa, the enemy of the Baka demon.

On summer nights in the waters of Her own kuëòa, cooled by the gentle breeze

which caresses the many spotless lotuses there, Çré Rädhikä very joyfully engages Çré

Kåñëa (the enemy of Bakäsura) in water-sports in the company of Lalitä and Her

other sakhés. When will She bathe me in Her service?

Kåñëa is begging the footdust of Çrématé Rädhikä – (Sevä-kuïja Deities at

Çré Rüpa-Sanätana Gauòéya Mäöha)

19.26

smara-garala-khaëòanaà mama çirasi maëòanam

dehi pada-pallavam udäraà

Çré Géta-Govinda 10.8

dehi—kindly bestow; maëòanam—the ornament; pallavam—(of your) blossom;

pada—(soft) feet; udäram—(which are imbued with) munificence; mama çirasi—

upon my head; khaëòanam—(and thus) nullify; garala—the poison; smara—of

Cupid’s (arrows).

“O Çrématé Rädhikä, I am burning in the fire of separation. Please be merciful to

Me and decorate My head with the footdust of Your lotus feet to relieve Me from this

burning poison of Cupid.”

Commentary by Çréla Gurudeva: “Rädhä! My suffering will be vanquished only

when you accept me. I am overwhelmed by a sphürti of your all-conquering qualities,

and I pray to you to kindly place the freshly sprouted buds of your feet upon my head.

Your lotus feet are munificent. They fulfill the innermost cherished desires of those

who pray to them. They are ornaments because they are red, soft and cool like new

petals. If you were to place them upon my head, my head would be decorated and

simultaneously the poisonous effect of käma would be counteracted.”

Remembering You and praying for Your sevä miraculously removes all the

miseries, sins, and offenses of the three spheres

19.27

munéndra-vånda-vandite tri-loka-çoka-häriëé

prasanna-vaktra-paëkaje nikuïja-bhü-viläsini

vrajendra-bhänu-nandini vrajendra-sünu-saìgate

kadä kariñyaséha mäà kåpä-kaöäkña-bhäjanam?

Çré Rädhä-Kåpä-Kaöäkña-Stava-Räja 1/SGG p. 154

muni—of sages; indra—of kings; vånda—by the assembly; vandite—worshiped; tri—

three; loka—of the worlds; çoka—the distress; häriëé—removing; prasanna—bright;

vaktra—face; paìkaje—lotus flower; nikuïja-bhü—in the groves of Våndävana;

viläsini—performing pastimes; vraja—of Vraja; indra—of the king; bhänu—of

Våçabhänu; nandini—the daughter; vraja—of Vraja; indra—of the king; sünu—of

the Son (Kåñëa); saìgate—associated; kadä—when?; kariñyasi—will You make;

iha—here; mäm—me; kåpä—of mercy; kaöäkña—of the glance; bhäjanam—the

recipient.

O Çrématé Rädhikä – Çukadeva, Närada, Uddhava, and all the topmost munis are

always offering vandanä (prayers) to Your lotus feet. Remembering You and praying

for Your sevä miraculously removes all the miseries, sins, and offenses of the three

spheres. Your joyful face blooms like a lotus and You delight in pastimes in the kuïjas

of Vraja. You are the daughter of Våñabhänu Mahäräja and are the dearly beloved of

Brajendra-nandana, with whom You always play viläsa – when, oh when will You

bestow upon me Your merciful sidelong glance?

Thus ends the 19th chapter – Rädhä-tattva

Chapter 20 – Rädhä-däsyam

Service to Çrématé Rädhikä is our be-all and end-all

20.1

ayi nanda-tanuja kiìkaraà

patitaà mäà viñame bhavämbudhau

kåpayä tava päda-paìkajasthita-

dhülé-sadåçaà vicintaya

Çré Çikñäñöaka 5/CC Antya 20.32/BR 5.1

ayi—O My Lord; nanda-tanuja—the son of Nanda Mahäräja, Kåñëa; kiìkaram—the

servant; patitam—fallen; mäm—Me; viñame—horrible; bhava-ambudhau—in the

ocean of nescience; kåpayä—by causeless mercy; tava—Your; päda-paìkaja—lotus

feet; sthita—situated at; dhüli-sadåçam—like a particle of dust; vicintaya—kindly

consider.

O Nanda-nandana, as a result of my fruitive activities, I have fallen into this

fearful ocean of material existence. Please bestow Your mercy upon this eternal

servant of Yours. Consider me to be just like a speck of dust at Your lotus feet and

always accept me as Your purchased servant.

Definition of Bhävolläsa rati

20.2

saïcäré syät samanä vä kåñëa-ratyäù suhåd-ratiù

adhika puñayamänä ced bhävolläsa itéryate

BRS 2.5.128/Venu-géta, p. 39

cet—if; suhåd-ratiù—the bhäva of being a well-wisher and intimate friend of Çré

Rädhä; (which is) saïcäré—an infused mood; syät—may become; samanä—equal;

vä—or; adhika—greater; kåñëa-ratyäù—than the attachment to Çré Kåñëa;

puñayamänä—nourishes; iryate—it is said; iti—to be; bhäva-ulläsaù—shining forth

due to innermost mood.

Bhävolläsa-rati is the saïcäré bhäva of the maïjaré-sakhés, whose suhåd-rati (for Çré

Rädhä and everything connected with Her) abundantly exceeds their kåñëa-rati, and

constantly increases due to their full absorption in it. This is also their sthäyé rati,

their permanent rati.

Çréla Gurudeva’s commentary: By nature the living entity is the object to be

enjoyed (bhogya-vastu) and Çré Kåñëa is the enjoyer (bhoktä). By performing bhajana

in the association of rasika-bhaktas, the desire to serve Çré Rädhä, who is permeated

with transcendental bliss, becomes strong, and the loving sentiments of the gopés

(gopé-bhäva) awaken.

The mood of a sädhaka who has attained attachment for Rädhä-däsyam

20.3

tvayopabhukta-srag-gandha / väso-’laìkära-carcitäù

ucchiñöa-bhojino däsäs / tava mäyäà jayema hi

SB 11.6.46/ BR 5.21/ BRSB p.76/JD Ch. 20

tvayä—by You; upabhukta—already enjoyed; srak—with the garlands; gandha—

fragrances; väsaù—garments; alaìkära—and ornaments; carcitäù—adorned;

ucchiñöa—the remnants of Your food; bhojinaù—eating; däsäù—Your servants;

tava—Your; mäyäm—illusory energy; jayema—we will conquer; hi—indeed.

O Prabhu, we decorate ourselves with the garlands, sandalwood paste, cloth and

ornaments worn by You. Since we are Your servants who eat Your remnants, we will

certainly conquer Your illusory energy (mäyä). [Therefore, Prabhu, we are not afraid

of Your mäyä – we are only afraid of being separated from You.]

Kåñëa cannot be attained without Çrématé Rädhikä. The necessity of taking shelter

of the lotus feet of Çré Rädhä is expressed by Çré Raghunätha Däsa Gosvämé:

20.4

anärädhya rädhä-padämbhoja-reëum

anäçritya våndäöavéà tat-padäìkäm

asambhäñya-tad-bhäva-gambhéra-cittän

kutaù çyäma-sindho rasasyävagähaù

Sva-saìkalpa-prakäça stotra 1/VG p. 135/BR 5.10

anärähya—not worshiping; rädhä-padämbhoja—Çré Rädhä’s lotus feet; renum—

dust; anäçritya—not taking shelter; våndäöavéà—of våndävana; tat-padäìkam—Her

footprints; asambhäñya—without conversing; tad-bhäva—for Her love; gambhéra491

cittän—deep hearts; kutaù—where; çyäma-sindho—the ocean of çyäma-rasa;

rasasyävagähaù—plunging in the nectar of.

“How can a person become immersed in the ocean of çyäma-rasa (çringar rasa) if

he has never worshipped the dust of Çré Rädhä’s lotus feet; if he has never taken

shelter of Her pastime-place Çré Våndävana, which is marked with the impressions

of Her lotus feet; and if he has never associated with and served the devotees whose

hearts are submerged in Her profound sentiments? It will never be possible.”

Kåñëa cannot be attained without Rädhä-däsyam

20.5

rädhä-däsyam apäsya yaù prayatate govinda-saìgäçayä

so ’yaà pürëa-sudhä-ruceù paricayaà räkäà vinä kainite

Çré Rädhä-rasa-sudhä-nidhi 80/BR 5.10 pt

rädhä—to Rädhä; däsyam—service; apasya—renouncing; yaù—who; prayatate—

endeavors; govinda-saìgäçayä—with a hope to attain the association of Lord Kåñëa;

so ‘yam—that person; pürëa-sudhä-ruceù—of the sweetest nectar; paricayäm—

knowledge; räkäm—full moon; vinä—without; kaìkñati—desires

Those who endeavor to attain the association of Çré Kåñëa but reject Rädhä-däsya

are like people who endeavor to see the full moon when it is not a full moon night.

Raghunätha däsa Gosvämé’s Rädha niñöhä

20.6

ya ekaà govindaà bhajati kapaöé dämbhikatayä

tad abhyarëe çérëe kñaëam api na yämi vratam idam

Stavävali, Sva-niyama-daçakam 6/BR 5.10 pt

ya—who; ekam—alone; govindam—Lord Kåñëa; bhajati—worships; kapaöé—cheater;

dämbhikatayä—with hypocrisy; tad-abhyarëe—near Him; çérëe—at all; kñaëam—for

a moment; api—even; na—not; yämi—I shall go; vratam—vow; idam—this.

“I will never go near a hypocrite who worships Govinda alone [without Rädhä].

This is my vow.”

The conception of being a maidservant of Çré Rädhä is described in the

following words of the Gosvämés:

20.7

abhimänaà parityajya präkåta-vapur-ädiñu

çré-kåñëa-kåpayä gopé-dehe vraje vasämy aham

rädhikänucaré bhütvä pärakéya-rase sadä

rädhä-kåñëa-viläseñu paricaryäà karomy aham

BR 5.11

“After giving up false identification with this material body, may I obtain the body

of a gopé and reside in Vraja by the mercy of Çré Kåñëa. Becoming a maidservant of

Çré Rädhä, may I always serve and attend Rädhä and Kåñëa, who enjoy pastimes of

paramour love (pärakéya-rasa).”

Çréla Gurudeva’s commentary: Pärakéya-rase sadä – The scriptures establish the

pre-eminence of the pärakéya-rasa of Vraja. By serving Çré Rädhä-Kåñëa in the mood

of wedded love (svakéya), one will attain Goloka [the outer portion of Goloka

Våndävana], and by serving in paramour love, one will attain Vraja-Våndävana, the

absolute innermost chamber of Goloka-dhäma where Çré Rädhä-Kåñëa’s nikuïja-léläs

take place. There, the maïjaré-sakhés, being endowed with ulläsa-rati (much stronger

affection for Rädhä than for Kåñëa), are topmost. They render service to the rasakeli-

lélä-viläsa in the secluded groves without any hesitation.

Çréla Bhaktivinoda Öhäkura glorifies the worship of Çré Rädhä and Çré Kåñëa

as inseparable

20.8

Çré Rädhä-Bhajana Mahimä, Glorification of Worship to Çré Rädhä (SGG p. 65)

rädhä-bhajane yadi mati nähi bhelä

kåñëa-bhajana taba akäraëa gelä (1)

If the desire to serve Çrématé Rädhikä does not appear in my heart, my worship of

Kåñëa is simply useless.

ätapa-rohita süraya nähi jäni

rädhä-virahita mädhava nähi mäni (2)

Just as the sun cannot be perceived without sunlight, in the same way I do not

recognize Mädhava without Rädhä.

kevala mädhava püjaye, so ajïäné

rädhä-anädara koroi abhimäna (3)

Those who worship Mädhava alone are ignorant; they simply neglect Çrématé

Rädhikä out of unmitigated pride.

rädhikä-däsé jadi hoya abhimäna

çégrai milai taba Gokula-käna (4)

If you develop pride in being Çrématé Rädhikä's exclusive maidservant, then very

quickly you will meet Gokula Käna (Kåñëa).

brahmä, çiva, närada, çruti, näräyaëé

rädhikä-pada-raja püjaye mäni (6)

Brahmä, Çiva, Närada, the Çruti-cari åñés and Näräyäëé honor and worship the

dust of Çrématé Rädhikä’s lotus feet.

umä, ramä, satyä, çacé, candrä, rukmiëé

rädhä avatära sabe – ämnäya-väëé (7)

Our ämnäya, revealed scriptures, declare that Umä, Ramä, Satyä, Çacé,

Candrävalé and Rukmiëé are all Rädhä’s expansions.

hena rädhä-paricaryä jäkara dhana

bhakativinoda tä’ra mägaye caraëa (8)

Bhaktivinoda is begging at the lotus feet of those whose wealth is the service of

Çrématé Rädhäräëé.

Without taking shelter of the lotus feet of Çré Rädhä, one can never meet Kåñëa

20.9

rädhikä ujjvala-rasera äcärya

rädhä-mädhava-çuddha-prema vicärya

ye dharila rädhä-pada parama-yatane

se päila kåñëa-pada amülya ratane

rädhä-pada vinä kabhu kåñëa nähi mile

rädhikä däséra kåñëa sarva-vede bole

Rädhikä-caraëa-padma, BVT/ BR 5.10 pt/SGG p. 67

Çrématé Rädhikä is the äcärya of the mellows of amorous love (ujjvala-rasa). The

pure love between Rädhä and Mädhava is meant to be discussed and contemplated.

Those who place Çrématé Rädhikä's lotus feet in their hearts and worship them with

great care obtain the priceless jewel of Kåñëa's lotus feet. Without taking shelter of

the lotus feet of Rädhä, one can never meet Kåñëa. The Vedic scriptures declare that

Kåñëa is the property of the maïjaré maidservants of Çré Rädhä.

Çréla Bhaktivinoda Öhäkura expresses his internal mood in Gétä-mälä:

20.10

Dekhite Dekhite, (SGG p. 74)

dekhite dekhite, bhulibo vä kabe, nija-sthüla-paricaya

nayane heribo, vraja-pura-çobhä, nitya cid-änanda-maya (1)

When I will forget my gross bodily identity, then I will behold the exquisite beauty

of Vraja, full of eternal spiritual bliss and cognizance.

BR 5.11

våñabhänu-pure, janama laibo, yävaöe viväha ha'be

vraja-gopé-bhäva, hoibe svabhäva, äna bhäva nä rohibe (2)

I shall take birth in Våñabhänu Mahäräja's town and will marry in the nearby

village of Yävaö. My sole disposition and nature will be that of a cowherd maiden.

nija-siddha-deha, nija-siddha-näma, nija-rüpa-sva-vasana

rädhä-kåpä-bole, lobhibo vä kabe, kåñëa-prema-prakaraëa (3)

When will I obtain, by the power of Rädhä's mercy, my own eternal spiritual body,

my own realised name and dress embellishing by form? When will I receive initiation

into the techniques of expressing divine love for Kåñëa?

yämuna-salila-äharaëe giyä, bujhibo yugala-rasa

prema-mugdha ha’ye, pägaliné-präya, gäiba rädhära yaça (4)

As I go to draw water from the Yamunä, I will understand the confidential mellows

of Yugala-Kiçora’s loving affairs. Being captivated by prema, I will sing Çré Rädhikä’s

glories just like a madwoman.

Taking shelter of the maïjarés is described by Çréla Raghunätha däsa Gosvämé:

20.11

tämbülärpaëa-päda-mardana-payodänäbhisärädibhir

våndäraëya-maheçvaréà priyatayä yäs toñayanti priyäù

präëa-preñöha-sakhé-kuläd api kiläsaìkocitä bhümikäù

kelé-bhümiñu rüpa-maïjaré-mukhäs tä däsikäù saàçraye

Stavävalé (Vraja-viläsa-stava 38)/JD Ch. 39/BR 8.20

saàçraye—I take shelter; täù priyäù däsikäù—of those dear servants; rüpa-maïjarémukhäù—

headed by Çré Rüpa Maïjaré; yäù toñayanti—who give pleasure;

våndäraëya-maheçvarém—to the queen of Våndävana; priyatayä—by their endearing

qualities; abhisära—-by taking her out to Her trysts with Çré Kåñëa; payaù-däna—

offering (refreshing and fragrant) water; tämbüla-arpaëa—offering betel-nuts; pädamardana—

massaging Her feet; ädibhiù—and so forth; bhümikäù—they act as her

chaperones; kila—indeed; api—unlike; sakhé-kulät—the group of sakhés; präëapreñöha—

headed by Lalitä and Viçäkhä; api asaìkocitäù—(they are) without

hesitation; kelé-bhümiñu—within the pleasure groves.

"I take shelter of the maidservants of Çrématé Rädhikä headed by Rüpa Maïjaré.

They act as Her chaperones and affectionately satisfy Çrématé Rädhikä by their

various services, such as offering tämbüla, massaging Her feet, bringing Her water

and taking Her to Her randevouses with Kåñëa. Unlike the präëa-preñöha-sakhés,

they can without hesitation perform any service within the pleasure groves."

Pride in one’s service is described in these words of Çréla Raghunätha däsa Gosvämé:

20.12

navaà divyaà kävyaà sva-kåtam atulaà näöaka-kulaà

prahelé-güòhärthäù sakhi-rucira-véëä-dhvani-gatiù

kadä sneholläsair lalita-lalitä-preraëa-balät

sa-lajjaà gändharvä sa-rasam asakåc chikñayati mäm

Sva-saìkalpa-prakäça-stotra 2/BR 8.21

navam—new; divyam—transcendental; kävyam—poem; sva-kåtam—written by you;

atulam—peerless; näöaka—drama; kulam—plural; praheléù—riddles and puns;

güòha—hidden; arthäù—meanings; sakhi—O friend; rucira—beautiful; véëä—of

the véëä; dhvani—the sound; gatiù—movement; kadä—when?; sneha—with love;

ulläsaiù—with splendid happiness; lalita—charming and playful; lalitä—Lalitä;

preraëa—of the direction; balät—on the strength; sa—with; lajjam—shyness;

gändharvä—Çré Rädhä; sa—with; rasam—sweetness; asakåc—again and again;

chikñayati—will teach; mäm—me.

Aho! When, in a secluded place, will I receive such fortune that Çrématé Rädhikä

will, upon the request of Çrématé Lalitä-devé, affectionately and happily – yet shyly –

teach me dramas composed by Herself, new poems, riddles with deep meanings, and

melodies on the véëä?

Rejecting all types of dharma, out of the desire to serve Çré Rädhä’s lotus feet

is described by Prabodhänanda Sarasvaté

20.13

düräd apäsya svajanän sukham artha-koöià

sarveñu sädhana-vareñu ciraà niräçaù

varñantam eva sahajädbhuta-saukhya-dhäräà

çré-rädhikä-caraëa-reëum ahaà smarämi

Çré Rädhä-rasa-sudhä-nidhiù 33/BR 5.12

The desire for the pleasure received from relationships with family and friends; for

the four goals of life, namely dharma, artha, käma and mokña; and for limitless wealth

and so forth, are the causes of anarthas. Knowing this, I abandoned them all. I

worship the foot-dust of Çré Rädhä, which showers natural, wonderful happiness,

and I always hold this foot-dust upon my head.

Çréla Gurudeva’s commentary: Sädhakas who possess exclusive faith in Çré Rädhä

(rädhä-niñöhä) are solely attached to the fragrance of Her lotus feet. Without Çré Rädhä,

they do not even have a taste for Çré Kåñëa. Material happiness seems insignificant to

such sädhakas, who have firm attachment for Her lotus feet and who are not inclined

towards any other spiritual goal (sädhya) or any other practice (sädhana) to attain it.

Even other exalted sädhanas are obstacles on the path of prema-bhakti

In this way, the sädhaka worships the dust of Çrématé Rädhikä’s lotus feet

20.14

äçäsya däsyaà våñabhänu-jäyäs

tére samadhyäsya ca bhänu-jäyäù

kadä nu våndävana-kuïja-véthiñv

ahaà nu rädhe hy atithir bhaveyam

Çré Rädhä-rasa-sudhä-nidhi 198/BR 5.13

äçä—hope; asya—of that; däsyam—service; våñabhänu-jäyäù—of Rädhä,

Våñabhänu’s daughter; tére—on the shore; samadhyä asya—arranging; ca—and;

bhänujäyäù—of the Yamuna; kadä—when; nu—indeed; våndävana-kuïja-véthiñv—

on the pathways of Våndävana forest; aham—I; nu—indeed; rädhe—O Rädhä; hi—

indeed; athitiù—a guest; bhaveyam—may become.

“O Rädhä! O Våñabhänu-nandiné! When will I, with the hope of becoming Your

maidservant, reside on the bank of the Yamunä as a guest on the pathways of

Våndävana’s kuïjas?”

Constantly seeking Kåñëa through saìkértana in the mood of çré-rädhä-däsya:

20.15

dhyäyantaà çikhi-piccha-maulim aniçaà tan-näma saìkértayan

nityaà tac-caraëämbujaà paricaran tan-mantra-varyaà japan

çré-rädhä-pada-däsyam eva paramäbhéñöaà hådä dhärayan

karhi syäà tad-anugraheëa paramädbhutänurägotsavaù

Çré Rädhä-rasa-sudhä-nidhi 259/BR 5.14

dhyäyan—meditating; tam—on Him; çikhi-piccha-maulim—peacock-feather crown;

aniçam—day and night; tan-näma—His name; saìkértayan—chanting; nityam—

always; tat-caraëämbhujam—His lotus feet; paricaran—serving; tan-mantravaryam—

His excellent mantra; japan—chanting; çri-rädhä-päda-däsyam—service

to Çré Rädhä’s feet; eva—indeed; paramäbhiñöam—greatest desire; hådä—with the

heart; dhärayan—holding; karhi—when?; syäm—I will be; tad-anugrahena—by His

mercy; paramodbhuta-anurägotsavaù—a most wonderful festival of love for Her.

“Keeping at my heart my highest aspiration of one day becoming a maidservant of

Çré Rädhä’s lotus feet, I will constantly meditate on Çré Kåñëa, whose head is

decorated with a peacock feather. I will constantly chant His name, eternally serve

His lotus feet and always utter His most excellent mantras. May He bestow mercy

upon me at any moment so I will attain anurägotsava, the great festival of

attachment to Çré Rädhä.”

Praying to attain the service of Çré Rädhä birth after birth

20.16

tasyä apära-rasa-sära-viläsa-mürter

änanda-kanda-paramädbhuta-saukhya-lakñmyäù

brahmädi-durlabha-gater våñabhänu-jäyäù

kaiìkaryam eva mama janmani janmani syät

Çré Rädhä-rasa-sudhä-nidhi 40/BR 5.15

“Birth after birth, may I attain the position of being a maidservant of the daughter

of King Våñabhänu. She is the viläsa-mürti (personification of playful pastimes) of

Çyämasundara, who is Himself the essence of limitless rasa. She is Çré Kåñëa’s

supremely wonderful pleasure-Lakñmé, and She is most difficult to attain even for

Brahmä and other exalted personalities.”

20.17

mad-éçä-näthatve vraja-vipina-candraà vraja-vaneçvaréà täà näthatve

MS 9/BR p. 212 (please refer to 11.65 for the full çloka)

“Always remember Våndävana-candra as the präëanätha of my Sväminé,

Våndävaneçvaré Çré Rädhikä.”

Çré Rädhä-Prärthanä

20.18

çyämasundara çikhaëòa-çekhara

smera-häsa muralé-manohara

rädhikä-rasika mäà kåpä-nidhe

sva-priyä-caraëa-kiìkaréà kuru

Çré Rädhä-Prärthanä 2/ SGG p. 167

O Çyämasundara! O You whose head is adorned with peacock feathers! Your face

is always graced with a playful smile, Your flute-playing is enchanting, and You are

expert in relishing rasa with Çrématé Rädhikä. Because You are an ocean of mercy, I

am appealing to You to please make me a kiìkaré (maidservant) at the feet of Your

beloved.

Çréla Gurudeva: Çré Kiçoré’s maidservants (kiìkarés) are always devoted to Her

service. The word kaiìkarya expresses a mood of being ardent to serve and it means

kià karomi, “What may I do? What service can I do?” – This mood is expressed in

pure rädhä-däsya, or maïjaré-bhäva. May I attain this kaiìkarya of Çré Våñabhänunandiné

birth after birth. To serve exclusively under the guidance of the vraja-devés

is called ‘tat-tad-bhäva-icchämayé kämänugä-bhakti’. This is the deep meaning of the

above text

Without being in the änugatya of the gopés one cannot enter the lélä

20.19

sakhé vinä ei léläya anyera nähi gati

sakhé-bhäve ye täìre kare anugati

rädhä-kåñëa-kuïja-sevä-sädhya sei päya

sei sädhya päite ära nähika upäya

CC Mad 8.204-5/BR 5.15 pt

sakhé vinä—without the gopés; ei léläya—in these pastimes; anyera—of others;

nähi—there is not; gati—entrance; sakhé-bhäve—in the mood of the gopés; ye—

anyone who; täìre—Lord Kåñëa; kare—does; anugati—following; rädhä-kåñëa—of

Rädhä and Kåñëa; kuïja-sevä—of service in the kuïjas, or gardens, of Våndävana;

sädhya—the goal; sei päya—he gets; sei—that; sädhya—achievement; päite—to

receive; ära—other; nähika—there is not; upäya—means.

Without the guidance of the sakhés, one cannot enter these pastimes. One who

worships Kåñëa in the mood of the sakhés, following in their footsteps, can attain the

service of Rädhä-Kåñëa in the kuïjas of Våndävana. There is no other means to

achieve this goal.

Searching for Çré Rädhänätha while engaged in the service of Çré Rädhä 20.20

rädhä-näma-sudhä-rasaà rasayituà jihvästu me vihvalä

pädau tat-padakäìkitäsu caratäà våndäöavé-véthisu

tat-karmaiva karaù karotu hådayaà tasyäù pädaà dhyäyatät

tad-bhävotsavataù paraà bhavatu me tat-präëa-näthe ratiù

Çré Rädhä-rasa-sudhä-nidhi 142/BR 5.16

rädhä-näma-sudhä-rasam—the nectar of Rädhä’s name; rasayitum—to taste; jihvä—

tongue; asti—is; me-of me; vihvalä—agitated; pädau—feet; tat-padakäìkitäsu—

marked with Her footprints; caratäm—should walk; våndäöavé-véthisu—on the

pathways in Våndävana; tat-karma—Her work; eva—indeed; karaù—hand;

karotu—should do; hådayam—heart; tasyäù—of Her; pädam—feet; dhyäyatät—

should meditate; tad-bhävotsavataù—with a festival of love; param—great;

bhavatu—may be; me—of me; tat-präëa-näthe—to the Lord of Her life; ratiù—love.

“May my tongue become constantly overwhelmed by relishing the nectarean rasa

of the name Rädhä, may my feet wander on the pathways of that Våndävana where

Våñabhänu-nandiné walks, may both my hands be engaged in Sväminé’s service, and

may my heart contemplate Her lotus feet. By Çrématé’s festival of ecstatic moods

(bhävotsava), may one-pointed attachment manifest within me for Her präëanätha,

Çré Çyämasundara. This is my earnest prayer.”

Täà vraja-vane-éçvaréà näthatve smara – Remember Çrématé Rädhikä as

one’s Sväminé. In his Viläpa-kusumäïjaliù, Çréla Raghunätha Däsa Gosvämé

has acknowledged çrématé Rädhikä as his Sväminé. With great fervor and

perturbation he prays in a mood of single-minded devotion in order to obtain

Her service:

20.21

aty-utkaöena nitaräà virahänalena

dandahyamäna hådayä kila käpi däsé

hä svämini kñaëam iha praëayena gäòham

äkrandanena vidhurä vilapämi padyaiù

Çré Viläpa-kusumäïjaliù 7/MS 9.2

aty-utkatena—very great; nitaräm—completely; viraha—of separation; analena—

with the fire; dandahyamäna—always burning; hådayä—heart; kila—indeed; käpi—

a certain; däsé—maidservant; hä—O; svämini—mistress; kñaëam—for a moment;

iha—here; praëayena—with love; gäòham—deeply; äkrandhanena—with crying;

vidhurä—agitated; vilapämi—I lament; padyaiù—in poetic çlokas.

“O Sväminé Çré Rädhikä! I am Your maïjaré maidservant. But my heart is burning

due to the virulent fire of separation from You. I cry repeatedly and thus I have

become thoroughly aggrieved. Seeing no other means of reprieval, I reside at Çré

Govardhana by the bank of Çré Rädhä-kuëòa and lovingly supplicate Your lotus feet

with these few çlokas of lamentation.”

A prayer to attain Çré Rädhä’s lotus feet, which are the only goal

20.22

devi duùkha-kula-sägarodare

düyamänam ati-durgataà janam

tvaà kåpä-prabala-naukayädbhutaà

präpaya svapada-paìkajälayam

Çré Viläpa-kusumäïjaliù 8/MS 9.2/BR 5.17

devi—O queen; duùkha—of sufferings; kula—of multitudes; sägara—an ocean;

udare—in the belly; düyamänam—suffering; até-durgatam—very unfortunate;

janam—person; tvam—You; kåpä—of mercy; prabala—the strength; naukayä—with

the boat; adbhutam—wonderful; präpaya—please cause to attain; sva-padapaìkaja—

of Your own lotus feet; alayam—the abode.

“May You be pleased, O Vraja-viläsini, Çré Rädhikä! Having fallen into the

unfathomable ocean of intense grief, I am severely tormented and seized by calamity.

O Parama-karuëämayi! Kindly place me upon the indestructible boat of Your mercy

and grant me the direct service of Your lotus feet.”

The inclination to be solely attached to serving Çré Rädhä

20.23

pädäbjayos tava vinä vara-däsyam eva

nänyat kadäpi samaye kila devi yäce

sakhyäya te mama namo ’stu namo ’stu nityaà

däsyäya te mama raso ’stu raso ’stu satyam

Çré Viläpa-kusumäïjaliù 16/VG p. 137/BR 5.18

päda—feet; abjayoù—at the lotus flowers; tava—of You; vinä—without; vara—

excellent; däsyam—service; eva—certainly; na—not; anyat—anything else; kadä

api—ever; samaye—at the time; kila—certainly; devi—O queen; yäce—I beg;

säkhyäya—for friendship; te—of You; mama—of me; namaù—obeisances; astu—

may be; namaù—obeisances; astu—may be; nityam—eternally; däsyäya—for service;

te—of You; mama—of me; rasaù—sweetness; astu—may be; rasaù—sweetness;

astu—may be; satyam—in truth.

“O Devé Rädhikä! I am not praying for anything except that most exalted direct

service to Your lotus feet. Time and again I offer praëama from afar to Your sakhétva,

a position as Your sakhé, but I vow that my unwavering devotion will always be only

for Your däsétva, a position as Your maidservant.” [Therefore, let me truly have eager

spiritual thirst for Your service! And if I am not qualified for this, then at least make

me attached to this aspiration, so that one day I may attain it.]

Çréla Gurudeva: When he is praying for ‘däsitva’, we should understand that this

means a position as a ‘pälya-däsé’ of Rädhikä. It is considered superior because from

this position one can witness and serve Rädhä-Kåñëa’s intimate pastimes, which

even the sakhés cannot. This çloka expresses the essence of Rädha-däsyam. (VK

lecture 12.02.92)

One who wishes to enter the ocean of Rädha-däsyam will never desire

enjoyment with Çré Hari,even in dreams

20.24

ananya-çré-rädhä-pada-kamala-däsyaika-rasa-dhér

hareù saìge raìga-svapana-samaye näpi dadhaté

Çré Våndävana-mahimämåta 16.94/BR 5.18 pt

ananya—without an other; çré-rädhä—of Çré Rädhä; pada-kamala—to the lotus feet;

däsya—of service; eka—sole; rasa—nectar; dhér—thoughts; hareù—of Lord Hari;

saìge—in the association; aìga—limbs; svapana—of sleeping; samayena—at the

time; api—also; dadhaté—placing;

Single-pointed service to the lotus feet of Çré Rädhä is an ocean of transcendental

rasa. One who wishes to enter that ocean will never desire enjoyment with Çré Hari,

even in dreams

A happiness millions of times greater

20.25

rädhära svarüpa – kåñëa-prema-kalpa-latä

sakhé-gaëa haya tära pallava-puñpa pätä

kåñëa-lélämåta yadi latäke siïcaya

nija-sukha haite pallavädyera koöi-sukha haya

CC Mad 8.209–10/BR 5.18 pt

rädhära svarüpa—the spiritual nature of Çrématé Rädhäräëé; kåñëa-prema—of love

of Kåñëa; kalpa-latä—a creeper; sakhé-gaëa—the gopés; haya—are; tära—of that

creeper; pallava—the twigs; puñpa—flowers; pätä—and leaves. kåñëa-lélämåta—the

nectar of Kåñëa’s pastimes; yadi—if; latäke—the creeper; siïcaya—sprinkles; nijasukha

haite—than personal happiness; pallava-ädyera—of the twigs, flowers and

leaves; koöi—ten million times; sukha—the happiness; haya—there is.

By nature Çré Rädhä is like a creeper of kåñëa-prema and the sakhés are the leaves,

flowers and twigs of that creeper. When the nectar of Kåñëa’s pastimes is sprinkled

on that creeper, the leaves, flowers and twigs experience a happiness millions of

times greater than if they were to be directly sprinkled with this nectar.

Rädhä’s bhäva is reflected in the maïjarés. This is described in the first verse

of Çré Viläpa-kusumäïjaliù

20.26

tvaà rüpa-maïjari sakhé! prathitä pure ’smin

puàsaù parasya vadanaà na hi paçyaséti

bimbädhare kñatam anägata-bhartåkäyä

yat te vyadhäyi kim u tac chuka-puìgavena

Çré Viläpa-kusumäïjaliù 1/BR 5.18 pt

tvam—you; rüpa-maïjaré—O Rüpa maïjari; sakhi—O friend; prathitä—famous;

pure—city; asmin—in this; puàsaù—of the person; parasya—supreme; vadanam—

the face; na—not; hi—indeed; paçyasi—you see; iti—thus; bimba—bimba fruit;

adhare—lips; kñatam—bite; anägata—not arrived; bhartåkäyäù—whose husband;

yat—which; te—of you; vyadhäyi—caused; kim—what?; u—indeed; tac—that;

chuka—parrot; puìgavena—great.

“My dear sakhé Rüpa Maïjari, you are well known in Vraja for not even looking

at the face of any man other than your husband. Therefore it is surprising that your

lips, red-like bimba fruits, have been bitten, even though your husband is not at

home. Has this been done by the best of parrots?”

[Çréla Gurudeva’s purport:] When Kåñëa drinks the nectar of Rädhä’s lips, the

resultant bhäva is also reflected in the maïjaris who become as if intoxicated.

A sincere prayer for attaining çré-rädhä-däsya

20.27

rädhe våndävanädhéçe karuëämåta-vähini

kåpayä nija-pädäbja-däsyaà mahyaà pradéyatäm

Arcana Paddhati (HBV)/BR sankñepa, vijïäpti-païcaka

O Çrématé Rädhikä, O queen of Våndävana, You are a flowing river of

incomparable compassion. Please bestow upon me the service of Your lotus feet.

The identity of a perfected soul (siddha-paricaya)

20.28

dukülaà vibhräëäm atha kuca-taöe kaïcu-kapaöaà

prasädaà sväminyäù svakara-tala-dattaà praëayataù

sthitäà nityaà pärçve vividha-paricaryaika-caturäà

kiçorém ätmänaà caöula-parakéyäà nu kalaye

Çré Rädhä-rasa-sudhä-nidhi 53/BR 8.5

When will I remain near Sväminé eternally, intent on serving Her in various ways?

When, wearing Her silken cloth and bodice that She affectionately gave me with Her

own hands, will I be able to count myself as a clever and very beautiful kiçoré?

The cherished desire of the Gauòéya Vaiñëavas is to possess the self-identity

(abhimäna) of being a maidservant of Çré Rädhä. The appropriate sädhana

to attain one’s ‘svarüpa’ and one’s service to Çré Rädhä is revealed by Çré Guru:

20.29

ätmänaà cintayet tatra / ätmänaà väsanä-mayém

äjïä-sevä-paräà tat tat / kåpälaìkära-bhüñitäm

Sanat-kumära-saàhitä/JD Ch. 38/BR 8.5 pt

20.30

sakhénäà saìginé-rüpäm / täsäà madhye manoramam

rüpa-yauvana-sampannäà / kiçoréà pramadäkåtim

Prema-bhakti-candrikä 5.11

A sädhaka of räga-märga should internally perceive himself to be one of the

young, beautiful gopé beloveds of Çré Kåñëa. He should meditate on his desired

svarüpa as a female companion of Çré Rädhä’s maidservants, such as Çré Rüpa

Maïjaré and Çré Rati Maïjaré, and adorned in the ornaments mercifully given by

them, he should completely absorb himself in service to Çré Rädhä-Mädhava

according to their instructions.

20.31

ätmänaà cintayet tatra täsäà madhye manoramäm

rüpaya-yauvana-sampannäà kiçoréà premodäkåtim

rädhikänucaréà nityaà tat-sevana-paräyaëäà

kåñëäd apy adhikaà prema rädhikäyäà prakurvatém

Sanat-kumära-saàhitä/BPKG Biog/PP p. 88

Sadäçiva is giving instruction to Näradajé on the subject of siddha-deha suitable

for rendering service to the Divine Couple. “O Närada! Meditate in this way upon

your own svarüpa among Çré Kåñëa’s beloved associates who take pride in being His

paramours in the apräkåta Våndävana Dhäma. ‘I am an extremely lovely and

supremely blissful kiçoré (adolescent girl), endowed with youthful beauty. I am an

eternal maidservant of Çrématé Rädhikä. Having arranged for Çré Kåñëa’s dearmost

mistress Çrématé Rädhikä to meet with Him. I will always make them both happy.

Therefore, I am the maidservant of Rädhikä, the most beloved of Kåñëa. Remaining

always and forever engaged in the service of the Divine Couple, may I maintain more

love for Çrématé than for Kåñëa.

Çréla Gurudeva: The word cintayet in the above verse from the Sanat-kumärasaàhitä

means that the sädhaka should nourish the following firm conception: “I am

a kiçoré with the same moods and qualities as the nitya-siddha-maïjarés of Çré Rädhä.”

A Gauòéya Vaiñëava sädhaka in deep meditation will maintain the conception that,

“I am not this body, these senses and so forth; I am a maidservant of Çré Rädhä and

I am endowed with qualities such as the beauty and rasa of a gopa-kiçoré.” This deep

meditation on the soul (ätma-cintana) will quickly result in his giving up

identification with the material body, and he will attain svarüpa-siddhi. The main

goal of the Gauòéya Vaiñëavas is to become a rädhä-däsé, a maidservant of Çré Rädhä.

The sädhaka remains ever fixed on this goal, just as the position of the pole star is

fixed in the sky. By the mercy of Çré Guru, the sädhaka is introduced to his eternal

identity as a maidservant of Çré Rädhä. Upon attaining that, he abandons his bodily

identity as a servant of mäyä, and he completely maintains the self-identity of being

a rädhä-däsé. (BR 8.5 pt, p. 371-2)

Çréla Bhaktivinoda Öhäkura has described his siddha-svarüpa as follows:

20.32

Varaìe Taòit (Siddhi-Lalasa), Géta-mälä/BPKG Biog/PP p. 90/KSH A25

varaìe taòit-väsa tärävalé / kamala maëjaré näma

säòe bära varña vayasa satata / svänanda-sukhada dhäma

“My complexion is like a flash of lightning and my dress is bedecked with

twinkling stars. My name is Kamalä Maëjaré and I am eternally twelve-and-a-half

years old. My abode is Svänanda Sukhada Kuïja.”

karpüra-sevä lalitära gaìa / rädhä yütheçvaré hana

mameçvaré-nätha çré-nanda-nandana / ämära paräìa-dhana

“My service is to supply camphor to Çré Yugala. I serve in the gaìa of Lalitä and

Çré Rädhä is my yütheçvaré. The Beloved of my Sväminé, the son of Nanda Mahäräja,

is the treasure of my life.”

çré-rüpa-maëjaré prabhåtira sama / yugala seväya äça

avaçya se-rüpa sevä päba ämi / paräkäñöhä suviçväsa

“I aspire to serve Çré Yugala like Rüpa Maëjaré and others, and I am confident that

I will surely attain this service. This is my highest aspiration.”

kabe vä e däsé saàsiddhi labhibe / rädhä-kuëòe väsa kari’

rädhä-kåñìa sevä satata karibe / pürva-småti parihari’

“Oh, when will this maidservant attain complete perfection and, residing at Çré

Rädhä-kuìòa, serve Çré Rädhä-Kåñìa in complete forgetfulness of my past?”

A prayer to attain the position of a maidservant of Çré Rädhä, who attracts

the mind of Çré Kåñëa, is found in Çré Rädhä-rasa-sudhä-nidhiù:

20.33

veëuà karän nipatitaà skhalitaà çikhaëòaà

bhrañöaà ca péta-vasanaà vraja-räja-sünoù

yasyäù kaöäkña-çara-ghäta-vimürcchitasya

täà rädhikäà kadä paricarämi rasena

Çré Rädhä-rasa-sudhä-nidhi 39/BR 5.20/BMP p.87/ORY p. 29

kadä—when; rasena—with rasa; paricarämi—will I serve; täà—that; rädhikäà—of

Çrématé Rädhikä; ghäta—by the striking; çara—of the arrows; yasyäù—of whose;

kaöa-akña—sidelong glances; vraja-räja-sünoù—the son of the King of Vraja;

vimürcchitasya—His; veëum—veëu flute; nipatitaà—falling; karät—from His hand;

çikaëòaà—peacock-feather crown; skhalitaà—slipping; ca—and; péta-vasanaà—

yellow cloth; bhrañöaà—slips off.

“When, with rasa, will I serve Çré Rädhä, whose arrow-like sidelong glance causes

Çré Nanda-nandana to faint, the flute to fall from His hands, the peacock-feather

crown to slip from His head, and His yellow cloth to fall from His body?”

Kåñëa begs the mercy of the maïjarés in order to meet with Çrématé Rädhikä

20.34

yat-kiìkaréñu bahuçaù khalu käku-väëé

nityaà parasya puruñasya çikhaëòa-mauleù

tasyäù kadä rasa-nidher våñabhänu-jäyäs

tat-keli-kuïja-bhavanäìgana-marjané syäm

Çré Rädhä-rasa-sudhä-nidhiù 8, Prabodhänanda Sarasvaté

yat-kiìkaréñu—among whose maidservants; bahuçaù—many; khalu—indeed; käkuväëé—

plaintive words; nityam—always; parasya—of the supreme; puruñasya—

person; çikhaëòa-mauleù—who wears a peacock-feather crown; tasyäù—of Her;

kadä—when?; rasa-nidheù—an ocean of nectar; våñabhänu—of King Vrsabhanu;

jäyäù—of the daughter; tat—keli—pastime; kuïja—groves; bhavana—abode;

aìgana—courtyard; marjané—cleaning; syäm—I will be.

“O daughter of Våñabhänu Mahäräja, O ocean of rasa! The Supreme Bhagavän,

the source of all avatäras who wears a peacock feather in His hair, falls at the feet of

Your maidservants and propitiates them with many humble and grief-stricken words

to be allowed entrance into Your kuïja where You engage in playful, amorous

pastimes. If only I could become one stick in the broom used by Your sakhés to clean

Your delightful kuïja, I would consider my life a success.”

O Våñabhänu-nandiné! please make me the perpetual object of Your merciful glance

20.35

itémam adbhutaà-stavaà niçamya bhänu-nandiné

karotu santataà janaà kåpä-kaöäkña-bhäjanam

bhavet tadaiva-saïcita-tri-rüpa-karma-näçanaà

bhavet tadä vrajendra-sünu-maëòala-praveçanam

Çré Rädhä-kåpä-kaöäkña-stava-räjaù 13/SGG p.155

ité—this; mam—mine; adbhutaà—wonderful; stavaà—prayer; niçamya—hearing;

bhänu—of Våñabhänu; nandiné—daughter; karotu—make; santataà—always; janaà—

person; kåpä—of Your merciful; kaöäkña—sidelong-glance; bhäjanam—object of;

bhavet—should; tadaiva—then certainly; saïcita—accumulated; tri-rüpa—three types;

karma—of karma; näçanaà—destroyed; bhavet—should; tadä—then; vrajendra—of

the king of Vraja; sünu—of the son; maëòala—circle; praveçanam—entrance to.

O Våñabhänu-nandiné! Upon hearing this wonderful prayer, please make me the

perpetual object of Your merciful glance. Then, by the influence of Your mercy, all

the reactions to my karma will be destroyed and, realising my internal identity as a

maïjaré, I will enter the circle of Çrématé Rädhikä’s sakhés to participate in Çré

Vrajendra-sünu’s eternal pastimes.

Maïjaré-bhäva

20.36

Pälya-Däsé kari’, Çréla Bhaktivinoda Öhäkura (Géta-mäla, song 4)

palya-däsé kari’, lalitä sundari, ämäre loiyä kabe

çré-rädhikä-pade, kale miläibe, ajïa-sevä samarpibe

When will beautiful Lalitä foster me as her own aspirant novice maidservant?

Then later she will offer me up unto the lotus feet of Çrématé Rädhäräëé, and will

place me entirely at Her disposal for rendering various services according to Her own

merciful orders.

çré rüpa maïjaré, saìge jäbo kabe, rasa-sevä-çikñä tare

tad-anugä ho’ye, rädhä-kuëòa-tate, rohibo harñitäntare

When will Çré Rüpa Maïjaré take me along with herself to the banks of Çré Rädhäkuëòa

to give me lessons in the performance of services to the Divine Couple. She

will take me there and make me practice by following her instructions and activities.

Thus I will feel great delight in my heart.

çré-viñäkhä-pade, saìgéta çikhibo, kåñëa-lélä rasamoy

çré-rati-maïjaré, çré-rasa-maïjaré, hoibe sabe sadoy

At the lotus feet of Çré Viñäkhä I will learn music and songs which are all

abounding in the transcendental mellows of Kåñëa’s pastimes. All the other sakhés in

our group, including Çré Rati Maïjaré and Çré Rasa Maïjaré will also share their most

kind and affectionate dealings with me.

parama änanda, sakale miliyä, rädhikä caraëe rabo

ei paräkäñöha, siddha kabe habe, päbo rädhä-padäsaba

All of us will meet together, feeling supreme bliss and remaining by the lotus feet

of Çré Rädhikä. When, O when will there be this highest excellence of the

culmination of spiritual perfection, whereby I will receive the intoxicating honey

flowing from the lotus feet of Çré Rädhikä?

Thus ends the 20th chapter – Rädhä-däsyam

Additional Chapters

Chapter 21 – Pramäëa-tattva

The teachings of the Vedas received through Guru-paramparä

Tattva-siddhänta summarized in 10 çlokas

21.1

ämnäyaù präha tattvaà harim iha paramaà sarva-çaktià rasäbdhià

tad-bhinnäàçäàç ca jévän prakåti-kavalitän tad-vimuktäàç ca bhäväd

bhedäbheda-prakäçaà sakalam api hareù sädhanaà çuddha-bhaktià

sädhyaà tat-prétim evety upadiçati janän gaura-candraù svayaà saù

Daça-müla-tattva, invocation/JD Ch 13/Biog p. 350

ämnäya—the Vedas; präha—proclaim; tattvaà—Absolute Truth; harim—Çré Hari;

iha—here; paramaà—the supreme; sarva-çaktim—the possessor of all potencies;

rasäbdhià—an ocean of rasa; tad-bhinnäàçän—His separated parts; ca—and;

jévän—jivas; prakåti—His illusory potency; kavalitän—swallowed up; tadvimuktän—

His separated parts; ca—and; bhäväd- by nature; bheda-abheda—one

and different; prakäçam—a manifestation; sakalam—everything; api—and; hareù—

of Çré Hari; sädhanaà—the means for attaiment; çuddha-bhaktim—is the pure

bhakti; sädhyam—the ultimate goal; tat-prétim—is love for Him; eva iti—certainly

thus; upadiçati—instructs; janän—the people; gaura-candraù—the Golden Lord

whose effulgence resembles a moon; svayaà—personally; saù—He.

1. Pramäëa: The teachings of the Vedas received through Guru-paramparä are

known as ämnäya. The infallible evidence of the Vedas, of the småti-çästras headed

by the Çrémad Bhägavatam, as well as evidence such as direct sense perception

(pradhäna), that concur with the guidance of the Vedas, are all accepted as pramäëa

(evidence). This pramäëa establishes the following prameyas (fundamental truths):

Sambandha:

2. Parama-tattva – Çré Hari alone is the Supreme Absolute Truth.

3. Sarva-çaktimän – Çré Kåñëa is the possessor of all potencies.

4. Akila-rasämåta-sindhu – He is the ocean of nectarean mellows and divine sweetness.

5. Vibhinnäàça-tattva – Both the mukta (liberated) and baddha (conditioned) jévas

are His eternally separated parts and parcels.

6. Baddha-jévas –Conditioned souls are subject to the control and covering of mäyä.

7. Mukta-jévas – Liberated souls are forever free from mäyä.

8. Acintya-Bhedäbheda-tattva – The entire universe, consisting of the conscious

(cit) and unconscious (acit), is Çré Hari’s acintya-bhedäbheda-prakäça, that is to

say, it is His manifestation which is inconceivably both different and nondifferent

from Him.

Abhidheya:

9. Çuddha-bhakti – Pure devotional service is the only practice (sädhana) to attain

spiritual perfection (sädhya).

Prayojana:

10. Kåñëa-préti – Transcendental love and affection for Çré Kåñëa is the one and only

final object of attainment (sädhya-vastu).

21.2

svataù-siddho vedo hari-dayita-vedha-prabhåtitaù

pramäëaà sat-präptaà pramiti-viñayän tän nava-vidhän

tathä pratyakñädi-pramiti-sahitaà sädhayati naù

na yuktis tarkäkhyä praviçati tathä çakti-rahitä

Daça-müla 1/JD Ch. 13

svataù—independently; siddhaù—perfect; vedaù—the Vedas; hari—of Lord Hari;

dayita—the object of mercy; vedaù—Lord Brahmä, the creator of the universe;

prabhåtitaù—beginning with; pramäëam—evidence; sat—transcendental;

präptaù—attained; pramiti—of knowledge; viñayän—the scope; tat—of that; nava—

nine; vidhän—parts; tathä—in that way; pratyäkña—present before the eyes; ädi—

beginning with; pramiti—knowledge; sahitam—along with; sädhayati—stands as

evidence; naù—for us; na—not; yuktiù—reason; tarka—as logic; äkhya—names;

praviçati—enters; tathä—in that realms; çakti—of power; rahitä—devoid.

The self-evident Vedas, which have been received in the sampradäya through the

Guru-paramparä by recipients of Çré Hari’s mercy such as Brahmäjé and others, are

known as ämnäya-väkya. The nine prameya-tattvas are established by these ämnayaväkyas

with the help of other pramänas that follow the guidance of these çastras,

such as evidence obtained by direct sense perception (pratyakña). Reasoning that is

only based on logic is always lame in the matter of evaluating inconceivable subject

matters, since logic and argument have no access to the realm of the inconceivable.

The definition of ämnäya

21.3

ämnäyah çrutayaù säksäd / brahma-vidyeti viçrutaù

guru-paramparä präptäù / viçva-kartuù hi brähmaëa

Mahäjana-kärikä/Daça-müla/GKH 1.62

Transcendental knowledge, which is received through the system of paramparä,

beginning with Brahmä, the creator, and which is embodied in the Çruti is known as

ämnäya, or the authorized sacred tradition.

Real dharma is enacted by Kåñëa

21.4

dharmaà tu säkñäd bhagavat-praëétaà

SB 6.3.19

dharmam—real religious principles, or bona fide spiritual principles; tu—but;

säkñät—directly; bhagavat—by the Supreme Personality of Godhead; praëétam—

enacted.

Real religious principles are enacted by the Supreme Personality of Godhead.

Çré Kåñëa instructed Brahmä directly

21.5

yathä brahmaëe bhagavän svayam upadiçyänubhävitavän

CC Ädi 1.50

yathä—just as; brahmaëe—unto Lord Brahmä; bhagavän—the Supreme Lord;

svayam—Himself; upadiçya—having instructed; anubhävitavän—caused to perceive.

The Supreme Personality of Godhead taught Brahmä and made him self-realised.

Transcendental knowledge descends through the disciplic succession starting

with Brahmä

21.6

brahmä devänäà prathamaù sambabhüva / viçvasya kartä bhuvanasya goptä

sa brahma-vidyäà sarva-vidyä-pratiñöhäm / atharväya jyeñöha-puträya präha

Muëòaka Upaniñad 1.1.1

om—Oà; brahmä—Brahmä; devänäm—of the demigods; prathamam—first;

sambabhüva—born; viçvasya—of the universe; kartä—the creator; bhuvanasya—of

the worlds; goptä—the protector; sa—he; brahma-vidyäm—spirtiual knowledge;

sarva-vidyä-pratiñöhäm—the basis of all knowledge; atharväya—to Atharvä; jyeñöhaputräya—

his eldest son; präha—spoke

Lord Brahmä is the foremost of the demigods. He is the creator of the universe,

and its guardian. He instructed his eldest son, Atharva in the science of

transcendental knowledge (brahma-vidyä), and thus became the first teacher within

the universe. All other knowledge is based on this knowledge.

What is brahma-vidyä?

21.7

yenäkñaraà puruñaà veda satyaà / proväca täà tattvato brahma-vidyäm

Muëòaka Upaniñad 1.2.13

Brahma-vidyä is knowledge that reveals the true svarüpa of para-brahma, the

indestructible Puruñottama.

Transcendental knowledge is received through the Paramparä

21.8

evaà paramparä-präptam / imaà räjarñayo viduù

sa käleneha mahatä / yogo nañöaù parantapa

BG 4.2

evam—thus; paramparä—by disciplic succession; präptam—received; imam—this

science; räja-åñayaù—the saintly kings; viduù—understood; saù—that knowledge;

kälena—in the course of time; iha—in this world; mahatä—great; yogaù—the

science of one’s relationship with the Supreme; nañöaù—scattered; parantapa—O

Arjuna, subduer of the enemies.

This supreme science was thus received through the chain of disciplic succession,

and the saintly kings understood it in that way. But in course of time the succession

was broken, and therefore the science as it is appears to be lost.

The Paramparä is an eternal principle

21.9

kälena nañöä pralaye väëéyaà veda-saàjïitä

mayädau brahmaëe proktä dharmo yasyäà mad-ätmakaù

tena proktä sva-puträya manave pürva-jäya sä

tato bhågv-ädayo ’gåhëan sapta brahma-maharñayaù

SB 11.14.3-4/JD Ch. 6 & 13

çré-bhagavän uväca—the Supreme Personality of Godhead said; kälena—by the influence

of time; nañöä—lost; pralaye—at the time of annihilation; väëé—message; iyam—this;

veda-saàjïitä—consisting of the Vedas; mayä—by Me; ädau—at the time of creation;

brahmaëe—unto Lord Brahmä; proktä—spoken; dharmaù—religious principles; yasyäm—

in which; mat-ätmakaù—identical with Me; tena—by Brahmä; proktä—spoken; svaputräya—

to his son; manave—to Manu; pürva-jäya—the oldest; sä—that Vedic

knowledge; tataù—from Manu; bhågu-ädayaù—those headed by Bhågu Muni; agåhëan—

accepted; sapta—seven; brahma—in Vedic literature; mahä-åñayaù—most learned sages.

The Supreme Personality of Godhead said: By the influence of time, the

transcendental sound of Vedic knowledge was lost at the time of annihilation.

Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to

Brahmä because I Myself am the religious principles enunciated in the Vedas. Lord

Brahmä instructed his eldest son, Manu in the Vedic knowledge, and Manu in turn

instructed the same science to the seven great sages headed by Bhågu Muni.

Mundane arguments cannot touch transcendental subject matters

21.10

acintyäù khalu ye bhäva / na täàs tarkeëa yojayet

prakåtibhyaù paraà yac ca / tad acintyasya lakñaëam

Mahäbhärata (Bhéñma-parva 5.22) / JD ch. 13

acintyäù—inconceivable; khalu—certainly; ye—those; bhäväù—subject matters;

na—not; tän—them; tarkeëa—by argument; yojayet—one may understand;

prakåtibhyaù—to material nature; param—transcendental; yat—that which; ca—

and; tat—that; acintyasya—of the inconceivable; lakñaëam—a symptom.

Anything transcendental to material nature is called inconceivable, whereas

arguments are all mundane. Since mundane arguments cannot touch transcendental

subject matters, one should not try to understand transcendental subjects through

mundane arguments.

The Vedas are not to be interpreted

21.11

svataù-pramäëa veda—pramäëa-çiromaëi

lakñaëä karile svataù-pramäëatä-häni

CC Ädi 7.132

svataù-pramäëa—self-evident; veda—the Vedic literatures; pramäëa—evidence;

çiromaëi—topmost; lakñaëä—interpretation; karile—doing; svataù-pramäëatä—

self-evidence; häni—lost.

[Çré Caitanya Mahäprabhu instructed Prakäçänanda Sarasvaté:] “The self-evident

Vedic literatures are the highest evidence of all, but if these literatures are

interpreted, their self-evident nature is lost.”

The Vedas are self-evident and the foremost evidence

21.12

pramäëera madhye çruti-pramäëa pradhäna

çruti ye mukhyärtha kahe, sei se pramäëa

CC Mad 6.135

pramäëera—of the evidences; madhye—in the midst; çruti—the Vedic version;

pramäëa—evidence; pradhäna—chief; çruti—the Vedic version; ye—whatever;

mukhya-artha—chief meaning; kahe—says; sei se—that indeed; pramäëa—evidence;

[Çré Caitanya Mahäprabhu said:] Although there is other evidence, the evidence

given in the Vedic version must be taken as foremost. Vedic versions understood

directly are first-class evidence.

Çrémad-Bhägavatam Describes the Four Kinds of Evidence

21.13

çrutiù pratyakñam aitihyam / anumänaà catuñöayam

pramäëeñv anavasthänäd / vikalpät sa virajyate

SB 11.19.17

çrutiù—Vedic knowledge; pratyakñam—direct experience; aitihyam—traditional

wisdom; anumänam—logical induction; catuñöayam—fourfold; pramäneñu—among

all types of evidence; anavasthänät—due to the flickering nature; vikalpät—from

material diversity; saù—a person; virajyate—becomes detached.

From the four types of evidence – Vedic knowledge, direct experience, traditional

wisdom and logical induction – one can understand the temporary, insubstantial situation

of the material world, by which one becomes detached from the duality of this world.

Manu-saàhitä describes Three Kinds of Evidence

21.14

pratyakñaç cänumanaï ca çästraï ca vividhägamam

trayaà suviditaà käryaà dharma-çuddhim abhépsatä

Manu 12.105

If one wants to understand what is reality, one must consider the three kinds of

evidence: Vedic evidence, perception, and inference.

Of the three kinds of evidence, revealed scriptures (Vedic çästra) is the best

21.15

pratyakñe ‘ntarbhaved yasmäd atithyaà tena deçikah

pramäëaà trividhaà präkhyät tatra mukhyä çrutir bhavet

Prameya-ratnävalé 9.2

Since hearsay is included in perception, Madhväcärya has said that the means of

proper knowledge are three, among which çruti, or revelation scriptures, is the highest.

Thus ends the 21st Chapter – Pramäëa-tattva

Chapter 22 – Other çlokas

A. Rüpa and Sanätana çikñä ~

Rüpa and Sanätana are the recipients of Caitanya Mahäprabhu’s mercy

22.1

kälena våndävana-keli-värtä

lupteti täà khyäpayituà viçiñya

kåpämåtenäbhiçiñeca devas

tatraiva rüpaà ca sanätanaà ca

Caitanya-candrodaya-näöaka 9.38/CC Mad 19.119

kälena—in the course of time; våndävana-keli-värtä—topics concerning the

transcendental mellows of the pastimes of Lord Kåñëa in Våndävana; luptä—almost

lost; iti—thus; täm—all those; khyäpayitum—to enunciate; viçiñya—making specific;

kåpä-amåtena—with the nectar of mercy; abhiçiñeca—sprinkled; devaù—the Lord;

tatra—there, in Våndävana; eva—indeed; rüpam—Çréla Rüpa Gosvämé; ca—and;

sanätanam—Sanätana Gosvämé; ca—as well as.

In the course of time, tidings of Kåñëa’s divine pastimes in Våndävana had been

lost. To make them thoroughly known again, the Lord showered His mercy on Rüpa

and Sanätana in the very land of Våndävana.

Rüpa Gosvämé is glorified

22.2

priya-svarüpe dayita-svarüpe

prema-svarüpe sahajäbhirüpe

nijänurüpe prabhur eka-rüpe

tatäna-rüpe sva-viläsa-rüpe

Caitanya-candrodaya-näöaka 9.39/CC Mad 19.121

priya-svarüpe—unto the person whose dear friend was Çréla Svarüpa Dämodara

Gosvämé; dayita-svarüpe—who was very dear to Him (Çré Caitanya Mahäprabhu);

prema-svarüpe—unto the replica of His personal ecstatic love; sahaja-abhirüpe—

who was naturally very beautiful; nija-anurüpe—who exactly followed the principles

of Çré Caitanya Mahäprabhu; prabhuù—Çré Caitanya Mahäprabhu; eka-rüpe—to the

one; tatäna—explained; rüpe—unto Rüpa Gosvämé; sva-viläsa-rüpe—who describes

the pastimes of Lord Kåñëa.

“Indeed, Çréla Rüpa Gosvämé, whose dear friend was Svarüpa Dämodara, was the

exact replica of Çré Caitanya Mahäprabhu, and he was very, very dear to the Lord.

Being the embodiment of Çré Caitanya Mahäprabhu’s ecstatic love, Rüpa Gosvämé

was naturally very beautiful. He very carefully followed the principles enunciated by

the Lord, and he was a competent person to explain properly the pastimes of Lord

Kåñëa. Çré Caitanya Mahäprabhu expanded His mercy to Çréla Rüpa Gosvämé just so

he could render service by writing transcendental literatures.”

22.3

çrémad-rüpa-padämbhojadhüli-

mätraika-sevinä

kenacid grathitä padyair

mäläghreyä tad-äçrayaiù

Çré Viçäkhänandäbhida-stotra 134 (Stavävalé), RDG

çrémad-rüpa—of Çréla Rüpa Gosvämé; padämbhoja—of the lotus feet; dhülé—the

dust; mätraika—only; sevinä—by a servant; kenacid—by someone; grathitä—strung;

padyaiù—with verses; mälä—a garland; äghreyä—to be smelled; tad—of Him;

äçrayaiù—by they who have taken shelter.

A certain servant of the dust of Çréla Rüpa Gosvämé’s lotus feet has strung this

garland of verses glorifying Çré Rädhä’s lotus feet. They who have taken shelter of

Çréla Rüpa Gosvämé will be able to appreciate the sweet fragrance of this garland of

verses.

Çréla Rüpa Gosvämé Vijïapti

22.4

ädadänas tåëaà dantair idaà yäce punaù punaù

çrémad-rüpa-padämbhoja-dhüliù syäà janma-janmani

Çré Däna-Keli-Cintämaëiù 175, Raghunätha däsa Gosvämé

ädadänaù—taking; tåëam—a blade of grass; dantaiù—in my teeth; idam—this;

yäce—I beg; punaù punaù—againg and again; çrémat-rüpa—of Çréla Rupa Gosvami;

pada-ambhoja—of the lotus feet; dhüliù—dust; syäm—may be; janma-anmani—

birth after birth.

“Taking a straw between my teeth, crying and begging and falling on the ground

again and again, I am praying that life after life, I only want to touch the footdust of

Çré Rüpa Maïjaré.”

22.5

çré-caitanya mano’bhéñöaà sthäpitaà yena bhütale

svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

Çré Prema-bhakti-candrikä, Çréla Narottama däsa Öhäkura

çré-caitanya-of Lord Caitanya; manah-abhéñöam—the innermost desire; sthäpitamestablished;

yena-by whom; bhütale-in the material world; svayam-personally; rüpaùÇréla

Rüpa Gosvami; kadä-when? mahyam-to me; dadäti-will give; sva-padaantikam—

shelter at the tips of his lotus feet.

When will Çré Rüpa Gosvämé give me the shelter of his lotus feet? Because he

understood the innermost desire of Çré Caitanya Mahäprabhu, he was able to

establish His mission in this world and is very dear to the Lord.

22.6

abhéra-pallé-pati-putra-känyädäsyäbhiläñäti-

baläçva-vära

çré-rüpa-cintämaëi-sapti-saàstho

mat-svänta-durdänta-hayecchur ästäm

Çré Stavävalé, Abhéñöa-sücanam 1, Raghunätha däsa Gosvämé

abhéra—of the cowherds; pallé—of the village; pati—of the king; putra—the son;

käntä—the beloved; däsya—service; abhiläña—desire; ati—great; bala—strong;

açva—horse; vära—riding; çré-rüpa—Çréla Rüpa Gosvämé; cintämaëi—

transcendental gems; sapti—seven; saàsthaù—riding; mat—of me; svänta—the

heart; durdänta—uncontrollable; haya—horse; icchuù—desiring; ästäm—may be.

“I pray that the wild horse of my heart may become like the cintämaëi-jewel horse

Çréla Rüpa Gosvämé, which carries as its rider the desire to serve the gopa-prince’s

beloved (Çrématé Rädhikä).”

Without Rüpa Gosvämé who could have opened the store house of vraja-prema

22.7

yaì kali rüpa çaréra nä dharata?

taì vraja-prema-mahänidhi-kuöharika, kaun kapäöa ughäòata (1)

Yan Kali Rüpa, Mädhava däsa/SGG p. 32

If Çréla Rüpa Gosvämé would not have appeared in this age of Kali, then who

could have opened the great store-house of vraja-prema that contained the topmost

love of the vraja-gopés? Who could have opened the door and distributed its contents

freely?

Caitanya Mahäprabhu empowered Rüpa Gosvämé

22.8

våndävanéyäà rasa-keli-värtäà

kälena luptäà nija-çaktim utkaù

saïcärya rüpe vyatanot punaù sa

prabhur vidhau präg iva loka-såñöim

CC Mad 19.1

våndävanéyäm—related to Våndävana; rasa-keli-värtäm—talks about the pastimes of

Çré Kåñëa; kälena—with the course of time; luptäm—lost; nija-çaktim—His personal

potency; utkaù—being eager; saïcärya—infusing; rüpe—to Rüpa Gosvämé;

vyatanot—manifested; punaù—again; saù—He; —Çré Caitanya Mahäprabhu;

vidhau—unto Lord Brahmä; präk iva—as formerly; loka-såñöim—the creation of this

cosmic manifestation.

Before the creation of this cosmic manifestation, the Lord enlightened the heart

of Lord Brahmä with the details of the creation and manifested the Vedic

knowledge. In exactly the same way, the Lord, being anxious to revive the

Våndävana pastimes of Lord Kåñëa, impregnated the heart of Rüpa Gosvämé with

spiritual potency. By this potency, Çréla Rüpa Gosvämé could revive the activities of

Kåñëa in Våndävana, activities almost lost to memory. In this way, He spread Kåñëa

consciousness throughout the world.

~ Rüpa-çékñä ~

(Çré Caitanya Caritämåta, Madhya lélä, Ch. 19)

22.9

mälé haïä kare sei béja äropaëa

çravaëa-kértana-jale karaye secana

Mad 19.152

mälé haïä—becoming a gardener; kare—does; sei—that; béja—seed of devotional

service; äropaëa—sowing; çravaëa—of hearing; kértana—of chanting; jale—with

the water; karaye—does; secana—sprinkling.

When a person receives the seed of devotional service, he should take care of it

by becoming a gardener and sowing the seed in his heart. If he waters the seed

gradually by the process of çravaëa and kértana [hearing and chanting], the seed will

begin to sprout.

22.10

upajiyä bäòe latä ‘brahmäëòa’ bhedi’ yäya

‘virajä’, ‘brahma-loka’ bhedi’ ‘para-vyoma’ päya

Mad 19.153

upajiyä—being cultivated; bäòe—grows; latä—the creeper of devotional service;

brahmäëòa—the whole universe; bhedi’—penetrating; yäya—goes; virajä—the river

between the spiritual world and the material world; brahma-loka—the Brahman

effulgence; bhedi’—penetrating; para-vyoma—the spiritual sky; päya—attains.

As one waters the bhakti-latä-béja, the seed sprouts, and the creeper gradually

grows to the point where it penetrates the walls of this universe and goes beyond the

Virajä River, lying between the spiritual world and the material world. It attains

brahma-loka, the Brahman effulgence, and penetrating through that stratum, it

reaches the spiritual sky and the spiritual planet Goloka Våndävana.

22.11

tabe yäya tad-upari ‘goloka-våndävana’

‘kåñëa-caraëa’-kalpa-våkñe kare ärohaëa

CC Mad 19.154

tabe—thereafter; yäya—goes; tat-upari—to the top of that (the spiritual sky);

goloka-våndävana—to the planet known as Goloka Våndävana where Kåñëa lives;

kåñëa-caraëa—of the lotus feet of Lord Kåñëa; kalpa-våkñe—on the desire tree; kare

ärohaëa—climbs.

Being situated in one’s heart and being watered by çravaëa-kértana, the bhakti

creeper grows more and more. In this way it attains the shelter of the desire tree of

the lotus feet of Kåñëa, who is eternally situated in the planet known as Goloka

Våndävana, in the topmost region of the spiritual sky.

22.12

tähäì vistärita haïä phale prema-phala

ihäì mälé sece nitya çravaëädi jala

Mad 19.155

tähäì—there in the spiritual world (in the Goloka Våndävana planet); vistärita—

expanded; haïä—becoming; phale—produces; prema-phala—the fruit known as

love of Godhead; ihäì—in the material world, where the devotee is still present;

mälé—exactly like a gardener; sece—sprinkles; nitya—regularly, without fail;

çravaëa-ädi jala—the water of çravaëa, kértana and so on.

The creeper greatly expands in the Goloka Våndävana planet, and there it

produces the fruit of love for Kåñëa. Although remaining in the material world, the

gardener regularly sprinkles the creeper with the water of hearing and chanting.

Vaiñëava-aparädha is the greatest obstacle to bhakti

22.13

yadi vaiñëava-aparädha uöhe häté mätä

upäòe vä chiëòe, tära çukhi’ yäya pätä

Mad 19.156

yadi—if; vaiñëava-aparädha—an offense at the feet of a Vaiñëava; uöhe—arises;

häté—an elephant; mätä—mad; upäòe—uproots; vä—or; chiëòe—breaks; tära—of

the creeper; çukhi’—shriveling up; yäya—goes; pätä—the leaf.

If the devotee commits an offense at the feet of a Vaiñëava while cultivating the

creeper of devotional service in the material world, his offense is compared to a mad

elephant that uproots the creeper and breaks it. In this way the leaves of the creeper

are dried up.

~ Sanätana-çékñä ~

(Çré Caitanya-Caritämåta, Madhya-lélä, Ch. 20-23)

Çréla Sanätana Gosvämé Vandanä (Sambandha-jïäna äcärya)

22.14

vairägya-yug bhakti-rasaà prayatnair

apäyayan mäm anabhépsum andham

kåpämbudhir yaù para-duùkha-duùkhé

sanätanäà taà prabhum äçrayämi

Çré Viläpa-kusumäïjaliù 6, Çréla Raghunätha däsa Gosvämé

vairägya—with renunciation; yug—endowed; bhakti—of devotional service;

rasam—the nectar; prayatnaiù—with great effort; apäyayan—mad to drink; mäm—

me; anabhépsum—unwilling; andham—blind; kåpä—of mercy; ambudhiù—an ocean;

yaù—who; para—of others; duùkha—by the unhappiness; duùkhé—unhappy;

sanätanaù—Sanätana Gosvämé; tam—of him; prabhum—the master; äçrayämi—I

take shelter.

I was unwilling to drink the nectar of bhakti-rasa laced with renunciation, but

Çréla Sanätana Gosvämé, being an ocean of mercy who cannot tolerate the sufferings

of others, induced me to drink it. Therefore, I take shelter of Çréla Sanätana Gosvämé

as my çikña-guru.

Sanätana Gosvämé inquired from Mahäprabhu:

22.15

‘ke ämi’, ‘kene ämäya järe täpa-traya’

ihä nähi jäni—‘kemane hita haya’

Mad 20.102

ke ämi—who am I; kene—why; ämäya—unto me; järe—give trouble; täpa-traya—

the three kinds of miserable conditions; ihä—this; nähi jäni—I do not know;

kemane—how; hita—my welfare; haya—there is.

Who am I? Why do the threefold miseries always give me trouble? If I do not know

this, how can I be benefited?

Mahäprabhu replied to Sanätana Gosvämé:

22.16

jévera ‘svarüpa’ haya—kåñëera ‘nitya-däsa’

kåñëera ‘taöasthä-çakti’ ‘bhedäbheda-prakäça’

süryäàça-kiraëa, yaiche agni-jvälä-caya

sväbhävika kåñëera tina-prakära ‘çakti’ haya

kåñëera sväbhävika tina-çakti-pariëati

cic-chakti, jéva-çakti, ära mäyä-çakti

CC Mad 20.108-109, 111

jévera—of the living entity; svarüpa—the constitutional position; haya—is;

kåñëera—of Lord Kåñëa; nitya-däsa—eternal servant; kåñëera—of Lord Kåñëa;

taöasthä—marginal; çakti—potency; bheda-abheda—one and different; prakäça—

manifestation; sürya-aàça—part and parcel of the sun; kiraëa—a ray of sunshine;

yaiche—as; agni-jvälä-caya—molecular particle of fire; sväbhävika—naturally;

kåñëera—of Lord Kåñëa; tina-prakära—three varieties; çakti—energies; haya—there

are; kåñëera—of Lord Kåñëa; sväbhävika—natural; tina—three; çakti—of energies;

pariëati—transformations; cit-çakti—spiritual potency; jéva-çakti—spiritual sparks,

living entities; ära—and; mäyä-çakti—illusory energy.

It is the living entity’s constitutional position to be an eternal servant of Kåñëa

because he is the marginal energy of Kåñëa and a manifestation simultaneously one

with and different from the Lord, like a molecular particle of sunshine or fire. Kåñëa

has three varieties of energy. Lord Kåñëa naturally has three energetic

transformations, and these are known as the spiritual potency (cit-çakti), the living

entity potency (jéva-çakti) and the illusory potency (mäyä-çakti).

Om Tat Sat

(Continued...)

_{(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)}

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Tuesday, September 4, 2012