Śrī-Śrī-Gaura-Govinda-Līlāmṛta Guṭikā 33

 Taking into account my age and health, I have decided to stop translating the Guṭikā and focus on Rādhā-Rasa-Sudhā-Nidhiḥ and Bhāvanā-Sāra-Saṅgrahaḥ. The following is the last post I’ll make on the Guṭikā.

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Vrajadhāma: Yogapīṭha—Meeting and Sevā 

Śrī Śrī Rādhā-Śyāma are immersed in amorous pastimes in Aśokānandada-Kuñja, on the banks of Gupta-Kuṇḍa in Nandīśvara, Vraja. Through an opening in the bower, the minnow-like eyes of the sakhīs and mañjarīs swim happily in the endless waves of the surging oceans of bhāva and rasa. After their vilāsa had ended, Śrī Yugala left the kuñja and stood in the pericarp of the yogapīṭha lotus. The yogapīṭha-mandira is adorned with multicolored gems and is always served by the six seasons, giving happiness to all. It is beautified by a canopy with fringe made of pearls inlaid with various jewels. Though being brighter than countless suns, it is cooler than countless moons. A beautiful jeweled throne shaped like an eight-petaled lotus sits in the center. Soft mattresses and pillows are spread about its gem-studded pericarp. Śrī Śrī Rādhā-Mādhava, the oceans of endless beauty and sweetness, stood together lovingly on the pericarp, surrounded by the aṣṭa-sakhīs on the eight petals. Lalitā stands on the northern petal, Viśākhā on the northeastern, Citra on the eastern, Indulekhā on the southeastern, Campakalatā on the southern, Raṅgadevī on the southwestern, Tuṅgavidyā on the western and Sudevī on the northwestern petal. On the outer petals, Anaṅga Mañjarī stands on the northern petal, Kalāvatī on the northeastern, Śubhāṅgadā on the eastern, Hiraṇyāṅgī on the southeastern, Ratnalekhā on the southern, Śikhāvatī on the southwestern, Kandarpa Mañjarī on the western and Phullakalikā on the northwestern outer petal. On the stamens, Śrī Rūpa Mañjarī stood on the northern part, Mañjulālī Mañjarī on the northeastern, Rasa Mañjarī on the eastern, Rati Mañjarī on the southeastern, Guṇa Mañjarī on the southern, Vilāsa Mañjarī on the southwestern, Lavaṅga Mañjarī on the western and Kastūrī Mañjarī on the northwestern part. There are four doorkeepers on the four sides of the yogapīṭha. Muralādevī is on the northern side, Vṛndādevī on the eastern, Vṛndārikādevī on the southern and Menakādevī on the western. The sādhaka-mañjarī stood behind her gurudevī and her śrī-guru-mañjarī-varga, who surrounded Śrī Anaṅga Mañjarī on her outer petal.

At that time, the sādhaka-mañjarī’s gurudevī signaled her to bring the two golden trays she had prepared containing jeweled cups, tulasī, candana, saffron, flowers, garlands, incense, ghee lamps and so on (as in the description of the navadvīpa-yogapīṭha). Śrī Gurudevī took one of those trays and offered the tulasī, candana, flowers and garlands to Śrī Yugala-Kiśora and their sakhīs and mañjarīs respectively. She then performed ārati with the incense, ghee lamp and so on. After that, she performed sevā for each of the śrī-guru-mañjarīs and handed the prasādī tray to the sādhaka-mañjarī. The sādhaka-mañjarī then performed arcanā of her śrī-guru-mañjarī with the śrī-yugala-prasādī articles. First, she placed the prasādī-tulasīs and flowers in Śrī Gurudevī’s hand or on her head. After placing candana on her forehead and a garland around her neck, the sādhaka-mañjarī performed ārati. Then, she washed her hands and, with the permission of śrī-guru-mañjarī and the śrī-guru-mañjarī-varga, she happily entered the yogapīṭha pericarp carrying another golden tray. First, she placed eight tulasī-mañjarīs on Śrī Kṛṣṇa’s feet (wiping her hand after each offering) and then offered flowers. She then applied candana to his forehead and placed a garland around his neck. She worshiped Śrī Rādhārāṇī’s lotus feet in the same way and then placed Kṛṣṇa’s prasādī-tulasīs and flowers in Śrī Rādhā’s hand or on her head. After that, she first worshiped Śrī Anaṅga Mañjarī on her outer petal with śrī-kṛṣṇa-prasādī-tulasī and flowers placed in her hands or on her head, followed by candana on her forehead and a garland around her neck. She then worshiped Lalitā and the rest of the aṣṭa-sakhīs on their petals, Kalāvatī and the other sakhīs on their outer petals, followed by Vṛndā and the other doorkeepers in the same way. After that, the sādhaka-mañjarī worshiped Śrī Rūpa and the rest of the aṣṭa-mañjarīs with Śrī Yugala’s prasādī articles and then worshiped the śrī-guru-mañjarī-varga in the same way. After that, she washed her hands and performed Śrī Yugala’s ārati with incense, ghee lamp and so on. Then she performed ārati for everyone else in the above mentioned order with the prasādī-dhūpa and dīpa. She then went and stood to the left of her gurudevī.

In this way, the sādhaka will perform yogapīṭha-mānasa-sevā and iṣṭa-mantra and gāyatrī-smaraṇa. Externally, he will worship Śrī Giridhārī, Śrī Vigraha or a picture. There are three yogapīṭhas: In Navadvīpa, Mahāprabhu and his companions meet in the morning at the yogapīṭha in his home. At noon, they meet in the mādhavī pavilion in Śrīvāsa’s flower garden, and at night they meet at the yogapīṭha in Śrīvāsa’s courtyard. In Śrī Vṛndāvana, they meet in the morning at the yogapīṭha in Gupta-Kuṇḍa. At noon, they meet at Śrī Madana-Sukhadā Kuñja in Śrī Rādhā-Kuṇḍa, and at night they meet at the mahā-yogapīṭha in the jeweled mandira at Govinda-Sthalī. The three types of yogapīṭhas are differentiated as uttama, madhyama and kaniṣṭha. The sādhaka will meditate on his sevā in the yogapīṭha according to personal taste and ability.

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Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 23 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

सङ्केतकुञ्जमनु कुञ्जरमन्दगामि-

न्यादाय दिव्यमृदुचन्दनगन्धमाल्यम् ।

त्वां कामकेलिरभसेन कदा चलन्तीं

राधेऽनुयामि पदवीमुपदर्शयन्ती ॥ २३ ॥

saṅketa-kuñjam anu kuñjara-manda-gāmi-

ny ādāya divya-mṛdu-candana-gandha-mālyam |

tvāṁ kāma-keli-rabhasena kadā calantīṁ

rādhe’nuyāmi padavīm upadarśayantī || 23 ||

“O Rādhā! O one who walks slowly like an elephant! When will you go to the trysting bower, eager for love-play? When will I follow you, carrying heavenly soft sandalwood paste and a fragrant garland? When will I guide you on the path?”

Eagerness for Love Play

Rasa-Varṣiṇī-Vyākhyā: Śrīpāda’s stream of mystical visions while immersed in his svarūpa continues. Śrīpāda is no longer absorbed in his body, so he has become absorbed in his svarūpa. He considers himself to be one of Śrīmatī’s devoted kiṅkarīs. It is unnatural for him to be absorbed in the body because he is one of Śrīman Mahāprabhu’s companions. His heart and mind are submerged in the self-concept of being one of Śrī Rādhā’s dāsīs. He has dedicated his heart and mind with unconditional love at the lotus feet of Vārṣabhānavī Śrī Rādhā. A stream of profound visions has been flowing due to Śrīmatī’s compassion.

In the previous verse, fearful that Rādhā will injure her lotus feet as she runs to Kṛṣṇa in the bower, the kiṅkarī requested that Śrīmatī allow her to bear them on her head. The course of Śrīmatī’s bhāva has changed. Overcome with joy from a memory of her love-play with Śyāmasundara, Śrīmatī began to walk slowly, like an elephant. From time to time she would stumble, or giddy with delight, leave the path to the meeting bower and go astray. Why so much unbridled joy? Śrīla Kavirāja Gosvāmipāda has said in Śrī-Caitanya-Caritāmṛta, Ādi 4.188-189,

gopikāra nāhi nija-sukha-anurodha |

tathāpi bāḍaye sukha, paḍila birodha ||

e birodhera ekamātra dekhi samādhāna |

gopikāra sukha kṛṣṇa-sukhe paryabasāna ||

“A gopikā has no thought for her own happiness, but it increases nonetheless. This seems to be a contradiction. I see only one explanation: If Kṛṣṇa is happy, they are happy.” When she thinks of what might bring joy to Śrī Kṛṣṇa in his bower love-play, her body and mind become overwhelmed with happiness. In Vṛndāvana, this most prema-rasa-filled play is known as kāma-keli.

premaiva gopa-rāmāṇāṁ kāma ity agamat prathām ||

ity uddhavādayo’py etaṁ vāñchanti bhagavat-priyāḥ || 

“Only the prema of the gopīs has become known by the name kāma. Thus, even Uddhava and other sages dear to Bhagavān long for this.” (Śrī-Bhakti-Rasāmṛta-Sindhuḥ 1.2.185-186) Śrī Jīva Gosvāmipāda has said, eṣa (kānta-bhāvaḥ) eva kāma-tulyatvāt śrī-gopikāsu kāmādi-śabdenāpy abhihitaḥ. smarākhya-kāma-viśeṣas tv anyaḥ vailakṣaṇyāt. kāma-sāmānyaṁ khalu spṛhā-sāmānyātmakam. prīti-sāmānyaṁ tu viṣayānukūlyātmakas tad-anugata-viṣaya-spṛhādi-mayo jñāna-viśeṣa iti lakṣitam. tato dvayoḥ sāmānya-prāya-ceṣṭate’pi kāma-sāmānyasya ceṣṭā svīyānukūlya-tātparyā. tatra kutracid viṣayānukūlyaṁ ca sva-sukha-kārya-bhūtam eveti tatra gauṇa-vṛttir eva prīti-śabdaḥ. śuddha-prīti-mātrasya ceṣṭā tu priyānukūlya-tātparyaiva. tatra tad-anugatam eva cātma-sukham iti mukhya-vṛttir eva prīti-śabdaḥ. tad evaṁ smarākhya kāma-viśeṣa-kānta-bhāvākhya-prīti-viśeṣayoḥ spṛhā-viśeṣātmakatayā sāmye’pi tenaiva vaiśiṣṭyaṁ siddham (Prīti-Sandarbhaḥ). The meaning is that because this kānta-bhāva is similar to kāma,(1) in the gopikās it is also known by the word kāma. This is not the same as the type of kāma called smara, wherein there is a desire for the union of a man and a woman. There are many dissimilarities between them. Ordinarily, the word kāma is understood to mean desire or longing, and the word prīti is understood to mean wishing for the happiness of a dear one. Therefore, although the behaviors of both are mostly the same, the actions of kāma are meant to be favorable to oneself. Because of that, although the effort to give pleasure to the dear one is seen in some situations, the purpose behind that favor is the attainment of one’s own happiness. For this reason, in kāma, the word prīti is used in a figurative way. Only in pure prīti are actions meant to benefit the dear one. In that, support for one’s own happiness manifests accordingly. Therefore, the type of kāma known as smara (lust) and the kāma of the gopikās, which is a type of prīti (love) called kānta-bhāva, are similar in that both are of the nature of desire. But in respect to ānukūlya (favorable support), there is a great difference. For this reason, Śrīla Rūpa Gosvāmipāda has said the following in Śrī-Bhakti-Rasāmṛta-Sindhuḥ 1.2.284:

āsāṁ prema-viśeṣo’yaṁ prāptaḥ kām api mādhurīm |

tat-tat-krīḍā-nidānatvāt kāma ity ucyate budhaiḥ || 

“Their type of prema has an indescribable sweetness (devoid of the desire for sense-enjoyment). Since it is the original cause of various love-sports, the wise have called it kāma.” Externally, the actions are similar, but internally there is no desire for sense-enjoyment. This is an unfathomable mystery. In his kiṅkarī form, Śrīpāda is walking behind Śrīmatī on the path to the trysting bower, continuously pointing out the way. Śrī Rādhā is joyful and beaming in anticipation of her love-play, so the kiṅkarī leads her to Śrī Kṛṣṇa with the rasa of countless stories about him and infuses her with its power. Carrying heavenly soft candana, fragrant garlands and other articles for yugala-sevā, the kiṅkarī arrived, having brought her svāminī with utmost care to the bower. When the eager nāgara sees the lovely form of the jewel of nāgarīs, he feels overwhelmed. The dāsī scolds Śyāma, “Making a madwoman of my svāminī with the tones of your flute is fine, but then you just sit silently in the kuñja. You have no idea how much effort it took me to bring this beautiful, love-maddened girl here!” Her reprimand is expressed in the gestures of her eyes and mouth. How sweet rādhā-dāsya is! No one but Śyāma understands the sweet taste of the dāsī’s scolding. After the kiṅkarī has calmed down, she is now ready to hand her svāminī over to Śyāmasundara. “Here is your sweetheart. Take her.” Suddenly Śrīpāda’s mystical vision ended; his hands were empty. He began to wail. In his sādhaka state, he prayed at his svāminī’s feet to see those līlās again.

Or, the verse may be relished by arranging the syntax in this way: he rādhe! saṅketa-kuñjam anu kuñjara-manda-gāminī ahaṁ divya-mṛdu-candana-gandha-mālyam ādāya tava padavīm (padāṅkam) upadarśayantī kāma-keli-rabhasena (vegena) calantīṁ tāṁ kadā anuyāmi (anugamiṣyāmi). “O Rādhā! When will I walk behind you slowly like an elephant as I carry a bundle of soft candana and fragrant garlands, watching for your footprints as you walk quickly to the trysting bower, eager for love-play with Śyāmasundara?” In the previous verse, Śrīpāda in kiṅkarī-form was concerned that swift-walking Śrīmatī may injure her lotus feet on gravels and thorns. So he begged to carry them on his head and also encouraged her to walk a little slower. But the overwhelming attraction of śyāma-rasa has excited Śrīmatī’s heart. How can she restrain her walking speed? If a boat without a sailor floats by on fast, loud waves, and if someone on the bank tries to stop it by calling out, “Stop, stop that boat,” how will the boat be stopped? Like that, from the powerful attraction of the sound of Śyāmasundara’s muralī flute, Śrī Rādhā’s body is floating like a boat without a sailor in a river of love. She has no power to control her speed. It is appropriate that the kiṅkarī arrives at the trysting bower with her svāminī because she is bringing the articles for yugala-sevā. But alas, the weight of the articles of sevā cause her to walk slowly and she cannot keep up with her svāminī. Gradually, Śrīmatī goes beyond the range of the kiṅkarī’s eyes. Now who will show Śrīmatī’s path to the kiṅkarī? Suddenly, the dāsī sees Śrīmatī’s footprints marked with symbols for the barleycorn, wheel, crescent moon, flower creeper and so on. After seeing the footprints, she rejoiced and began to follow them. In Vraja, the footprints of their beloved show the eager premikas the way. In the rope-binding pastime, Śrī Kṛṣṇa’s yogurt-smeared footprints showed Yaśodā Mā his path. In the kāliya-damana pastime, Śrī Kṛṣṇa’s footprints showed the anxious vrajavāsīs the path to Kāliya’s lake after they had seen unsettling omens and feared some danger had come to him. In the rāsa-līlā also, Kṛṣṇa’s footprints directed the viraha-stricken girls of Vraja to his path. The sādhaka-bhaktas also constantly remember their beloved’s footprints and overcome all obstacles. In due course, they are blessed to see their beloved.

In the form of a devoted maidservant, Śrīpāda has arrived at the trysting bower by following Śrīmatī’s footprints. Along with tasting the sweetness of Śrī Yugala’s meeting, he has tasted the rasa of sevā, and at the end of his vision, he prayed to see the līlā again.

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(1)  Kāma means wish, desire, longing, love, affection, pleasure, the god of love, etc.

Śrī-Śrī-Gaura-Govinda-Līlāmṛta Guṭikā 32

  Then, following his gurudeva’s instruction, the sādhaka-dāsa brought two golden trays he had prepared containing aguru, flowers, tulasī leaves, incense, ghee lamps, garlands, sandalwood paste and so on. He gave one tray to his gurudeva, who entered the pericarp of the yogapīṭha lotus with the permission of the guru-varga. Śrī Gurudeva then placed four tender tulasī-mañjarīs with leaves on both sides between the toes of Śrīman Mahāprabhu’s right foot and then his left. After offering each tulasī-mañjarī, he wiped his hand with a moist cloth. He then placed a large rose dipped in sandalwood paste on the middle of the jeweled anklet on each of Śrīman Mahāprabhu’s feet. (Thinking the prickly stems of the roses might touch Prabhu’s soft feet, the sādhaka-dāsa had tied two of them together with a string to make one big one for each foot.) Śrī Gurudeva then decorated Mahāprabhu’s feet with white flowers on each side of the roses and jeweled anklets. After that, he gracefully smeared fragrant candana on Prabhu’s brow with a flower. On his neck he placed a vaijayantī-mālā strung with flowers of five colors. Then he performed the worship of Śrīman Nityānanda Prabhu and Śrī Advaita Prabhu in the same way. After that, he placed Śrī Gaurāṅga’s prasādī-tulasī-mañjarīs and flowers in the hand or on the head of Gadādhara Paṇḍita and Śrīvāsa Paṇḍita respectively. Then he smeared their brows with gaura-prasādī sandalwood paste and hung prasādī garlands around their necks. Then he worshiped Śrīman Nityānanda Śakti Śrī Jāhnavā Devī, Svarūpa and the rest of the eight mahāntas, Govinda and the other kavirājas, the four gatekeepers, the eight gosvāmīs headed by Śrī Rūpa, and finally the guru-varga in the same way with śrī-gaura-prasādī-tulasīs, flowers, candana and garlands. He then handed the prasādī tray to the sādhaka-dāsa who handed him a tray with incense and a ghee lamp in return. After washing his hands, Śrī Gurudeva offered ārati to Śrīman Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu. Then, with the prasādī incense and ghee lamp, he successively offered ārati to all of their companions. Then, the sādhaka-dāsa worshiped his gurudeva with the tulasīs, flowers, garlands and so on that remained on the prasādī tray and offered ārati to him with the prasādī incense and ghee lamp. After washing his hands and picking up another tray with fresh articles of worship, he entered the pericarp of the yogapīṭha with the permission of his gurudeva and the guru-varga. Carefully following his gurudeva’s previous actions, he performed arcanā and ārati to Śrīman Mahāprabhu and his companions, including the guru-varga. Then the sādhaka-dāsa came and stood to the left of his gurudeva. Śrīman Mahāprabhu and his companions soon became absorbed in the pastimes of Gupta-Kuṇḍa at Śrī Nandīśvara.

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Śrī-Śrī-Gaura-Govinda-Līlāmṛta Guṭikā 31

Navadvīpa: Yogapīṭha—Meeting and Sevā 

In Navadvīpa, Śrīman Mahāprabhu was absorbed in bhāva with his companions on the terrace outside his bedroom. Due to the fragrance of the flowers and the buzzing of the bees, he roared with a gar gar sound, causing everyone to return to external consciousness and conclude their singing. Mahāprabhu then went to stand in the center of the yogapīṭha, still in half-external consciousness. The bhaktas also stood in the appropriate places in the yogapīṭha. The sādhaka-dāsa stood on the left of Śrī Gurudeva and began to gaze at the beauty of Śrīman Mahāprabhu and his companions. The jeweled yogapīṭha-mandira is in the middle of Śrīman Mahāprabhu’s residence. Its pinnacle is decorated with a pot studded with multicolored gems. The inside of the mandira is adorned with sapphires and the roof is covered with beautiful pearl-studded gold. There is a door on each of its four sides and each door is decorated with eight panels inlaid with eight jewels. The inside is beautified by a colorful canopy with ruby and moonstone fringe. Within the mandira there is a tortoise-shaped yogapīṭha lotus bearing a yantra with the six-syllable gaura-mantra(1) made of gem-studded gold. Though brighter than countless suns, the yogapīṭha lotus is cooler than countless moons. In the pericarp of the yogapīṭha lotus there is a jeweled throne. The lower part on both sides of the throne is decorated with rubies, the support post with sapphires and the backrest with lapis lazuli. The throne’s soft cushions and moonlike back and side pillows are exquisite. 

Śrī Gauracandra sat on the throne in the bhāva of Śrī Yugala-Kiśora. Śrī Nityānanda Prabhu stood on his right in the bhāva of Śrī Anaṅga Mañjarī and Śrī Advaita Prabhu stood in front in the bhāva of Śrī Viśākhā Sakhī. Śrī Gadādhara stood on Gauracandra’s left in the bhāva of Śrī Rādhā offering tāmbūla, and Śrīvāsa stood on Gadādhara’s left and in front of Gauracandra in the bhāva of a mañjarī. Then, the eight mahāntas headed by Svarūpa stood on the eight petals of the yogapīṭha in the bhāvas of the eight sakhīs headed by Lalitā. Śrī Svarūpa Dāmodara stood on the northern petal, with Śrī Rāma Rāya on the northeastern, Govindānanda Ṭhākura on the eastern, Vasu Rāmānanda on the southeastern, Śivānanda Sena on the southern, Govinda Ghoṣa on the southwestern, Vakreśvara Paṇḍita on the western and Vāsudeva Ghoṣa on the northwestern petal. As for the secondary petals, Śrī Jāhnavā Ṭhākurāṇī stood on the northern petal, Śrī Govinda Kavirāja on the northeastern, Karṇapūra Kavirāja on the eastern, Nṛsiṁha Kavirāja on the southeastern, Bhagavān Kavirāja on the southern, Ballavīkānta Kavirāja on the southwestern, Gopīramaṇa Kavirāja on the western and Gokula Kavirāja on the northwestern petal, all in sakhī-bhāva.

The eight gosvāmīs stood on the filaments of the lotus in the moods of Śrī Rūpa and the rest of the eight mañjarīs. Śrī Rūpa Gosvāmī stood on the northern side, Lokanātha Gosvāmī on the northeastern, Raghunātha Bhaṭṭa Gosvāmī on the eastern, Raghunātha Dāsa Gosvāmī on the southeastern, Gopāla Bhaṭṭa Gosvāmī on the southern, Śrī Jīva Gosvāmī on the southwestern, Sanātana Gosvāmī on the western and Kṛṣṇadāsa Kavirāja on the northwestern side. Four gatekeepers stood at the four gates: Kāśīśvara Paṇḍita stood at the northern gate, Mukunda Ṭhākura at the eastern, Śivānanda Cakravartī at the southern and Śrīrāma Paṇḍita at the western gate. The gurus in Śrī Jāhnavā’s group stood around her on her petal and the sādhaka-dāsa stood there behind his gurudeva.

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1. klīṁ gaurāya svāhā

  

Changes to some BSS verses

I made some changes to the following verses in Bhāvanā-Sāra-Saṅgrahaḥ, Vol. One:

Chapter 1, verse 150

“O Rādhā, look there! In the early morning, the sun’s charioteer (the dawn) interferes with the intimate pastimes of beautiful women with their lover. Even though his legs have melted off due to sin, he still cannot change his behavior. Therefore, when the ṛṣis say, ‘It is difficult to give up one’s nature,’ it is certainly true.” (Govinda-Līlāmṛtam 1.93)

Chapter 1, verses 151-152

After hearing Lalitā’s teasing words, Vārṣabhānavī Śrī Rādhā smiled and began to speak in a soft, sweet voice. With eyes reddened in anger from her love-play being disturbed, she looked toward the crimson morning sky and said, “The sun’s charioteer, though having no thighs, sinks below the horizon and traverses the sky. But within half a moment he once again appears in the morning. Perhaps if Lord Brahmā had created thighs for him, we would never have even heard of the night.” (Govinda-Līlāmṛtam 1.94-95)

Thanks to Madana-Mohana Dāsa (Brand) for his input.

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Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 22 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

सत्प्रेमसिन्धुमकरन्द-रसौघधारा-

सारानजस्रमभितः स्रवदाश्रितेषु ।

श्रीराधिके तव कदा चरणारविन्दं 

गोविन्दजीवनधनं शिरसा वहामि ॥ २२ ॥

sat-prema-sindhu-makaranda-rasaugha-dhārā-

sārān ajasram abhitaḥ sravad āśriteṣu |

śrī-rādhike tava kadā caraṇāravindaṁ 

govinda-jīvana-dhanaṁ śirasā vahāmi || 22 ||

“O Śrī Rādhikā! A stream of nectar from the eternal ocean of love always pours from your lotus feet upon those who have taken shelter of you. When shall I bear those lotus feet, the treasure of Śrī Govinda’s life, upon my head?”

Rādhā’s Feet: The Treasure of Govinda’s Life

Rasa-Varṣiṇī-Vyākhyā: The divine stream of Śrīpāda’s visions has been flowing! His intense longing and anxiety for sevā have been expressed in each verse. It is universally accepted that one acquires a desired object according to the degree he longs for it. tīvra-saṁvegānām āsannaḥ (yoga-śāstra). The meaning is that samādhi is imminent for those who are able to intensely perform dhyāna and dhāraṇā (meditation and concentration). The degree of a bhakta’s desire determines the degree of his delight. Through this intense thirst, Śrīpāda has received visions of divine līlā and directly tasted sevā-rasa in his siddha-svarūpa. Even at the sādhana stage, one can have some experience of it. If the sādhaka gets some realization during meditation, he thinks, “I got a little response.” The ācāryas have also experienced sevā-rasa and propagated it. Just as Śrīpāda is getting wonderful experiences of rādhā-rasa through his visions, the bhāva-filled, charming madhura poetry and knowledge of līlā-rasa flowing from his pen are attracting the admiration of the great rasika devotees of the world.

In the previous verse, Śrīpāda has done wonderful sevā by calling out to Śrī Rādhā and expressing his feelings to her. By addressing her in such terms, he brings the līlā to her eyes. Śrīmatī has been running like a madwoman to meet with Śyāma. She has lost all sense of direction. The kiṅkarī is distraught, thinking that Śrīmatī’s lotus feet may be injured. The prospect that her dear one’s tender feet may suffer pain was truly unbearable. When Śrī Kṛṣṇa disappeared from the rāsa-līlā, the vraja-sundarīs became distressed and anxious to see him. Disturbed that he may hurt his tender feet while roaming through areas of Vṛndāvana that were strewn with gravels and thorns, they said,

yat te sujāta-caraṇāmburuhaṁ staneṣu 

bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu |

tenāṭavīm aṭasi tad vyathate na kiṁ svit 

kūrpādibhir bhramati dhīr bhavad āyuṣāṁ naḥ ||

“O darling! We fear that as you roam through the forest tonight, you may injure your delicate lotus feet, those beautiful feet that we held so gently upon our firm breasts. You are our life, and our minds reel with the thought that you may be pained by stepping on stones or thorns.” (Śrīmad-Bhāgavatam 10.31.19)

One manifestation of mahābhāva is that wherever there is the possibility of happiness, there is also the anxiety that there may be pain. For this reason, the vraja-sundarīs hold Kṛṣṇa’s feet gently to their bosoms, concerned that his feet may be injured by the touch of their firm breasts. It is easy to deduce that in a situation where there may be genuine pain, their minds become very disturbed. Particularly, when there is the possibility of some type of pain for Śrī Rādhā, who is the wish-yielding creeper of kṛṣṇa-prema, the soft-hearted sakhīs and mañjarīs, who are like her branches and leaves, feel truly indescribable misery.

Absorbed in his kiṅkarī-svarūpa, Śrīpāda said, “O Rādhā! In your rapture of serving Śrī Kṛṣṇa, you have forgotten your own body. But your feet, more delicate than śirīṣa flowers, are being injured by walking where there is no good path.” Thinking like this, the poor dāsī is losing her mind.

yo thala-kamala paraśe ati komala jhāmara bhai upacaṅka |

so aba yāṅhā tāṅhā kaṭhina dharaṇī māhā ḍārata bhai niśaṅka ||

“Those same delicate feet that turn pale when startled by the touch of a land-lily are now being placed fearlessly upon the hard earth.” (Rādhāmohana Ṭhākura)

These lotus feet, which are more precious to her than millions of lives, always remain within her gentle heart. How can the kiṅkarī’s love tolerate such hardship for them? She says, “O Rādhikā! Please place your lotus feet upon my head! Do not step on the hard ground of Vraja again. I shall take those feet to Śyāmasundara, bearing them on my head as though they were millions of my lives.” At the appearance of pure devotion to her lotus feet, by the mercy of those feet, their qualities are spontaneously revealed within the heart. This has been described in the verse by two adjectives. sat-prema-sindhu-makaranda-rasaugha-dhārā-sārān ajasram abhitaḥ sravad āśriteṣu. The meaning is that a stream of nectar from the ocean of eternal love flows through her lotus feet to continuously shower those who have taken shelter. Here, the words sat-prema should be understood to mean absolutely pure love, devoid of any desire for one’s own enjoyment and devoted to the beloved’s happiness. Actually, only the mādhurya-saturated love of Vraja is completely pure. biśuddha brajera prema, yena jāmbū-nada hema; ātma-sukhera yāṅhā nāhi gandha. “Vraja-prema is completely pure, like gold from the Jambū River. There is not even the scent of desire for one’s own happiness.” 

This pure love reaches its zenith in the mañjarīs. Because they have taken exclusive shelter of Śrī Rādhā’s lotus feet, a stream of nectar flowing from the ocean of pure love continuously rains upon them. They have reached the highest stage of purity. They are called mañjarīs, and by nature they are also mañjarīs. The mañjarī, or sprig, does not give enjoyment to the bee. Just as a creeper’s sprig increases a bee’s desire for its fully bloomed flowers, in the same way, these mañjarīs, by their skillful sevā and charming natures, increase Madhusūdana Śyāmasundara’s desire for Śrī Rādhārāṇī. This is the power of taking exclusive shelter at Śrī Rādhā’s lotus feet. The nectar of pure love always falls from Śrī Rādhā’s lotus feet, and this nectar does not consist of just a few drops like the nectar of a lotus of this world. This nectar pours like a waterfall in an endless stream upon those who have taken shelter.

sāndrānanda-ghanānurāga-laharī-nisyanda-pādāmbuja-

dvandve śrī-vṛṣabhānu-nandini sadā vande tava śrī-padam |

“O Daughter of Vṛṣabhānu! I forever adore your lotus feet, from which waves of concentrated joyful love flow like nectar.” (Rādhā-Rasa-Sudhā-Nidhiḥ 94)

Or the word sat could mean Śrī Kṛṣṇa. From Śrī Rādhā’s lotus feet comes a continuous flow of love for Śrī Kṛṣṇa. In his Svasaṁkalpa-Prakāśa-Stotra, Śrīpāda Raghunātha Dāsa Gosvāmicaraṇa has written,

anārādhya rādhā-padāmbhoja-reṇum 

anāśritya vṛndāṭavīṁ tat-padāṅkām |

asambhāṣya tad-bhāva-gambhīra-cittān 

kutaḥ śyāma-sindho rasasyāvagāhaḥ ||

“One who does not worship the dust from Śrī Rādhā’s lotus feet; or who has not taken shelter at her feet; who does not take shelter of Śrī Vṛndāvana, which is marked with her footprints; or who does not associate with the profound rāga-mārga-sādhakas whose hearts long for rādhā-dāsya, will never be able to taste the sweet rasa of the ocean that is Śyāma.” Śrīpāda has himself said,

rādhā-dāsyam apāsya yaḥ prayatate govinda-saṅgāśayā

so’yaṁ pūrṇa-sudhā-ruceḥ paricayaṁ rākāṁ vinā kāṅkṣati |

kiṁ-ca śyāma-rati-pravāha-laharī-bījaṁ na ye tāṁ vidus

te prāpyāpi mahāmṛtāmbudhim aho binduṁ paraṁ prāpnuyuḥ ||

“One who tries for a relationship with Govinda without serving Śrī Rādhā is like one who wants to experience the nectarous splendor of the full-moon without the full-moon night. Alas, unmindful of her being the source of the waves in the river of love for Śyāma, they are able to obtain no more than a drop of the great ocean of nectar.” (Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 80)

Moreover, those feet are the treasure of Govinda’s life. Śrī Kṛṣṇa’s senses are always submerged in the mādhurya of Rādhā’s form, rasa and so on. For this reason, his name is Govinda.

nirdhūtāmṛta-mādhurī-parimalaḥ kalyāṇi bimbādharo

vaktraṁ paṅkaja-saurabhaṁ kuharita-ślāghā-bhidas te giraḥ |

aṅgaṁ candana-śītalaṁ tanur iyaṁ saundarya-sarvasva-bhāk

tvām āsvādya mamedam indriya-kulaṁ rādhe muhur modate ||

Śrī Kṛṣṇa said to Śrī Rādhā, “O prosperous one! Your lips, red as bimba fruits, are sweeter and more fragrant than nectar. Your lovely face is sweet-scented like a lotus, and your speech is sweeter than the cooing of a cuckoo. Your body is cooler than sandalwood paste; indeed, it is the reservoir of all beauty. Having tasted your sweetness, O Rādhā, my senses rejoice again and again.” (Lalita-Mādhava 9.9) Even though Govinda always desires Rādhā like this, to nourish the rasa, Yogamāyā utilizes parakīya-bhāva to make Rādhā extremely hard for him to get. kabhu mile kabhu nā mile daibera ghaṭana: “Whether they meet or not is a matter of luck.” Whenever the nāyikā is hard to get, a strong attachment arises in the heart of the nāyaka. Therefore, hoping to embrace Nāgarīmaṇi Śrī Rādhā, Nāgara-Śiromaṇi Śrī Kṛṣṇa entered the nikuñja-mandira meditating on her lotus feet like the king of yogīs. kālindī-taṭa-kuñja-mandira-gato yogīndravad yat-pada-jyotir dhyāna-paraḥ (Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 96). Once, to calm sulking Rādhā’s anger by holding her feet on his head like an ornament, he requested, dehi pada-pallavam udāram: “Please give me your lovely lotus-bud feet.” When Govinda desires the touch of her lovely feet, a wave of rasa rises in his heart: hiyāra mājhāre uṭhe rasera hilloli, (yabe) paraśite cāhi tomāra pāyera aṅgulī. After tasting all this rasa-mādhurya in līlā, Śrīpāda declared that Śrīmatī’s lotus feet are the treasure of Govinda’s life. Loving devotion to God, who is eternal, omniscient and ever blissful, has been celebrated for a long time. His acceptance of the feet of the one who loves him most as his greatest treasure is the very lifeblood of his divinity. This in no way diminishes him, but is rather a sign of his nobility.

“O Rādhā! How can I bear knowing that your feet, the treasure of Govinda’s life, might be pained by the hard ground of Vraja? Please climb on my head; I will carry you to meet your lover. Your beautiful body is as light as a ball of cotton, so it’s not hard for me to carry you. Besides, I’ll be bathed in a constant stream of prema-rasa.” If Śrī Rādhā says, “I’ll know whether my feet hurt or not; why do you worry so much?” In response, I will say, “You’re delirious; you won’t even know your own condition! You are going to meet Govinda to serve him, but the treasure of his life is feeling pain. Have you considered that? So just put the treasure of Govinda’s life on my head and he’ll be happy.” Longing to get Śrīmatī’s lotus feet on her head, the kiṅkarī points Śrī Rādhā in the direction of Govinda’s happiness. Countless figurative expressions like this have been placed in these ślokas. Blessed is the kiṅkarī; blessed is her sevā!