पूर्णानुरागरसमूर्ति-तडिल्लताभं
ज्योतिः परं भगवतो रतिमद्रहस्यम् ।
यत् प्रादुरस्ति कृपया वृषभानुगेहे
स्यात् किङ्करी भवितुमेव ममाभिलाषः ॥ ४१ ॥
pūrṇānurāga-rasa-mūrti-taḍil-latābhaṁ
jyotiḥ paraṁ bhagavato ratimad rahasyam |
yat prādur asti kṛpayā vṛṣabhānu-gehe
syāt kiṅkarī bhavitum eva mamābhilāṣaḥ || 41 ||
“I long to become a maidservant of Śrī Rādhā, who graciously appeared in the home of King Vṛṣabhānu. She is the embodiment of the nectar of absolute love. Her form is brilliant like a streak of lightning. She is most attractive to Svayaṁ Bhagavān Śrī Kṛṣṇa and therefore most mysterious.”
The Desire to Become Śrī Rādhā’s Kiṅkarī
Rasa-Varṣiṇī-Vyākhyā: Śrīpāda’s mind is submerged in the sweetness of Śrī Rādhā’s kaiṅkarya-rasa. Śrī Rādhā’s lotus feet are very difficult to attain, inaccessible to even Brahmā and others. In the previous verse, Śrīpāda prayed, “Let me be Śrī Rādhā’s kiṅkarī in life after life.” Although a bhakta has no birth caused by bondage to worldly actions, still, the intense desire for rādhā-dāsya has been embodied in this kind of language. Language is the gateway to expressing one’s thoughts. The desire to be Śrī Rādhā’s kiṅkarī has swallowed all other desires. The high-minded bhakta prays, “May my undivided thirst be centered on Govinda’s lotus feet.” But the Gauḍīya Vaiṣṇava is not satisfied by this. As long as his undivided thirst does not take shelter of Śrī Rādhā’s lotus feet, he incessantly thinks, “Where are you, Rādhārāṇī?” If his mind remains at his cherished one’s feet, the mind’s tenderness and sweetness will be realized. Śrīpāda Sarasvaticaraṇa has become submerged in the extraordinary grace of Śrīman Mahāprabhu. In his heart, he fully accepts himself as Śrī Rādhā’s kiṅkarī. Though getting the mercy of Śrī Guru and the Vaiṣṇavas in the yuga of Mahāprabhu, jīvas like me have been deprived because of our offenses. Even though we understand the greatness of being Rādhā’s kiṅkarī, we are still unable to accept it. Having accepted the impermanent body and things related, we have become mad. Engrossment in the body is useless; it diverts the mind from the cherished one’s feet. For this reason, the mahājana resolves, āna kathā nā baliba, āna kathā nā śuniba, sakali kariba paramārtha. prārthanā kariba sadā, lālasā abhīṣṭa-kathā, ihā binā sakali anartha. “I will neither speak nor hear of any other topic; I will devote everything to the highest truth. I will always pray longingly to hear the stories of my deity. Other than this, all talk is useless.” (Prema-Bhakti-Candrikā 101). If the sādhaka engages his mind like this, after a few days of bhajana, his heart will begin to long for such realization. When Śrīmatī sees this, her stream of mercy will descend and the sādhaka will be blessed. Śrīpāda is a recipient of Śrī Rādhārāṇī’s profound mercy. With an anxious heart, he prays, syāt kiṅkarī bhavitum eva mamābhilāṣaḥ. “My hope of becoming Śrīmatī’s maidservant is far-fetched, but it seems such a desire has awakened in my heart. It would be good if I could die with this desire still in my heart.” The sweetness of Śrīpāda’s humble prayer is amazing. This powerful desire pulls the sādhaka toward his object of worship. Countless material desires constantly arise in the heart of a jīva like me, but the desire to be Rādhā’s kiṅkarī does not even appear in a dream? Śrīpāda’s beautiful mind has been perfumed by the fragrance of his desire to be Śrī Rādhā’s kiṅkarī. It is as though Śrī Rādhārāṇī has cooled Śrīpāda’s heart and taken her seat there. This verse is his sweet recollection of rādhā-tattva that he realized in his own heart.
Śrī Rādhā is the full embodiment of anurāga-rasa (passionate love). When anurāga becomes full and boundless, it manifests like the sun in one’s heart-cave and drives away the darkness of sensual desires. By focusing on Kṛṣṇa’s happiness, the subtle faculties of the mind are illumined and then anurāga becomes mahābhāva. Śrī Rādhā’s form is shaped by that mahābhāva-rasa. mahābhāvojjvala-cintā-ratnodbhāvita-vigrahām. “Śrī Rādhā’s form is made of mahābhāva-cintāmaṇi.” From prema up to mahābhāva, all sthāyī-bhāvas that are nourished or revealed by vibhāvas, anubhāvas and so on become rasas.(1) Mahābhāvamayī Śrī Rādhā is constantly pervaded by uddīpanas, anubhāvas and sāttvika-vikāras, as well as by sañcārī-bhāvas like joy, dejection and so on.(2) For this reason, she has been called the embodiment of mahābhāva-rasa. kṛṣṇamayī—kṛṣṇa yāṁra antare bāhire, yāṁhā yāṁhā netra paḍe tāṁhā kṛṣṇa sphure. “The word kṛṣṇamayī refers to one who experiences Kṛṣṇa within and without. Wherever she looks, Kṛṣṇa appears.”(Śrī-Caitanya-Caritāmṛtam, Ādi 4.85) Even Śrīmatī’s clothing, ornaments, perfumes and so on are all made from the ingredients of śrī-kṛṣṇa-prema.(3)
… nija lajjā-śyāma-paṭṭa-śāṭī paridhāna |
kṛṣṇa-anurāga dvitīya aruṇa basana | praṇaya-māna-kañculikāya bakṣa ācchādana ||
saundarya-kuṅkuma, sakhī praṇaya candana | smita-kānti karpūra—tine aṅga bilepana ||
kṛṣṇera ujjvala-rasa mṛga-mada-bhara | sei mṛga-made bicitrita kalebara ||
pracchanna-māna-bāmya dhammilla binyāsa | dhīrādhirātmaka guṇa aṅge paṭabāsa ||
rāga-tāmbūla rāge adhara ujjvala | prema-kauṭilya netra yugale kajjala |
sudīpta sāttvika-bhāba harṣādi sañcārī | ei saba bhāba-bhūṣaṇa saba aṅge bhari ||
kilakiñcitādi bhāba biṁśati bhūṣita | guṇa-śreṇī-puṣpa-mālā-sarbāṅge pūrita ||
saubhāgya tilaka cāru lalāṭe ujjvala | prema-baicitrya ratna hṛdaye tarala || ityādi ||
“Śrī Rādhā donned a red petticoat representing her love for Śrī Kṛṣṇa, and then a dark blue, silken skirt representing her shyness.(4) Her love-born anger covers her breasts as a bodice. Her beauty is symbolized by saffron (kuṅkuma), her love for her sakhīs by sandalwood paste (candana) and her smiling countenance by camphor (karpūra). These three are spread on her body as unguents. Her body is painted with fragrant musk that denotes her passion for Kṛṣṇa. Her contrariness caused by concealed anger takes the form of her hair tied in a bun. A silk shawl represents her dhīrādhīra quality. (A dhīrādhīra-nāyikā is a type of heroine whose anger is partially exhibited.) Her attachment for Kṛṣṇa is expressed as her lustrous lips reddened by tāmbūla. The collyrium around her eyes symbolizes her craftiness born of love. Her nature is pure and luminous, with transitory feelings of joy and such. All these ornaments of love adorn her limbs. She is decorated with twenty bhāvas (emotional states) including kilakiñcita (amorous agitation, weeping, laughing and so on). Her virtues are depicted by the flower garlands on every limb. Her good fortune is shown by the beautiful and radiant tilaka on her forehead and a sparkling jewel on her bosom symbolizes the diversity of her prema.” (Śrī-Caitanya-Caritāmṛtam, Madhya 8.168-176)
These are the particulars of the embodiment of the nectar of fully developed love! Mahābhāva must be understood through love—there is no other way. Śrī Rādhā is taḍil-latābhaṁ paraṁ jyotiḥ, radiant like a streak of lightning. One’s eyes are dazzled by the intense brightness of worldly lightning, but the lightning of mahābhāva-rasa soothes them. Countless waves of nectar play in the seer’s heart and mind. For this reason, that light is called parama, meaning excellent, delightful and bestowing all happiness. Vṛndāvana is brightened by Śrī Rādhā’s beautiful golden luster. nava-campaka-gaura-kāntibhiḥ, kṛta-vṛndāvana-hema-rūpatām; bhaja kām api viśva-mohinīṁ madhura-prema-rasādhidevatām. “Just worship the world-enchanting Śrī Rādhā, the presiding deity of sweet prema-rasa. Her complexion, golden like a new campaka flower, causes the verdant forests of Vraja to appear as golden.”(Saṅgīta-Mādhava 1.2) Arjuna said in Śrī-Bhagavad-Gītā 11.40, sarvaṁ samāpnoṣi tato’si sarvaḥ. “Because you pervade everything, you are everything.” In the same way, because Śrī Kṛṣṇa pervades the universe, he is called Viśva, the universe. Therefore, the name Viśva-Mohinī means that Rādhā’s pleasant golden complexion enchants Śrī Kṛṣṇa. In Śrī-Kṛṣṇa-Karṇāmṛtam, Śrīla Bilvamaṅgala Ṭhākura has repeatedly described Kṛṣṇa as a jyoti or light, such as “A smile has bloomed on Jyoti’s face,” or sometimes, “A peacock feather has been placed on Jyoti’s head.” Therefore, this dark blue light appears to be embodied. The embodiment of the nectar of absolute love, Śrī Rādhā, who appears as a brilliant streak of lightning, is also the enchantress of Śrīla Bilvamaṅgala Ṭhākura’s embodied light. Śrī Kṛṣṇa’s heart and mind become soaked with ānanda-rasa when he sees Śrīmatī’s golden effulgence. Therefore, it has been said that her jyoti is bhagavato ratimat, meaning it is most desirable to Śrī Kṛṣṇa. The use of the word bhagavān in mādhurya-līlā hints at a particular flawless principle. Though being the fullest abode of the six kinds of aiśvarya, such as all power, courage, fame, wealth and so on, he constantly longs to taste Śrī Rādhā’s sweetness. Svarūpa (form, nature) and aiśvarya (opulence, power) serve as support for mādhurya (sweetness). He who is filled with unequaled aiśvarya and mādhurya is enchanted by the beauty and sweetness of Śrī Rādhā. Or, bhaga śrī kāma māhātmye iti abhidhānāt. Other definitions of the word bhaga, such as wealth, pleasure, greatness and so on can be found in a dictionary. Svayaṁ Bhagavān Śrī Kṛṣṇa, the original abode of limitless beauty and sweetness, is also most eager to relish Śrī Rādhā’s beauty. vidhūnayati rādhike! tri-jagad eṣa rūpotsavaḥ. “O Rādhā! This festival of your beauty is causing the three worlds as well as myself to tremble.” (Ujjvala-Nīlamaṇi 4.8) Śrī Rādhā’s amazing golden radiance cools the heart of Śrī Govinda, the abode of boundless beauty. Her effulgence has so much influence upon Saccidānanda Śrī Kṛṣṇa because it arises from mahābhāva. The mahājana Vidyāpati said the following about Śrī Kṛṣṇa’s pūrva-rāga:
yaṁhā yaṁhā pada-yuga dharai | taṁhi taṁhi saroruha bharai ||
yaṁhā yaṁhā jhalaka ta aṅga | taṁhi taṁhi bijurī-taraṅga ||
ki heriluṁ aparūpa gorī | paiṭhala hiya māhā mori ||
yaṁhā yaṁhā nayana-bikāśa | taṁhi kamala parakāśa ||
yaṁhā lahu hāsa sañcāra | taṁhi taṁhi amiyā bithāra ||
yaṁhā yaṁhā kuṭila kaṭākha | taṁhi madana-śara lākha ||
heraite so dhani thora | aba tina bhubana agora ||
puna kiye daraśana pāba | taba mohe iha dukha yāba ||
bidyāpati kaha jāni | tuya guṇe deyaba āni ||
“Wherever her feet touch, lotuses abound. Wherever there is a glimpse of her limbs, there is a flash of lightning. What incomparable golden form have I seen? She has entered within my heart. Wherever her eyes open, there a lotus blooms. Wherever her gentle smile appears, there nectar spreads. Wherever she casts a crooked, sidelong glance, there go countless arrows of the god of love. Having seen this fortunate girl for just a moment, the three worlds are astonished. Will I get to see her again? If so, then my misery will go away.” Vidyāpati says, “I know you will attract her through your charm.”
Moreover, this supreme light in the form of a bolt of lightning is also mysterious. Śrī Rādhā is the most profound truth. In Śrīmad-Bhāgavatam 10.30.11, Śrī Śuka Muni has described the glory of Śrī Rādhā’s love in a hidden way. apy eṇa-patny upagataḥ ityādi. In his Laghu-Toṣaṇī commentary on this verse, Śrīmat Jīva Gosvāmipāda has given a simple explanation of Śrī Śuka Muni’s intention regarding the revelation of the unfathomable rādhā-tattva. Thus, athātreti vicāryate kām apy ādāya śrī-bhagavān-antarhitaḥ iti vyakti-bhaviṣyad api pūrvaṁ yan-munīndraḥ svayaṁ nasphuṭam uktavān tasyāyam abhiprāyaḥ. satsv api nānā-bhagavad-āvirbhāveṣu mama svayaṁ bhagavati śrī-kṛṣṇākhya eva tasminn āgraha-viśeṣa iti. tathā satsv api nānā tat-tat-parikareṣu śrī-vrajavāsiṣv eva sa iti. tathā satsv api teṣu śrī-vraja-devīṣv eva tato’py adhikataraḥ sa iti rahasyaṁ sarve’pi jñātavanta eva. kintu tāsv api satīṣu śrī-rādhikāyām evādhikatamaḥ sa iti na jñātavantaḥ. tad etan mad-āgraha-tāratamyaṁ ca tat-tad-utkarṣa-tāratamyād eva. asyāḥ parama-rahasyāyās tad etat tu sākṣāj jñāpayituṁ saṅkucati mac-cittam. jñāna-khalatā-bhiyā vijñāpayitum apīcchati tasmād asyāḥ sakhīnāṁ vacanāt tatrāpratītau ca pratipakṣānām api vacanād vyañjanaiva-vṛttyā yathāvasaraṁ madhye madhye prakaṭayiṣyāmaḥ. yadi ca jātu svayam apy āveśavaśāt prakaṭayiṣyāmaḥ tadā nāma tu tasyāḥ sākṣān na vakṣyāma iti. The meaning is that during the rāsa-līlā, Śrī Bhagavān took one gopikā and vanished. Although this was later clearly revealed in the words of Śrī Śukadeva, at the time of the disappearance, he did not mention it. His intention in this is that he was thinking, “Although there are stories of the various incarnations of Śrī Bhagavān in the Śrīmad-Bhāgavatam, I have a special interest in Vrajendranandana Śrī Kṛṣṇa. Even among the various parikaras (companions), I am most interested in the vrajavāsīs. Moreover, though there are many vrajavāsīs, I am most interested in the vrajadevīs. My audience has been able to understand this. But among the vrajadevīs, my greatest interest is in Śrī Rādhā, which my listeners cannot understand. Śrī Rādhā’s preeminence is most difficult to comprehend. Therefore, my mind and heart hesitate to make this known to them directly. On the other hand, if I know but do not speak about this, the fault of concealing knowledge arises. So, to protect both sides, I will reveal Śrī Rādhā’s greatness through the words of her sakhīs. However, the common people may lack faith in the words of Rādhā’s sakhīs because she is their dear companion: of course they will speak highly of her. Because of this, from time to time I will reveal Śrī Rādhā’s greatness through figurative expressions in the speech of both her rivals and her friends. Even if, in rapture, I were to speak about it myself, I will never directly mention Śrī Rādhā’s name.” Like this, Śrī Rādhā is a great mystery in all śāstras. At the conclusion of Śrī-Bhagavad-Gītā, Śrī Bhagavān told Arjuna that the greatest secret is devotion based on the acceptance of shelter at the Lord’s feet (18.64-66). Prema is the fruit of bhakti and the essence of prema is mahābhāva. mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī (Śrī-Caitanya-Caritāmṛtam, Ādi 4.69). “Śrī Rādhā Ṭhākurāṇī is the embodiment of mahābhāva.” Therefore, according to kaimutika-nyāya (the logic of ‘how much more’ or ‘even more so’), the supreme mystique of Śrī Rādhā is naturally inferred. Though being such a mystical tattva, she appeared in the home of King Vṛṣabhānu to give her mercy to the jīvas. Because of this, the people of the world have found her. Otherwise, this mysterious tattva would have remained unknown to the world of jīvas. Śrīpāda is saying, “May my desire for service at the feet of the merciful Śrī Rādhā be nourished. O Rādhā! Let your causeless mercy fulfill this desire. You have appeared in the home of King Vṛṣabhānu bearing your spontaneous mercy. Please let a drop of that fall on this poor soul.” This is the implication.
Or, if Śrīpāda’s Vedantic friends should say, “Śrīpāda! Since your birth you have worshiped the radiant Brahman and are versed in all the śāstras. Why now are you so eager to be the maidservant of a human cowherd girl? And having given up the desire for mukti (liberation), you now long to serve her in life after life. Are you deranged?” In reply, he says, “Friends! You do not understand. Your nirviśeṣa-brahma(5) is the bodily luster of Śrī Govinda, who has been astonished and enchanted by the lightning-like effulgence of the object of my worship, Śrī Rādhā. She has assumed the more brilliant radiance of saviśeṣa-anurāga-rasa and appeared in the home of King Vṛṣabhānu. I long to be her dāsī. She is the supreme mystical light. Therefore, she is ever unknowable to minds tainted by the contemplation of Brahman.”
1. A sthāyī-bhāva is a permanent condition of mind, a vibhāva is any condition that excites or develops a particular state of mind or body, and an anubhāva is an external sign or effect of emotion.
2. Uddīpana means incitement, inspiration; sāttvika-vikāra means a state of body caused by some natural emotion; sañcārī-bhāva means a transient or evanescent feeling that strengthens the prevailing sentiment.
3. Lavaṇākara-nyāya (the logic of salt water) says that whatever falls into salt water very quickly becomes salty itself.
4. “Śrīmatī’s delicate crimson ruffled petticoat was effulgent like the sun. Upon that she tied a golden-threaded dress that kissed the tips of the moon-like nails on the toes of her lotus feet.” (Kṛṣṇāhnika-Kaumudī 2.65)
5. Nirviśeṣa means without distinctions or qualities. Saviśeṣa means with them.
