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Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 38 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

 श्यामेति सुन्दरवरेति मनोहरेति

कन्दर्पकोटिललितेति सुनागरेति ।

सोत्कण्ठमह्नि गृणती मुहुराकुलाक्षी

सा राधिका मयि कदा नु भवेत्प्रसन्ना ॥ ३८ ॥

śyāmeti sundara-vareti manohareti

kandarpa-koṭi-laliteti sunāgareti |

sotkaṇṭham ahni gṛṇatī muhur ākulākṣī

sā rādhikā mayi kadā nu bhavet prasannā || 38 ||

“Today Śrī Rādhikā’s eyes are anxious from not seeing her beloved Kṛṣṇa. She calls out again and again in lamentation, ‘O Śyāma! O beautiful one! O charming one! O one who enchants countless gods of love! O my love!’ When will she be pleased with me?”

Anxious Śrī Rādhā

Rasa-Varṣiṇī-Vyākhyā:  After Śrīpāda’s visions ended, he felt intense pain in his heart. The intended goal is to attain Svāminī’s merciful glance; there is no other quest. The Vrajavāsīs are solely devoted to their beloved Śrī Rādhā-Kṛṣṇa. If a sādhaka faithfully follows the Vrajavāsīs’ prema, their nature will also be transmitted into that sādhaka. Vraja-prema is based on following. e saba anugā haiyā, prema-sebā niba cāiyā, iṅgite bujhiba saba kāja; rūpe guṇe ḍagamagi, sadā haba anurāgī, basati kariba sakhī-mājha. “As a follower of these mañjarīs, I shall request and receive the loving service of Śrī Śrī Rādhā-Kṛṣṇa. Simply by seeing their gestures I shall understand all my duties. Constantly submerged in Śrī Yugala-Kiśora’s beauty and virtues, I shall devote myself to them and live among their sakhīs.” (Śrī Prema-Bhakti-Candrikā 53) Śrīpāda is weeping—“O Śrī Rādhikā! Please place your merciful glance on me. O Śrī Rādhikā! Look with compassion at this lowly one. I am all alone; my life is devoid of association. What will I do without you?” Within a short while, another vision of līlā arose.

A daytime tryst: Anxious and eager to rendezvous with Śyāma, Śrī Rādhā walked quickly to the meeting bower. The stronger the passion, the more inevitable the tryst. Only a vraja-premika could imagine this.

māthahiṁ tapana,            tapata-patha-bāluka,

ātapa-dahana bithāra |

nonika putali tanu,            caraṇa kamala janu,

dinahiṁ kayala abhisāra ||

hari hari! premaka gati anibāra |

kānu-paraśa-rase,            parabaśa rasabatī,

bichurala sabahuṁ bicāra ||

Sun on her head,            searing sand path, 

sunshine burning everywhere.

Body like a doll made of cream,            feet like lotuses,

she made a daytime tryst.

Hari Hari!  the premikā’s progress is unpreventable.

By the rasa of Kṛṣṇa’s touch,            rasavatī Rādhā is overcome.

She forgot all doubt and hesitation.

(Mahājana)

Intoxicated by her quest to please Śyāma, Śrī Rādhā has forgotten all doubts, surpassed all obstacles and impediments and arrived at the bower. Śyāma had not yet come to meet her. Seeing that the expected meeting time had passed, Svāminī became anxious. Again and again, she looked intently toward the path of Śyāma’s arrival. Her eyes were restless, longing to see him. All the anxiety in her heart took refuge in her eyes. She eagerly looked toward Śyāmasundara’s arrival path, continuously remembering his form, qualities and pastimes. She lamented, “O Śyāma! Vṛndāvana is illuminated by your raincloud complexion. Who is not infatuated by the sweetness of your world-enchanting beauty? If a virtuous girl becomes maddened by your beauty, will the dam of her forbearance not be shattered?” Śrīman Mahāprabhu, intoxicated from accepting Śrī Rādhā’s sweet nature, drifted toward infinity in the river of this beautiful dark complexion.

brajendra-kula-dugdha-sindhu, kṛṣṇa tāhe pūrṇa indu, janmi kaila jagat ujora |

kānty-amṛta yebā piye, nirantara piyā jiye, braja-janera nayana-cakora ||

sakhi he! kothā kṛṣṇa karāha darśana |

kṣaṇeka yāṁhāra mukha, nā dekhile phāṭe buka, śīghra dekhāo, nā rahe jībana ||

ei brajera ramaṇī, kāmārka-tapta-kumudinī, nija-karāmṛta diyā dāna |

praphullita kare yei, kāṁhā mora candra sei, dekhāo sakhi! rākhaha mora prāṇa ||

kāṁhā se cūḍāra ṭhāma, śikhi-piñchera uḍāna, naba-meghe yena indra-dhanu |

pītāmbara taḍid-dyuti, muktā-mālā baka-pāṁti, nabāmbuda jini śyāma tanu ||

ekabāra yāra nayane lāge, sadā tāra hṛdaye jāge, kṛṣṇa-tanu yena āmra-āṭhā |

nārīra mane paiśe hāya, yatne nāhi bāhirāya, tanu nahe,—seyākulera kāṁṭā ||

jiniyā tamāla-dyuti, indranīla-sama kānti, yei kānti jagata mātāya |

śṛṅgāra-rasa tāte chāni, tāte candra-jyotsnā-sāni, jāni bidhi niramila tāya ||

“The king of Vraja’s family is an ocean of milk from which Kṛṣṇa rose like the full moon. At his birth, the whole world brightened. The cakora-like eyes of the Vrajavāsīs constantly drink the nectar of his luster. O friend, where is Kṛṣṇa? Please show me. My heart will break if I cannot see his face for just a moment. Show me quickly; my life is fading. The girls of Vraja are like water-lilies burning in the sun of desire. He gives them the nectar of his hands and they blossom from his touch. Where is my moon? Show me, my friend! Save my life. Where is the peacock feather that sits atop his head like a rainbow on a new raincloud? Where are his yellow garments, brilliant like bolts of lightning? Where is his pearl necklace, white as a row of herons? His dark body is more beautiful than a new raincloud. Once Kṛṣṇa’s body is caught by someone’s eyes, it always awakens in that person’s heart. Alas, Kṛṣṇa’s body is like the sap of a  mango tree. After it enters a woman’s mind, it cannot be removed, even with great effort. It is not a body; it is a thorn of the śiyākula plant! His sapphire complexion is more beautiful than a tamāla tree and it delights the whole world. Brahmā has created that body by mixing śṛṅgāra-rasa with moonlight.” (Śrī-Caitanya-Caritāmṛtam, Antya 19.36-41)

Śrīmatī says, “O Śyāma! Whenever I don’t get to see you, I feel like dying. Please sustain my life with the gift of seeing you.” The kiṅkarī gives her courage: “O Rādhā! Compose yourself; the love of your life will soon arrive.” But alas! Where is the path to solace for the agony-stricken heart? She says, “O radiant one! You feel like dying because you are not tasting his nectarous beauty. Your eyes are restless to taste it. saundaryena dṛg-ānanda-kārī rucira ucyate. “One whose beauty provides joy to the eyes of all observers is called rucira, or radiant.” Śrīmatī says, “Śyāma, how can I be calm without seeing you? Oh, my kiṅkarī has not understood the state of my mind!”

anyera ye duḥkha mane, anya tāhā nāhi jāne, satya ei śāstrera bicāre |

anya-jana kāṁhā likhi, nāhi jāne prāṇa-sakhī, yāte kahe dhairya dharibāre ||

kṛṣṇa kṛpā-pārābāra, kabhu karibena aṅgīkāra, sakhi tora e byartha bacana |

jībera jībana cañcala, yena padma-patrera jala, tata-dina jībe kon jana? ||

śata-batsara-paryanta, jībera jībana-anta, ei bākya kaha nā bicāri |

nārīra yaubana-dhana, yāre kṛṣṇa kare mana, se yaubana dina-dui-cāri ||

“Śāstra reasons that a person cannot truly know the misery of another person’s mind. Not to speak of others, even my dear friends do not know. They just tell me to be patient. Friend, it is useless to say that Kṛṣṇa is an ocean of mercy who will accept me at any time. The life of a jīva is unpredictable, like a drop of water on a lotus leaf. Who will live so long? The jīva’s life ends after a hundred years. You spoke without thinking. A woman’s wealth is her youth and that’s all Kṛṣṇa cares about. But that youth only lasts for two or four days.” (Śrī-Caitanya-Caritāmṛtam, Madhya 2.23-25)

Śrī Rādhā’s only desire is to make Śrī Kṛṣṇa happy. Her pure love causes her to feel unbearable pain every moment she is not engaged in his sevā. She became delirious as she continuously looked about. In a vision, she saw that Kṛṣṇa had arrived. He said, “O dear one, why are you depressed? I just now got here. Where would I be without you? You are the treasure of my life.” Śrīmatī thinks, “Candrāvalī has many lovers. Kṛṣṇa has just come from her bower and is now making this hypocritical plea to me.” Thus, in the mood of a dhīrā-mānavatī-nāyikā,(1) Śrīmatī said, “O charming one, you steal the minds of all the girls in the world. Therefore, you must fulfill their desires. All the girls of Vraja want you; I’m no longer the only one. So go and please them.”

tvaṁ cumbako’si mādhava, lohamayī nūnam aṅganā-jātiḥ |

dhāvati tatas tato’sau, yato yataḥ krīḍayā bhramasi ||

“O Mādhava! You are like a magnet and the girls are like iron. Thus, when you run playfully in some direction, they follow you. (Śrī-Bhakti-Rasāmṛta-Sindhuḥ 2.1.168) Therefore, what is your fault? This is your natural quality.”

dhīrā kānta dūre dekhi kare pratyutthāna | nikaṭe āsile kare āsana pradāna ||

hṛde kopa, mukhe kahe madhura bacana | priya āliṅgite tāre kare āliṅgana ||

sarala byabahāre kare mānera poṣaṇa | kiṁbā solluṇṭha-bākye kare priya nirasana ||

“When a dhīrā-nāyikā sees her lover in the distance, she rises from her seat to welcome him. When he arrives, she offers him a seat. In her heart, she is angry, but she speaks sweetly. When her beloved embraces her, she returns the embrace. She maintains her huff with a sincere demeanor or rejects her lover with sarcastic words.” (Śrī-Caitanya-Caritāmṛtam, Madhya 14.144-146)

Mādhava seems to be saying, “O angry one! Why are you uselessly sulking? I don’t go anywhere;   I always stay near you. Don’t be sad because of unnecessary pride. muñca mayi mānam anidānam. Give up your unnecessary anger and be pleased with me because I am innocent.” After hearing Kṛṣṇa’s words, Śrīmatī’s jealousy and anger appeared. She said in the mood of a dhīrādhīrā-nāyikā,(2) “O one who is more charming than countless gods of love! Your form is more handsome than countless Kandarpas. Or, śṛṅgāra-pracurā ceṣṭā yatra taṁ lalitaṁ viduḥ. “The state in which there are abundant endeavors in the erotic sentiment is called lalita.” (Śrī-Bhakti-Rasāmṛta-Sindhuḥ 2.1.267) You are more expert than countless Kandarpas in actions filled with śṛṅgāra-rasa. All the women of Vraja are captivated by this quality of yours that destroys Kandarpa’s pride. Therefore, go quickly; it is inappropriate for you to linger. If you quickly attend to everyone, they will become familiar with that quality. If there is some delay, their passion will rise and it will be extremely difficult for you to satisfy them. If they have to wait too long, your charming qualities will fall short. Just relax and let yourself be controlled by them. Don’t worry about me; I’m always pleased with you.”

dhīrādhīrā bakra-bākye kare upahāsa |

kabhu stuti kabhu nindā kabhu bā udāsa ||

“The dhīrādhīrā-nāyikā sometimes jokes about her lover in ambiguous words, sometimes praises him, sometimes criticizes him and is sometimes indifferent to him.” (Śrī-Caitanya-Caritāmṛtam, Madhya 14.148)

It was as though Śrī Rādhā’s vision-obtained lover had seen that her huff had not been alleviated and was now sitting near her foot-stool, holding her feet and trying to pacify her.

satyam evāsi yadi sudati mayi kopinī dehi khara-nakhara-śara-ghātam |

ghaṭaya bhuja-bandhanaṁ janaya rada-khaṇḍanaṁ yena vā bhavati sukha-jātam ||

tvam asi mama jīvanaṁ tvam asi mama bhūṣaṇaṁ tvam asi mama bhava-jaladhi-ratnam |

bhavatu bhavatīha mayi satatam anurodhinī tatra mama hṛdayam atiyatnam ||

“O Rādhā! O one with beautiful teeth! If you are truly angry with me, strike me with your sharp arrow-like nails. Bind me with your rope-like arms and bite my lips. Punish me in whatever way makes you happy and assuages your anger. You are my life; you are my ornament; you are the jewel in the ocean of my being. The sole desire of my heart is that you always be pleased with me.” (Gīta-Govindam) 

     Moody Rādhā’s huff had not abated. Her vision-obtained lover left as though disappointed. Śrīmatī then entered the kalahāntaritā(3) state and began to weep, saying, “O my love! You sat at the feet of this humiliated girl and did so much pleading, but I did not become happy. Alas, I was in a bad mood. I carelessly cast my dearest one far away. I lost my wealth through negligence of my own accord.” Śrīmatī then struck her chest and head with her hands and said, “O my love! Please forget this unfortunate girl’s shortcomings and come back. I have scolded you under the weight of a wounded sense of honor. Please forgive me; my life fades in your absence.” In this way, Śrīmatī passes her day of viraha with longing, tearful eyes gazing in the direction of Śyāmasundara’s path. Suddenly, Śrīpāda’s mystic vision came to an end. He prayed fervently to again see Śrī Rādhā’s love-filled and anxious form in her distressed state of viraha. sā rādhikā mayi kadā nu bhavet prasannā. “When will viraha-stricken Śrī Rādhā be pleased with me? When will she appear within a vision, and when will I be blessed to taste the sweetness of her love-filled conversations.” In this sincere prayer, his singular absorption in his cherished Śrī Rādhārāṇī is an essential teaching for the sādhaka-bhakta.

----------------------

1. A dhīrā-mānavatī-nāyikā remains calm externally but is angry internally.

2. A type of heroine whose anger or resentment is partially exhibited (Samsad)

3. A heroine separated from her lover in consequence of a quarrel (MW)

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Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 37 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

पत्रावलीं रचयितुं कुचयोः कपोले

बद्धुं विचित्रकवरीं नवमल्लिकाभिः ।

अङ्गं च भूषयितुमाभरणैर्धृताशे

श्रीराधिके मयि विधेहि कृपावलोकम् ॥ ३७ ॥

patrāvalīṁ racayituṁ kucayoḥ kapole

baddhuṁ vicitra-kavarīṁ nava-mallikābhiḥ |

aṅgaṁ ca bhūṣayitum ābharaṇair dhṛtāśe

śrī-rādhike mayi vidhehi kṛpāvalokam || 37 ||

“O Śrī Rādhikā! I long to paint leaves on your breasts and cheeks, to bind your beautiful braid with a jasmine garland, and to decorate your limbs with ornaments. Please cast your merciful glance upon me.”

Desire for Service

Rasa-Varṣiṇī-Vyākhyā: Śrīpāda’s stream of visions has not ended. After being overwhelmed by the beauty of Śrī Rādhā’s breasts, which are a treasure trove of good qualities, Śrīpāda offers obeisance to them. They drive Śyāmasundara mad during love-play, though he is the embodiment of eternity, knowledge and bliss. The sādhaka must join his mind with Rādhā-Kṛṣṇa’s and taste the sweetness of remembering their pastimes. In Śrīmad-Bhāgavatam, Śrīpāda Śuka Muni has said that when Uddhava Mahāśaya arrived in Vṛndāvana with a message from Kṛṣṇa, he met privately with a group of vraja-gopikās and answered their questions. rahasy apṛcchat (Śrīmad-Bhāgavatam 10.47.3). It is natural to ask how one can be private when in the company of innumerable Vraja girls. In the Vaiṣṇava-Toṣaṇī commentary it says that all of their heartstrings are tuned to the same note; there are no outsiders present. For this reason the word nirjana (private) has been used. rahasi vijātīya-bhāvāgocare. In the same way, the rāga-mārga-sādhaka is a follower of those who are dear to his beloved Kṛṣṇa, so he tunes his own heartstrings to the bhāva of their heart-vīṇās. This harmonious sound will awaken the vibrations of compassion in Śrī Yugala’s heart. Without mercy, one cannot realize the confidential truths of yugala-līlā. If one’s mundane mentality is reawakened, he may be submerged again in the ocean of saṁsāra. Śrīmad Dāsa Gosvāmipāda wrote the following in his Abhīṣṭa-Sūcanam:

ābhīra-pallī-pati-putra-kāntā-

dāsyābhilāṣātibalāśva-vāraḥ |

śrī-rūpa-cintāmala-sapti-saṁsthā 

mat-svānta-durdānta-hayecchur āstām ||

“Let my unruly mind-horse join the pure thought-horses of Śrī Rūpa Gosvāmipāda. He is like a powerful horseman, the embodiment of the desire to serve Śrī Rādhā, the lover of Śrī Kṛṣṇa, the son of Nanda, the king of Vraja.” The meaning is that in the matter of obtaining rādhā-dāsya, my own thoughts are not so good. Let my mind, immersed in the pure stream of Śrīmad Rūpa Gosvāmipāda’s thoughts, be engaged in service to Śrī Rādhā. Śrī Rādhā-Kṛṣṇa are very compassionate. After personally experiencing their pure feelings, they deposited them in the author.

In his kiṅkarī form, Śrīpāda has been blessed to taste with his eyes the juicy sweetness of yugala-vilāsa through an opening in the bower. The pastime has come to an end; understanding that the time for sevā had arrived, the kiṅkarī entered the bower-house. The sweet sevā of the sweet couple at the end of the līlā is the exclusive treasure of the kiṅkarīs. This is how the kiṅkarīs differ from the sakhīs.

rati-raṇe śrama-yuta, nāgarī nāgara, mukha bhari tāmbūla yogāya |

malayaja kuṅkuma, mṛga-mada karpūra, militaṅhi gāta lāgāya ||

aparūpa priya-sakhī prema |

nija prāṇa-koṭi, deha niramañchai, naha tula lākhabāna hema ||

manohara mālya, duṅhu gale arpai, bījai śīta mṛdu-bāta |
sugandhī śītala, jala karu arpaṇa, yaiche hoyata duṅhu śānta ||

“The two sweethearts are exhausted from their battle of love. Their bodies are more lustrous than gold smelted 100,000 times. Their priya-sakhīs give them tāmbūla to chew and anoint their bodies with sandalwood paste, saffron, musk and camphor. They love Rādhā and Kṛṣṇa more than millions of their own lives. They place beautiful garlands on their necks, fan them to make a gentle breeze and offer cool, fragrant water to their satisfaction.” (Mahājana)

Because of so much love-play, Śrī Rādhā’s clothing and ornaments have become undone. She said to Kṛṣṇa, “Quickly dress and decorate me; if my sakhīs come, they will make fun of me.” Śrī Kṛṣṇa, the best of lovers, was completely overwhelmed by the sweetness of Śrī Rādhā’s rasa. He must paint leaves on her breasts, but when he saw how beautiful they were, he became so helpless that his hands went limp and his body erupted in goosebumps. When Śrī Rādhā, the jewel of intriguing girls, saw his condition, she smiled softly and said to the kiṅkarī, “Dress me quickly; my lover is not able to do it.” The kiṅkarī gave Kṛṣṇa a gentle push and said, “Go; you won’t be doing this today.” Kṛṣṇa thought, “Alas, I am so inept. If only I had been blessed with the good fortune of a kiṅkarī!” With great skill, the kiṅkarī painted leaves on Śrī Rādhā’s breasts and cheeks. She performs her sevā with deep affection. The love in her heart takes shape in service. Enchanted, the helpless lover watches the kiṅkarī’s skillful sevā. The dāsī arranged Rādhā’s disheveled hair into a braid and bound it with a garland of jasmines. She adorned her lovely limbs with various kinds of ornaments. As Kṛṣṇa watched the sevā methods of the highly skilled kiṅkarī, a powerful desire awakened in him to become Śrī Rādhā’s maidservant. When he incarnated in the form of Śrī Gaura to taste the sweetness of Rādhā’s bhāva, he relished the sweetness of her viraha in the gambhīrā-līlā. At that time, he saw how the mañjarīs served Śrī Rādhā in a Vṛndāvana bower and the desire for such service awakened in him. Śrīla Kavirāja Gosvāmipāda said in Śrī-Caitanya-Caritāmṛtam, Ādi 17.305-306:

ithe tarka kari keha nā kara saṁśaya |

kṛṣṇera acintya-śakti ei mata haya ||

acintya adbhuta kṛṣṇa caitanya bihāra |

citra-bhāba citra-guṇa citra-byabahāra ||

“Let no one argue or raise doubts in this matter. Śrī Kṛṣṇa’s unfathomable power is like this. Śrī Kṛṣṇa Caitanya’s pastimes are inconceivable and astonishing; his nature, qualities and behavior are wonderful.”

When Mahāprabhu saw the Caṭaka Mountain, because he was intoxicated with prema, he thought it to be Govardhana and started running toward it. He was attacked simultaneously by the astonishing eight sāttvika-vikāras (ecstatic transformations). After being cared for by his companions, he began to regain consciousness and spoke incoherently in a half-external state.

iṅhā haite āji mui geluṅ gobardhana |

dekhoṅ yadi kṛṣṇa kare godhana-cāraṇa ||

gobardhane caḍhi kṛṣṇa bājāilā beṇu |

gobardhanera caudike care saba dhenu ||

beṇu-dhvani śuni āilā rādhā-ṭhākurāṇī |

tāṅra rūpa bhāba sakhi! barṇite nā jāni ||

rādhā lañā kṛṣṇa prabeśilā kandarāte |

sakhī-gaṇa kahe more phula uṭhāite ||

hena-kāle tumi saba kolāhala kailā |

tāṅhā haite dhari more iṅhā laiyā āilā ||

“Today I went to Govardhana to see if Kṛṣṇa was tending the cows. He was playing his flute as he climbed the hill, surrounded by the grazing cows. After hearing the sound of his flute, Rādhā Ṭhākurāṇī arrived there. Friend! I don’t know how to describe her beauty and nature. Kṛṣṇa then took Rādhā into a mountain cave; the sakhīs told me to go and pick some flowers. At that time, you all made a tumultuous noise and carried me back here.” (Śrī-Caitanya-Caritāmṛtam, Antya 14.106-110)

The sakhīs directed the kiṅkarīs to pick flowers for yugala-sevā. Therefore, through this, we get a clear idea of bhakti-rasa-avatāra Śrīman Mahāprabhu’s experience of rādhā-kiṅkarī-bhāva. Moreover, when he fell into the ocean, he rambled on, half-conscious, as follows:

kālindī dekhiyā āmi gelāma bṛndābana |

dekhi—jala-krīḍā kare brajendra-nandana ||

rādhikādi gopī-gaṇa saṅge eka meli |

yamunāra jale mahāraṅge kare keli ||

tīre rahi dekhi āmi sakhī-gaṇa saṅge |

eka sakhī dekhāya more sei saba raṅge ||

“I went to Vṛndāvana and saw the Kālindī. I saw Vrajendranandana enjoying water-sports with Śrī Rādhikā and the other gopīs in the Yamunā. I remained on the bank and watched with the sakhīs, one of whom showed me all the fun.” (Śrī-Caitanya-Caritāmṛtam, Antya 18.80-82) This rādhā-dāsya is Śrīman Mahāprabhu’s gift of mercy. Having personally experienced this, he has left instructions for the sādhakas of the world:

āpane kari āsvādane,             śikhāila bhakta-gaṇe, 

prema-cintāmaṇira prabhu dhanī |

nāhi jāne sthānāsthāna,            yāre tāre kaila dāna,

mahāprabhu dātā śiromaṇi ||

aiche gupta-bhāba-sindhu,            brahmā nā pāya yāra bindu,

hena dhana bilāila saṁsāre |

aiche dayālu abatāra,            aiche dātā nāhi āra,

guṇa keho nāre barṇibāre ||

kahibāra kathā nahe,            kahile keha nā bujhaye,

aiche citra caitanyera raṅga |

se-i se bujhite pāre,            caitanyera kṛpā yāre,

haya tāra dāsānudāsa-saṅga ||

“After tasting it himself, he taught the bhaktas. Mahāprabhu is rich in prema-cintāmaṇi (thought-gems of love). He does not consider whether a recipient is suitable or not; he offers his gift to all. Mahāprabhu is the greatest benefactor. Brahmā got not a drop of this secret ocean of love. Mahāprabhu distributed this wealth in the world. He is the most compassionate avatāra; there is no greater benefactor. No one can describe his qualities. There are no words to describe them. If someone tries, no one will understand. Such pastimes of Śrī Caitanya are wonderful. Only one who has the mercy of Śrī Caitanya can understand. He gets the association of the servants of his servants.” (Śrī-Caitanya-Caritāmṛtam, Madhya 2.81-83) Śrīpāda’s vision ended after Śrī Rādhā was dressed. In sādhaka-consciousness, he offered this prayer: “O Śrī Rādhikā! I sit here bearing hope to someday dress you. Please quickly make my tree of hope fruitful with your merciful glance.”