Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 47 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

अङ्कस्थितेऽपि दयिते किमपि प्रलापं

हा मोहनेति मधुरं विदधत्यकस्मात् ।

श्यामानुरागमदविह्वल-मोहनाङ्गी

श्यामामणिर्जयति कापि निकुञ्जसीम्नि ॥ ४७ ॥

aṅka-sthite’pi dayite kim api pralāpaṁ

hā mohaneti madhuraṁ vidadhaty akasmāt |

śyāmānurāga-mada-vihvala-mohanāṅgī

śyāmā-maṇir jayati kāpi nikuñja-sīmni || 47 ||

“Though sitting in the lap of her beloved, Śrī Rādhā suddenly began to lament in sweet, incoherent words, crying out, ‘O Mohana!’ Intoxicated by her love for Śyāma, this beautiful crown-jewel of śyāmā-nāyikās reigns supreme within the borders of the forest bower.”

Śrī Rādhā’s Swoon of Love

Rasa-Varṣiṇī-Vyākhyā: Śrīpāda is feeling anxious due to his separation from Śrī Rādhā. His experience of the sweetness of Svāminī’s form, qualities and so on in his vision has increased his impatience in the sādhaka state. The mind becomes absorbed wholeheartedly in its cherished one’s lotus feet, so occasionally the vision pauses. Absorbing oneself in thoughts of one’s beloved and forgetting everything else is called prema. If a miserly person obtains great wealth but suddenly loses it, the thought of that wealth dominates all other thoughts and spreads such a web of influence on the mind that it becomes very difficult to let the thought go. In the same way, if a premika attains Śrī Bhagavān directly or in a vision and then suddenly loses him, the mind becomes so absorbed in thinking about him that it becomes very difficult to let him go. Moreover, Śrī Rādhā’s kiṅkarī is the direct embodiment of sevā-rasa (the nectar of service). Śrīpāda was getting a taste of sevā-rasa in his mystical vision. When the vision ended, he felt like his heart was breaking in grief due to a lack of sevā. For one to taste the unbounded mādhurya-rasa of the endlessly sweet Yugala-Kiśora, one condition must be met. If a mañjarī-bhāva-sādhaka devotes himself to bhajana for some time, by the mercy of Śrī Rādhārāṇī, he will gradually attain this condition. Śrī Rādhārāṇī is the embodiment of prema. If one is able to surrender himself at her lotus feet, his life will be successful. How wonderful to be under the shelter of Śrī Rādhā’s lotus feet, where the joy of govinda-rasa personally welcomes the sādhaka in an indescribable way! saṁsiddhanti yad-āśrayeṇa hi paraṁ govinda-sakhy-utsukāḥ (Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 98). Under the shelter of Śrī Rādhārāṇī, the joy of govinda-rasa is completely realized.  

Śrīpāda has tasted the sweetness of Śrī Yugala’s conversation, an elixir for the ears, by the power of taking exclusive shelter of Śrī Rādhā’s lotus feet. After his vision came to an end, the absence of it caused a great agitation in his heart. By Śrī Rādhārāṇī’s mercy, a vision of that līlā appeared to him again. The kiṅkarī entered the kuñja after Śrī Yugala’s lovemaking ended, knowing it to be the appropriate time for sevā. Śrī Yugala’s beautiful bodies were covered with perspiration, so she cooled them with the breeze of a charming fan. She was also blessed with other sevās such as offering water, tāmbūla and so on. The kiṅkarīs make every effort to please the divine couple. Their desire is to remain close to Śrī Rādhā-Kṛṣṇa and make them happy, not caring for their own happiness. Although there are many selfless premikas in Vraja, Śrī Rādhā’s kiṅkarīs are the most selfless of all. The kiṅkarī was submerged in Śrī Yugala’s sevā-rasa. Suddenly she saw that Śrī Rādhā had become intoxicated by drinking the nectar-wine of the indomitable Śrī Kṛṣṇa. Though seated on Śrī Kṛṣṇa’s lap, she was overcome by viraha and cried out, “O Mohana! Where are you?” and then began to speak incoherently. The state called prema-vaicittya has arrived.

priyasya sannikarṣe’pi premotkarṣa-svabhāvataḥ |

yā viśleṣa-dhiyārtis tat prema-vaicittyam ucyate ||

“Prema-vaicittya is the rise of anguish caused by the thought of separation, due to the natural intensity of prema, even though being in the presence of the beloved.” (Ujjvala-Nīlamaṇi 15.147)

sajani! premaka ko kaha biśeṣa |

kānuka kore, kalābatī kātara, kahata kānu paradeśa ||

cāṁdaka heri, suraya kari bhākhaye, dinahiṁ rajanī kari māna |

bilapai tāpe, tapāyata antara, priyaka biraha kari bhāna ||

“O friend! Who can describe the special nature of love? Though seated on Kṛṣṇa’s lap, Rādhā, the abode of fine arts, is distraught, even saying that he had gone to another land. She mistakes the moon for the sun and the day for the night. She laments with a burning heart, suffering from an imagined separation from her lover.” (Vallabha Dāsa)

Suddenly, beautiful Śrī Rādhā became alarmed. Burning in the powerful blaze of viraha, she began to weep loudly and rave. vyarthālāpaḥ pralāpaḥ syāt (Śrī-Ujjvala-Nīlamaṇi 11.87). Incomprehensible conversation is called pralāpa (delirium). Even though she was sitting on Śyāmasundara’s lap, she became overwhelmed by viraha and began to cry loudly and speak incoherently.

korahi śyāma camaki dhanī bolata, kabe mohe milaba kāna |

hṛdayaka tāpa, tabahuṁ majhu miṭaba, amiyā karaba sināna ||

so mukha-mādhurī, baṅka nehārai, soṅari soṅari mana jhura |

so tanu sarasa, paraśa yaba pāoba, tabahīṁ manoratha pūra ||

eta kahi sundarī, dīgha niśāsai, mūrachita harala geyāna |

ākula rāi, śyāma parabodhai, gobinda dāsa paramāṇa ||

“Sitting on Śyāma’s lap, enchanted Rādhā became alarmed and said, ‘When will I meet Kṛṣṇa? My heart burns, but I will be satisfied; I will bathe in nectar. Remembering his sweet face and sidelong glances disintegrates my mind. When will I touch his handsome form and fulfill my heart’s desire?’ The beautiful Rādhā then sighed deeply and fell into a swoon. Rādhā was anxious; Śyāma consoled her. Govinda Dāsa was a witness.”

Śrīpāda says, śyāmānurāga-mada-vihvala-mohanāṅgī. “The captivating Śrī Rādhā was intoxicated by the wine of her love for Śyāma.” This prema-vaicittya is the result of intense, yearning passion. Śrīla Viśvanātha Cakravartipāda has clearly mentioned the cause of prema-vaicittya in his Ānanda-Candrikā commentary on the previously mentioned verse beginning with priyasya sannikarṣe’pi. Namely, premotkarṣo’nurāgaḥ sthāyī sa ca tṛṣṇātiprābalya-mūlaka eva muhur anubhūtasyāpi vastuno’nanubhūtatva-bhāna-samarpako bhavet. yathā kaścid atibubhukṣu-svabhāvo vipro bhojayitvocyate brahman suṣṭhu bhuktaṁ bhavateti. tatas tena pratyucyate na kiñcid api bhuktam iti tathaiva…yatra sati śrī-kṛṣṇaṁ sākṣāt śaśvad anubhavato’pi janasya buddhi-vṛtter api tathā lopaḥ syād ayathā śrī-kṛṣṇaṁ nānu bhavānīty eva pratyayaḥ syāt yathā sannipātavato janasya pratikṣaṇaṁ jalaṁ pibato’pi hāhā māṁ jalaṁ pāyayety uktiḥ. atreyaṁ yuktiḥ anurāge kvacid buddhi-vṛttes tathā sūkṣmatvaṁ syāt yathā sā śrī-kṛṣṇaṁ tadīya-guṇa-gaṇa-mādhuryaṁ ca yugapanna viṣayī karoti. yataḥ śrī-kṛṣṇānubhave tadīya-guṇādy-anunabhavaḥ tadīya guṇānubhave tad-ananubhavaḥ. yathā kācid atisūkṣmā sūcī-vastra-syūtāv atisūkṣmam apy ekaṁ sūtram eva vidhyati natu sūtra-dvaya-sandhim iti, tathaiva sambhogākhye rase kānto’yaṁ māṁ saṁbhuṅkte yasya surata-lāmpaṭya vāk-cāturya gīta-vādya-nṛtyādayo guṇā apārā iti guṇeṣu praviṣṭāyāṁ buddhi-vṛttau kṣaṇāntare ca yasya guṇā īdṛśāḥ sa kva iti guṇān api tyaktvā tan-mārgaṇe praviṣṭā viraham evānubhāvayantī pura-sthitam api taṁ na viṣayī karotīti jñeyā. The meaning is that the sthāyībhāva(1) of prema-vaicittya-rasa is anurāga (affection), which springs from the intense power of the desire for prema. This anurāga gives rise to a lack of perception even of objects constantly perceived. For example, some naturally hungry brāhmaṇa eats a hearty meal, but afterward feels like he has eaten nothing at all. In the same way, because of the thirsty nature of anurāga, the anurāgī feels like he is never fortunate enough to taste kṛṣṇa-mādhurya, even though he tastes it all the time. A typhoid patient cries “water, water” in distress, even though he constantly drinks water. Regarding this, the argument is that in deep anurāga, the intellect is so intensely focused that it becomes impossible to conceive of Śrī Kṛṣṇa and his sweet qualities simultaneously. In this condition, when one perceives Śrī Kṛṣṇa, there is no perception of his sweet qualities, and when one perceives his sweet qualities, there is no perception of Śrī Kṛṣṇa. When sewing a piece of cloth with a slender needle, only one fine thread can fit through the eye of the needle, not two. In the same way, because of deep anurāga, the intellect becomes so focused that when meeting Śrī Kṛṣṇa, Śrī Rādhā thinks, “My beloved Kṛṣṇa and I are engaged in love-play. He is adorned with endless qualities such as fondness for making love, eloquence of speech and so on.” In this way, when her intellect enters into Kṛṣṇa’s qualities, she comprehends them in full but loses awareness of his form. Therefore, after a moment she thinks, “Where is the lord of my life, who is adorned with endless heroic qualities?” Like this, after having forgotten even talking about Śrī Kṛṣṇa’s qualities, Śrī Rādhā’s intellect began to eagerly search for him. Then, although he was nearby, she could not see him.

While sitting on Kṛṣṇa’s lap, Śrīmatī called out, “O Mohana! Where are you?” and wept in confusion. The skillful Śrī Kṛṣṇa began to console Śyāmāmaṇi(2) Śrī Rādhā with sweet words. Śyāmāmaṇi, intoxicated by her love for Śyāma, is also the enchanter of Śyāma. Her beauty and charm are naturally captivating to Kṛṣṇa. sā lāvaṇya-camatkṛtir nava-vayo rūpaṁ ca tan-mohanam (Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 103). “Mohana means astonishing charm, youthfulness and beauty.” Moreover, her unprecedented charm flows from her beautiful body in waves of prema-vaicittya-rasa. Though still sitting in the lap of her beloved, she has become intoxicated. viveka-hara ullāso madaḥ (Bhakti-Rasāmṛta-Sindhuḥ 2.4.35). “Excessive joy that steals one’s power of discrimination is called mada.” By using the words mada-vihvala (overwhelmed by joy), it is made clear that this viraha is the ultimate fruit of the great happiness born of contact with Śrī Kṛṣṇa. The Gosvāmīs have ascertained that the pleasantness, astonishment and flavor of joy produced by viraha is greater than even the joy of meeting with Śrī Kṛṣṇa.(3) For this reason, prema-vaicittya has been called rasa. The prema-vaicittya of the mahiṣīs (Kṛṣṇa’s queens) is also described in Śrīmad-Bhāgavatam 10.90.15. But the sweetness of prema-vaicittya risen from mahābhāva is of a much higher order. Though seated in Kṛṣṇa’s lap, Śyāmāmaṇi is lamenting incoherently in a display of intense separation. A śyāmā is a particular type of nāyikā (heroine):

śīta-kāle bhaved uṣṇā grīṣma-kāle ca śītalā |

padma-gandhi-mukhaṁ yasyāḥ sā śyāmā parikīrtitā ||

“A woman who is warm in the winter and cool in the summer, and whose mouth is fragrant like a lotus, is known as a śyāmā.” Śrī Rādhā is the crown-jewel of śyāmā-nāyikās. In his kiṅkarī-form, Śrīpāda is celebrating Śrī Rādhā’s prema-vaicittya-bhāva. May Śyāmāmaṇi Śrī Rādhā remain in her supreme glory! The stream of līlā-visions continues to flow, one after another.

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1. Lasting or durable state of mind or feeling—MW

2. Jewel among beautiful women

3. tathāpi sambhoga-sukhād api stutaḥ sa ko’pi nirvācyatamo manoramaḥ | pramoda-rāśiḥ pariṇāmato dhruvaṁ tatra sphuret tad rasikaika-vedyaḥ || “The misery of separation transforms into a state of happiness that is more praiseworthy than even the pleasure of union. It causes the manifestation of an indescribable delight to be known only by the rasika-bhakta.” (Bṛhad-Bhāgavatāmṛtam 1.7.126)

Bhāvanā-Sāra-Saṅgrahaḥ, Madhyāhna 656-662

 

ललिताह यस्य दरगन्धमात्रत-

स्त्वमुदारमुन्मुरहराभिलक्ष्यसे ।

मकरन्दमस्य किमु हास्यसि त्वमि-

त्यतिशङ्कया कवलितां करोषि माम् ॥ ६५६ ॥

lalitāha yasya dara-gandha-mātratas

tvam udāram un mura-harābhilakṣyase |

makarandam asya kim u hāsyasi tvam i-

ty atiśaṅkayā kavalitāṁ karoṣi mām || 656 ||

Lalitā said, “O Murahara (destroyer of the Mura demon)! You became overjoyed after inhaling just a slight breath of that aroma. Why have you now given up on relishing the nectar of her lotus mouth? The apprehension you caused has swallowed me up.” (Śrī-Kṛṣṇa-Bhāvanāmṛtam 12.14)

सखि मा विषीद कति वा न माधुरी-

सरितः स्रवन्ति परितो यतोऽनिशम् ।

सकृदेव पञ्चषपृषन्ति-पानतः

सरसोऽस्य किं नु भविता दरिद्रता ॥ ६५७ ॥

sakhi mā viṣīda kati vā na mādhurī-

saritaḥ sravanti parito yato’niśam |

sakṛd eva pañcaṣa-pṛṣanti-pānataḥ

saraso’sya kiṁ nu bhavitā daridratā || 657 ||

Śrī Kṛṣṇa said, “Lalitā, my friend, do not be sad. Countless rivers of sweetness are flowing incessantly in every direction from Śrī Rādhā’s lake-like mouth. If someone drinks five or six drops just once, will the lake feel deprived?” (Śrī-Kṛṣṇa-Bhāvanāmṛtam 12.15)

इति सव्यदोर्भुजगपाश-वेष्टनैः

स्वबलाद्वशीकृततनोर्नतभ्रुवः ।

अधरामृतं यदपिबत्तदुत्थिता

वदनद्वयद्युतिरतीतृपत् सखीः ॥ ६५८ ॥

iti savya-dor-bhujaga-pāśa-veṣṭanaiḥ

svabalād-vaśī-kṛta-tanor nata-bhruvaḥ |

adharāmṛtaṁ yad apibat tad utthitā

vadana-dvaya-dyutir atītṛpat sakhīḥ || 658 ||

Having said this, Kṛṣṇa wrapped his left arm firmly around Rādhā’s body like a noose around a snake. Her eyebrows arched and he began to drink the nectar of her lips. The splendor of the beautiful couple’s faces at that time was very pleasing to the sakhīs. (Śrī-Kṛṣṇa-Bhāvanāmṛtam 12.16)

पक्वाम्रातक-पिङ्गलामरुणितां सत्पक्वनारङ्गकैः

पीतां पक्त्रिमकर्मरङ्गकफलैः श्यामां च भल्लातकैः ।

आपक्वैरथ फुल्ललोध्रधवलामम्लायदम्लानकां

श्रीकृष्णो विपिनस्थलीमथ ययौ हेमन्त-सन्तोषिकाम् ॥ ६५९ ॥

pakvāmrātaka-piṅgalām aruṇitāṁ sat-pakvanāraṅgakaiḥ

pītāṁ paktrima-karma-raṅgaka-phalaiḥ śyāmāṁ ca bhallātakaiḥ |

āpakvair atha phullalodhra-dhavalām amlāyad amlānakāṁ

śrī-kṛṣṇo vipina-sthalīm atha yayau hemanta-santoṣikām || 659 ||

Then Śrī Kṛṣṇa went with his friends to a place in the forest known as Hemanta-Santoṣa (winter delight). It was adorned with beautiful and colorful trees bearing ripe, yellowish-brown hog plums, oranges, yellow star fruits, nearly ripe black bhallātaka nuts, and blossoming white lodhra flowers. (Kṛṣṇāhnika-Kaumudī 3.62)

A Description of Hemantavan’s Beauty

नान्दीमुखी तदनु ताववदद्वनेशौ

निध्यायतं स्वपुरतो वनभागमेतम् ।

हेमन्तशन्तमतया प्रथितं निजैः सत्-

सम्पच्चयैश्चरणमर्चितुमुत्सुकं वाम् ॥ ६६० ॥

nāndīmukhī tad anu tāv avadad vaneśau

nidhyāyataṁ svapurato vana-bhāgam etam |

hemanta-śantamatayā prathitaṁ nijaiḥ sat-

sampac-cayaiś caraṇam arcitum utsukaṁ vām || 660 ||

After that, Nāndīmukhī said to Śrī Rādhā-Kṛṣṇa, “O rulers of Vṛndāvana, look before you at the part of the forest known as Hemanta-Śantama.(1) It is eager to worship your lotus feet with its abundant fruits and flowers.” (Govinda-Līlāmṛtam 13.45)

चित्राम्लान-कुरुण्डकैः कुरुवकैः फुल्लैर्लसत्सौरभा-

माद्यत्तित्तिरि-लाव-षट्पद-किखी-कीरारवैर्मञ्जुला ।

हृद्या पक्त्रिम-नागरङ्गरुचकैः शीता तुषारानीलैः

सेयं भाति वनस्थलीह भवतोः पञ्चेन्द्रियाह्लादिनी ॥ ६६१ ॥

citrāmlāna-kuruṇḍakaiḥ kuruvakaiḥ phullair lasat-saurabhā-

mādyat-tittiri-lāva-ṣaṭpada-kikhī-kīrāravair mañjulā |

hṛdyā paktrima-nāgaraṅga-rucakaiḥ śītā tuṣārānīlaiḥ

seyaṁ bhāti vana-sthalīha bhavatoḥ pañcendriyāhlādinī || 661 ||

“This area of the forest is abloom with fragrant red and yellow amaranth flowers along with ready-to-eat oranges and citrons. The sounds of the ecstatic partridges, quails, bees, monkeys and parrots are captivating. The cool breeze joins in to give joy to your five senses.” (Govinda-Līlāmṛtam 13.46)

स्फुरित-सहचरालीवेष्टितोऽम्लानकान्ति-

स्तत-कुसुमधनुर्मूर्च्छालिगोपीप्रगीतः ।

विकचकुसुमबाणः कृष्ण ते देहतुल्यो

मुखरित-शुकलीलो भाति हेमन्तकालः ॥ ६६२ ॥

sphurita-sahacarālī-veṣṭito’mlāna-kāntis

tata-kusuma-dhanur mūrcchāli-gopī-pragītaḥ |

vikaca-kusuma-bāṇaḥ kṛṣṇa te deha-tulyo

mukharita-śuka-līlo bhāti hemanta-kālaḥ || 662 ||

“O Kṛṣṇa! Like your body, the winter is also beautiful. Just as your body is always accompanied by your friends, in the same way, the winter is accompanied by her friends, the yellow amaranths. Just as your body is ornamented with unfading radiance, in the same way, the winter is unfading because of her bright flowers. Just as Kandarpa, whose bow is made of flowers, flourishes through your body, in the same way, Kandarpa also flourishes in the winter. Just as your body is beautified by the joyful gopīs, in the same way, the winter is beautified by flowering creepers known as gopīs. Just as Kandarpa, whose arrows are made of flowers, delights in the beauty of your body, so also does he delight in the beauty of winter. Just as Śrī Śukadeva sings of your pastimes, in the same way, the parrots sing joyfully in the winter.” (Govinda-Līlāmṛtam 13.47)

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1. Winter happiness

Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 46 (comm. by Śrī Anantadāsa Bābājī Mahārāja) Updated 12/8

संलापमुच्छलदनङ्ग-तरङ्गमाला-

संक्षोभितेन वपुषा व्रजनागरेण ।

प्रत्यक्षरं क्षरदपार-रसामृताब्धिं

श्रीराधिके तव कदा नु शृणोम्यदूरात् ॥ ४६ ॥

saṁlāpam ucchalad-anaṅga-taraṅga-mālā-

saṁkṣobhitena vapuṣā vraja-nāgareṇa |

praty-akṣaraṁ kṣarad-apāra-rasāmṛtābdhiṁ

śrī-rādhike tava kadā nu śṛṇomy adūrāt || 46 ||

“O Śrī Rādhikā! When will I get to stand nearby and hear your conversations with the gallant of Vraja, as his body trembles from the surging waves of love. Every syllable you speak is a drop of the boundless ocean of nectar.”

Śrī Rādhā’s Conversation

Rasa-Varṣiṇī-Vyākhyā: Absorbed in his svarūpa in a mystical vision, Śrīpāda is giving Kiśorī-Maṇi Śrī Rādhā a taste of śyāma-rasa as he leads her into the bower. “The sweetness of your most captivating adolescence steals the heart and mind of even Śyāmasundara, the enchanter of the whole world. The sweetness of your adolescence steals even from other thieves—such is its power. śrī-vṛndāvana-candra-durmada-manaś-caurīṁ kiśorīṁ smara (Saṅgīta-Mādhava 43). The mind of Vṛndāvana-Candra Śrī Śyāmasundara is difficult to subdue. He personally steals the hearts and minds of the world. Who will steal his mind? In this matter, Kiśorī-Maṇi Śrī Rādhā is the most capable.” The kiṅkarī was speaking so sweetly that some eagerness to meet with Śyāma was awakening in Śrīmatī’s heart. Happiness, enthusiasm and hope must be instilled in the heart of mahābhāva. This is the specialty of rādhā-dāsya. Without following the path of the mahājanas, a person will not understand the essence of this truth. Śrī Rūpa, Śrī Raghunātha and Śrīla Prabodhānanda Sarasvatipāda are the ṛṣis of vraja-rasa. The essence of the mañjarī-bhāva-sādhaka’s sādhana is to follow in their footsteps. Without this, the meaning of the subject matter cannot be understood. The king of rasa is served through mahābhāva. This is the most important thing in a life of bhajana. To attain this, the sādhaka must constantly think of Śrī Rādhārāṇī. Without intense longing, one cannot keep Śrīmatī in one’s thoughts. Hearing and singing the great teachings of the ācāryas will cause intense longing to awaken in the sādhaka’s heart. If the sādhaka devotes himself to these great teachings, a desire for whole-hearted worship of Śrī Rādhā will arise within him. The ācāryas teach that absorption in anything else will hinder a relationship with Śrī Rādhārāṇī.

tavaivāsmi tavaivāsmi na jīvāmi tvayā vinā |

iti vijñāya devi tvaṁ naya māṁ caraṇāntikam ||

“O Śrī Rādhikā, my Goddess! I am yours, I am yours—I cannot live for even a moment without you. Knowing this, please accept me at the tips of your lotus feet.” (Vilāpa-Kusumāñjaliḥ 96) These sweet, sweet teachings are perceived through bhajana-rasa. I do not get a taste of these teachings in my life. If one gives some of his mind to saṁsāra and some to Śrī Rādhārāṇī, the sweetness of her sevā-rasa will not be perceived. One’s full mind must be given to Śrī Rādhārāṇī. One must constantly remain in the presence of Śrīmatī’s lotus feet while in spiritual consciousness. Śrīpāda Sarasvaticaraṇa has amazing realizations of sevā-rasa! By describing the victory of Śrīmatī’s adolescence over Mohana’s supreme charm (in the previous verse), the kiṅkarī caused her to become eager to meet with the king of nāgaras, who had been anxiously waiting for her. Having met now, they are both excited to please each other. Śrī Rādhārāṇī says, nā gaṇi āpana duḥkha, sabe bāñchi tāṁra sukha, tāṁra sukhe āmāra tātparya. “I do not consider my own misery. In all situations, I want him to be happy. My goal is to make him happy.” In the same way, to also show Śrī Kṛṣṇa’s unselfish nature, Śrīla Gosvāmipāda has said, sarvātiśāyi premavatīnāṁ śrī-vraja-sundarīṇāṁ manoratha-paripūraṇam eva priya-mātra-sukhārthaṁ sarvaṁ kurvataḥ śrī-bhagavato mukhyatama prayojanam iti (Vaiṣṇava-Toṣaṇī commentary of Śrīmad-Bhāgavatam 10.29.1). Even though Śrī Bhagavān is ātmārāma (rejoices in himself), āpta-kāma (has all his desires fulfilled) and nitya-tṛpta (ever satisfied), he is also bhakta-vatsala (affectionate to his devotees). Bhakti, the faculty of the hlādinī-śakti in the bhakta’s heart, causes waves of desire for the bhakta’s prema-sevā to arise in the heart of the always self-satisfied Śrī Bhagavān. Therefore, after accepting the bhakta’s prema-sevā, Śrī Bhagavān becomes extremely eager to make the bhakta happy. Among all the bhaktas, the vraja-sundarīs are preeminent. Moreover, even among the vraja-sundarīs, Śrī Rādhārāṇī is the greatest of all. Thus, after accepting Śrī Rādhā’s sevā, Śrī Kṛṣṇa’s primary goal is to make her happy. For this reason, there is so much sweetness in their meeting, so many sweet feelings. 

Nāgararāja Śrī Kṛṣṇa is captivated by the beauty of Bhāvamayī Śrī Rādhā’s feminine gestures, nature, charm and other ornaments. The kiṅkarī is floating in an ocean of joy. The sevā she has done, meaning the awakening of eagerness in Śrīmatī’s heart by giving her a taste of sweet, sweet śyāma-rasa, has united the river of Rādhā with the ocean of Śyāma. As a result of that, the kiṅkarī is now enjoying the surging waves of Śrī Yugala’s mādhurya. How sweet is rādhā-dāsya! If you get a little taste, you will offer your life at her lotus feet. The kiṅkarī sees that Śrī Yugala’s amazing beauty surpasses that of fully blossomed blue and golden lotuses. Moreover, the ocean of mādhurya-rasa is overflowing from the beautiful mouth and eyes of Śrī Rādhā, the embodiment of great wisdom and enchanter of the son of the king of cowherds. Śrī Yugala’s nectarous pastime has begun. Through an opening in the bower, the kiṅkarī is tasting with her eyes and ears the overflowing sweetness of their bodies and words. The sādhaka must immerse himself in the nectar of remembering this rasa.

yugala-caraṇa sebi, nirantara ei bhābi,

anurāgī thākiba sadāya |

sādhane bhābiba yāhā, siddha-dehe pāba tāhā,

rāga-pathera ei se upāya ||

sādhane ye dhana cāi, siddha-dehe tāhā pāi,

pakvāpakva mātra se bicāra |

pākile se prema-bhakti, apakve sādhana-gati,

bhakati lakṣaṇa tattva-sāra ||

“I shall always remained devoted to Śrī Yugala’s lotus feet and shall constantly meditate on serving them. I shall obtain in my siddha-deha that which I contemplate during sādhana. This is the method for those on the path of rāga.

“I shall attain in my siddha-deha the treasure that I long for during sādhana: the only consideration is ripeness or unripeness. The unripe stage consists of the practices of sādhana; the ripened stage is prema-bhakti. This is the essential characteristic of the path of devotion.” (Prema-Bhakti-Candrikā 55-56)

As a result of deep contemplation, the sādhaka experiences rasa as though directly. In the mind of one established in viśuddha-sattva, the beautiful līlās are also experienced as though directly. During his Deccan tour, Mahāprabhu visited the temple of Śrī Raṅgakṣetra, where he saw a brāhmaṇa lecturing on Śrī-Bhagavad-Gītā. Noticing that he was displaying sāttvika-vikāras such as tears, goosebumps and so on, Mahāprabhu asked the brāhmaṇa later on how he had obtained such a blissful experience. The brāhmaṇa replied that as he was speaking, he got to see Śrī Kṛṣṇa sitting on Arjuna’s chariot giving him instructions. This caused his ocean of joy to overflow.

arjunera rathe kṛṣṇa hañā rajju-dhara | basiyāche hāte totra śyāmala sundara ||

arjunere kahitechena hita-upadeśa | ihā dekhi haya mora ānanda-ābeśa ||

yābat paḍoṁ tābat pāṅ tāṁra daraśana | ei lāgi gītā-pāṭha nā chāḍe mora mana ||

“Beautiful, dark Kṛṣṇa was sitting on Arjuna’s chariot with the reins in his hands. He was giving Arjuna instructions for his well-being. After seeing this, I was overcome with joy. For as long as I keep reading, I get his darśana. Because of this, my mind never stops reciting the Gītā.” (Śrī-Caitanya-Caritāmṛtam, Madhya 9.99-101)

As a result of deep smaraṇa, the sādhaka experiences Śrī Yugala’s mādhurī as though directly. Therefore, Śrīla Ṭhākura Mahāśaya said, sādhana-smaraṇa-līlā, ihāte nā kara helā, kāya-mane kariyā susāra (Prema-Bhakti-Candrikā 14). “Do not neglect the practice of līlā-smaraṇa; following this process with one’s body and mind is very powerful.”

In his kiṅkarī form, Śrīpāda is seeing the moon-faced Śrī Rādhā conversing in a faltering voice with the king of gallants. Śrīmatī is feeling incomparable joy from the love, happiness, touch and sweet greeting of her beloved. What a sweet conversation! Every syllable is soaked in mādana-rasa.(1) Nectar is oozing from every word. When Kṛṣṇa heard her nectarous speech, his body became agitated by rising waves of passion. This is the extraordinary effect of mahābhāva on Saccidānanda Śrī Kṛṣṇa. This is the intoxicating power of mādana-rasa on the mind and heart of the transcendental young god of love. ukti-pratyuktimad-vākyaṁ saṁlāpa iti kīrtyate. “Speech containing both statements and replies is called saṁlāpa or conversation.” (Ujjvala-Nīlamaṇi 11.85) Perhaps Śrī Yugala’s nectarous conversations are something like this: Śrī Kṛṣṇa says, “O dear one! We see that even miserly people in the world sometimes show generosity to allay the suffering of beggars. You are distressed by the misery of others. Why, though I have asked for it, do you not grant me the nectar of your lips? This is surprising!” Śrīmatī replies, “O best of rogues! Unfortunately, today even my dearest sakhī has opposed me and left me in your hands. This is not your fault. In spite of wandering from forest to forest in search of a deer, a hunter may be unsuccessful. But if suddenly a golden deer falls into his hands, he will feel proud. Thus, without hesitation you dare ask for the lip-nectar of a girl from a noble family.” Hearing this, Śrī Kṛṣṇa said, “O Gaurāṅgī! A newly-formed raincloud bearing a streak of lightning on his chest becomes most beautiful and inevitably thinks himself honored. The lightning, having given her own luster to the new cloud, should also consider herself most fortunate. Therefore, is it not appropriate that the cloud and lightning pass their time together rather than separately?” Śrīmatī replied, “O Gokulānanda! We are of noble descent. How can we abandon the kula-dharma we have faithfully practiced in accord with our family traditions? Tell me. Oho! My sakhīs brought me this far to pick flowers for sūrya-pūjā, which is the kula-dharma of a gopī. You are the son of a king. Why are you being so unkind to this helpless girl?”(2) When the ocean was churned, only one pot of nectar flowed out, but in Śrī Yugala’s conversation, every syllable is filled with an ocean of nectar. The kiṅkarī is swimming in that ocean as she hides nearby.

bhāle tuṁhu mādhava  jānasi chanda | hāma kulajā-mugadhini-mati manda ||

eta kahi, barikhaye kuṭila-kaṭākha | so nāgara mānaye nidhi-lākha ||

hāma bali yāṅ tuyā mukha baṅka | hasi hasi cumbai nāha niśaṅka ||

rokhai dhanī pokhai rati raṅga | sirajai manasija-samara-taraṅga ||

dṛḍha parirambhaṇa āpahi karai | tabahu kaṭhora nayana śara bharai ||

tuhuṁ ati catura sādhasi nija-kāma | kāminī piyā-mukha mochai ghāma ||

e tuyā adhara ramaṇī śata jhuṭa | kapaṭahi hāsi—badana karu ruṭha ||

taikhane so mukha karatahi pāna | pekhala madana rāya paramāṇa ||

“‘Good for you, Mādhava. You know the ways of love, whereas I am a simple family girl, slow of mind.’ Having said this, she struck him with a crooked side-long glance. The gallant considered this to be the greatest treasure. Śrī Rādhā  said, ‘I have sacrificed so much for your deceitful face.’ Kṛṣṇa laughed and kissed her without hesitation. The fortunate girl’s feigned anger nourished their sport of love, churning the waves of Madana’s war. He embraced her firmly. She loaded her unflinching eyes with arrows. ‘You are very clever; you fulfill your own desires.’ Śrī Rādhā wiped the sweat from her lover’s face. ‘Your lips have lied to a hundred girls.’ She made her face look angry, then faked a smile. He immediately drank the nectar of her lips. Thus we see proof of the god of love.” (Hari-Vallabha)

Suddenly his mystical vision came to an end. His heart and mind were deeply afflicted and he lamented loudly. The sweetness of the līlā he experienced has awakened a wonderful sense of excitement in his mind. Crying and crying he prayed, “When will I taste the sweetness of your conversations? Why did you leave me so far away? Please bring me closer to you.” As Śrīpāda floated on the waves of his prayer, a vision of that līlā appeared to him again. We will taste that in the next verse.

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1. Mādana means the god of love, intoxication, exhilaration.

2. One drop of this conversation has been taken from Śrīla Viśvanātha Cakravartipāda’s Surata-Kathāmṛtam. For an extended experience, please refer to the original book.