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Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 31 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

 

निर्माय चारुमुकुटं नवचन्द्रकेण

गुञ्जाभिरारचित-हारमुपाहरन्ती ।

वृन्दाटवी-नवनिकुञ्जगृहाधिदेव्याः

श्रीराधिके तव कदा भवितास्मि दासी ॥ ३१ ॥

nirmāya cāru-mukuṭaṁ nava-candrakeṇa

guñjābhir āracita-hāram upāharantī |

vṛndāṭavī-nava-nikuñja-gṛhādhidevyāḥ

śrī-rādhike tava kadā bhavitāsmi dāsī || 31 ||

“O Rādhikā! You are the goddess of the new bower-cottage in the forest of Vṛndā. When will I become your maidservant? When will I bring you the beautiful crown of peacock feathers and the guñjā-seed necklace I made for you?”

The Goddess of the Cottage in the Bower

Rasa-Varṣiṇī-Vyākhyā: Śrīpāda has received amazing visions of līlā-rasa while absorbed in his svarūpa, but then they end. It has been going on continuously. He simultaneously experiences extraordinary joy and anguish. This condition is like the meeting of poison and nectar in one place. A wonderful experience lies within such pain. Only one who feels it can understand. ei premā yāra mane, tāra bikrama sei jāne, yena biṣāmṛte ekatra milana (Śrī-Caitanya-Caritāmṛta, Madhya 2.51). “Only one who has prema in his heart knows its intensity. It is like the union of poison and nectar.” Even though Śrīpāda is a nitya-siddha-parikara,(1) he experiences his current state as being just like pūrva-rāga.(2) At every moment, he feels the lack of a direct meeting. Even though he is a companion of Mahāprabhu, Śrīpāda is teaching us about the astonishing nature of tasting sādhana-rasa through his activities as a sādhaka. One’s svarūpa must be awake before one can understand. Where is the awakening of a guru-given-svarūpa for a jīva like me? Having accepted this body and all that goes with it, I have become mad. I have so much pride in my own knowledge and intellect, but I do not know myself. The experience of thinking of oneself as Śrī Rādhā’s maidservant is amazing. Śrīpāda’s heart and mind are always filled with the taste of that rasa. In the previous verse, he had a vision of Śrī Rādhā going to Nandīśvara and then wept when it ended. Unbearable pain arose in his heart from the intense feelings of separation. To alleviate the burning grief, he expressed his wish to always keep the beautiful Śrī Rādhā in his heart. This infused his viraha-stricken heart with boundless coolness and the vision came again.

In his siddha-svarūpa, Śrīpāda has arrived at the meeting bower with Śrī Rādhā, who is most eager to join her lover. Mādhava had arrived there a little earlier today and decorated the cottage with his own hands. He decorated it according to his desires for līlā. When his lover sees the beautiful cottage, the same desire for vilāsa will awaken in her heart. Because Priyājī will be sitting there, Kṛṣṇa fashioned a seat for her with stemless flowers. He sprinkled the flowers with teardrops of love. It is as though his love for Priyā has manifested as beauty throughout the cottage. He decorated with the intention that “I will sit here like this with Priyā.” What astonishing skill he has in prema-sevā! Śrī Hari has enhanced the bower with his beauty, qualities and artistry. Just as Svāminī, in the mood of a vāsaka-sajjikā, nicely decorates the bower-cottage and then sits waiting for Sundara Kṛṣṇa,(3) today the reverse of that occurs. The reciprocal service of love!

Śrīmatī has arrived at the bower-cottage with her kiṅkarīs and is surprised by its beauty. It is called Madana-Sukhadā-Kuñja, the bower that brings happiness to the god of love. Moreover, the transcendental young god of love has decorated it with his own hands. Svāminī asks, “Mādhava! Who has decorated the kuñja?” Śyāma replies, “How would I know? You tell me.” Svāminī says, “You have done this. This is not the work of another. You worked so hard because you knew I would be coming! I should have decorated it with you.” Śrī Hari has stolen the mind of the naturally coy Śrī Rādhā with his youthful charm. Today is a great day. Śyāmasundara respectfully took Svāminī to her seat. Each one’s love melted the other’s heart. caḍi gopīra manorathe, manmathera mana mathe, nāma dhare madana-mohana (Śrī-Caitanya-Caritāmṛta, Madhya 21.107). “He who mounts the chariots of the gopīs’ minds and churns the mind of the god of love is called Madana-Mohana.” We worship the one who rests his radiant arm on Śrī Rādhā’s shoulder. Śrī Yugala’s pastimes are intense! They each become intoxicated by the other’s presence. In his kiṅkarī form, Śrīpāda relishes the sweetness of Śrī Yugala’s pastimes by peering through an opening in the bower. Śrī Jīva Gosvāmipāda has said, rādhā-mādhava-mādhurībhir abhitaś cittaṁ mamākramyatām. “Let my heart and mind be filled with the sweetness of Śrī Śrī Rādhā-Mādhava at all times and in every way. Let there be no trace of anything in my heart and mind other than that indescribable sweetness.” They are radiant with gold and dark-blue lusters. Their eyes dance in a pure festival of amorous sport. Their forms are smeared with expertise in countless arts of love. Each is perfumed with the nectarous fragrance of the other’s affection. The mind of one in whose heart such mādhurī exists can never give up its sweet and pleasant taste.

Their love-making has ended. The kiṅkarīs know it is time for sevā and have entered the bower. Sundara Kṛṣṇa’s peacock-feather crown has fallen off and his pearl necklace has broken. Seeing his condition, Svāminī says, “Okay Sundara, I’m dressing you today. I ruined your ornaments, so I’ll redecorate you.” After saying this, she gathered some flowers, made them into ornaments and affectionately adorned her beloved Kṛṣṇa. He is thoroughly submissive to her. Svāminī is like the goddess of the beautiful bower-house.

In his kiṅkarī form, Śrīpāda then decided he would offer two delightful gifts to Svāminī: a crown made of peacock feathers and a necklace of guñjā seeds. These are not suitable gifts for Svāminī, but rather for her darling Śyāmasundara. They are gifts that are harmonious with Śrīmatī’s desires. These precious articles will be for her service to Śyāmasundara. This sevā comes from the hearts of Śrī Rādhā’s dāsīs. By Śrīmatī’s grace, they capture her heart. After entering Vṛndāvana, the kiṅkarī gathered fresh, beautiful peacock feathers and guñjā seeds and brought them here. She displayed her amazing artistry by creating an enchanting crown with the peacock feathers and a lovely necklace with the guñjā seeds. Understanding Svāminī’s mind, the kiṅkarī gave these two wonderful gifts to her as she dressed Śyāmasundara and received a compassionate look in return. A cascade of mercy was pouring from Svāminī’s eyes. The kiṅkarī considered herself fortunate and successful. Śrīmatī floated in an ocean of joy after decorating her sweetheart with the gifts from her kiṅkarī. The kiṅkarī can feel Svāminī’s happiness in her own heart. Blessed rādhā-dāsya! The sādhaka must also inquire whether his sevā has brought happiness to his cherished one. The best article of worship is pure prema meant to please one’s deity. This prema-rasa combined with the article of worship makes every offering pleasing to Śrī Bhagavān. If the sādhaka has other desires, such as for profit, adoration or fame, the articles he offers will not bring happiness to his deity. If the sādhaka performs earnest bhajana, Śrī Bhagavān will make his heart and mind suitable for sevā. “I have taken shelter of bhakti; what can māyā do to me?” I want such a fearless mind.

As Śrīmatī dressed her lover with the gifts from her kiṅkarī, she began to float in an ocean of joy. Suddenly, Śrīpāda’s vision ended. Filled with humility, he prayed, “O Śrī Rādhikā! When will I become your dāsī?”

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

1. Eternal companion of Śrī Rādhā-Kṛṣṇa 

2. Dawning or incipient love, occurring even before the lovers’ meeting (Apte)

3. Sundara means handsome and charming.

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Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 30 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

 

पीतारुणच्छविमनन्त-तडिल्लताभां

प्रौढानुरागमदविह्वल-चारुमूर्तिम् ।

प्रेमास्पदां व्रजमहीपति-तन्महिष्यो-

र्गोविन्दवन्मनसि तां निदधामि राधाम् ॥ ३० ॥

pītāruṇa-cchavim ananta-taḍil-latābhāṁ

prauḍhānurāga-mada-vihvala-cāru-mūrtim |

premāspadāṁ vraja-mahīpati-tan-mahiṣyor

govindavan manasi tāṁ nidadhāmi rādhām || 30 ||

“I keep Śrī Rādhā within my heart. Her beautiful form is overwhelmed by the intoxication of her powerful love. Like Śrī Kṛṣṇa, she is the recipient of the affection of Śrī Nanda and Śrī Yaśodā, the king and queen of Vraja. Her reddish-yellow complexion is effulgent like infinite streaks of lightning.”

Śrī Rādhā at Nanda’s Home

Rasa-Varṣiṇī-Vyākhyā: Śrīpāda is overcome by humility while in sādhaka-consciousness; he thinks himself to be deeply unworthy. Still, he is not without hope. When absorbed in his svarūpa, his hope is very strong. As his realization grows, so does his hope. When bhakti appears, it makes the sādhaka feel unqualified on the one hand, while on the other, great hope makes him restless.

na premā śravaṇādi-bhaktir api vā yogo’thavā vaiṣṇavo

jñānaṁ vā śubha-karma vā kiyad aho saj-jātir apy asti vā |

hīnārthādhika-sādhake tvayi tathāpy acchedya-mūlā satī

he gopī-jana-vallabha! vyathayate hā hā mad-āśaiva mām ||

“O beloved of the gopīs! Alas, I have no prema, nor do I engage in bhakti-sādhana such as hearing and chanting. I do not practice vaiṣṇava-yoga (meditation, concentration and so on). I have no knowledge of Śrī Bhagavān, no auspicious works (such as service to the Vaiṣṇavas) or a favorable high birth. Still, because you mercifully fulfill the needs of the afflicted, my steadfast hope for obtaining you causes me anguish.” (Śrī-Bhakti-Rasāmṛta-Sindhuḥ 1.3.35)

āpanā ayogya dekhi mane pāṅ kṣobha |

tathāpi tomāra guṇe upajaya lobha ||

“Understanding that I am unqualified, my mind becomes distressed. Even so, I am attracted by your qualities.” (Śrī-Caitanya-Caritāmṛta, Madhya 1.204)

Śrīpāda remembered the descriptions of Śrī Rādhārāṇī’s qualities. Forgetting his own inadequacy, he wept for Svāminī’s darśana. By her mercy, a vision of sweet līlā appeared.

It is morning. Yaśodā Mā has asked Svāminī to come and cook for Kṛṣṇa, so she is walking to Nandīśvara with the sakhīs and Kundalatā. In his kiṅkarī form, Śrīpāda is walking behind Śrīmatī carrying a jug of water. Śrīmatī has become submerged in līlā-rasa while discussing nectarous topics with her girlfriends. The kiṅkarīs feel Svāminī’s happiness in their hearts. Ah, the blessed service of Śrī Rādhā! The sādhakas also yearn to have such an experience. This must be understood through the minds of the ācāryas. Vraja-prema requires devotion. Svāminī is overwhelmed with joy; from time to time she even stumbles off the path. She moves along with her sakhīs and Kundalatā like a festival of moons. They donned their veils as they passed through the village and then removed them outside. Their beauty brightened the path. Absorbed in a trance of joy, they walked along engaged in playful banter, like kutaḥ kva yāmīty api nahi vedana-gocarī karoti (Śrī-Kṛṣṇa-Bhāvanāmṛtam 5.27). “I don’t know where I’ve been or where I’m going.” The soul-stirring, sweet form of her beloved has appeared on the mirror of her heart. The sādhaka thinks, “When will I see you like this and understand the joy of your mind? The curtain of your mind will open for me and reveal everything.”

Kundalatā says, “Rādhā, my friend, by tasting a drop of the beauty of his dark raincloud complexion, the wishes of your cātaka-bird(1) eyes will be fulfilled.” After Śrīmatī heard this, flowers of bhāva such as goosebumps, trembling, languor and so on began to blossom on her creeper-like body. Śrī Rādhā is worshiping Kṛṣṇa! She delights in serving him personally. Overwhelmed by the joy of cooking for him and then feeding him, she therefore sometimes stumbles as she walks. The nature of prema is that the desire to personally perform sevā awakens within the premika. Those who are premikas cannot place the responsibility for serving their beloved in the hands of another. Though having countless servants and maidservants, Yaśodā Mā churns butter for Kṛṣṇa with her own hands and Nanda Mahārāja personally milks the cows. A teaching for the sādhaka: In the matter of worshiping the śrī-vigraha also, sevā done by another person on one’s behalf will be performed with apathy and is therefore worldly. Śrī Jīva Gosvāmipāda said, para-dvārā sampādanaṁ vyavahāra-niṣṭhatvasyālasyatvasya vā pratipādakam. tato śraddhāmayatvādhīnam eva tat (Krama-Sandarbha). “Having the worship of śrī-vigraha performed by someone else is mundane and a sign of laziness. Therefore, it is faithless and of a lower quality.”

As a result of Durvāsā’s boon, Śrī Rādhā is known as amṛta-hastā or nectar-hands. The rice, vegetables, sweets and so on that she cooks are all more delicious than nectar. They destroy diseases and increase one’s lifespan and energy. Since hearing this news, Yaśodā Mā sends Kundalatā daily to invite Śrī Rādhārāṇī to come and cook for her beloved son and then take her back home. Śrī Rādhā and her sakhīs move with such captivating gaits.

sundarī sakhī-saṅge kariche payāna |

raṅga-paṭāmbare, jhāṅpala saba tanu, kājare ujora nayāna ||

daśanaka jyoti, moti naha samatula, hasaite khase maṇi jāni |

kāñcana-kiraṇa, baraṇa naha samatula, bacana jiniyā pika-bāṇī ||

kara-padatala thala-, kamala-dalāruṇa, mañjīra runujhunu bāje |

gobinda-dāsa kaha, ramaṇī śiromaṇi, jitala manamatha-rāje ||

“Beautiful Rādhā is walking with her sakhīs. She wears a colorful dress, her limbs are adorned with ornaments and her radiant eyes are decorated with collyrium. Her glistening teeth are more beautiful than a string of pearls. When she smiles, it seems like diamonds fly from her mouth. Her complexion is brighter than golden rays and her voice is sweeter than a cuckoo’s. Her palms and soles are red like the petals of a land-lotus and her ankle-bells jingle. Govinda Dāsa says, ‘She is the crest-jewel of beautiful girls; she has conquered the god of love.’” (Pada-Kalpa-Taru)

Śrīmatī has arrived near the village gate. Śrī Rādhā and Śyāmasundara are both anxious. After milking the cows, he and his friends played games and eventually ended up standing at the gate. His limbs glow with eagerness. Śrī Bhagavān is eager to accept the loving service of a premika. “Śrī Bhagavān wants me.” What a pleasant thought! What wonderful thing is it that Śyāma wants so much to experience? Kundalatā points Kṛṣṇa out, “Look at the dark blue radiance at the village gate. When the Vraja girls see that charming luster, the dam of their composure crumbles.” Kṛṣṇa has placed his left hand on the shoulder of his dear friend Subala and twirls a līlā-kamala(2) with his right. He appears to be spinning the Vraja girls’ minds. Svāminī thinks, “Śyāma enchants the whole world, yet he is waiting there for me.” Sensing Śyāma’s anxiety, she pulled her veil up with her left hand, giving him a brief glimpse of her innocent face. Ah! The beauty of meditation! In the same way that she pulls the border of her veil, she also pulls the border of Śyāma’s mind. How sweet the sound of her jeweled bangles! Mahābhāva Śrī Rādhā’s arms are like golden lotus stalks that destroy the composure of Kṛṣṇa’s swan-like mind. Her fingers, more beautiful than campaka buds, are adorned with jeweled rings. Kṛṣṇa looks at her with unblinking eyes. Deep waves of love for Kṛṣṇa are playing in the depths of Svāminī’s heart. That love is expressed through her body. Her yellowish complexion blended with the reddish tinge of love is more radiant than molten gold. A stream of sweetness seems to gush from her beautiful body. pītāruṇa-cchavim ananta-taḍil-latābhām. Her reddish-yellow complexion is brighter than countless lightning bolts. The harsh brightness of lightning in the material world is painful to the eyes, but the light of this mahābhāva is endlessly satisfying and pleasurable. Ecstatic symptoms (sāttvika-bhāvas) like goosebumps and trembling have appeared on her body; a gentle stream of love-tears falls from her eyes. She is unable to walk quickly now. She says, “Friends, I cannot move so fast because there are large pebbles on the path.” Kundalatā teases her, “Is the pebble stuck in your foot or your mind?” The world is flooded with ecstasy. Śrīmatī’s lovely form is overwhelmed by the wine of passionate love. How captivating is her intoxicated form combined with shyness, modesty, joy and amorous desire! Overcome by the taste of her mādhurī, Śyāma gazes at her with unblinking eyes. Both now directly perceive the treasures of their meditations. They are overjoyed to see one another.

patha-gati nayane milana rādhā-kāna |

duṅhu mane manasija purala sandhāna ||

duṅhu mukha heraite duṅhu bhela bhora |

samaya nā bujhata acatura cora ||

bidagadha saṅginī saba rasa jāna |

kuṭila-nayane kayala sābadhāna ||

calilā rāja-pathe—duṅhu urajhāi |

kaha kabi śekhara duṅhu caturāi ||

“Rādhā’s eyes met Kṛṣṇa’s as they walked on the path. Both felt the god of love had fulfilled their quest. Both were enchanted by seeing the other’s face. The guileless thief misunderstood the time. The clever girlfriend knows all about rasa. They spoke with cautious sidelong glances. Having met on the public road, they both walked on. Kavi Śekhara says both are crafty.” (Pada-Kalpa-Taru)

The sādhaka devoted to smaraṇa always gets a taste of this bhāva-mādhurī. The purpose of smaraṇa is mental association. It is a deviation of bhajana if one is not near to Svāminī. One must be near to her at all times to perform sevā. The word upāsanā means “to remain nearby.”

Śrīmatī’s face turned red in embarrassment. In a soft voice, she asked Lalitā, “Friend, is there no other way to enter the village? I cannot go on this path.” Lalitā replied, “Rādhā, I can see that your body is trembling and covered in goosebumps due to fear of walking in front of that debauchee. I see the teardrops in the corners of your lotus eyes. Why are you afraid? Your elders have told you to take this path, so you are under the protection of their words. All your faults will be ignored. Walk, friend! We will proceed on this path.” After hearing Lalitā’s clever words, Śrīmatī mentally praised her for her intelligence. With a joyful mind, she walked slowly on the path in front of Kṛṣṇa, placing each footstep on the field of his heart. The sounds of her waist-bells and ankle-bells bathed Śyāmasundara’s ears in a stream of nectar.

Svāminī leisurely entered the main gate of the king of Vraja’s village. How wonderfully beautiful this village is! She saw extraordinary artistry wherever she looked. An inexhaustible fountain of beauty and sweetness fills the entire village. She passes by seven walled areas containing residences as well as fruit, flower and vegetable gardens. For as far as he could see, Śyāma relished her beauty and sweetness with unblinking eyes. There is not much talking now; only the sounds of waist-bells and ankle-bells. Śrī Rādhārāṇī is Dhaniṣṭhā’s life. Dhaniṣṭhā goes in and out of the palace repeatedly to see if Rādhā is coming. As soon as she sees her, she runs to greet her, saying, “Why are you so late? I’m miserable when I cannot see you!” Śrīmatī replied in a soft and gentle voice, “I am dependent on others.” Śrīmatī entered the palace along with her sakhīs and Dhaniṣṭhā. Her beauty and sweetness brightened the entire residence. Yaśodā Mā quickly arrived, full of joy, and embraced Śrī Rādhā with great affection.

rāire dekhiyā, umati haiyā, yaśodā karala kore |

mukhāni dhariyā, cumbana karite, bhigāla nayāna-lore ||

se ye rasabatī, karala praṇati, yaśodā-rohiṇī-pāya |

“Seeing Rādhikā, Yaśodā Mā became excited and embraced her. She held her face and kissed it. Tears fell from Mā’s eyes and soaked her clothing. Lovely Rādhā bowed at the feet of Yaśodā and Rohiṇī.” (Pada-Kalpa-Taru)

Bhakti-Latā Svāminī placed her head at Yaśodā’s feet and offered obeisance. Yaśodā lifted her and embraced her again. She held her by the chin and caressed her like a daughter-in-law, kissed her and repeatedly sniffed her head. Śrīpāda has said that Rādhā, like Govinda, is an object of Yaśodā’s love. vrajendra-gṛhinī kṛṣṇa-prāya-sneha-niketanam (Śrīpāda Raghunātha Dāsa Gosvāmī). “The queen of Vraja is an abode of love for Kṛṣṇa.” Śrīmatī is melted by Mā’s affection; her heart is touched. In a faltering voice, she says, “Mā! I am yours.” Yaśodā’s heart melts. She lightly strokes Śrīmatī’s head with her hand and gives a blessing: “O Moonface! May you live for a hundred years. May you always appear in my home and give joy to my mind and eyes.” Śrī Rādhā’s sakhīs and mañjarīs also bowed at Mā’s feet. Knowing that the girls belong to Śrī Rādhā, Yaśodā caressed and kissed them, sniffed their heads and gave them blessings. Śrī Rādhā and her friends became most beautiful after being adorned with garlands of vātsalya(3) flowers from Vrajeśvarī, a creeper of incomparable vātsalya-rasa. Finally, after the cooking was finished and the food was being served, Nanda Bābā also showered his special affection on Śrī Rādhā, just as he had on Śrī Kṛṣṇa. Suddenly, Śrīpāda’s mystic vision ended. In sādhaka-consciousness, he humbly prayed, “I will always keep Śrī Rādhā carefully in my heart.”

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1. A cātaka is a bird said to subsist on raindrops.

2. A līlā-kamala is a lotus flower held in the hand as a plaything. (Apte)

3. Vātsalya means parental love.

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Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 29 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

 

श्रीराधिकां निजविटेन सहालपन्तीं

शोणाधर-प्रसृमरच्छविमञ्जरीकाम् ।

सिन्दूर-संवलित-मौक्तिक-पङ्क्तिशोभां

यो भावयेद्दशनकुन्दवतीं स धन्यः ॥ २९ ॥

śrī-rādhikāṁ nija-viṭena sahālapantīṁ

śoṇādhara-prasṛmara-cchavi-mañjarīkām |

sindūra-saṁvalita-mauktika-paṅkti-śobhāṁ

yo bhāvayed daśana-kundavatīṁ sa dhanyaḥ || 29 ||

“Blessed is the one who thinks of Śrī Rādhikā, whose teeth are like jasmines. She speaks to her lover with lustrous ruby lips. She is adorned with vermilion and a string of pearls in the part of her hair.”

Śrī Rādhā Has Teeth Like Jasmines

Rasa-Varṣiṇī-Vyākhyā: Śrīpāda has revealed in three verses the incomparably sweet glories of Śrī Rādhā. He spoke of her greatness while absorbed in his svarūpa; therefore, his glorification was ornamented with sweetness. If one is to taste śuddha-prema, he must become indifferent to aiśvarya and take shelter of mādhurya. Those who want something from their chosen deity glance in the direction of aiśvarya. A vraja-premika thinks, “I want you to be happy.” The premika only desires the happiness of his deity. brajera biśuddha-prema, yena jāmbunada-hema, ātma-sukhera yāṅha nāhi gandha (Śrī-Caitanya-Caritāmṛta, Antya 20.62). “The love of Vraja is pure like gold from the Jambu River. There is not even a trace of the desire for one’s own happiness.” Rādhā’s kiṅkarīs always think about how they can make Yugala-Kiśora happy. eita niṣkāma-prema āsvādana kare, yugalera sebā-rase sadāi bihare (Muralī-Vilāsa). “Experiencing this pure love, they always delight in serving Śrī Yugala.” They are at the highest level of vraja-prema, but Śrīpāda Kavi Karṇapūra has described the prema of even the clouds of Vraja: Rādhā is mad with passion. The messenger called Anurāga has brought her to meet her lover at the gate of the bower. Kṛṣṇa is already inside and her sakhīs have arrived. Seeing Śyāma in the kuñja, Rādhā says to Anurāga, “Why did you bring me here?” Having second thoughts, she starts to return home. Her lover feels anxious; it is their first meeting. No matter how much the sakhīs try, they cannot bring them together. Śrī Kṛṣṇa’s ocean of yearning billows; the sakhīs feel distressed. A Vṛndāvana cloud thinks, “Let me try!” A pleasant shower falls on the forest. Suddenly the cloud calls out in a loud, rumbling voice. Frightened, Śrīmatī puts her arms around Kṛṣṇa’s neck. The sakhīs say, “O cloud, our blessed friend! Today you are more expert in yugala-sevā than we are.” One can enjoy the sweetness of Vraja with the help of pure love. The sādhaka-bhaktas are infused with mañjarī-bhāva through their allegiance to the nitya-kiṅkarīs. braja-pura banitāra, caraṇa āśraya sāra, kara mana ekānta kariyā (Prema-Bhakti-Candrikā 68). “O mind! The feet of the girls of Vraja are the best shelter. Devote yourself exclusively to them.” The Gosvāmīs are mañjarīs in Vraja. Being very merciful, they have stored the rasa of their realizations in books. By relishing these books, the sādhaka will be blessed with a touch of yugala-mādhurī.

By Śrīmatī’s mercy, a vision of līlā has appeared to Śrīpāda in his siddha-svarūpa. He sees a charming forest bower in front of him. There, Śrī Rādhā sits in a cottage and sulks, annoyed with her lover. In a huff, she has left Śrī Kṛṣṇa in the meeting bower and come to this one. To placate Śrīmatī, Kṛṣṇa sends a viṭa named Kaḍāra to her. A viṭa is a particular type of helper of the nāyaka.(1)

veśopacāra-kuśalo dhūrto goṣṭhī-viśāradaḥ |

kāma-tantra-kalā-vedī viṭa ity abhidhīyate |

kaḍāro bhāratī-bandhur ity ādir viṭa īritaḥ ||

“Those who appreciate rasa have given the name viṭa to a male who is expert in making garments, is mischievous, skilled in conversation and who knows about mantras and herbs that can influence women. Kaḍāra, Bhāratī-bandhu and others are known as Śrī Kṛṣṇa’s viṭa helpers.” (Śrī-Ujjvala-Nīlamaṇiḥ 2.5) When Kaḍāra arrives before Śrīmatī, he reminds her of the extraordinary power of Kṛṣṇa’s muralī flute in dispelling her indignation. “O Rādhā! Do not think that Śyāma is an ordinary person. kala-krīḍad-vaṁśī-sthagita-jagatī-yauvata-dhṛtiḥ. The sweet, muted tones of his flute destroy the composure of young women.” This is something Śrī Rādhā has also felt deeply.

yebā beṇu-kala-dhvani, ekabāra tāhā śuni, jagan-nārī-citta āulāya |

nībi-bandha paḍe khasi, binā-mūlye haya dāsī, bāulī haiyā kṛṣṇa-pāśe dhāya ||

“Whenever a woman of the world hears just once the soft, sweet sounds of Kṛṣṇa’s flute, her heart and mind become disturbed. The knot on her dress loosens, she serves him without pay and runs madly after him.” (Śrī-Caitanya-Caritāmṛta, Antya 17.46)

Kaḍāra says, “O Rādhā! I pray to you with folded hands. Do not abandon Śyāmasundara. The doe-eyed Vraja-girls never disregard my words.” Rādhā’s anger is rooted in love, so it disappears when she hears the sweet speech of the viṭa. She smiles brightly. Her ruby lips are lustrous. In verse ninety-nine, Śrīpāda has said, bimboṣṭhe nava-vidruma-cchavi. Her lips are more beautiful than coral gemstones and as red as bimba fruits. By seeing her, a great longing is aroused in the heart of Śrī Kṛṣṇa, who himself is filled with boundless mādhurya. sphurad-aruṇādhara-svādu-sudhā-rasa-kṛta-hari-mānasa-lobhām (Saṅgīta-Mādhava 2.35). “The sweet nectar of her radiant ruby lips excites desire in Śrī Hari’s mind.” A gentle smile glows from her bimba-fruit lips. mṛdu-mṛdu-hāsa-lalita-mukha-maṇḍala-kṛta-śaśī-bimba-viḍambām (ibid.). “Her sweet, smiling face is more beautiful than the moon.” yāṅhā lahu hāsa sañcāra, taṅhi taṅhi amiyā bithāra (Vidyāpati). “She spreads nectar wherever she smiles.” She is smiling as she has a pleasant conversation with Kaḍāra. The kiñkarīs are enchanted when they see her beauty. The vermilion on the part of her hair is so lustrous it seems the newly risen sun has become friends with dense darkness. A beautiful string of pearls lies in the part of her hair. It seems a garland of stars, feeling chilly, has abandoned the cold moon and taken shelter of the youthful sun. Loving anger appears in Śrī Rādhā only to please Śrī Kṛṣṇa. The actions of mahābhāva alone please Kṛṣṇa in a variety of ways. Her outer expression is contrary, but her essence is most pleasant. The taste is not in the appearance; the taste is in the essence. A sugar-candy snake does not spit venom; rather, it tastes sweet like sugar. Śrīpāda’s heart and mind are absorbed in Śrīmatī’s beauty. Suddenly, his mystic vision ended. In his external state, he said, “Blessed is one who thinks about Śrī Rādhā, whose teeth are white as jasmines.”

Or, other lexical meanings of the word viṭa are cunning, lustful and lascivious. So, nija-viṭa can mean “seeing Śrī Rādhā’s sweetness as she converses with her lustful lover.” According to this interpretation, Śrīpāda, in the form of a kiṅkarī, is serving Śrī Yugala in the meeting bower and is listening to their love-talk. It is made clear in every word of this verse how Śrīmatī’s ocean of beauty swells when she sees Śyāmasundara’s moonlike face. The sādhaka relishes the rasa of her beauty through meditation. yugala-bilāsa smṛti-sāra. “The essence of meditation is Śrī Yugala’s pastimes.” How beautiful Śrī Rādhārāṇī is! So radiant and sweet! The sādhaka’s heart and mind will be illuminated by attraction to her form. Whoever gets a taste of this reality in meditation is blessed. Whoever sees this form directly or in a vision is even more blessed.

Śrīmatī is engaged in affectionate conversation with Śyāmasundara. In Śrī-Ujjvala-Nīlamaṇiḥ, Śrīla Rūpa Gosvāmipāda has said, cāṭu-priyoktir ālāpaḥ. Pleasant and endearing speech is called ālāpaḥ. Śrīla Caṇḍidāsa is skilled in describing Śrīmatī’s ālāpaḥ:

baṅdhu! ki āra baliba āmi |

jībane maraṇe janame janame prāṇanātha haio tumi ||

tomāra caraṇe āmāra parāṇe bāndhila premera phāṅsi |

saba samarpiyā ekamana haiyā niścaya hailāma dāsī ||

bhābiyāchilāma e-tina bhubane āra mora keha āche |

rādhā bali keha śudhāite nāi dāṇḍāba kāhāra kāche ||

e-kule o-kule dukule gokule āpanā baliba kāya |

śītala baliyā śaraṇa lainu oduṭi kamala-pāya ||

nā ṭhelaha chale abalā akhale ye haya ucita tora |

bhābiyā dekhinu prāṇanātha bine gati ye nāhika mora ||

āṅkhira nimiṣe yadi nāhi dekhi tabe se parāṇe mari |

caṇḍīdāsa kahe—paraśa-ratana galāya gāṅthiyā pari ||

“My dear Kṛṣṇa! What more shall I say? You are the lord of my heart, in life and death, birth after birth. My heart is bound to your lotus feet with the rope of love. I have dedicated everything to you alone and have become your loyal maidservant. I pondered, ‘Whom else do I have in the three worlds? No one asks about Rādhā. With whom shall I stay? In Gokula, shall I say my body belongs in this family or that family, or both? I have taken shelter of your lotus feet because they are soothing. You should not pretend to push away a delicate and innocent girl.’ Thinking thus, I see I have no refuge but the lord of my life. If, for even a moment, I cannot see you, my heart begins to wither.” Caṇḍidāsa says, “I wear this touchstone on a string around my neck.”

Śrīla Jñāna Dāsa has also clearly described Śrī Rādhā’s pleasant and endearing speech:

baṅdhu! tomāra garabe garabinī hāma rūpasī tomāra rūpe |

hena mane laya o duṭi caraṇa sadā niye thāki buke ||

ānera āchaye aneka janā āmāra kebali tumi | 

āmāra parāṇa haite śata śata guṇe priyatama kari māni ||

bandhu, śiśukāla haite māyera sohāge sohāginī baḍa āmi |

sakhī-gaṇa māne jībana-adhika parāṇa-bandhuyā tumi ||

āmāra nayanera añjana aṅgera bhūṣaṇa tumi se kāliyā cāndā |

jñāna dāsa kahe—kāliyā-piriti āmāra antare antare bāndhā ||

“My dear Kṛṣṇa! You are the object of my pride. My mind has merged with your handsome form and I always keep your lotus feet on my chest. Among many, you are my only one. You are more dear to me than hundreds of my own lives. Since childhood, I have been the recipient of your mother’s affection. My sakhīs believe you have been my sweetheart for many lifetimes. O Kṛṣṇa! You are the collyrium on my eyes and the ornaments on my limbs.” Jñāna Dāsa says, “My heart is bound by love for Kṛṣṇa.” 

One may ask why Rādhā would speak to someone who is cunning, lustful and lascivious in such a pleasant and endearing way. A mahājana has replied by saying that such debauchery based on rasa is most enjoyable. For this reason, parakīya-bhāva has been accepted.

premāmbudhir guṇa-maṇī-khanir asya śāṭhya-

cāpalya-jaihmyam akhilaṁ ramaṇīyam eva |

premānam eva kila kāmam ivāṅganāsu 

sandarśayan svam udakarṣayad eva yas tāḥ ||

Śrī Rādhā expresses her feelings to Śrī Kṛṣṇa, who is in the form of a celestial damsel: “O friend! Vrajendranandana is an ocean of prema and a jewel mine of good qualities. All of his behaviors such as craftiness, impatience, crookedness and so on are captivating. He elevates the love of women by making prema look like lust.” (Prema-Sampuṭa 60) If Śrī Kṛṣṇa did not behave like this, the women would not be able to express their rasamaya states of prema, such as khaṇḍitā (feeling betrayed), māna (indignation), kalahāntaritā (distressed from dismissing her lover after a quarrel) and so on. For this reason, the crown jewel of rasikās Śrī Rādhā is speaking to her rascal lover in such a way.

In his kiṅkarī form, Śrīpāda has been blessed with a taste of the sweetness of Śrī Yugala’s conversation. At the same time, an experience of sevā-rasa is implied. Suddenly, his vision ended. In external consciousness, he humbly considers himself entirely unsuitable to see such beauty and sweetness. He says of the rarity of his vision, yo bhāvayed daśana-kundvatīṁ sa dhanyaḥ. “I am not qualified to experience such beauty and sweetness in meditation or thought. Blessed is the one who thinks about Śrī Rādhā, whose teeth are like jasmines, as she smiles while talking with her sweetheart.” It has also been indicated here that the sādhakas devoted to smaraṇa are grateful to the nitya-parikaras (Śrī Yugala’s eternal companions).

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1. A nāyaka is a male lover or hero in dramas. The female counterpart is a nāyikā.