My books are 15% off through July 4, 2025.

     My translations of Prema-Bhakti-Candrikā and Bhāvanā-Sāra-Saṅgrahaḥ are both 15% off through July 4, 2025. Use the code FIREWORKS15. Click on the book images on the right of the blog page. Applies to print copies only.

Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 39 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

 वेणुः करान्निपतितः स्खलितं शिखण्डं

भ्रष्टं च पीतवसनं व्रजराजसूनोः ।

यस्याः कटाक्षशरघात-विमूर्छितस्य

तां राधिकां परिचरामि कदा रसेन ॥ ३९ ॥

veṇuḥ karān nipatitaḥ skhalitaṁ śikhaṇḍaṁ

bhraṣṭaṁ ca pīta-vasanaṁ vraja-rāja-sūnoḥ |

yasyāḥ kaṭākṣa-śara-ghāta-vimūrchitasya

tāṁ rādhikāṁ paricarāmi kadā rasena || 39 ||

“When will I serve Śrī Rādhikā with love? A strike from her arrow-like sidelong glance has sent Śrī Nandanandana into a swoon, causing his flute to fall from his hand, his peacock-feather crown from his head and his yellow cloth from his shoulders.”

Śrī Rādhā’s Arrow-like Sidelong Glance

Rasa-Varṣiṇī-Vyākhyā: Śrīpāda’s heart has been captured by devotion to Śrī Rādhā. His mind never goes anywhere but Śrī Rādhā’s lotus feet. In his external state, he feels her absence intensely. Lacking a mystic vision, he offers his sorrow at Svāminī’s feet. “When will Śrī Rādhikā be pleased with me?” His heart has been afflicted with the pain of separation. This misery is not like the misery of the world. It is misery made of the most wonderful joy. Such pain has a superlative taste that is more praiseworthy than even the joy of meeting. As a result of Śrī Rādhārāṇī’s full mercy, Śrīpāda was able to feel her absence deeply. When viraha appears, everything is abandoned. There is no way to regain life except at Śrī Rādhā’s lotus feet. rādhā-kṛṣṇa dhana pāba, hiyāra mājhāre thoba, (tabe) juḍāibe e pāpa-parāṇa ityādi (Ṭhākura Mahāśaya). “I will obtain the treasure that is Rādhā-Kṛṣṇa. I will keep it in my heart, from which it will bring relief to this sinful life.” When Śrīpāda’s life was about to end because of the pain of separation from Śrī Rādhā, a vision of the līlā in the previous verse again appeared.

Śrīmatī is in great distress. In a state of madness, she floats on waves of joy, dejection, humility, anguish and other bhāvas. Seeing her anxious condition, Śrīpāda, in his kiṅkarī form, left to search for Śyāmasundara. Unable to find him, the kiṅkarī finally went to Sakhī-Sthalī(1) and located him in Candrā’s(2) bower engaged in conversation with her. Kṛṣṇa had been about halfway on his journey to Rādhā’s kuñja when the clever Padmā brought Candrāvalī to meet him. Then she took them both to Candrā’s kuñja. Seeing the situation, the kiṅkarī was brought to a standstill. After thinking for a while, she decided on a solution. She rushed to the entrance of Candrā’s kuñja, and with fearful eyes and voice, she said, “Śyāmasundara! Come, come quickly! One of Kaṁsa’s demon followers has attacked your dear Vṛṣabha.” Śyāmasundara understood everything: A follower of Kaṁsa had not attacked Vṛṣabha. This was a message that the love of his life had been consumed by the fire of separation. Otherwise, what was the purpose of this communication from Śrī Rādhā’s kiṅkarī? He said to Candrā, “Dear one, I will return at once after I kill the evil demon and rescue my friend Vṛṣabha.” Candrāvalī is simple; she is unable to understand such an intricate mystery. “Go then! I’ll wait for you, but come soon.” Kṛṣṇa replied, “Don’t worry if it’s a little late. Also, it’s possible my relatives may come there when I kill the demon. So if you see there’s going to be a further delay, go back home, just for today.” After saying this, he left immediately and quickly walked to Śrī Rādhā’s kuñja with the kiṅkarī. On the path, the kiṅkarī gave Kṛṣṇa a scolding: “Svāminī is in the meeting bower going crazy because of you. After you told her you were going there, you came here to Candrāvalī’s bower instead? Go! I will tell Svāminī everything you said today and arrange a suitable punishment for you.” The crown-jewel of lovers is pleading to Rādhā’s kiṅkarī with folded hands. “Please don’t let Śrīmatī know anything about this; otherwise, the rest of the day is lost.” There is no end to Śyāma’s flattery of the kiṅkarī. A characteristic of pure sweetness-filled vraja-prema is that it is devoid of even the scent of aiśvarya-jñāna. Everywhere else, prema is connected more or less with aiśvarya-jñāna. Vrajadhāma is the only place for pure mādhuryamaya-prema. Even in navadvīpa-līlā, which is a supplement to vraja-līlā, the sakhās, sakhīs and mañjarīs of Vraja have incarnated as associates of Mahāprabhu. Still, the love they have for Mahāprabhu is seen to be more or less mixed with aiśvarya. After taking darśana of Mahāprabhu in Nīlācala, Śrīmad Rūpa Gosvāmipāda was unable to go to the Jagannātha Mandira. He was staying in Śrī Haridāsa’s kuṭīra, hesitating due to his reverence mixed with awe and submission. But in the form of Śrī Rūpa Mañjarī in vraja-līlā, he prayed at the feet of Śrī Rādhārāṇī: “Please show me your compassion so that Śyāma will flatter me.”

karuṇāṁ muhur arthaye paraṁ, tava vṛndāvana-cakravartini |

api keśi-ripor yathā bhavet, sa caṭu-prārthana-bhājanaṁ janaḥ ||

(Cāṭu-Puṣpāñjalī 23)

Śrīpāda Rāya Rāmānanda is Viśākhā Sakhī in Vraja, so it is appropriate for him to be in a pure friendship with Mahāprabhu. Still, he said, ākṛte prakṛte tomāra īśvara lakṣaṇa, jībe nā sambhabe kabhu ei aprākṛta guṇa (Śrī-Caitanya-Caritāmṛtam, Madhya 8.43). “Your appearance and nature are divine characteristics. Such transcendental qualities are never possible in the jīva.” He was unable to take Mahāprabhu to his own home because the vaidika-brāhmaṇas had invited him to theirs. The sakhās of Vraja are riding on Kṛṣṇa’s shoulders, feeding him the remnants of their fruits, and so on. Therefore, if you want to taste pure mādhurya, you must take refuge in vraja-prema.

After hearing Śyāmasundara’s flattery, the kiṅkarī thought about Svāminī’s anxiety and said, “Go, I won’t say anything. But if she sees that you’re late and gets mad, what can I do? You tell me.” Talking with the kiṅkarī like this, Kṛṣṇa has arrived at Śrīmatī’s kuñja. As soon as her lover entered the pleasure bower, Rādhā’s heart was infused with both delight and natural contrariness. She pulled her veil over her lowered face and sat down.

abanata badanī nā kahe kachu bāṇī | 

paraśite tarāsi ṭhelai piya-pāṇi ||

sucatura nāha karaye anurodha | 

abhimānī rāi nā mānaye rodha ||

“Her face is lowered; she says nothing. Startled by his touch, she pushes her lover’s hand away. Cunning Kṛṣṇa pleads with her. Indignant Rādhā refuses and resists.” (Mahājana)

This vāmya-rasa (contrariness) is indescribable. The work of mahābhāva is to infuse happiness into Śrī Kṛṣṇa’s heart. Although all of the vraja-gopīs possess the function of mahābhāva in abundance, Śrī Rādhā possesses even more. Therefore, her every effort causes Śrī Kṛṣṇa indescribable joy. After he had filled Śrīmatī’s heart with rasa through his affectionate, poetic and captivating speech, he was preparing to touch her. Śrīmatī noticed this and cast an angry sidelong glance at him. The power of that sidelong glance has been expressed in this verse. The profound mystery here concerns the kind of influence mādanākhya-mahābhāva can exert on the heart of Śrī Kṛṣṇa, the embodiment of condensed existence, thought and joy. Śyāmasundara’s swoon of bliss was awakened by the mere eye-arrow strike of Śrīmatī’s sidelong glance. If some valiant man happens to faint and fall in battle, his bow, arrows, helmet, clothing and ornaments all become scattered. In the same way, at the commencement of this battle of love by merely one eye-arrow, the flute of the transcendental young god of love has fallen from his hand, the peacock-feather crown from his head and the yellow cloth from his shoulders. A hero may kill hundreds of soldiers with his arrows, but then be stricken down by a greater hero. In the same way, the beautiful girls of Vraja are stricken and defeated by the arrows of Kṛṣṇa’s sidelong glance, and then that transcendental young god of love is thrown into a swoon by the sidelong glance of Śrī Rādhā. Because of the sweet sounds of his flute, hundreds of vraja-sundarīs toss about in torment like does pierced with arrows. Because of Śrī Rādhā’s sidelong glance, her swooning lover’s flute fell from his hand and rolled on the ground. His peacock-feather crown is the singular symbol of his pastimes in Vraja. When the Vraja girls see it on the head of the crown-jewel of playful lovers, their minds become infatuated. cūḍāṭi bāṁdhiyā ucca, ke dila mayūra puccha, bhāle se ramaṇī mana-lobhā. “Who gave the peacock feather that was tied atop his crown? The girls long to see such beauty.” (Jñāna Dāsa)

Because of the power of Śrī Rādhā’s sidelong glance, Kṛṣṇa’s peacock-feather crown has fallen in the dust. His yellow clothing is radiant like steady lightning on a new raincloud or a streak of gold on a touchstone. When the vraja-sundarīs see it, they relinquish the glory of their families.

kaṭi pīta-basana, rasanā tāhe jaḍā |

bidhi niramila ghāṭe kalaṅkera koṁḍā ||

“Around his hips he wears a yellow cloth and a string of bells.

Brahmā created within shortcomings the bud of scandal.” (Jñāna Dāsa)

Such is the power of Śrī Rādhā’s sidelong glance that even Kṛṣṇa’s yellow upper cloth has fallen. Pounded by the waves of mādana-rasa, he is submerged in nectarous joy. The nature of prema is to give joy to Śrī Kṛṣṇa. It is the highest stage of mahābhāva (the great love) and the zenith of mādana (delight). In various ways, Svāminījī causes Śrī Kṛṣṇa to taste happiness, though he is the embodiment of happiness. Outside of Vraja, everyone who loves God wants to be happy. Among the vrajavāsīs, prema’s only purpose is to give genuine happiness to Kṛṣṇa. All of the vraja-sundarīs’ endeavors are meant for Kṛṣṇa’s happiness. Remaining in the presence of the blissful one, without any desire for their own happiness, they absorb themselves in thoughts of Kṛṣṇa’s joy. Śrīmatī Rādhārāṇī is above all. Mahāprabhu spoke in the mood of Śrī Rādhā:

kṛṣṇa mora jībana, kṛṣṇa mora prāṇa-dhana, kṛṣṇa mora parāṇera parāṇa |

hṛdaya-upare dharoṁ, sebā kari sukhī karoṁ, ei mora sadā rahe dhyāna ||

mora sukha sebane, kṛṣṇera sukha saṅgame, ataeba deha deṅa dāna |

kṛṣṇa more ‘kāntā’ kari, kahe ‘tumi prāṇeśvarī,’ mora haya ‘dāsī’abhimāna ||

“Kṛṣṇa is my life, the treasure of my life, the life of my life. I hold my hand upon my heart. I make him happy by rendering service and this is my constant meditation. My happiness is in service; Kṛṣṇa’s happiness lies in being with me. Therefore, I offer him the gift of my body. Accepting me as his lover, he says, ‘You are the goddess of my life.’ I consider myself his servant.” (Śrī-Caitanya-Caritāmṛtam, Antya 20.58-59)

Although there are many premikas (affectionate ones) in Vraja, Govinda’s only desire is to taste the sweet love of Śrī Rādhā. 

āmā haite rādhā pāya—ye jātīya sukha | 

tāhā āsvādite āmi sadāi unmukha ||

nānā yatna kari āmi, nāri āsvādite | 

sei sukha-mādhurya-ghrāṇe lobha bāḍhe citte ||

“I am always eager to taste the kind of happiness that Rādhā gets from me. Though having made various efforts, I have been unable to experience it. The scent of such sweet joy increases my desire for it.” (Śrī-Caitanya-Caritāmṛtam, Ādi 4.262-263)

Śrīman Mahāprabhu is the result of this eagerness. Needless to say, after becoming Gaura, he could completely understand the glory of Śrī Rādhā’s prema. He will relish it for eternity because gaura-līlā is also eternal. Śrī Rādhārāṇī is the embodiment of such prema. If one can offer himself at her lotus feet, his life is a success.

The arrow of Śrī Rādhā’s sidelong glance caused the embodiment of condensed joy to swoon. Śrīmatī is distressed. She is trying hard to drive the swoon of joy from the one who is full of joy, but is making no progress. Finally, Svāminījī acknowledges defeat and takes refuge in her maidservant of rasa. “I tried to make my dear one’s swoon go away, but I could not. You please try it once.” Now, the maidservant of rasa begins to worship rasa. To remove the swoon of joy from Kṛṣṇa, the kiṅkarī began to sing in a sweet voice. The song was about the god of love. To prepare her kiṅkarī for this sevā, Svāminī had taught the song to her in a secluded cave in Govardhana Hill. Such mysterious sevā is beyond the comprehension of even the sakhīs. This sevā is the exclusive treasure of the kiṅkarīs. By singing this song, the kiṅkarī revived Kṛṣṇa and worshiped the rasa of Rādhā. The sweet pastimes of the young couple have begun. What incomparable joy the kiṅkarī feels from the rasa of Rādhā-Kṛṣṇa’s pastimes today! She thinks herself to be most fortunate. After their love-making ended, the kiṅkarī was blessed to offer them cool water, tāmbūla, garlands, fanning and other services. Or, “I will serve with rasa, with Śrī Kṛṣṇa, because raso vai saḥ—He is indeed rasa.” The kiṅkarī felt gratified by her loving service to the charming Śrī Rādhā-Govinda. Suddenly, the mystic vision ended. Filled with humility, Śrīpāda prayed, “When will I serve Śrī Rādhikā with love?”

   

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

1. Literally, “the place of the sakhīs.”

2. Candrā = Candrāvalī 

My books are 15% off through June 20, 2025.

     My translations of Prema-Bhakti-Candrikā and Bhāvanā-Sāra-Saṅgrahaḥ are both 15% off through June 20, 2025. Use the code CREATORBOOKS15. Click on the book images on the right of the blog page. Applies to print copies only.

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)