Saturday, July 25, 2026

Śrī-Śrī-Bhāvanā-Sāra-Saṅgrahaḥ, Madhyāhna-Līlā 31-40


किं दुश्चरं चरितमालि तपो मृगीभिः

पश्यन्ति याः समुरलीकलमास्यमस्य ।

अक्ष्णोः प्रकाम-कमनीयगुणत्वमासां

नासाम्प्रतं भवति सम्प्रति सम्प्रतीहि ॥ ३१ ॥


kiṁ duścaraṁ caritamāli tapo mṛgībhiḥ

paśyanti yāḥ samuralī-kalam āsyam asya |

akṣṇoḥ prakāma-kamanīya-guṇatvam āsāṁ

nāsāmprataṁ bhavati samprati sampratīhi || 31 ||


“O friend, what difficult austerities these does must have performed to see Kṛṣṇa’s face as well as hear the sweet tones of his flute! It is fitting that their eyes possess such a greatly desirable virtue. Trust me! (Ānanda-Vṛndāvana-Campūḥ 11.147)



सौभाग्यभागियम् अहो सखि कृष्णसारी

सारीकरोति नयने सह-कृष्णसारा ।

वंशीनिनाद-मकरन्दभरं दधानं

कृष्णास्यपङ्कजमशङ्कितमापिबन्ती ॥ ३२ ॥


saubhāgya-bhāg iyam aho sakhi kṛṣṇasārī

sārī-karoti nayane saha-kṛṣṇasārā |

vaṁśī-nināda-makaranda-bharaṁ dadhānaṁ

kṛṣṇāsya-paṅkajam aśaṅkitam āpibantī || 32 ||


“O friend! This black antelope doe and her mate are most fortunate. They make their eyes successful by drinking in without hesitation the beauty of Kṛṣṇa’s lotus face, from which comes the nectarous sound of his flute. (Ānanda-Vṛndāvana-Campūḥ 11.148)



धन्या विमानवनिता जनितानुरागा

द्रागात्तगाढरतिभिः पतिभिः परीताः ।

लीलाकल-क्वणितवेणुमवेक्ष्य कृष्णं

धैर्यादथावरुरुहुर्मुमुहुर्मुहुश्च ॥ ३३ ॥


dhanyā vimāna-vanitā janitānurāgā

drāg ātta-gāḍha-ratibhiḥ patibhiḥ parītāḥ |

līlā-kala-kvaṇita-veṇum avekṣya kṛṣṇaṁ

dhairyād athāvaruruhur mumuhur muhuś ca || 33 ||


“The goddesses who feel love for Kṛṣṇa are also very fortunate. As they fly in chariots with their husbands, they are suddenly filled with profound delight when they see Kṛṣṇa and hear the playful, soft tones of his flute. They lose their composure and are momentarily bewildered. (Ānanda-Vṛndāvana-Campūḥ 11.149)



विस्रंसमानचिकुराः श्लथमाननीव्यो

देव्यो धृतिव्यसनतो निखिला दिवीव ।

आरिप्स्यमानममरद्रुमपुष्पवर्षं

विस्मृत्य हन्त ववृषुर्नयनाम्भ एव ॥ ३४ ॥


visraṁsamāna-cikurāḥ ślathamāna-nīvyo

devyo dhṛti-vyasanato nikhilā divīva |

āripsyamānam amara-druma-puṣpa-varṣaṁ

vismṛtya hanta vavṛṣur nayanāmbha eva || 34 ||


“If the devīs see Kṛṣṇa as they traverse the sky, they become agitated and their hair and waistbands loosen. Forgetting their intention to shower him with flowers from a wish-yielding tree, ah, they shower him with tears instead. (Ānanda-Vṛndāvana-Campūḥ 11.150)



अर्धावलीढ-यवसाङ्कुरशोभिदन्ताः

सोत्कण्ठमुन्मिषितनेत्रमुदीर्णकर्णम् ।

चित्रार्पिता इव पतन्तमिवामृतौघं

वेणुध्वनिं श्रुतिपुटे गमयन्ति गावः ॥ ३५ ॥


ardhāvalīḍha-yavasāṅkura-śobhi-dantāḥ

sotkaṇṭham unmiṣita-netram udīrṇa-karṇam |

citrārpitā iva patantam ivāmṛtaughaṁ

veṇu-dhvaniṁ śruti-puṭe gamayanti gāvaḥ || 35 ||


“When the sounds of Kṛṣṇa’s flute fall like a stream of nectar into their ears, the cows stand motionless as though figures in a painting, their eyes wide and eager, their ears raised and their teeth beautified by half-chewed blades of grass. (Ānanda-Vṛndāvana-Campūḥ 11.151)



चूषन्ति चूचुकमहो न न सन्त्यजन्ति

वत्सा नयन्ति न पयःकवलं गलाधः ।

वंशीकलाहृतहृदां सखि नैचिकीनां

स्नेहस्नुतस्तनरसो धरयैव पीतः ॥ ३६ ॥


cūṣanti cūcukam aho na na santyajanti

vatsā nayanti na payaḥ-kavalaṁ galādhaḥ |

vaṁśī-kalāhṛta-hṛdāṁ sakhi naicikīnāṁ

sneha-snuta-stana-raso dharayaiva pītaḥ || 36 ||


“The calves neither suckle their mothers’ teats nor abandon them, nor do they swallow their mouthfuls of milk. O friend, the milk flowing out of affection from the udders of those excellent cows, whose hearts were captivated by the sound of Kṛṣṇa’s flute, was indeed drunk by Mother Earth. (Ānanda-Vṛndāvana-Campūḥ 11.152)



वंशीकलं कलयतोऽस्य निपीय दृग्भ्यां

रूपामृतं पुनरमुष्य रसानुभूत्या ।

ध्यायन्ति मीलितदृशः सखि बद्धमौनं

बद्धासनं मुनय एव पतत्रिणोऽमी ॥ ३७ ॥


vaṁśī-kalaṁ kalayato’sya nipīya dṛgbhyāṁ

rūpāmṛtaṁ punar amuṣya rasānubhūtyā |

dhyāyanti mīlita-dṛśaḥ sakhi baddha-maunaṁ

baddhāsanaṁ munaya eva patatriṇo’mī || 37 ||


“O friend, the birds have repeatedly drunk through their eyes the nectar of Kṛṣṇa’s beauty as he plays the flute. Having experienced his charm, they now sit quietly, their eyes closed like sages in meditation. (Ānanda-Vṛndāvana-Campūḥ 11.153)



न स्पन्दते सखि न रौति न वीक्षतेऽन्यन्

नान्यच्छृणोति न जिघत्सति पक्षीसंघः ।

रोमाञ्चवानिव मुदा गरुतं धुनानो

वंशीकलास्वदनमेव परं करोति ॥ ३८ ॥


na spandate sakhi na rauti na vīkṣate’nyan

nānyac chṛṇoti na jighatsati pakṣī-saṁghaḥ |

romāñcavān iva mudā garutaṁ dhunāno

vaṁśī-kalāsvadanam eva paraṁ karoti || 38 ||


“O friend, the birds do not move, do not make any sounds, do not see or hear others; nor do they want to eat. After relishing the sound of the flute, they flap their wings as though thrilled with joy. (Ānanda-Vṛndāvana-Campūḥ 11.154)



स्रस्ते रथाङ्ग-कलहंसविचित्रचेले

प्रव्यक्तसैकत-नितम्बमुदीर्णफेनम् ।

आवर्तवर्तित-घनभ्रमिभिः समीयेऽ-

पस्मार एव मुरली-निनदैर्नदीभिः ॥ ३९ ॥


sraste rathāṅga-kalahaṁsa-vicitra-cele

pravyakta-saikata-nitambam udīrṇa-phenam |

āvarta-vartita-ghana-bhramibhiḥ samīye’

pasmāra eva muralī-ninadair nadībhiḥ || 39 ||


“When the rivers hear the sound of the flute, their colorful clothing in the form of ruddy geese and swans begins to loosen. They reveal their hips in the form of sandy banks. Foam rises from their waters as memories are lost in the powerful swirling of their eddies. (Ānanda-Vṛndāvana-Campūḥ 11.155)



वीचीकरैः सरसिजाञ्जलिमर्पयन्त्यः

कृष्णाङ्घ्रिपङ्कजयुगं बहु मानयन्त्यः ।

सच्छीकरैः शिशिरयन्ति रसेन वंशी-

नादप्रहृष्टमनसः सखि शैवलिन्यः ॥ ४० ॥


vīcīkaraiḥ sarasijāñjalim arpayantyaḥ

kṛṣṇāṅghri-paṅkaja-yugaṁ bahu mānayantyaḥ |

sac-chīkaraiḥ śiśirayanti rasena vaṁśī-

nāda-prahṛṣṭa-manasaḥ sakhi śaivalinyaḥ || 40 ||


“O friend, delighted by the sound of the flute, the rivers offer lotuses in salutation with their waves. They worship Kṛṣṇa’s lotus feet with the cool mist of their waters. (Ānanda-Vṛndāvana-Campūḥ 11.156)


Monday, July 20, 2026

Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 54 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

 


विचिन्वन्ती केशान् क्वचन करजैः कञ्चुकपटं

क्व चाप्यामुञ्चन्ती कुचकनकदीव्यत्कलशयोः ।

सुगुल्फे न्यस्यन्ती क्वचन मणिमञ्जीरयुगलं

कदा स्यां श्रीराधे तव सुपरिचारिण्यहमहो ॥ ५४ ॥


vicinvantī keśān kvacana karajaiḥ kañcuka-paṭaṁ

kva cāpy āmuñcantī kuca-kanaka-dīvyat-kalaśayoḥ |

sugulphe nyasyantī kvacana maṇi-mañjīra-yugalaṁ

kadā syāṁ śrī-rādhe tava suparicāriṇy aham aho || 54 ||


“Aho! Śrī Rādhā! When will I become your maidservant? I will separate your locks of hair with my fingertips, remove the damp bodice from your golden water-pot breasts and place jeweled anklets on your lotus feet.”


Serving Śrī Rādhā


Rasa-Varṣiṇī-Vyākhyā: Śrīpāda’s devotion to rādhā-dāsyam has swallowed up all his other attachments. The beauty and sweetness of rādhā-dāsyam, which is realized through whole-hearted devotion, is incomparable. Having dispelled all other preoccupations, it will flavor the citta(1) by immersing it in the nectar of sevā. A constant yearning for direct sevā will arise in the heart.


jano’yaṁ yācate duḥkhī rudann uccair idaṁ muhuḥ |

tat-padāmbhoja-yugmaika-gatiḥ kātaratāṁ gataḥ ||

kṛtvā nija-gaṇasyāntaḥ kāruṇyān nija-sevane |

niyojayatu māṁ sākṣāt seyaṁ vṛndāvaneśvarī ||


“This miserable soul has taken full refuge in Vṛndāvaneśvarī Śrī Rādhā’s lotus feet and feels the terrible distress of separation. Crying out in a loud voice, he repeatedly prays for her to mercifully accept him as her own and engage him directly in her service.” (Viśākhānandada-Stotram 129-130) It is only possible to savor the astonishing sweetness of Śrī Yugala’s forms, qualities and pastimes through the nectar of sevā in mañjarī-bhāva. The wise say that the tasting of rasa is in bhāva and the expression of bhāva is in rasa. Śrī Kṛṣṇa is the embodiment of all rasas and Śrī Rādhā is the embodiment of unabated mahābhāva. Their mutual experience of this unbroken rasa and bhāva is extraordinary. The kiṅkarī is blessed to relish this through sevā. She experiences the sweetness of the divine couple, but her prayer is to the lotus feet of her most cherished Śrī Rādhāraṇī. She feels that she belongs to Śrī Rādhā, whose kiṅkarīs are fond of Śyāmasundara only because he is the lord of her life. “My goddess is the queen of Vṛndāvana. Because Giridhārī is the lord of her life, I also worship him.” This is their mūla-mantra (guiding principle) for śrī-kṛṣṇa-bhajana. The path shown by Śrīpāda is the ideal path for the worshipers of Śrī Śrī Rādhā-Kṛṣṇa. It is a singular form of worship, devoid of any other expectation. Simply, “Where are you, Rādhāraṇī?” Rādhāraṇī’s lotus feet are the objects of their worship. 

In the previous verse, in sādhaka-consciousness, Śrīpāda prayed to serve Śrī Rādhā in the form of a delicate adolescent girl dressed in prasādī clothing. Floating on the waves of his prayer, Śrīpāda’s heart and mind have gone to the kingdom of līlā. By Śrīmatī’s mercy, he gets a vision of another sweet pastime. Śrī Yugala are in the bower, deeply absorbed in love-play. Their passionate embraces have left them both in ecstasy. Śrīpāda received the great fortune of seeing their vilāsa through an opening in the bower. Śrī Rādhā’s kiṅkarīs desire no other treasure than this. All other types of joy pale in comparison to that of her kiṅkarīs. Śrīpāda wrote the following in his Vṛndāvana-Mahimāmṛtam 1.54:


rādhā-nāgara-keli-sāgara-nimagnālī-dṛśāṁ yat sukham |

no tal-leśa-lavāyate bhagavataḥ sarvo’pi saukhyotsavaḥ ||  


“The eyes of the sakhīs and mañjarīs are immersed in the ocean of Śrī Rādhā-Kṛṣṇa’s love-sports. A tiny drop of their happiness surpasses all of the happiness in the kingdom of God.” Moreover, regarding this, the good fortune of the mañjarīs, who are devoted to sevā, is even greater than that of Śrī Rādhā’s beloved sakhīs, headed by Lalitā and Viśākhā. Śrīpāda Raghunātha Dāsa Gosvāmipāda has written the following in his Vraja-Vilāsa-Stava 38:


prāṇa-preṣṭha-sakhī-kulād api kilāsaṅkocitā-bhūmikā

keli-bhūmiṣu rūpa-mañjarī-mukhās tā dāsikāḥ saṁśraye |


“I take refuge in Śrī Rādhā’s kiṅkarīs, who are led by Śrī Rūpa Mañjarī. They move freely and without hesitation in the places of Śrī Rādhā-Kṛṣṇa’s intimate pastimes, more so than even Lalitā and the other prāṇa-preṣṭha-sakhīs.” In his kiṅkarī form, Śrīpāda watches the amorous couple swim in the ocean of vilāsa-rasa. From time to time, it seems as though something creates an obstacle in their love-play. Śrī Yugala, absorbed in vilāsa-rasa, cannot understand the cause of that disturbance. In his kiṅkarī form, Śrīpāda has understood the problem: locks of their hair have become entangled. She immediately entered the bower. Śrī Yugala perceived her as an ecstatic manifestation of their vilāsa-rasa. Therefore, in līlā, there is no fear or hesitation. The kiṅkarī quickly untangled Śrī Yugala’s knotted hair and then left the kuñja. Having been set free, the vilāsa-rasa began to rise! Fortunate is the kiṅkarī! Blessed is her sevā! Other than Śrī Rādhā’s kiṅkarīs, no one knows how to perform such excellent sevā. Sevā is part of the nature of madhura-rasa. First comes the experience of rasa, then sevā. The only goal of sevā is to bring happiness to the one being served. The unselfish sādhaka’s profound desire for sevā causes him to understand how the one to be served will be pleased. To please Śrīman Mahāprabhu, his personal servant Śrīla Govinda Dāsa would not hesitate even to step over him. Śrī Rādhā’s kiṅkarīs have but one goal: to make Śrī Yugala happy. Their desire for sevā gives them the intelligence or judgement required for performing proper service. If the sādhakas wholeheartedly take shelter of these mañjarīs, the qualification for offering proper sevā is also transmitted into them. The sakhīs and mañjarīs of Vraja have incarnated in gaura-līlā as the Gosvāmīs. By their mercy, the sādhakas will be blessed with Śrī Yugala’s sevā. Śrīla Ṭhākura Mahāśaya has said, rūpa raghunātha bali haibe ākuti, kabe hāma bujhaba se yugala-piriti. “When will I yearn for Rūpa and Raghunātha? When will I understand Śrī Yugala’s love?” (Prārthanā 1)

The kuñja-līlā has come to an end. The kiṅkarīs have entered the bower, knowing that it was time for them to perform sevā. Śrī Yugala’s hair and clothing were disheveled. Their bodies were covered with perspiration from making love. The devoted mañjarīs were overjoyed to get the good fortune of performing services suitable for the time. Someone is gently fanning them to dry the perspiration from their bodies and bring them comfort. Someone else is rearranging Śrī Yugala’s moistened locks of hair and brightening their smeared vermilion, tilaka and so on. Someone else is removing their broken and crushed garlands and replacing them with garlands strung with fresh, sweet-smelling flowers untouched by the bees. Someone is offering scented water and someone else is offering fragrant tāmbūla filled with camphor and so on. As all their sevās are performed with love, they are therefore most enjoyable.


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

mṛga-mada kuṅkuma, malayaja karpūra, militahi gāti lāgāya ||

aparūpa priya-sakhī prema

nija prāṇa-koṭi, dei nirmañchai, naha tula lākhabāna hema ||

manohara mālya, duṁhu gale arpai, bījai śīta-mṛdu-bāta |

sugandhī śītala, jala karu arpaṇa, yaiche hoyata duṁhu śāṁta ||


“Exhausted on the battlefield of love, the nāgarī and nāgara fill each other’s mouth with tāmbūla. They anoint each other with a combination of musk, saffron, sandalwood paste and camphor. The love of a priya-sakhī (dear girlfriend) is wonderful. ‘I would give millions of my lives in Śrī Rādhā’s service.’ Her heart is purer than gold smelted a hundred thousand times. She places beautiful garlands around their necks and fans them to create a cool and gentle breeze. She offers them cold and fragrant water to drink to their satisfaction.” (Śrīla  Rādhāmohana Ṭhākura)

The sweet sevās of the sweet kiṅkarīs! The sādhaka also must experience this sevā in meditation. mane nija siddha-deha kariyā bhābana, rātri-dine kare braje kṛṣṇera sebana. “In his mind, he contemplates his siddha-deha and serves Kṛṣṇa day and night in Vraja.” To get a taste of this sevā-rasa in meditation, it is essential that the sādhaka considers himself a follower of Śrī Rādhā’s eternal maidservants. ei saba sebā yāra, dāsī yena haṅ tāra, anukṣaṇa thāki tāra saṅge. “Let me be the servant of those who serve you. I will remain with them at every moment.” (Prārthanā 33)

In his kiṅkarī form, Śrīpāda is searching for a service suitable for his nature. Due to the intensity of Śrī Yugala’s vilāsa, Śrīmatī’s thick, black locks of hair have become loosened, disheveled and knotted. The kiṅkarī freed the knots with her supple fingers, then carefully brushed her hair and tied it in a braid. Such heartfelt service! A longing for such sevā should also awaken in the sādhaka’s heart. Śrīla Ṭhākura Mahāśaya wrote the following in Prārthanā 35:


caudike sakhīra mājhe, rādhikāra iṅgite, ciruṇī laiyā kare dhari |

kuṭila kuntala saba, bithāriyā āṁcaḍaba, banāiba bicitra kabarī ||


“Standing in the midst of the sakhīs, I will follow Śrī Rādhikā’s gesture and take a comb in my hand. I will spread out her curling locks of hair, comb them and tie them into a beautiful braid.”

Śrīpāda saw that Śrīmatī’s bodice had become damp with perspiration. After removing it from her chest, the kiṅkarī placed a soft, dry and perfumed bodice on her golden pot-shaped breasts. She replaced the fallen jeweled anklets on her lotus feet, thus skillfully completing her cherished services. Her mind was enchanted by the beauty of Śrīmatī’s ornamented lotus feet, but she was unable to hold them to her chest again—the vision had ended. She cried out, “O Rādhā! When will I become your devoted maidservant? When will I arrange your disheveled hair after your love-play? When will I remove the damp bodice from your heavenly golden pot-like breasts and replace it with a new dry one? If you think I am unsuitable for any other sevā, at least kindly let me place the jeweled anklets on your lotus feet.” Her mind yearns for the beauty of Śrī Rādhā’s feet. Eager to remain in constant contact with those beautiful feet, a mahājana has revealed his desire to become her jeweled anklets. yāba go brajendra-pura, haba gopikāra nūpura, tāṁdera caraṇe madhura madhura bājiba go. “I will go to the village of the King of Vraja and become the anklet of a gopikā. I will make sweet, sweet sounds on her feet.”


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(1) Heart, mind