FOREWORD

caitanya candra mama håt kumudaà vikäçya

hådyaà vidhehi nija cintana bhåìga raìgaiù
kià cäparädha timiraà niviòaà vidhüya
pädämåtaà sadaya päyaya durgataà mäm
girivara taöa kuïje maïju våndävaneçä
sarasi ca racayan çré rädhikä kåñëa kértim
dhåta rati ramaëéyaà saàsmaraàs tat pädäbjaà
vraja dadhi phalam açnan sarva kälaà vasämi

SUBJECT TO BE ASCERTAINED –

The name of Çréla Raghunätha däsa Gosvämé, who is one of the six Gosvämé-äcäryas,
who are the most excellent dear-most associates of Çré Caitanya, the incarnation who
sanctifies the current age of Kali, is world-famous. His renunciation, dispassion, fixation in
worship, devotional eagerness etc. are established as the greatest examples of loving
devotion and eternally attracts the faith of the practitioners of räga märga. This ‘Viläpa
Kusumäïjali’ is one of the hymns of the collection of hymns called Stavävalé, which was
composed by him. In this book Çrépäda Raghunätha Däsa Gosvämé picked flowers of
lamentation from the grove of his heart, which was filled with feelings of divine separation,
which he then sprinkled with his tears and offered to the lotus feet of his most beloved
deity, Çré Rädhäräëé. Deeply absorbed in his awareness of his spiritual body, Çrépäda
lamented eagerly for the direct vision of service of Çré Rädhä like a young maidservant, who
feels intense separation from the mistress of her life. That is ‘Viläpa Kusumäïjali’. Such
humble prayers, so full of deep yearning and intensely surging feelings of separation are
rare indeed within Sanskrit literature. Newer and newer waves of desire surged within the
river of his heart. He could not tolerate the pain of separation from Çré Rädhä for even a
moment. The more the time of his passing away approached, the more eager he became for
Çré Rädhä’s direct vision and service, like a greatly loving maidservant. Every day his heart
was burning in the forest fire of great separation from Çré Rädhä! His lamentations of
separation were like an intensely mounting flame that is belched out within this Viläpa
Kusumäïjali. All the aspirations for Çré Rädhä’s loving service as a maidservant that awoke
within Çrépäda’s heart – the variegation, wonderfulness, excellence, expertise, eager prayer,
Çré Rädhä’s beauty, sweetness, love, passion, Her service to Çré Kåñëa and Her eagerness to
attain Çré Kåñëa - can all be ascertained within this hymn. By hearing of this, glorifying this
and meditating on this the heart and mind of any sensitive devotee will be immersed in
feelings of service to Çré Rädhä and will become eager and anxious to attain the service of
Çré Rädhä’s lotus feet – of this there is no doubt.

RÄGÄNUGÄ BHAKTI –
Gauòéya Vaiñëavas take shelter of the mode of worship called rägänugä bhakti
(devotion in the wake of divine passions). Devotion in the wake of Vraja’s rägätmikä
devotion is called rägänugä bhakti –
 Foreword

viräjantém abhivyaktaà vrajaväsé janädiñu

rägätmikäm anusåtä yä sä rägänugocyate (B.R.S. – 1.2.271)

In order to understand rägätmikä or rägänugä bhakti we must first understand the

meaning of räga. That deep, natural, loving thirst which causes the topmost absorption
within the beloved deity is called raga.

iñöe svärasiké rägaù paramäviñöatä bhavet

tanmayé yä bhaved bhaktiù sätra rägätmikoditä (ibid – 1.2.272)
iñöe gäòha tåñëä räga svarüpa lakñaëa
iñöe äviñöatä taöastha lakñaëa kathana (C.C.)

“Deep thirst for the beloved deity is the inherent symptom of räga whereas the
absorption in the beloved deity is called the marginal symptom.”
Çréla Jéva Gosvämé has defined räga and rägänuga as follows: tatra viñayiëaù
sväbhäviko viñaya saàsargecchätiçaya-mayaù premä räga yathä cakñurädénäà
saundaryädau tädåça evätra bhaktasya çré bhagavatyapi räga ityucyate........yasya pürvokte
räga-viçeñe rucir eva jätästi na tu räga-viçeña eva svayaà tasya tädåça räga-sudhäkara
karäbhäsa samullasita hådaya sphaöika-maëeù çästrädi çrutäsu tädåçyä rägätmikäyä
bhakteù paripäöéñvapi rucir jäyate. tatas tadéyaà rägaà rucyänugacchanté sä rägänugä
tasyaiva pravartate (Bhakti Sandarbha 310). "räga means the strong and natural desire of a
sense-enjoyer for his beloved sense-objects. The senses, like the eyes, are naturally
attracted to their objects, such as beautiful forms, and they need no encouragement in this.
In the same way, when a devotee's heart is naturally attracted to the Lord and he has a
deep thirst for the Lord then this is called räga. When a mere ray of the nectar-moon of
such räga falls on the crystal-clear hearts of those devotees who only have some taste for a
particular räga but do not possess that räga itself yet, then the heart rejoices and as a result
of hearing from the scriptures and saints taste will awaken within the heart of such a
devotee for the devotional expertise of a rägätmika bhakta. This means that ruci (taste) will
awaken within the heart when we hear about the loving devotional expertise of a rägätmika
vraja-bhakta from the scriptures or from the mouth of a saint whose heart is pure, that is,
free from lust, anger and envy. The devotion which follows the räga of a rägätmikä Vraja-
devotee along with ruci is called rägänugä bhakti".
Hardly anyone has such ruci in the first stage of devotional life, but still, when one
hears about the loving activities of the people of Vraja (Kåñëa's servants, friends, elders and
lovers) from the mouth of a pure soul who performs bhajana while following the scriptural
injunctions and who has thus become immersed in the pure räga of Vraja, sacred greed will
awaken in the heart of the neophyte devotee to attain such a love also. This is called
‘rägänugä bhajana’. Of the different kinds of sweet love of Vraja’s consorts Çréman
Mahäprabhu and His dear associates the Gosvämés have instructed us in the most excellent
worship in the wake of maïjarés like Çré Rädhäräëé’s dear maidservant Çré Rüpa Maïjaré.
This Viläpa Kusumäïjali of Çrémat Däsa Gosvämépäda is filled with this sweet flavour of
maïjaré bhäva.
 Foreword

MAÏJARÉ BHÄVA PRACTISE-

maïjaré bhäva sädhanä, the spiritual practise in the mood of a maidservant of
Çrématé Rädhäräëé, is the unique gift of Çré Caitanya Mahäprabhu to the fallen souls of this
age of Kali (quarrel), and it has been preached and spread particularly by His dearest
associates Çré-Çré Rüpa and Raghunätha däsa Gosvämé. There are two kinds of madhurä rati
(conjugal mellows) in Vraja: 1) sambhogecchätmikä (näyikä bhäva, the mood of an
amorous heroine) and 2) tad bhävecchätmikä (sakhé-bhäva, the mood of an amorous
accomplice). In Bhakti Rasämåta Sindhu (1.2.299), Çréla Rüpa Gosvämé states: tad-
bhävecchätmikä täsäà bhäva mädhurya kämitä: "The devotional attitude of wanting to
assist Çré Rädhä and other yütheçvarés (gopé-groupleaders) in meeting Çré Kåñëa and
enjoying amorous pastimes with Him and to relish the sweetness of these pastimes rather
than to enjoy with Kåñëa personally is called tad-bhävecchätmikä or sakhé-bhäva. This
attitude attracts the hero and heroine and awakens a causeless, completely sincere and
unlimited love for the yütheçvaré or näyikä. Indeed, the heroine becomes dearer to such a
devotee than his (her) own life-airs or even self! Çré Rädhä has five kinds of girlfriends:

asyäù våndävaneçvaryäù sakhya païca-vidhäù matäù

sakhyaçca nitya sakhyaç ca präëa-sakhyaç ca käçcana
priya-sakhyaç ca parama preñöha sakhyaç ca viçrutäù

(Ujjvala Nélamaëi)

sakhés are for instance Dhaniñöhä and Vindhyä, who are kåñëa-snehädhikä (they love
Kåñëa more than Rädhä). priya-sakhés and parama preñöha-sakhés are Kuraìgäkñé and the
eight chief sakhés, such as Lalitä and Viçäkhä. They are sama snehä (having equal love for
Rädhä and Kåñëa), and the präëa-sakhés and nitya-sakhés are Kasturé, Maëi Maïjaré and
others, who are rädhä snehädhikä (they love Rädhä more than Kåñëa). They are called
maïjarés. Their bodies consist of nothing but devotional service, and although they are in
the class of sakhés they are mostly surrendered to (assisting in) the intimate nikuïja-
pastimes of Çré-Çré Rädhä-Mädhava due to their fixation in a service attitude. The sweet,
relishable rägänugä bhajana of the Gauòéya Vaiñëavas consists of allegiance to them.

çré rüpa maïjaré ära, çré rati maïjaré sära,

lavaìga maïjaré maïjulälé.
çré rasa maïjaré saìge, kasturikä ädi raìge,
prema sevä kore kutüholé

"Blissfully render loving devotional service with Çré Rüpa Maïjaré, Çré Rati Maïjaré,
Lavaìga Maïjaré, Maïjulälé Maïjaré, Çré Rasa Maïjaré, Kasturikä and others."

e sabhära anugä hoiyä, prema sevä nibo cäiyä,

iìgite bujhibo sab käja.
rüpe guëe òagamagi, sadä hobo anurägé,
 Foreword

vasati koribo sakhéra mäjha

"I will follow in their footsteps and render loving devotional service. Simply on their
hints I will understand what is my duty. I will always be passionately absorbed in Rädhä and
Kåñëa's forms and qualities while I reside amongst the sakhés."

våndävane dui jana caturdike sakhégaëa,

samaya bujhiyä rasa sukhe
sakhéra iìgita hobe, cämara òhulä’bo kobe,
tämbüla yogäbo cäìda mukhe.

“When Rädhä and Kåñëa are enjoying in Våndävana, surrounded by Their girlfriends,
I will understand the time (for service) in rasika bliss. When will I get a hint from these
girlfriends to wave a whisk-fan and place betel-leaves in Their moon-like faces?”

yugala caraëa sevi, nirantara ei bhävi,

anurägé rohibo sadäya
sädhane bhävibo jähä, siddha dehe päbo tähä,
räga pathera ei se upäya

“I constantly think of the service of Their lotus feet and I will always stay there in
great devotional attachment. Whatever I think of during my spiritual practise, this I will
attain in my spiritual body. These are the ways of the path of räga.”

(Prema Bhakti Candrikä, Narottama däsa Öhäkura)

After taking shelter of the lotus-feet of Çré Guru, Gauòéya Vaiñëava-practitioners get
acquainted with their own maïjari – or siddha-body in the process called Çré Guru-siddha
praëälé. In the opinion of Çré Jéva Gosvämé this siddha-body is one of the countless spiritual
bodies present in the spiritual sky that are suitable for serving the Lord, and that are
particles of the Lord’s light. On the strength of meditation Çré Gurudeva is aware which one
of the countless spiritual bodies in the spiritual sky will be accepted by the Lord (as the
spiritual body of the candidate), and he points out that body to the practitioner. This is not
anyone’s speculation. To consider the spiritual body of the practitioner, which automatically
arises within the heart of Çré Gurudeva, who is the compact embodiment of the Lord’s
compassion, steeped in the great power of the Lord, and which spontaneously arises within
his meditation or recollection, as imaginary or false, is sheer atheism and a greatly harmful
offence to devotion itself. The practitioner must identify himself with this spiritual body
and meditate on it –
bähye antara ihära dui to sädhana;
bähya - sädhaka dehe kore çravaëa kértana
mane - nija siddha deha koriyä bhävana;
rätri-dina kore vraje kåñëera sevana (C.C.)
 Foreword

"There are two kinds of sädhana (devotional practise) - external and internal.
Externally, within the sädhaka deha (gross physical body) one practises hearing and
chanting the glories of Kåñëa and internally, that is mentally, one meditates on one's own
siddha deha (spiritual body) in which one serves Kåñëa in Vraja day and night."
In the rägänugä- practise of the most intimate feelings of the maïjaré there are two
flawless ways of attaining the loving service of Çré-Çré Rädhä-Kåñëa. One is external, which
means that in one’s material body of a devotional practitioner one hears, chants, worships
the deity and offers prayers and so, in a way that is not unfavourable to one’s own
devotional feelings. The other type of practise is internal – one establishes one’s self-
esteem in the spiritual body which is given by Çré Guru and with it mentally meditates on its
loving service in the time-framework of Çré-Çré Rädhä-Kåñëa’s eternal eight-fold
transcendental daily pastimes. The main internal practice of the practitioner is, according to
his qualification, to mentally serve Çré-Çré Rädhä-Mädhava with Their girlfriends and to
remember Their forms, attributes and pastimes alongside. While the practitioner
remembers the forms, attributes and pastimes of Çré-Çré Rädhä-Mädhava and thus relishes
Their sweetness within this internal practise of recollection, he should take special care that
this does not become a mechanical, duty-bound practice – he should take care that there
is a gradual increase of eagerness for the attainment of the direct service of the Lord upon
Whom he meditates.
A practitioner who has attained the stage of rati will spontaneously perceive his
spiritual body within himself, while the practitioner who did not attain rati yet will intently
perform mental service within his mentally conceived spiritual body. As the dirt of lusty,
material desire is removed from the practitioner’s heart through this external practise of
hearing, chanting etc., accordingly he perceives his spiritual body either indistinctly,
somewhat clearly or very clearly and accomplishes the beauty of his mental service. The
careful practitioner gives up his identification with his mortal mundane body and its
belongings and relationships and endeavours to firmly identify himself with his spiritual
form. Such encouragements can be found also in the scriptures that were composed by the
ancient seers –
ätmänaà cintayet tatra täsäà madhye manoramäà
rüpa yauvana sampannäà kiçoréà pramadäkåtià
sakhénäà saìginé rüpäm ätmänaà väsanämayém
äjïä seväparäà tadvat ratnälaìkära bhüñitäm

(Sanat Kumära Saàhitä)

"An aspirant should think himself to be amongst them (the other gopés), as an
enchanting beautiful young adolescent female. As a female associate of Rädhä and Kåñëa's
girlfriends like Lalitä and Viçäkhä, she is dedicated to the services that are ordered to her
and she is decorated with jewelled ornaments (that are given to her by Çré Rädhä as
remnants)."
The purport of the word cintayet here is that one should see oneself with the form
and the feelings of an eternally perfect girlfriend and really experience that. In other
words, one should nourish a firm esteem of “this body with this shape and this feeling - that
is me.” This is the endeavour of the practitioner, but actually the spiritual body awakens
spontaneously within the heart of such a practitioner who has a service attitude, by the
 Foreword

grace of the Lord. yad yad dhiyä ta urugäya vibhävayanti tat tad vapuù praëayase sad
anugrahäya (Bhag. 3.9.11) Lord Brahmä told the Supreme Lord: “O Lord! You are very
kind upon the devotees who are eager to serve You. Whatever body they meditate upon,
which is favourable for their service and which they desire, He bestows upon them, so that
He can accept their eternal service.” When the practise reaches perfection the practitioner,
with the aid of Yogamäyä (the divine illusion that assists the Lord in His pastimes), is
blessed with attaining his desired ÿoving service of the Divine Youthful Pair Themselves in
his spiritual body within the realm of Their pastimes.

ÇRÉLA RAGHUNÄTHA AND MAÏJARÉ BHÄVA :

Çrémat Raghunätha däsa Gosvämépäda is Vraja’s eternally perfect ‘Rati Maïjaré’or
‘’Tulasé Maïjaré’. In Çré-Çré Gaura Govindärcana Paddhati Çréman Mahäprabhu’s dear
associate Çréla Gopäla Guru Gosvämé has written-

ratyambujäkhya kuïje’sténdulekhä kuïja dakñiëe

tatraiva tiñöhati sadä surüpä rati maïjaré
tärävalé duküleyaà taòit tulya tanu-cchabiù
dakñiëä mådvikä khyätä tulaséti vadanté yäm
asyä vayo dvimäsäòhya häyanästu trayodaça
pitäsyä våñabhaà känto diväkhyaà çäradä prasüù
çvaçrüç ca sannikä proktä cämara sevanänvitä
iyaà hi raghunäthäkhyaà präptä gaura rase kalau

"In the kuïja known as Ratyambuja (the lotus of Rati), south of Indulekhä's kuïja,
the beautiful Rati Maïjaré always resides. Her dress is decorated with a cluster of stars and
her body shines like lightning. She has a mild, submissive nature and is nick-named
'Tulasé'.1 She is 13 years and two months old. Her father is Våñabha, her husband Diva, her
mother is named Çäradä and her mother-in-law Sannikä. Her service is fanning. In the age
of Kali she has descended as Raghunätha däsa." He descended to the mundane world
along with Çré Caitanya Mahäprabhu to give the best example to the world of how to
practise maïjaré bhäva through his own bhajana. On the one hand he gave the world the
example of how to perform loving devotion, how to renounce the world and how to be fixed
in one’s worship, on the other hand he showed how he was similarly always immersed
within his self esteem as a maïjaré within his spiritual body – thus he gave the example of
how to be greatly eager and anxious for attaining the personal loving service of Çré Rädhä.
The extraordinary renunciation, superhuman loving devotional conduct and unbroken
absorption in the siddha svarüpa of Çré Raghunätha, who is a mine of countless jewel-like
attributes, is a new subject altogether within the history of worship in the spiritual realm.
When he resided in Néläcala (Jagannätha Puri), Çréman Mahäprabhu was very pleased by
seeing his extraordinary love-scented renunciation and rewarded him with the gifts of His
very dear string of guïjä beads and His sacred rock from Mount Govardhana. Çré
Raghunätha then understood the Lord’s secret intentions – çilä diyä gosäi more
1
In this Viläpa Kusumäïjali we have used the name ‘Tulasé’, because this is a dear nickname in the assembly
of Çré Rädhäräëé and Her girlfriends and maidservants.
 Foreword

samparpilä govardhane guïjä-mälä diyä dilä rädhikä caraëe. (C.C.) “By giving me the
sacred rock the Lord offered me to Mount Govardhana and through the string of guïjä-
beads He offered me to the lotus feet of Rädhikä.” After the disappearance of Çréman
Mahäprabhu Çrépäda went to reside at Çré Rädhäkuëòa, at the base of Çré Giriräja, the place
the Lord had bestowed upon him. Here, by Çréman Mahäprabhu’s grace, his mind became
immersed in the recollection of divine pastimes and he became greatly agitated with
divine emotions. There, on the shore of Çré Rädhäkuëòa, Çrépäda composed the scripture
named Stavävalé. In this collection of hymns the surge of Çrépäda’s divine sentiments flow
like a pure creek, as if it continually runs towards a boundless ocean of divine flavours.
Wherever we look in the world of literature, we can find that such lovely poetry, so gracious,
deep with feelings and decorated with sweetness, is very rare indeed. The river of Çrépäda’s
rasika poetry is agitated with ever-fresh waves of beauty and sweetness and illuminated and
enlarged by the tender rays of the moon of ever-fresh feelings, so that it has become
relishable for both the loving devotee and the sensitive connoisseur of poetry! But only the
one-pointed rasika devotees can perceive and relish the amazing high- and ebb-tide of
separation and meeting that surge in a self-incited way in his heart’s outbursts of divine
passion in the Ganges-river of his poetry. Within Viläpa Kusumäïjali an abundance of such
feelings are seen. Here Çrépäda’s unbroken absorption in maïjaré bhäva is surely extremely
astonishing! This is such a great example of the practise of maïjaré bhäva, that by hearing,
chanting and recollecting it hundreds and hundreds of practitioners of maïjaré bhäva will
be enlivened by this sky-high ideal and can be blessed with the practise of maïjaré bhäva
– of this there is no doubt.

THE REASON FOR MAKING THIS BOOK-

Although I am greatly unqualified I have recited and explained the hymn called
‘Viläpa Kusumäïjali’ a number of times to the Vaiñëavas that reside at Çré Rädhäkuëòa and
in Çré Våndävana, following their merciful order. Then the desire awoke within the
Vaiñëavas’ hearts for the publication of a book with a corresponding, lengthy commentary
on this hymn. Following their merciful order I commence this difficult work, like a lame
man that wants to climb a mountain, and by their merciful encouragement, remembering
the lotus feet of the most worshipable Çrémat Raghunätha Däsa Gosvämépäda I am
preparing the blueprint of my translation and ‘Parimala Kaëä’-commentary of Viläpa
Kusumäïjali on the bank of Çré Rädhäkuëòa, the place where he performed his bhajana
and where he composed this book. This Viläpa Kusumäïjali is the treasure of Çré-Çré Däsa
Gosvämépäda’s worship, now appearing in the form of a book as a gift to be offered on the
occasion of the celebration of the five-hundredth anniversary of the appearance of Çré-Çré
Gauräìga Mahäprabhu,2 the sanctifier of the age of Kali, who was the heart’s treasure of
Çrépäda Raghunätha, who was himself the manifestation of His compassion. Previously an
unqualified fallen wretch like me has published a commentary on Çré-Çréla Prabodhänanda
Sarasvatépäda, named ‘Rasa-varñiëé’ as an offering to the lotus-feet of Çréman Mahäprabhu
during the festival to commemorate His five-hundredth birth-anniversary. The merciful
Vaiñëavas and intellectual devotees were in topmost ecstasy after reading this and offered

2
This text was written in 1985, before this anniversary which took place in 1986, Ed.
 Foreword

their merciful blessings to this fallen wretch. Depending on their merciful blessing and on
their encouragement this ‘’Parimala Kaëä’-commentary on Viläpa Kusumäïjali was now
published. Just as the predominance of Çré Rädhä’s glories are emphasised in Çré Rädhä-
Rasasudhänidhi, in Çré Viläpa Kusumäïjali the heart’s eagerness of the loving
devotee, the anxiousness of separation and the expertise in serving Çré Rädhä is
the main topic. By relishing these two sacred works the devotional practitioner will learn
many valuable facts of the worship of the Divine Pair – there is no doubt about this at all.

ACKNOWLEDGEMENTS OF GRATITUDE –
When the most worshipable Çréla Änanda Gopäla Gosvämé, who has passed to
the eternal abode, lectured on Viläpa Kusumäïjali in Çré Våndävana, one devotee made
brief notes of it; a copy of this text, in Malayalam script, got in the possession of Çré
Rädhäkuëòa’s Çréla Kåñëa däsa Bäbäjé Mahäräja (Madrasi Bäbä). After getting this from
Çréla Kåñëa däsajé I have followed the line of this commentary as far as possible. At the end
of the Parimala Kaëä-commentary of each verse is a song-translation by the ancient poet
Çré-yukta Rasika-Candra däsa Mahäçaya, which had been published by the office of Hoogly
Bhaktiprabhä. This was again published in the Bengali year 1379 (1972) by Çréla Tulasé
Däsa Adhikäréjé, who had taken shelter of Çré Rädhäkuëòa and who has now passed to the
eternal abode. I have received this by his grace. I express my heart’s gratitude to all of them.
The most affectionate Çrémän Harekåñëa Däsa has spent many days in Çré Våndävana to
proof-read this text and he has done it beautifully. I pray at the lotus feet of Çré-Çré
Kuëòeçvaré and Çrépäda Däsa Gosvämé for a successful bhajana for this devotee. Even after
a lot of effort there are still some mistakes left in this book. If the merciful readers will
correct this while relishing this book the insignificant work of this wretch will be successful.
Signed, the lowly publisher.
 Çré -Çré Viläpa Kusumäïjali
'A BOUQUET OF LAMENTATIONS"

By Çréla Raghunätha Däsa Gosvämé

VERSE 1:

TVAÀ RÜPA MAÏJARI SAKHI PRATHITÄ PURE'SMIN

PUÀSAÙ PARASYA VADANAÀ NA HI PAÇYASÉTI
BIMBÄDHARE KÑATAM ANÄGATA BHARTÅKÄYÄ
YAT TE VYADHÄYI KIM U TAC CHUKA PUÌGAVENA

tvaà - you; rüpa maïjari - O Rüpa Maïjari; sakhi - my dear girlfriend; prathitä - well
known; pure - in the town; asmin - in; puàsaù - man; parasya - of another; vadanaà - the face; na -
not; hi - surely ; paçyasi - you look; iti - thus; bimba-adhare - on your lips, that look like red Bimba-
fruits; kïatam - bites; anägata - not come; bhartåkäyä - your husband; yat - which; te - you; vyadhäyi
- caused; kim u - what; tat - that; çuka - parrot; puìgavena - by the best of.

My dear friend Rüpa Maïjari! In the township of Vraja you are

well known for your chastity. You don't even look at the faces of other
men! It is therefore surprising that your lips, that are as beautiful as
red Bimba-fruits, have been bitten, although your husband is not at
home. Has this maybe been done by the best of parrots?

Explanations: According to Vaiïëava-researchers this Viläpa Kusumäïjali is the final

writing of Çrélä Raghunätha däsa Gosvämé. This beautiful prayer can give us some insight
into his intense feelings of transcendental love-in-separation from his Sväminé (mistress, or
queen), before he entered into Çré-Çré Rädhä-Kåñëa's eternal transcendental pastimes in his
siddha svarüpa, or maïjaré svarüpa. Living on the bank of Çré Rädhäkuëòa he was totally
immersed in the ocean of lélä-rasa and he had forgotten all about his body and everything
connected with it, being deeply absorbed in his svarüpäveça, his awareness of his
transcendental identity. Viläpa Kusumäïjali enables us to hear him painfully weeping as a
realized maidservant of Çrématé Rädhäräëé, who is suffering separation from her Sväminé, or
mistress, day and night. Each verse of this unique book is drenched by the tears coming out
of the heart of Çréla Raghunätha däsa Gosvämé, that is afflicted by feelings of separation.
Each flower-like lamentation is filled with the honey of transcendental anguish. Çréla
Raghunätha däsa Gosvämé personally revealed his mental condition in the opening verses of
his 'Çré Rädhä Añöottara Çata Näma Stotram':

avékñyätmeçvaréà käcid våndävana maheçvarém

tat padämbhoja mätraika gatir däsy ati kätarä
patita tad saras tére rudaty ärta raväkulaà
tac chré vaktrekñanävaptyai nämäny etäni saàjagau
2 Çré Viläpa Kusumäïjali

"Not seeing her goddess, the Queen of Våndävana, a certain maidservant, who
considers Her lotus feet the only goal of Her life became very anxious, fell down at the shore
of Her lake (Rädhäkuëòa), cried loudly out of pain, and, just to see Her beautiful face, sang
these names." A person who is bereft of the treasure of bhajana cannot even imagine how
these severe feelings of separation are. Çréla Raghunätha däsa Gosvämé was suffering because
he felt deprived of the devotional service of his beloved deity (Çrématé Rädhäräëé), and on
top of that his heart was wounded by the fire of separation from Çréla Rüpa and Sanätana
Gosvämé. kåñëa bhakta viraha vinä duùkha nähi ära (Caitanya Caritämåta) "There is no
other misery in the world than separation from the devotees of Kåñëa." In the eighth verse of
his 'Svaniyama Daçakam' Çréla Raghunätha däsa Gosvämé gives some indication of this:

parityaktaù preyo-jana samudayair bäòham asudhér

durandhro nérandhraà kadana-bhara värdhau nipatitaù
tåëaà dantair dañövä caöubhir abhiyäce'dya kåpayä
svayaà çré gändharvä sva pada nalinäntaà nayatu mäà

"Abandoned by my beloveds (Çréla Rüpa Gosvämé and Çré Svarüpa Dämodara) I have
become completely blind and bereft of intelligence. Even though they have disappeared I
am still alive and I'm immersed in an ocean of great misery. Holding a blade of grass
between my teeth I humbly and anxiously pray that Çré Gändharvä (Rädhä) Herself may now
take me to Her lotus feet." There's no other place where the severe heartache of separation
can be cured than these lotus feet. Gradually Çréla Raghunätha däsa Gosvämé ended up in a
terrible condition. Çré Rädhä Vallabha däsa, a Bengali mahätma, has described Çréla Däsa
Gosvämé's condition as follows:

rädhä kåñëa viyoge, chäòilo sakala bhoge

çukha rukha anna mätra sära
gauräìgera viyoge, anna chäòi dilo äge,
phala gavya korilo ähära

"Çréla Raghunätha Däsa Gosvämé had given up all sense enjoyment out of separation
from Rädhä and Kåñëa and ate only dry tasteless food. Then, out of separation from Lord
Gauräìga, he gave up eating that solid food and ate only fruits and milk."

sanätanera adarçane, tähä chäòi sei dine,

kevala koroye jala-päna.
rüpera viccheda yabe, jala chäòi dilo tabe,
rädhä kåñëa boli räkhe präna.

"Then, when Sanätana Gosvämé left this world, he gave that up also and drank only
water. When Rüpa Gosvämé also left him, he even gave up drinking water and kept himself
alive simply by saying the names of Rädhä and Kåñëa."

çré rüpera adarçane, na dekhi tähära gaëe,

virahe vyäkula loiyä käìde
kåñëa kathä äläpana, nä çuniyä çravaëa
uccasvare òäke ärtanäde.
Çréla Raghunätha däsa Gosvämé's Stavävalé 3

"When he could not see Çré Rüpa Gosvämé and his devotees anymore, he began to
cry, suffering from their separation, and when he could not hear them speaking about Kåñëa
anymore, he loudly began to cry of grief."

hä hä rädhä kåñëa kothä, kothä viçäkhä lalitä,

kåpä kori deho daraçan!
hä caitanya mahäprabhu, hä svarüpa mora prabhu,
hä hä prabhu rüpa sanätana!

käìde gosäi rätri dine, puòi' jäy tanu mone,

kñaëe aìga dhüläya dhüsora
cakñu andha anähära, äpanära deha-bhära
virahe hoilo jara jara.

"O Rädhä-Kåñëa! Where are You?! Where are you, Viçäkhä and Lalitä?! Please reveal
yourself to me! O Caitanya Mahäprabhu! O my Lord, Svarüpa Dämodara! O Lords Rüpa and
Sanätana!" Day and night Çréla Raghunätha Däsa Gosvämé was crying like this, while his body
and mind were burning, and his limbs were greyed by dust (as he rolled around on the
ground). He had become blind from fasting and he considered his old and worn-out body to
be a great burden out of these feelings of separation."

rädhäkuëòa taöe paòi, saghane niçväsa chäòi,

mukhe väkya na hoy sphurana.
manda manda jihva noòe, prema açru netre paòe,
mone kåñëa koroye smaraëa.

"Falling on the bank of Rädhäkuëòa, he breathed out deeply, unable to say a word.
His tongue moved slowly as tears of love fell from his eyes and he remembered Kåñëa." In
such an anxious, pitiful mood of separation Çré Raghunätha däsa was crying 'Viläpa
Kusumäïjali'. Therefore this book is the incomparibly relishable treasure of the practising
rägänugä devotees, who are themselves also suffering separation from Çré Rädhä's lotus feet.
Hence for the samaväsana sämäjika (the rasika devotees) the practice of hearing and
chanting these wonderful prayers is a beautiful means of sädhäraëé-karaëa (identifying
oneself with a transcendental role-model), and will help them to attain an astonishing relish
of vipralambha rasa (love-in-separation). But this practice should be done in full awareness
of one's siddha svarüpa (spiritual body). A person who tries to relish these sweet mellows
while (feeling himself) sitting in the prisonhouse of the material body, simply deceives
himself.
ätmänaà cintayet tatra täsäà madhye manoramäà
rüpa yauvana sampannäà kiçoréà pramadäkåtià
sakhénäà saìginé rüpäm ätmänaà väsanämayém
äjïä seväparäà tadvat ratnälaìkära bhüñitäm

(Sanat Kumära Saàhitä)

"A practising devotee should think himself to be amongst them (the other gopés), as
an enchanting beautiful young adolescent female. As a female associate of Rädhä and Kåñëa's
girlfriends she is dedicated to the services that are ordered to her and she is decorated with
jewelled ornaments (that are given to her by Çré Rädhä as remnants)."
In this verse Çréla Däsa Gosvämé offers a sarasa stava (tasty praise) to his own guru
Çré Rüpa Maïjaré in his own siddha svarüpa. It is called sarasa stava because here Çré
4 Çré Viläpa Kusumäïjali

Gurudevé is a priya sakhé. The first three verses take place within one lélä. When the
svarüpäveça becomes very intense in the sädhaka deha (material body of the devotee) the
devotee can not be happy and satisfied anymore with his experiences during smaraëa,
dreams and visions (sphuraëa) as he was before. He is constantly burning in the fire of want
for the direct attainment of his beloved. When on top of that these visions and other
awarenesses also vanish from him, this fire assumes a terrible form and he finds no way to
keep himself alive. In that condition his beloved deity personally comes to console him, or
His associates come to console him. In this verse Çréla Raghunätha däsa Gosvämé is in
svarüpäveça and sees himself as Çré Rädhä's maidservant, but whenever he loses hold of his
spiritual absorption he suffers intolerable pain. Rolling on the bank of Rädhäkuëòa he then
cries out loudly for his Sväminé.
Çrématé Rüpa Maïjaré has accomplished the meeting of Rädhikä and Çyämasundara in
a solitary cave of Govardhana Hill, and she secretly looks through a hole in that cave to
witness Their sweet love-pastimes. Rädhä and Çyäma are both intoxicated by Each other's
presence. How expertly are They playing Their pastimes! At the end of these pastimes
Çyämasundara bites Çrématé's lips, leaving a mark there. The relationship between Rädhikä
and Rüpa Maïjaré is so pure that all the signs of Kåñëa's lovemaking on Çré Rädhikä's body,
such as His bitemarks on Her lips, become manifest on Çré Rüpa Maïjaré's body also. Çré
Rüpa Maïjaré is beside herself of ecstasy, so she's not aware of this reflection. Then she
thinks to herself: "Aha! My sakhé Tulasé Maïjaré (Raghunätha Däsa Gosvämé) has not seen
these sweet pastimes! Where is she? Alas, I should bring her here and show this to her!", so
she leaves the window and starts searching for Tulasé. When Tulasé meets Rüpa Maïjaré, she
notices Kåñëa's bite marks on her lips and jokingly asks her: "My dear friend Rüpa Maïjari!
You never look at the faces of other men! You're famous in Vraja for your chastity! But,
despite the fact that your husband is not at home, I see that your lips have been bitten! Has
some great parrot maybe done this?"1 If anyone considers the words çuka puìgavena to
indicate that Çré Rüpa Maïjaré was enjoyed by Çré Kåñëa, then that would contradict the
definition the äcäryas have given of the maïjarés within their books.

ananya çré rädhä padakamala däsyaika rasadhé

hareù saìge raìgam svapana samaye nä'pi dadhati
balät kåñëa kürpäsakabhidi kim apy äcarati kä-
py udäçrur meveti pralapati mamätma ca hasati

(Våndävana Mahimämåta 16, 94)

The maidservants, that are exclusively devoted to the service of Çré Rädhä's lotus feet,
that are like an ocean of nectar, do not enjoy with Çré Hari even in their dreams. When Kåñëa
forcibly pulls at their bodices they cry out: 'No, no!', while Rädhikä watches and laughs."
Çrématé laughs here because of the kiìkarés' loyalty to Her service. The bee enjoys the
flowers, not the buds (maïjarés). The buds (maïjarés) enhance the bee's thirst for the
flowers. They are maïjarés in name, maïjarés in form and maïjarés in nature! Çré Rüpa is the
bud of Çré Rädhä's form (rüpa maïjaré), Çré Rati Maïjaré is the bud of Çrématé love (rati), Çré
Viläsa Maïjaré is the bud of Çré Rädhä's love-play (viläsa). Çré Kåñëa accepts defeat at their
bhäva-niñöhä.
rädhä raìga lasat tad ujjvala kalä saïcäraëä präkriyä
cäturyottaram eva sevanam ahaà govinda samprärthaye
yenäçeña vadhü janodbhata manoräjya prapaïcävadhau

1Thispastime and the preceding paragraph are described by Çré Kiçora Gopäla Gosvämé, the eldest son of Çréla
Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 5

nautsukyaà bhavad aìga saìgama rase'py älambate man manaù

(Ujjvala Nélamaëi Sakhi 88)

One sakhé was picking flowers for making a vana-mälä and Kåñëa, seeing her, told
her: "O beautiful girl! Make your birth a success by joining Me for a while in this kuïja!"
Hearing this, that sakhé (maïjaré) said: "O Govinda! I only want to serve while You make love
with Çré Rädhä, showing Your brilliant amorous skills on the stage of erotic dancing named
Çré Rädhä! All the girls of Vraja find the limit of perfection on the strength of this service,
therefore, O Gokula-candra! My mind is never eager to relish the rasa of Your Anaìga-saìga
(erotic union). Please just engage me in this long-desired service!"
Çré Viçvanätha Cakravarté writes in his 'Änanda Candrikä' commentary on this verse:
tvayä saha säìga saìga sukhäd api jäla randhrädau çré rädhäìga-saìga darçanotthaà sukham
adhikam anubhütaà man manasä. na hi labdhädhika sukha jana alpe sukhe pravartante iti bhävaù.
"I relish more pleasure in witnessing Your sports with Çré Rädhä in the kuïja looking through
the holes in the vines than in personally enjoying with You. People don't endeavour for a
smaller happiness when they can attain greater happiness!"
Even Çré Rädhä Herself fails in having them meet with Çré Kåñëa:

tvayä yad upabhujyate murajid aìga saìge sukham

tad eva bahu jänati svayam aväptitaù çuddha-dhéù
mayä kåta vilobhanäpy adhika cäturi cäryayä
kadäpi maëi maïjaré na kurute'bhisära spåhaà

Çré Rädhikä engaged one sakhé to make Maëi Maïjaré meet with Kåñëa, but that sakhé
returned to Rädhä unsuccessfully, saying: "O Rädhe! Maëi Maïjaré finds more happiness in
Your meeting with Kåñëa than in her own! Just see how pure her consciousness is! Although
I expertly tried to tempt her to go out and meet Kåñëa, she never desires this!" (Ujjvala
Nélamaëi, sakhé prakaraëa 89)
The special reward the maïjarés get from their abhinava bhäva-çuddhi (novel,
immaculate attitude) is unatttainable even for the preñöha sakhés like Çré Lalitä. Çréla
Raghunätha däsa Gosvämé has written in his Vraja Viläsa Stava (38):

tämbülärpaìa päda-mardana payo dänäbhisärädibhir

våndäraëya maheçvaréà priyatayä yäs toñayanti priyäù
präëa preñöha sakhé kuläd api kiläsaìkocitä bhümikäù
kelé bhümiñu rüpa maïjaré mukhäs tä däsikäù saàçraye

"I take shelter of Çré Rädhikä's maidservants, headed by Rüpa Maïjaré, that always
engage in serving betel leaves, massaging the feet, serving water, and arranging for the
Divine Couple's secret trysts. These maidservants are even more dear to the great Queen of
Våndäraëya (Çré Rädhikä) than the präëa preñöha sakhés (the girlfriends that are dearer to
Her than life), and She is therefore not at all shy before them!"

rati-raëe çramayuta, nägaré nägara

mukha bhari tämbüla yogäya
malaya-ja kuìkuma, måga-mada karpüra,
militahi gäta lägäya

aparüpa priya sakhé prema!

nija präëa koöi, dei niramaïchai,
6 Çré Viläpa Kusumäïjali

naha tula läkho bäëa hema

"How wonderful is the love of the priya sakhés! They serve Nägaré (heroine Rädhikä)
and Nägara (hero Kåñëa) with millions of lives when They are tired of lovemaking, by filling
Their mouths with betelleaves and by anointing Their bodies with sandalwoodpaste,
vermilion, musk and camphor. Their love is so pure that it cannot even be compared to gold
molten a hundred-thousand times over!"

manorama mälya, duhu gole arpai,

véjai çéta mådu bäta
sugandhé çétala, koru jala arpaëa,
yaiche hota duhu çäìta

"They offer enchanting garlands to Their necks, give Them a cool breeze by fanning
Them, and relieve Them from Their heated affliction by offering Them cool and fragrant
water."
duhuka caraëa puna, mådu saàvähana,
kori çrama korolohi düra
iìgite çayana, korolo duhu sakhé-gaëa
sabahu manoratha püra

"These sakhés again softly massage Their feet and thus remove Their fatigue. On
Their indication they put the Divine Pair to rest and fulfill any of Their other desires."

kusuma çeje duhu, nidrita herai,

sevana paräyaëa sukha.
rädhä mohana däsa, kiye herabo,
meöabo sab mano-dukha

"These girls, that are totally dedicated to their devotional service, then put the Divine
Pair to sleep on a bed of flowers. All the mental distress of Rädhä Mohana däsa is mitigated
when he sees this."
The sweet relish of this confidential pastime of the Çré-Çré Yugala Kiçora is the long-
desired treasure of the maïjarés. Hence the maïjarés never desire personal meetings with
Çré Kåñëa. But that does not mean that they are deprived of this rasa. Their one-ness in
feeling (bhäva-tädätmya) with Çré Rädhä is so remarkable that they experience all of Her
bodily relish in a special way.

spåçati yadi mukundo rädhikäà tat sakhénäà

bhavati vapuñi kampa sveda romaïca väñpam
adhara madhu mudäsyäs cet pibaty esa yatnäd
bhavati bata tad äsäà mattatä citram etat

"How amazing! When Mukunda touches Rädhikä, Her girlfriends cry of ecstasy and
their bodies tremble, perspire, and are studded with goosepimples, and when Kåñëa
blissfully drinks the honey of Rädhikä's lips (by kissing Her), then they all become mad!"
(Govinda Lélämrta 11.137)
Çré Rasika-Candra Däsa sings:

he sakhi rüpa maïjari, tumi ei vrajapuré,

mäjha saté boliyä prathita.
Çréla Raghunätha däsa Gosvämé's Stavävalé 7

para puruñera mukha, herite nä väsa sukha,

tabe keno dekhi viparéta?

"O sakhi Rüpa Maïjari! In this abode of Vraja you are reputed for your chastity. You
feel no happiness in seeing other men's faces; but why do I see just the opposite now?"

pati tava nähi ghare, tabu-o ye bimbädhare,

hoiyäche kñata cihna sab
bujhi çuka-pakñé-räja, koriyäche ei käja,
natuvä eirüpa asambhava

"Your husband is not at home, but still I see cuts all over your Bimbafruit-like lips! I
understand that the king of parrots has done this, otherwise this is impossible!"

VERSE 2:

STHALAKAMALINI YUKTAÀ GARVITÄ KÄNANE'SMIN

PRAËAYASI VARA HÄSYAÀ PUÑPA GUCCHÄC CHALENA
API NIKHILA LATÄS TÄÙ SAURABHÄKTÄÙ SA MUÑCAN
MÅGAYATI TAVA MÄRGAÀ KÅÑËA-BHÅÌGO YAD ADYA

sthalakamalini - O female landlotus!; yuktaà - befitting; garvitä - proud; känane asmin - in

this forest; praëayasi - you do; vara - best; häsyaà - laughing; puñpa - flower; guccha - a bunch;
chalena - with a pretext; api - even though; nikhila - all; latä - vines; tä - they; saurabha - fragrance;
äkta - anointed with; sa - He; muïcan - leaves behind; mågayati - searches; tava - Your; märgaà -
path; kåñëa bhåìgah - the blackbee (Kåñëa); yat - which; adya - now.

O Sthalakamalini (land-lotus)! It is fitting that you are laughing

very proudly through your flower bunches, since, though all the
flowers in the forest are anointed with fragrance, the blackbee Kåñëa
leaves them now to search for you only!

Explanations: Rüpa Maïjaré and Tulasé were peeking inside a cave of Govardhana
Hill to enjoy a glimpse of Rädhä and Kåñëa's sweet love play, at the climax of which Kåñëa
fainted of love-excitement. The transcendental youthful Cupid of Våndävana is beside
Himself of ecstasy because of the wonderful ingredients of Çré Rädhä's mädana mahä bhäva.
Çré Rädhikä becomes very proud of Her victory, accepting the mood of madéyatä (Kåñëa is
mine) in which the heroine controls the hero. (In the tadéyatä mood - I am His - the hero
controls the heroine) She proudly goes out of the küïja into a neighboring kuïja where She
makes Her girlfriends relish the parihäsa rasa (transcendental flavour of laughter and
humour), laughing Her vara häsya (exquisite laugh) and saying: "The beautiful One is
Mine!" Meanwhile, Kåñëa awakens from His ecstatic swoon and, not seeing His Priyäjé
anywhere, anxiously starts looking around for Her. Through a window in the cave Rüpa
Maïjaré and Tulasé relish the sweet sight of Sundara's (beautiful Kåñëa's) wonderful
8 Çré Viläpa Kusumäïjali

emotions when He cannot see their Sväminé. For the maidservants Kåñëa is most beautiful
when He is anxious to meet Çré Rädhä2. With the brushes of their love they make a picture of
this eagerness on the canvases of their hearts and carry it to Çré Rädhä to show it to Her
when She is separated from Çyämasundara. In this way they render wonderful prasaìga-
service to Çrématé. How blessed they are that they can say: "O Rädhe! Out of separation from
You Çyäma is also very upset!"

vasati vipina vitäne tyajati jhaöiti dhäma

luöhati dharaëé çayane bahu vilapati tava näma

"For Your sake He has given up His beautiful home and lives in a forest-abode! He
rolls around on the bed of the earth and loudly laments, crying out Your name!" (Géta
Govindam)
tuyä patha cäi, räi räi boli,
gada gada vikala paräëa
kñaëa eka koöi, koöi yuga mänato,
hari vallabha paramäëa

"He looks down the road for You to come, saying "Räi! Räi!" with faltering voice and
agitated heart, and He thinks one moment without You lasts a million ages!" Although
Sundara looks in all four directions He cannot find His Priyäjé, so He gets up from the play-
bed and comes out of the cave to have a good search for Her. Then the wind of Våndävana
carries the full weight of Çré Rädhikä's fragrance into His nostrils and tells Him: "Ogo black
bee! Don't be upset! The land-lotus is not far away anymore!" The wind has made his name
gandhavaha (carrier of fragrances) effective, Madhusüdana's nose can specifically testify of
that! When Nägara eagerly runs after that fragrance, eager to meet His Priyäjé, He meets
Padmä and Çaibyä, the girlfriends of Rädhikä's arch-rival Candrävalé, on the way. They try to
lure Him away, but He ignores them and continues His search for Çré Rädhikä, casting His
glances in the direction where He smells Her delectable scent. Rüpa Maïjaré and Tulasé
secretly follow Nägara and become very proud of their Sväminé's prestige when they see how
eager He is to meet Her. Suddenly Nägara notices that Rüpa and Tulasé are following Him
and He comes to them and asks them with folded hands: "O Rüpa! O Tulasi! Your mistress
tricked Me and is hiding out somewhere, leaving Me behind! Although I can smell Her
fragrance I cannot see Her! You must certainly know where My beloved is! Quickly take Me
to Her!" That is the speciality of the maidservants of Çré Rädhikä: That Supreme Person, who
is sought for by the Vedas, is now folding His hands before Rädhikä's kiìkarés
(maidservants), and humbly prays to them: "Come, arrange for My meeting with your
Sväminé, I have no other shelter but you girls!" Blessed is the position of Rädhä's kiìkarés !
Seeing the anxiety of our Hero, Rüpa and Tulasé leave Him standing there and go to
the kuïja where Sväminé is laughing and joking with Her girlfriends about Her victory and
Kåñëa's defeat3.
In this way Tulasé offers sarasa vandanä (witty praises) to her iñöa-deva (favorite
deity), standing before her Sväminé. This is also called maìgaläcaraëa, or an auspicious
invocation. As is customary in Vaiñëava-tradition the opening verse of a devotional book is a
prayer to the guru and the second verse is a prayer to the iñöa-deva (favorite deity).

granthera prärambha kori maìgaläcaraëa; guru vaiñëava bhagavän tinera smaraëa

tinera smaraëe hoy vighna vinäçana; anäyäse hoy nija väïchita püraëa (C.C.)

2This pastime is described by Çré Kiçora Gopäla Gosvämé, the eldest son of Çréla Änanda Gopäla Gosvämé.
3This pastime is described by Çré Kiçora Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 9

"In the beginning of this book I make a maìgaläcaraëa in which I remember the
Guru, the Vaiñëavas and the Lord. Remembrance of these three will destroy all obstacles to
spiritual life and will easily fulfill all sacred desires."
In the first verse Çréla Raghunätha däsa Gosvämé, in his svarüpäveça, reveals the
super-excellence of his guru through some rasika joking kind of praise, and in this second
verse he reveals the super-excellence of his iñöa-devé Çré Rädhikä in the same way.
Rüpa and Tulasé enter into the kuïja and, seeing a landlotus before them, praise
Sväminé by saying: "O land-lotus, it's fitting that You laugh so proudly, for the Kåñëa-bee
leaves all the other fragrant flower-like gopés to search for You only!" There, in the
transcendental çåìgära rasa (amorous)-kingdom of Rädhä and Kåñëa, everything is full of
jokes and laughter: kathä gänaà näöyaà gamanaà (Brahma Saàhitä) "In the spiritual
Goloka-world every word is a song and every step is a dance." Can there be any doubt then
that the words and activities of the sakhés and maïjarés, who are non-different from the
Yugala Kiçora, that always swims in the ocean of çåìgära rasa, are also filled with the çåìgära
parihäsa rasa (the flavours of erotic humour)? The räga-bhakti practitioner will also become
qualified to make such transcendental romantic jokes if he engages in hearing and chanting
of these sweet sentiments, gradually becoming completely absorbed in them.
The fact that Sväminé is here addressed as 'land-lotus', indicates that She is not close
to the Çyäma-ocean of rasa (the word kamala means water-flower (ka = water and mala =
dirt), but She's named sthala-kamaliné, landlotus, here), but Tulasé uses this word to
encourage the Rädhä-landlotus to go into the ocean of Çyäma (to go and meet Him) and she
herself also very much likes to witness that sweet meeting4.
The words garvitä känane'smin show that Çré Rädhä's pride of Her fortune of being
Çyämasundara's most dearly beloved in Çré Våndävana is justified, because She alone is
endowed with the unique mädana mahä bhäva. The words api nikhila latä stä saurabhäkta
sa muïcan mågayati tava märgaà kåñëa-bhåìgo yad adya show that Kåñëa clearly
abandoned Candrävalé's assistants Padmä and Çaibyä on the way. Although Candrävalé and
other Yütheçvarés (gopé-groupleaders) are clearly scented with the fragrance of mahä bhäva
the mädana mahä bhäva of Çrématé Rädhikä is most capable of subduing the Kåñëa-blackbee;
that is shown in this verse. Some consider this verse to be Çrépäda's addressing Çré Rüpa
Maïjaré in svarüpäveça. This explanation is also endorsed by the mahätmas. When Çré Rüpa
Maïjaré heard herself praised in the first verse, a smile blossomed on her face. Seeing this,
Tulasé addressed a blooming landlotus before her and praised her gurudevé once more by
revealing the glories of her beauty and fortune. Çréla Viçvanätha Cakravarté glorifies the
beauty of the maïjarés as follows in his 'Kåñëa Bhävanämåta' (3.2):

tä vidyud udyuti jayi prapadaika rekhä vaidagdhya eva kila mürtibhütas tathäpi
yütheçvarétvam api samyag arocayitvä däsyämåtäbdhim anusasnur ajasram asyäù

"Each line on these maïjarés' toes defeats the bright splendour of the lightning. They
are cleverness personified and although they are qualified to be yütheçvarés (gopé-
groupleaders) they have no taste for this at all. They are always immersed in the nectarocean
of Çré Rädhikä's service." In other words, they are always so enthusiasic about their
devotional service that they even consider friendship with Çré Rädhä to be insignificant.
Although Çré Rädhä is her superior, Tulasé (Çréla Raghunätha däsa Gosvämé) makes light
jokes with Her here in his svarüpäveça, as if she's equal to Her, calling Her sakhé, and at the
same time reveals Her boundless glories.

4This point is made by Çré Kiçora Gopäla Gosvämé.

10 Çré Viläpa Kusumäïjali

ayi sthalakamalini, våndäraëya puñpamaëi,

puñpa-guccha vikäçera chale.
häsyakara atiçaya, yukti-yukta tähä hoy,
täi sabe garaviné bole.

"Ayi landlotus, jewel of all flowers of Våndävana! On the pretext of making your
cluster of flowers blossom you're laughing excessively! This is justly done, hence everyone
calls you garaviné, proud girl!"

yehetu se kåñëa-bhåìga, tyaji anya latä-saìga,

yadi-o sugandhi-yuta sab
tava patha anveñaëa, koriteche anukñaëa,
ihätei säjiche gaurava.

"Because this Kåñëa-bee leaves all the other vines' company, although they are all
very fragrant, and constantly searches down the road for You You have become very proud!"
(Çré Rasika-Candra däsa)

VERSE 3:

VRAJENDRA VASATI STHALE VIVIDHA BALLABÉ SAÌKULE

TVAM EVA RATI MAÏJARI PRACURA PUËYA PUNJODAYÄ
VILÄSA-BHARA VISMÅTA PRAËAYI MEKHALÄ MÄRGAËE
YAD ADYA NIJA NÄTHAYÄ VRAJASI NÄTHITÄ KANDARAM

vrajendra - the king of Vraja; vasati sthale - in the abode; vividha - different kinds; ballabé -
cowherdgirls; saìkule - in the group; tvam - you; eva - only; rati maïjari - Rati Maïjari; pracura -
abundant; puëya - fortune of great love; puïja - abundance; udaya - the arising; viläsa - love
pastimes; bhara - absorbed; vismåta - forgotten; praëayi - beloved; mekhalä - belt; märgaìe - for
searching out; yad - which; adya - now; nija - own; näthayä - by the Queen; vrajasi - you go; näthitä -
requested; kandaram - to a cave.

O Rati Maïjari! You are the most fortunate cowherdgirl in the

abode of the king of Vraja! When Your mistress (Çré Rädhikä) forgets
Her beloved sash of bells due to absorption in Her loveplay, She asks
You to fetch it from the cave where She left it!

Explanations: The spiritual visions flow on like an unbroken stream for Çréla
Raghunätha däsa Gosvämé, who is in his svarüpäveça. In the first verse he made luscious
jokes about the love-marks of Çré Rädhikä that were reflected on Rüpa Maïjaré's lips when
she saw the amorous pastimes of Rädhä and Kåñëa, thus offering rasika praises to his guru,
and in the second verse Rädhikä met Her girlfriends in another kuïja, leaving Her lover in
an amorous swoon after Their amorous pastimes, and made many jokes about it with them in
Çréla Raghunätha däsa Gosvämé's Stavävalé 11

the wonderfully intoxicated mood of madéyatä. Tulasé praises her mistress in a joking way.
She consoles the anxious Hero, who is suffering separation from His beloved, and brings
Him into the kuïja after telling Sväminé how eager He is to meet Her, seats Him next to Her
on Her throne in the assembly of sakhés and relishes the sweetness of the Yugala Kiçora, the
youthful Couple of Vraja.5
kanakera latä yeno tamäle beòilo;
nava ghana mäjhe heno vijuré paçilo
räi känu rüpera nähiko upäma;
kuvalaya cäìd milalo eka öhäma

"There's no comparison to Räi and Känu's forms; They are like a golden vine
entwining a Tamäla-tree, a lightning strike entering a fresh monsoon cloud, or a blue lotus
flower meeting the moon at one place."
Çré Raghunätha däsa's mind is absorbed in the sweet rasa of the meeting of the
Yugala Kiçora. For Çyämasundara's happiness Präëeçvaré thinks of a new pastime, so She
orders Her girlfriends to dance for Him. Her highest aim is to make Çyämasundara happy:

kåñëake ähläde - täte näma hlädiné;

sei çakti dväre sukha äsväde äpani

"The potency which makes Kåñëa happy is named hlädiné. Through this energy He
(Kåñëa) Himself relishes happiness" (Caitanya Caritämåta Madhya 8, 157)
Çrématé Rädhä serves all the innumerable forms of God with çåìgära rasa through
Her own particles and expansions (aàça-kalä), that appear as so many divine consorts.

tära madhye vraje nänä bhäva rasabheda; kåñëake koräya räsädika léläsväde
govinda-nandiné rädhä govinda-mohiné; govinda-sarvasva - sarva käntä çéromaëi

"Amongst all these kinds of consorts there are different moods and flavours in Vraja,
that make Kåñëa relish the flavour of pastimes such as the Räsa-dance. Rädhä delights
Govinda, Rädhä enchants Govinda and Rädhä is everything to Govinda - hence She is the
crownjewel of all the consorts of the Lord."
Çréla Viçvanätha Cakravarté comments on this: anyatra sväàça lakñmyädi-rüpeëa çré
kåñëäàça viñëvädénäà kréòä-sahäyaà karoti vraje tu käya-vyüha prakäçaiù saha svayaà rüpä çré
rädhä svayaà rüpaà çré kåñëaà bahutara prakäreëa rasam äsvädayatéty arthaù. "Outside of Vraja,
for instance in the innumerable Vaikuëöha-planets and in abodes like Mathurä and Dvärakä,
Kåñëa's Viñëu-expansions and His appearances like Väsudeva are being assisted in Their
pastimes by countless goddesses of fortune and different Queens, but in Vraja Çré Rädhä and
Her different gopé-expansions make the Original Personality of Godhead Çré Kåñëa relish the
sweetness of erotic mellows in so many ways." Kåñëa, in His topmost feature as Vrajendra-
nandana, the prince of Vraja, is also known as rasika çekhara, the crownjewel of all relishers,
who is always very greedy for relishing sweet mellows, and He relishes the pinnacle of bliss
in His pastimes with the Çréla Vrajadevés (the most beautiful girls of Vraja), who make Him
relish their most blissful and luscious forms, scents and flavours, that are scented with the
love-mellows known as mahä bhäva.
On Çrématé's indication the sakhés begin to dance on the courtyard of the kunja. How
wonderful is the sweetness of their artistic dancing! They are nondifferent from Premamayé
Çrématé, and they give a wonderful joy to the Youthful Couple with their dancing, which is
full of prema rasa. The sakhés show unlimited expertise in dancing with their light, yet fast

5 This point is made by Çré Kiçora Gopäla Gosvämé.

12 Çré Viläpa Kusumäïjali

dancing steps. Their waists are naturally thin, and when you see how expertly they change
their sides in their dancing postures it looks as if their vine-like bodies are breaking in two.
Their sprout-like hands are swinging like sprouts on vines that are trembling in the wind,
their veils slip from their heads and their shining jewelled earrings are dangling on their
cheeks. They look very beautiful as their braided hair and sashes loosen in the swing of the
dance and they sing vernal songs (vasanta räga) that incite erotic feelings and that describe
the sweetness of the Divine Couple.

raìgiëé-gaëa rasa raìgahi naöai;

raëaraëi kaìkaëa kiìkiëé raöai
rahi rahi räga racaye rasavanta;
rati-rata rägiëé ramaëa vasanta
raöati raväva mahati kapinäsa;
rädhä ramaëa karu muralé viläsa

"The playful gopés dance in a rasika way, making their anklebells and waistbells jingle.
They compose rasika rägas and the spring becomes the husband of the räginé (female
musical mode) which is attached to Rati (the wife of Cupid). Different kinds of véëäs and
stringed instruments like the Raväva and Mahati are played while Rädhä Ramaëa plays His
Muralé-flute."
Çyäma very sweetly plays His Muralé-flute and the sakhés give the rhythm with the
jingling of their anklebells, bangles and sashes with bells. Sometimes Çyäma stops playing
His flute and praises the sakhés. Meanwhile Çrématé, who sits on Çyäma's left side on the
jewelled throne, notices that She does not have Her sash of bells on anymore. She had
dropped them in the mountain/cave while being absorbed in Her loveplay with Kåñëa!
When Her sakhés see this, they will make jokes about Her, therefore, without being noticed
by others, Çrématé gives a hint to Tulasé to secretly go back to the cave to fetch the sash of
bells, and to put it on back on Her waist without being noticed by others. Tulasé immediately
goes back to that cave, on the pretext of picking flowers, and nobody but Rüpa Maïjaré
notices it. Rüpa Maïjaré understands Tulasé's purpose, and mercifully blesses her with this
praise of her glories, as a joking reply to Tulasé's initial praise of her in verse One. In a lonely
place Rüpa tells Rati Maïjaré: "O sakhi Rati Maïjari!6 In Vraja there are many gopikäs, but
of them you are the most fortunate one, because our mistress orders you alone to go back to
the cave where She has left Her sash of bells because of absorption in loving pastimes, and to
fetch them! You're very fortunate to be blessed with such an intimate service!"
This sash of bells is called praëayi here, or beloved, because it maddens our Hero
(Kåñëa) with its sweet jingling when Sväminé walks, dances or plays intimate sports with Him.
Such a beloved ornament is not so easily forgotten, but today, in the climax of the amorous
sports, Sväminé nevertheless forgot them. The greatness of these loving pastimes is that
Rädhä and Kåñëa are very eager to make Each other happy!

6 Çrépäda Raghunätha Däsa Gosvämé's siddha svarüpa-name is 'Rati Maïjaré' and her nickname is 'Tulasé
Maïjaré'. In Çréla Gopäla Guru Gosvämépäda's Paddhati (manual) (çloka 469-472) it is written-
ratyambujäkhyaù kuïje'sténdulekhä kuïja dakñiëe. tatraiva tiñöhati sadä surüpä rati maïjaré
tärävalé duküleyaà taòit tulya tanu-cchabiù . dakñiëä mådvikä khyätä tulaséti vadanté yäm
asyä vayo dvimäsäòhya häyanästu trayodaça . pitäsyä våñabhaù känto diväkhyaù çäradä prasüù
"In the kuïja known as Ratyambuja (the lotus of Rati), south of Indulekhä's kuïja, the beautiful Rati
Maïjaré always resides. Her dress is decorated with a cluster of stars and her body shines like lightning. She has
a mild, submissive nature and is nick-named 'Tulasé'. She is 13 years and two months old. Her father is Våñabha,
her husband Diva and her mother is named Çäradä."
Çréla Raghunätha däsa Gosvämé's Stavävalé 13

préti viñayänande tad äçrayänanda; tähä nähi nija sukha väïchära sambandha
nirupädhi prema yähä - tähä ei réti; préti viñaya sukhe äçrayera préti {C.C.}

"The happiness of the abode of love is the happiness of the object of that love. This is
not a relationship of desire for personal happiness, it is one of causeless love. The reservoir of
love becomes happy when the object of love is happy." This causeless love is the natural
cause of these pastimes being so glorious. After hearing the truth about Rädhä-Kåñëa from
Rämänanda Räya, Çré Caitanya Mahäprabhu said:

prabhu kohe - jänilo kåñëa rädhä prema tattva

çunite cähiye doìhära viläsa mahattva

The Lord said: "Now I know about Kåñëa's and Rädhä's Divine Love. I like to hear
about the glories of Their pastimes now."

räya kohe - kåñëa hoy dhéra lalita; nirantara kämakréòä - yähära carita
rätri dina kuïje kréòä kore rädhä saìge; kaiçora vayas saphala koilo kréòä raìge

Çré Rämänanda Räya replied: "Kåñëa is called Dhéra Lalita (one who is clever, of fresh
youthful beauty, expert in joking, free from worries and who is controlled by the love of His
dearest gopés). He always engages in erotic pastimes, that is His nature. Day and night He
plays with Rädhä in the groves of Vraja, and in this way He makes His adolescence
successful." (C.C. Madhya 8, 187, 189) How wonderful are the glories of these pastimes! Who
can describe the greatness of that power that awakens an irrepressible greed for tasting such
perfectly delectable sports with His dear gopés in the kuïjas in the Supreme Brahman, the
embodiment of full transcendental bliss, God Himself, day and night? Urged by Their
insatiable divine desires, Rädhä and Kåñëa float in innumerable directions on the stream of
their transcendental pastimes. They greatly desire to make Each other happy, completely
forgetting Their personal interest, so it is not so astonishing that in this consciousness Çré
Rädhikä forgot Her sash of bells, however dear it may be to Her. But She cannot ask Her
girlfriends to bring it back, for they'll make jokes about Her. But the maidservants are as
close to Her as Her very life and body, so She has nothing to hide from them, and of all of
them again She finally picks Rati (or Tulasé) for doing this service. Çrématé Rüpa Maïjaré's
heart is sprinkled with the nectar of love for Rati Maïjaré, so there's no limit to her bliss
when she sees that Rati Maïjaré gets the honour of fetching the sash of bells.
Tulasé gets the sash from the cave and comes back to Sväminé at the time when the
sakhés have stopped dancing. The kinkarés begin to gladden the sakhés by fanning their
sweat-anointed bodies and everyone is absorbed in different nice rasika conversations. Tulasé
uses this opportunity to put the belt back on Sväminé's waist without being seen by the
others. Tulasé's service makes Sväminé very happy! Absorbed in his spiritual identification Çré
Raghunätha däsa writes this verse, understanding it is the merciful blessing of his (her) guru
Rüpa Maïjaré upon him (her).
Çré Rasika-Candra Däsa sings:

he sakhi rati maïjari, tumi ei vrajapuré

mäjhe mahä sukåti-çäliné.
vrajendra-vasati-sthäne, tava sama nähi jäne,
tumi gopékula çiromaëi.
14 Çré Viläpa Kusumäïjali

"O sakhi Rati Maïjari! In this Vraja-dhäma you are very fortunate! I don't know
anyone who is your equal in the abode of the king of Vraja; you are the crownjewel of all
cowherdgirls!"
rasa-viläsera bhare, vismåta mekhalä tare,
nijeçvaré äjïä-mate tumi.
anveñite härä dhane, coliteche sayatane,
giriräja kandaräkhya bhümi

"When your mistress forgot Her sash-of-bells, being absorbed in Her rasika pastimes,
She ordered you to go and diligently search for Her lost wealth in or around a cave of
Govardhana Hill."

VERSE 4 :

PRABHUR API YADUNANDANO YA EÑA

PRIYA YADUNANDANA UNNATA PRABHÄVAÙ
SVAYAM ATULA KÅPÄMÅTÄBHIÑEKAÀ
MAMA KÅTAVÄÀS TAM AHAÀ GURUÀ PRAPADYE

prabhuù - master; api - even; yadu-nandanaù - Yadunandana Äcärya; yaù - who; eñaù - he;
priya - dear; yadunandana - Kåñëa, the son of the Yadus; unnata - elevated; prabhävaù - power;
svayaà - himself; atula - matchless; kåpä - mercy; amåta - nectar; abhiñekaà - showered; mama -
mine; kåtaväàs - did; tam - to him; ahaà - I; guruà - to my teacher; prapadye - I take shelter.

I take shelter of my teacher Yadunandana Äcärya, who is so

powerful because he is so dear to Yadunandana Çré Kåñëa, and who
personally showered me with the nectar of his matchless mercy.

Explanations: Now Çréla Raghunätha's absorption in his spiritual identity as Rati

Maïjaré ends temporarily, and in his external absorption he praises his initiating guru
Yadunandana Äcärya. But even this so-called 'external' absorption of his is spiritual, because
he is a direct associate of Çré Caitanya Mahäprabhu. How humbly and eagerly Raghunätha
praises his guru here! How sweet is his remembrance of his guru's mercy upon him! çré guru
caraëe rati, ei se uttama gati, ye prasäde püre sarva äçä "Attachment to Çré Guru's lotus feet
is the supreme goal and by his grace all desires are fulfilled" (Narottama Däsa Öhäkura).
Raghunätha däsa was mad with love for Çré Gauräìga Mahäprabhu, and although he
repeatedly tried to escape from his father's captivity to join Mahäprabhu in Néläcala (Puré)
his father caught him every time again. Day and night there were five guards, four servants
and two brähmaëas engaged in keeping Raghunätha at home. On the one hand there was
Mahäprabhu's powerful mercy attracting him, and on the other hand there was the bondage
of his household life, which was like a miserable jail; words cannot describe Raghunätha's
great anguish. One day Çré Yadunandanäcärya came to Çré Raghunätha and set him free, on
the pretext of giving him some household duty. The äcärya had a brähmaëa-disciple who
Çréla Raghunätha däsa Gosvämé's Stavävalé 15

was serving the family-deity, but the brähmaëa had abandoned this service. The äcärya took
Raghunätha däsa along to search for the brähmaëa, speaking about the need to engage him
in the deity-service all along the way.

ardha-pathe raghunätha kohe gurura caraëe; ämi sei vipre sädhi päöhäibo tomä sthäne
tumi sukhe ghara yäho, more äjïä hoy; ei chale äjïä mägi korilo niçcoy

"When they were halfway Raghunätha said to his guru's lotus feet: "I will get the
brähmaëa back and send him to you; you just blissfully go home!" In this way he assured
himself of his guru's permission. At the end of the night everyone was sleeping, and
Raghunätha saw this as a good opportunity to go to Néläcala and surrender completely to Çré
Caitanya Mahäprabhu's lotus feet. His gurudeva had personally come to free him from the
hard knot of material life, and in this way he had sprinkled him with the matchless nectar of
his mercy. One may ask then: How could Raghunätha be successful in devotional life by
disobeying the order of his guru (failing to show up with the renegade brähmaëa?) The
answer is: Raghunätha understood that his guru's supreme order, to renounce materialistic
life and to surrender to Mahäprabhu, was far more important than the insignificant order to
get the brähmaëa-priest back. Prince Raghunätha was Yadunandanäcärya's beloved disciple
and he became free from the insurmountable bondage of material life and devoted himself
to the lotus feet of Çré Caitanya, giving the whole world the perfect example of renunciation
and devotion. How happy the Guru must have been! Any devotee to whom his devotion is
his very life will easily understand which order should have been followed at such an
opportune moment. Thus Raghunätha served his guru properly, and through it became a
great and famous devotee of the Lord. Therefore he writes: svayam atula kåpämåtbhiñekaà
kåtavän: "He personally showered me with the nectar of his incomparable grace". As a result
of his guru's mercy Raghunätha came to be counted as one of Lord Caitanya's most famous
associates. When the Bengali devotees returned from their annual pilgrimage to Puré for the
four months of the rainy season, Raghunätha's father asked Çivänanda Sena about news from
his son and Çivänanda Sena told him:

çivänanda kohe - tenho hoy prabhura sthäne; parama vikhyäta tenho, kevä nähi jäne
svarüpera sthäne täre koriyächen samarpaëa; prabhura bhakta-gaëera teìho hoy präëa sama
rätri dina kore teìho näma saìkértana; kñaëa mätra nähi chäòe prabhura caraëa
parama vairägya - nähi bhakñya paridhäna; yaiche taiche ähära kori räkhaye paräëa

"Çivänanda said: "Yes, he is with the Lord and he is most famous; who does not know
him? The Lord placed him in Svarüpa Dämodara's care and he is the very life of the
devotees there! He's chanting the holy name day and night and he does not leave the feet of
the Lord for even a moment! He is most renounced, he hardly dresses or eats. Somehow or
other he keeps himself alive!"
The guru-principle (guru tattva) is explained by the use of the words priya
yadunandana unnata prabhävaù: he became very powerful because he is so dear to Lord
Yadunandana (Kåñëa). The guru is a wonderful combination of Godhead and devotee, the
appearance of God in the form of a pure devotee:

yady api ämära guru caitanyera däsa; tathäpi jäniye tänre tähäri prakäsa

"Although my guru is a servant of Lord Caitanya, I still know that he is a direct

manifestation of Him." (C.C. Ädi 4,45)

säkñäd dharitvena samasta çästrair uktas tathä bhavyata eva sadbhiù

16 Çré Viläpa Kusumäïjali

kintu prabhor ya priya eva tasya vande guroù sré caraëäravindaà

"I praise the lotus feet of my guru who, according to all the scriptures and the great
saints, is Lord Hari Himself, but who is still dear to the Lord, being His pure devotee."
(Gurvañöakam, Çréla Viçvanätha Cakravartépäda) When the aspirant-devotee sees the pure
devotional behaviour of the guru, getting a profound inner faith in him, he understands that
he is the Lord's dear devotee and serves him with garlands and foodstuffs that are leftover by
the Lord. Considering him to be nondifferent from God does not mean that one should offer
things to him that are not first offered to the Lord. Nor should one consider the guru to be
just another devotee, but one should see him as the mercy-incarnation of the Lord, and in
that respect nondifferent from the Lord. Çréla Jéva Gosvämé writes in Bhakti Sandarbha (237):
tat prasädo hi sva sva nänä pratikära dustyäjyänartha hänau parama bhägavat prasäda siddhau ca
mülam. "The mercy of the topmost devotee is the root cause of destruction of those bad
habits that the practitioner could hardly give up through many of his own endeavours."

kåpämaya dékñä-guru, prema-bhakti kalpataru,

çré yadunandana näma yära
çré kåñëera priya ati, tära pade rahu mati,
janme janme prabhu ye ämära.
unnata prabhäva-yuta, kåpämaya adbhuta,
prema-bhakti dätä çiromaëi
mo'heno adhama jane, kåpämåta variñaëe
abhiñiktä korilä äpani

"My dékñä-guru, named Yadunandanäcärya, is full of mercy, like a wishyielding tree of

love of God. Let my mind stick at his lotus feet, for he is very dear to Çré Kåñëa. He is my
master, birth after birth. He is endowed with advanced spiritual powers, he is wonderfully
merciful and he is the crownjewel of bestowers of loving devotion, who singlehandedly
showered a fallen soul like me with the nectar of his mercy."

VERSE 5:

YO MÄÀ DUSTARA GEHA NIRJALA MAHÄKÜPÄD APÄRA KLAMÄT

SADYAÙ SÄNDRA DAYÄMBUDHIÙ PRAKÅTITAÙ SVAIRÉ KÅPÄ RAJJUBHIÙ
UDDHÅTYÄTMA SAROJA NINDI CARAËA PRÄNTAÀ PRAPADYA SVAYAÀ
ÇRÉ DÄMODARA SÄCCAKÄRA TAM AHAÀ CAITANYA-CANDRAÀ BHAJE

yaù - he; mäà - me; dustara - hard to cross; geha - household; nirjala - waterless; mahä -
great; küpät - from the well; apära - boundless; klamät - from misery; sadyaù - suddenly; sändra -
deep; dayä - mercy; ambudhiù - ocean; prakåtitaù - by nature; svairé - independent; kåpä - mercy;
rajjubhiù - with the ropes; uddhåti - redeemed; ätma - His own; saroja - lotus flowers; nindi -
defeating; caraëa - feet; pränta - tips; prapadya - taking shelter; svayaà - personally; çré dämadora -
Çréla Svarüpa Dämodara; säccakära - accepting; taà - of Him; ahaà - I; caitanya candraà - the
moonlike Lord Caitanya; bhaje - I worship.
Çréla Raghunätha däsa Gosvämé's Stavävalé 17

I worship the moonlike Lord Caitanya, who, with the ropes of His
mercy, suddenly pulled me out of the deep waterless well of household
life, which is so difficult to come out of, and is full of limitless
suffering, gave me shelter at the tips of His feet, that defeat the beauty
of lotus flowers, and entrusted me into the care of Çré Svarüpa
Dämodara.

Explanations: In his external absorption Çré Raghunätha däsa now praises most
merciful Çréman Mahäprabhu, by whose grace he became disgusted with all the royal
opulence that is desired by worldly people. When one tastes the transcendental mellows of
pure devotion one considers even liberation or the bliss of Brahman to be insignificant, what
to speak of royal opulence? mahäprabhura bhakta-gaëera vairägya pradhäna; yähä dekhi préta
hoy gaura bhagavän (C.C.) "Renunciation is very important for the devotees of Mahäprabhu;
when Lord Gaura sees His devotees' dispassion He is very pleased." After instructing
Sanätana Gosvämé on the truths about devotion Lord Caitanya sent him to Våndävana,
saying: käìthä karaìgiyä mora käìgäla bhaktagaëa; våndävane äile tära koriho pälana (C.C.) "My
devotees are very poor, having only torn quilts and small waterpots. When you come to
Våndävana you should protect and maintain them", and in the Caitanya Candrodaya Näöakam
it is said that after taking sannyäsa the Lord personally told Çré Advaita Äcärya: vinä sarva
tyägaà bhavati bhajanaà nahyasupate "Without renouncing everything one cannot properly
worship Kåñëa." This is certainly not the Lord's own concoction, because it is also described
in Çrémad Bhägavata, which is considered to be the essence of the Vedänta, that the devotees
who renounce everything surrender to the Lord wholeheartedly:

ye därägära puträpta präëän vittam imaà paraà

hitvä mäà çaraëaà yätäù kathaà taàs tyaktum utsähe

The Lord told Durväsä Muni: "How can I let down My devotee who has given up
wife, house, sons, relatives and wealth to take shelter of Me?" (Çrémad Bhägavata 9.4.65)
Çréla Räghunätha däsa Gosvämé is an eternal associate of Çréman Mahäprabhu, but
still he practised severe austerities and renunciation along with tender loving devotion, just
to give the perfect example to the practising devotees and to illuminate their devotional
paths.
Before offering his flower-like lamentations to Çrématé Rädhäräné's lotus feet, Çré
Raghunätha's body and mind are illuminated by the effulgence of Çréman Mahäprabhu's
compassion, and he praises the lotus feet of this most merciful Lord by saying that He is
prakåtitaù sändra dayämbudhiù, naturally a deep ocean of mercy. Remembering the Lord's
mercy, through which he began to feel the burning suffering of household life, considering
his opulences, that were like those of the heavenly king Indra, and his wife, who was as
beautiful as an angel, to be like the biting poison of a snake or a scorpion, and his household-
life to be a blind waterless well, Raghunätha's mind is startled. Through the loving
punishment of Nitäi Cäìd, who is nondifferent from Mahäprabhu and whose body melts
with feelings of compassion, he got the signal from Mahäprabhu that it was time for him to
renounce household-life and he became the object of the mercy of Mahäprabhu's devotees.
Finally Mahäprabhu appeared in the form of his guru Yadunandana Äcärya and helped him
to escape from household-life by making him fetch the house-priest at the end of the night.
In this way the Lord pulled Raghunätha out of the miserable blind well of household-life
with the ropes of His mercy. Being pulled at by the ropes of the Lord's mercy, Raghunätha
18 Çré Viläpa Kusumäïjali

managed to reach the lotus feet of the Lord at Puruñottama (Puri) within twelve days,
without sleeping or eating. There Raghunätha's burning heart was soothed by the shade of
Mahäprabhu's feet, that defeat the beauty of lotus flowers!

svarüpädi gosäé ächen bosiyä; heno käle raghunätha mililä äsiyä

aìgane düre rahi koren praëipäta; mukunda daööa kohe - ei äilä raghunätha
prabhu kohe - äiso tenho dharilo caraëa; uöhi prabhu kåpäya täre koilo äliìgaëa
svarüpädi sab bhaktera caraëa vandilo; prabhu kåpä dekhi sabe äliìgaëa koilo
prabhu kohe-kåñëa kåpä baliñöha sabhä hoite;tomäke käòhilo viñaya viñöhä garta hoite
raghunätha mone kohe - kåñëa nähi jäni; tomära kåpäya käòhilo ämä, ei ämi mäni

(Caitanya Caritämåta Antya, Chapter 6)

"The Lord was sitting together with Çvarüpa Dämodara and others when Raghunätha
came up to meet Him. Staying at a distance in the courtyard Raghunätha offered his
obeisances and Mukunda Datta said: "O, see! Raghunätha has come!" The Lord said: "Come
here!" and Raghunätha clasped His lotus feet, but the Lord told him to get up and mercifully
embraced him. Raghunätha then bowed down to the feet of Svarüpa Dämodara and others.
All the devotees then embraced him, seeing how much mercy he had gotten from the Lord.
The Lord said: "Kåñëa's mercy is stronger than anything, for he has released you from
sensual life, which is like a ditch into which people pass stool!" Raghunätha thought to
himself: "I do not know who Kåñëa is; I only know that I was redeemed by Your mercy!"
Çré Däsa Gosvämé says: svayaà çré dämodara säccakära "The Lord personally handed
me over to Çré Svarüpa Dämodara."
Raghunätha, who was used to live like a prince, was tired of travelling. He had hardly
eaten and slept on the way, and he felt as if his tender body was on fire.

raghunäthera kñéëatä mälinya dekhiyä; svarüpera kohe kåpä ärdra citta hoiyä
ei raghunäthe ämi soàpilo tomäre; prabhu bhåtya rüpe tumi koro aìgékäre
tina raghunätha näma hoy ämära gaëe; 'svarüpera raghu' äji hoite ihära näme
eto kohi raghunäthera haste dharilo; svarüpera haste täre samarpaëa koilo

"Seeing how emaciated and dirty Raghunätha was the Lord's heart melted of
compassion and He told Svarüpa Dämodara: "I have placed this Raghunätha in your care.
Please accept him as a master accepts a servant! Now I have three Raghunäthas in My group;
from today this one shall be known as 'Svarüpa's Raghunätha'. Saying this, the Lord took
Raghunätha's hand and placed it in Svarüpa Dämodara's hand." Svarüpa held the Lord's
order on his head and affectionately embraced Raghunätha once more. Raghunätha däsa had
been so eager to see Mahäprabhu that he came to Puré without eating or sleeping, forgetting
about his body and his home. Seeing Raghunätha's tarnished face Bhakta-vatsala
Mahäprabhu told His personal servant Govinda to give Raghunätha some prasäda of Lord
Jagannätha after he had taken a bath in the ocean and had taken darçana of Lord Jagannätha
in the temple. Then the Lord went to perform His noontime duties. The devotees were
astonished to see how sweetly and mercifully the Lord had received Raghunätha and they
praised his fortune again and again. Raghunätha took prasäda from Govinda for five days,
and then he thought it better for a renounced devotee to go out begging for his meals near
the Lion-gate of the Jagannätha-temple. Hearing of Raghunätha's renounced behaviour from
Govinda, the Lord was unlimitedly happy.

çuni tuñöa hoiyä prabhu kohite lägilä; bhälo koilo vairägé dharma äcarilä
vairägé koribo sadä näma saìkértana; mägiyä khäiyä kore jévaëa rakñaëa
Çréla Raghunätha däsa Gosvämé's Stavävalé 19

vairägé hoiyä yebä kore paräpekñä; kärya siddhi nahe, kåñëa koroye upekñä
vairägé hoiyä kore jihvära lälasa; paramärtha yäya tära, hoya rasera vaça

"The Lord was very satisfied and said: "He has done well to adopt such a renounced
life! A renunciant should always chant the holy name and keep himself alive simply by
begging some food. If a renunciant becomes dependent on others he will not attain
perfection and Kåñëa will not help him. If a renunciant desires to gratify his tongue his
spiritual life will be ruined, because he becomes controlled by the flavours of this world."
One day Raghunätha, being a mine full of jewels of humility, inquired from Mahäprabhu,
through Svarüpa Dämodara, what his duties were. The Lord smiled and said: "Even I don't
know the truth about the means and the goal as well as Svarüpa does. He's instructing even
Me in these things! Nevertheless, if you have any faith in My words, then listen and I will tell
you something in short:

grämya kathä nä çunibe grämya värtä na kohibe; bhälo nä khäibe ära bhälo nä poribe
amäné mänada kåñëa näma sadä lobe; vraje rädhä-kåñëa sevä mänase koribe

"Don't speak any mundane topics and don't listen to them either. Don't eat nicely and
don't dress nicely. Always chant the holy name of Kåñëa, not expecting any honour from
anyone and giving all honour to everyone, and mentally serve Rädhä and Kåñëa in Vraja."
These nectarean instructions emanated directly from the lotus-mouth of the Lord, and they
were revealed by Çrépäda Svarüpa Dämodara. After receiving these nectarean instructions
Raghunätha däsa offered his obeisances unto the Lord's lotus feet and the Lord embraced
him with love before handing him once more to Svarüpa Dämodara. Being showered by a
stream from the deep ocean of the Lord's mercy, Räghunätha, who was a mine with
innumerable jewel-like qualities, gradually developed an extraordinary detachment and
loving devotion that is quite unique and new in the transcendental annals of the devotional
tradition. Çré Raghunätha gave up begging at the Lion-gate and began to visit the poor-relief,
considering this to be better for his spiritual development. The Lord was very pleased with
Raghunätha's decision and gave him a stone from Govardhana Hill and a string of guïjä-
beads, ordering him to worship them in a pure and simple way with water and Tulasé-leaves.
Çré Çaìkaräraëya Sarasvaté had brought these things from Våndävana and had presented
them to the Lord. The Lord had personally offered a wonderful worship to the stone and the
string for three years before He gave them to Raghunätha däsa.

dui apürva vastu päiyä prabhu tuñöa hoilä; smaraëera käle gale pore guïjä mälä
govardhaner çilä kabhu hådaye netre dhare; kabhu näsäy ghräna loya, kabhu loya çire
netra jale sei çilä bhije nirantara; çiläke kohena prabhu 'kåñëa kalevara'
eimata tina vatsara çilä mälä dharilo; tuñöa hoiyä çilä mälä raghunäthe dilo
prabhu kohe - ei çilä 'kåñëera vigraha'; ihära sevä koro tumi koriyä ägraha
ei çilära koro tumi sättvika püjana; aciräte päbe tumi kåñëa prema dhana

"The Lord was very happy to get these two wonderful presents. When He was
remembering Kåñëa's pastimes or His mantras the Lord had the guïjä-mälä around His
neck. The Lord held the Govardhana-çilä before His eyes or on His heart; sometimes He
smelled it with His nose and sometimes He held it on His head. He always moistened the
çilä with His tears of love and said that it was 'the body of Kåñëa'. In this way the Lord kept
the string and the rock for three years, and then He gave it to Raghunätha, being pleased
with him. The Lord said: "This stone is the form of Kåñëa. Worship it with great care. Offer it
a pure worship and you will swiftly attain the treasure of love for Kåñëa."
20 Çré Viläpa Kusumäïjali

raghunätha sei çilä mälä yabe päilo; gosäira abhipräya ei bhävanä korilo
çilä diyä gosäi more samarpilä govardhane; guïjä mälä diyä dilä rädhikä caraëe
änande raghunäthera bähya vismaraëa; käya mane sevilena gauräìga caraëa

"When Raghunätha received the stone and the string from the Lord, he thought: "By
giving me the stone the Lord has offered me to Govardhana Hill and by giving me the string
He has offered me to Rädhikä's lotus feet." Out of ecstasy Raghunätha forgot the external
world and he served Lord Gauräìga's lotus feet with body and mind.
Çréla Raghunätha's renunciation gradually attained its utmost limits. He now gave up
eating from the dole also. The merchants used to throw the prasäda of Lord Jagannätha that
they could not sell within three days before the cows near the Lion-gate, considering it to be
rotten. Even the cows would often be unable to eat this prasäda due to the rotten odour that
emanated from it, but Raghunätha collected it and washed it with a lot of water before taking
the hard inner core and eating it with love and devotion. One day Svarüpa Dämodara saw
Raghunätha engaged like this and prayed to him for some of this prasäda:

svarüpa kohe - aiche amåta khäo niti niti;

ämä sabhäya nähi däo ki tomära prakåti?

"Svarüpa said: "You always eat such nectar; why don't you give something to us also?
What kind of behaviour is this?" Mahäprabhu heard this news from Govinda and personally
came there one day and began to take some of this prasäda from Raghunätha däsa also.
When Mahäprabhu wanted to take another morsel Svarüpa held His hand and stopped Him,
saying: "This is not fit for You!" The Lord was so astonished by the taste of the prasäda,
which was flavoured by the faithful renunciation and devotion of Raghunätha, that:

prabhu kohe - niti niti nänä prasäda khäi; aiche sväda ära kono prasäde nä päi
ei mata raghunäthe bära bära kåpä kore; raghunäthera vairägya dekhi santoña antare

"The Lord said: "I always eat all kinds of nice prasäda, but I've never tasted such
delicious prasäda as this!" In this way the Lord bestowed His mercy on Raghunätha again
and again, being very satisfied with his dispassion." By the mercy of the Lord Raghunätha
däsa became so detached from his body that he was able to remain absorbed in his bhajan
twenty-two-and-a-half hours a day and spend the remaining hour and a half sleeping. On
some days he would not even sleep that much, and even if he slept he dreamt of Rädhä and
Kåñëa! He followed Mahäprabhu's orders to the letter and thus gave a wonderful example of
bhajan to the whole world. For this reason all the practising devotees still remember him
with the utmost faith and devotion.
Çré Haripada Çila sings:
jaya jaya çacéra nandana!
prema kalpataru vara, hema känti kalevara,
veda vedya puruña ratana

"All glories to the son of mother Çacé, who is the wishyielding tree of love of God,
whose body shines with golden splendor and who is the jewellike Personality of Godhead
who is both knowledge and that which is to be known."

sudustara geha rüpa, nirjaländha mahäküpa,

nipatita dekhiyä tathäya
sadya kåpä rajju dväre, uddhära korilä more,
patita pävana gorä räya
Çréla Raghunätha däsa Gosvämé's Stavävalé 21

"Seeing me fallen in the dark waterless well of household life, which is so hard to
climb out of, He pulled me out with the ropes of His compassion. Hence Lord Gorä can
justly be called the saviour of the fallen!"

vinindita çata dala, gaura pädapadma tala,

yathä bhakti makaranda jhare
nija pade gaurahari, sthäna diyä kåpä kori,
samarpilä svarüpa dämodara

"The honey of devotion trickles from the footsoles of Lord Gaura, that defeat the
beauty of lotus flowers. Gaurahari has mercifully given me shelter at these lotus feet and has
submitted me to Svarüpa Dämodara."

heno kåpämbudhi ye, parama éçvara se,

çré kåñëa caitanya candra näma
bhakata vatsala prabhu, bhaji ämi mahäprabhu,
nitya kori ananta praëäma

"This Supreme Lord, who is the ocean of mercy, is named Çré Kåñëa Caitanya Candra.
I worship that Mahäprabhu, who is so kind to His devotees, and always offer Him
innumerable obeisances."

bhägavata cüòämaëi, raghunätha däsa gosvämé,

viläpa kusumäïjali granthe.
nijäbhéñöa pürëa tare, maìgaläcaraëa kore,
vandi gaura caraëäravinde

"In his book Viläpa Kusumäïjali the crownjewel of devotee-saints, Çréla Raghunätha
däsa Gosvämé, makes an auspicious invocation by praising Lord Gaura's lotus feet for the
fulfillment of his sacred aspirations!"

VERSE 6:

VAIRÄGYA YUG BHAKTI-RASAÀ PRAYATNAIR

APÄYAYAN MÄM ANABHÉPSUM ANDHAM
KÅPÄMBUDHIR YAÙ PARA DUÙKHA DUÙKHÉ
SANÄTANAÀ TAÀ PRABHUM ÄÇRAYÄMI

vairägya - renunciation; yuk - connected with; bhakti - devotion; rasaà - nectarean taste;
prayatnaiù - carefully; apäyayat - made drink; mäm - me; anabhépsum - unwilling; andham - blind;
kåpämbudhiù - ocean of mercy; yaù - who; para - of others; duùkha - misery; duùkhé - was sorry;
sanätanaà - Sanätana Gosvämé; taà - him; prabhum - lord; äçrayämi - I take shelter.
22 Çré Viläpa Kusumäïjali

I take shelter of my lord Sanätana Gosvämé, who was an ocean of

compassion and who always felt sorry for the suffering of others.
Although I was unwilling and blinded by ignorance, he diligently made
me drink the nectar of devotion laced with renunciation.

Explanations: In this verse Çré Raghunätha däsa Gosvämé praises his instructing
teacher Çréla Sanätana Gosvämé, another one of Mahäprabhu's eternal associates. Because he
is an eternal associate of the Lord loving devotion and renunciation of sense-gratification is
Raghunätha's innate wealth.

säòe säta prahara yäya yähära smaraëe; ähära nidrä cäri daëòa seho nahe kona dine
vairägyera kathä tära adbhuta kathana; äjanma nä dilo jihväya rasera sparçana
chiëòä käni käìthä vinu nä pore vasana; sävadhäne koilo prabhura äjïära pälana

"He remembered Rädhä and Kåñëa twenty-two and-a-half hours a day and spent the
rest of the time eating and sleeping, and sometimes he would not even do that. The story of
his renunciation is wonderful. From his very birth he never allowed his tongue any sense-
gratification. He wore only an outer cloth and a torn-up quilt and he carefully followed the
Lord's orders." {C.C. Antya 6} Despite all this Raghunätha was also a mine of humility, so he
still prayed to Sanätana Gosvämé: "I was blinded by ignorance, so I was unwilling to relish the
nectar of devotion, but Sanätana Gosvämé feels very sorry for such suffering souls and he
made me drink this nectar of devotion coupled with dispassion." Çrémat Sanätana Gosvämé is
the embodiment of devotion and dispassion. Çrépäda Kavi Karëapüra wrote:

gauòendrasya sabhä vibhüñaëa maëis tyaktvä ya åddhäm çriyaà

rüpasyägraja eña eva taruëéà vairägya lakñméà dadhe
antar bhakti rasena pürëa hådayo bähye'vadhütäkåtiù
çaibälaiù pihitaà mahäsara iva préti pradas tad vidäm

(Caitanya Candrodaya Näöaka 9.45)

"Çréla Rüpa Gosvämé's older brother (Sanätana Gosvämé) was the jewel in the
assembly of Hussain Shah, the king of Bengal, but he gave up that royal goddess of fortune
to embrace the young fortune-goddess of dispassion (i.e. He gave up all royal opulence and
became a renunciant). His heart was filled with the mellows of devotion, though externally
he dressed like an avadhüta (a lawless, wild man), so he could be compared with a great pure
lake covered by moss, giving divine love to all those who know about devotion." Çréla
Sanätana Gosvämé used to consider Çréla Raghunätha Däsa to be his best friend and helper.
He himself declared that at the opening of his Çré Båhat Toñaëé-commentary:

rädhä kåñëa prema viçeña puñöo gopäla bhaööo raghunätha däsaù

syatäm ubhau yatra suhåt sahäyau ko näma so'rtho na bhavet susiddhaù

"Who can not attain perfection, having two friends and helpers like Gopäla Bhaööa
and Raghunätha Däsa, who are particularly mature in their love for Rädhä and Kåñëa?" At
the end of his Laghu Toñaëé commentary on Çrémad Bhägavata Çrémat Jéva Gosvämé also
called Çré Raghunätha the friend of Çré Rüpa and Sanätana:
Çréla Raghunätha däsa Gosvämé's Stavävalé 23

yan mitraà raghunätha däsa iti vikhyätaù kñitau rädhikä-

kåñëa prema mahärëavormi nivahe ghürnan sadä dévyati
dåñöänta prakara prabhäbharam atityaivänayor bhräjator
yas tulyatva padaà matas tribhuvane säçcaryam äryottamaiù

"Raghunätha Däsa has become worldfamous for being the friend of Çré Rüpa and
Sanätana. He always swims in the waves of the great ocean of love for Rädhikä and Kåñëa.
The greatest saints say that no one in the world can be compared with Rüpa and Sanätana,
but amazingly enough Raghunätha Däsa has attained a position equal to theirs!" Despite this,
Çréla Raghunätha däsa, being a mine of humility, considers Rüpa and Sanätana to be his
superiors, and prays to their lotus feet as follows:

yadéccher äväsam vrajabhuvi sarägaà pratijanur

yuva dvandvaà tac cet paricaritum äräd abhilañeù
svarüpaà sré rüpaà sagaëam iha tasyägrajam api
sphuöaà premnä nityaà smara nama tadä tvaà çåëu manaù

(Manaù Çikñä - 3)

"O mind! If you desire to live in Vraja birth after birth and if you want to serve the
eternally youthful Couple (Rädhä-Kåñëa) there, then always lovingly remember and offer
your obeisances to Çréla Svarüpa Dämodara, Çré Rüpa Gosvämé and his devotees as well as
his older brother Çré Sanätana."
It is said raghunäthera niyama yeno päñäëera rekhä "The discipline of Raghunätha
däsa is like the lines that are carved in a stone." The lines that are carved in a stone can never
be removed, and similarly Raghunätha däsa would never swerve from his vows even slightly.
The first of the ten vows he made in his Sva Niyama daçakam was:

gurau mantre nämni prabhuvara çacé-garbhaja pade

svarüpe çré rüpe gaëa-yuji tadéya prathamaje
giréndre gändharvä sarasi madhupuryäà vrajavane
vraje bhakte goñöhälayiñu param ästäm mama ratiù

"May I love mostly my Guru, the holy name of Kåñëa, the lotus feet of the son of
mother Çacé (Çré Caitanya Mahäprabhu), Svarüpa Dämodara, Çré Rüpa Gosvämé and his
disciples and his older brother (Sanätana Gosvämé), Govardhana Hill, Çré Rädhäkuëòa,
Mathurä, Våndävana, Vraja, the devotees and the residents of Vraja." Çré Raghunätha däsa
actually came to Vraja (after the disappearance of Çréman Mahäprabhu and Svarüpa
Dämodara) to commit suicide by jumping from Govardhana Hill, but Sanätana Gosvämé,
who is suffering when others are unhappy, and who is an ocean of mercy, saved his life.

caitanyera agocare, nija keça chiìdi kore,

virahe äkula vraje gelä.
deha tyäga kori mane, gelä giri govardhane,
dui gosäi tähäre dekhilä

dhari rüpa sanätana, räkhilä tära jévana,

deha tyäga korite nä dilä.
dui gosäi äjïä päiyä, rädhäkuëòa taöe giyä,
väsa kori niyama korilä
24 Çré Viläpa Kusumäïjali

(Pada Kalpataru)

"When Lord Caitanya became unmanifest Raghunätha shaved his head and went to
Vraja, greatly agitated by feelings of love-in-separation. Wanting to commit suicide he went
to Govardhana Hill, where he saw the two Gosvämés Rüpa and Sanätana, who saved his life
by forbidding him to commit suicide. On the order of these two Gosvämés Raghunätha went
to the bank of Rädhäkuëòa and settled down there, practising a strict devotional discipline."
Çré Sanätana Gosvämé said: "Raghunätha! The mercy of guru and Gauräìga is
everything to us! I also wanted to commit suicide once by throwing myself before the wheels
of Lord Jagannätha's chariot, but Lord Caitanya, who is the Inner Overseer, knew what was
on my mind and he forbade me to do it, saying:

sanätana! deha tyäge kåñëa yadi päiye; koöi deha kñaëeke to chäòite päriye
deha tyäge kåñëa nä päi, päiye bhajane; kåñëa präpti upäya kono nähi bhakti vine
deha tyägädi ei sab tamo dharma; tamo rajo dharme kåñëera nä päiye marma

(Caitanya Caritämåta Antya chapter 4)

"Sanätana! If I could attain Kåñëa by committing suicide I would give up millions of

bodies in a flash! But you cannot get Kåñëa simply by committing suicide, You can only attain
Him by doing bhajana! Other than devotion, there is no way to attain Kåñëa! Suicide is a
dark, passionate activity through which you can never attain the transcendental Kåñëa."
"Therefore, O Raghunätha! For the sake of Çré Gauränga's love, remain patient, take shelter
of the bank of Rädhäkuëòa and do bhajana there!" On Sanätana Gosvämé's order Çré
Raghunätha gave up the plan to commit suicide and became absorbed in the rasa of his
bhajana on the banks of Rädhäkuëòa. In Bhakti Ratnäkara it is said:

eka dina sanätana våndävana hoite; ethä äilä çré gopäla bhaööera väsäte
mänasa pävana ghäöe colilen snäne; dekhe - eka vyaghra jala piye seikhäne
raghunätha dhyänäveçe ächen bosiyä; vyäghra vane gela tära nikaöa hoiyä
kotokñaëe raghunätha cähe cäri päne; dekhena çré sanätana äisen snäne
bhümite poòiyä sanätane praëamilo; sanätana snehävaçe äliìgaëa koilä
raghunätha prati snehe kohe dhére dhére; våkñatala hoite ebe rohibe kuöire
jänäiya viçeña gosvämé gelä snäne; kuöérera ärambha hoilo sei dine
anya hita hetu raghunätha sei hoite; rahilena kuöére gosäira äjïä mate

"One day Sanätana Gosvämé came here (to Rädhäkuëòa) from Våndävana to visit Çré
Gopäla Bhaööa. When he came to the bathing place (on the northern bank of Çyämakuëòa)
named Mänasa Pävana Ghäöa (where Çré Rädhikä daily takes Her bath before worshiping the
Sungod) he saw one tiger drinking water there. Raghunätha Däsa sat there, absorbed in
meditation, while the tiger passed him, going into the forest. After a while Raghunätha Däsa
looked in all four directions and saw that Çré Sanätana had come there for his bath. He fell to
the ground to offer his obeisances to Sanätana Gosvämé, who affectionately embraced him.
Gently and affectionately Sanätana Gosvämé told Raghunätha Däsa: 'Leave the base of this
tree now and stay in a hut from now on!' After making this very clear, Sanätana Gosvämé
went for his bath. From that day on the kuöéra-system began (the Vaiñëavas at Rädhäkuëòa
now live in small cottages instead of in the open air). From then on, for the benefit of others,
Raghunätha Däsa stayed in a hut, on the order of Sanätana Gosvämé."
Remembering the love and compassion of Sanätana Gosvämé, Raghunätha däsa says:
"I take shelter of my master Sanätana Gosvämé, who was an ocean of compassion and who
Çréla Raghunätha däsa Gosvämé's Stavävalé 25

always felt sorry for the suffering of others. Although I was unwilling and blinded by
ignorance, he diligently made me drink the nectar of devotion laced with renunciation".
Çréla Haripada Çila sings:

jaya jaya çrépäda çré prabhu sanätana; gaura kåpä-pätra yini boòo mahäjana
bhägavata anugata bhakti-grantha yoto; sarva çästra mürtimän mahä bhägavata
para duùkha duùkhita ye karuëä sägara; abhiläña héna yini vairägya bhaskära
ajïänändha more dekhi karuëä korilä; parama vairägya yukta bhakti-rasa dilä
sei sanätana prabhu mora çikñä guru; sarvadä äçraya kori prema kalpataru
däsa gosvämé kore çubha maìgala smaraëa; haripada bhajana sampad rasäyana

"All glories to Çrépäda Sanätana Gosvämé prabhu, who is the great object of Lord
Gaura's mercy! His books are followed by all the great devotees (or: his books are all written
in allegiance to the Çrémad Bhägavata); indeed, he is the embodiment of all the scriptures
and he is the greatest devotee! He is an ocean of compassion who felt sorry for all those who
are suffering and he was like the shining sun of detachment, completely free from personal
desires! Seeing me blinded by ignorance he was merciful to me and gave me the divine
nectar of devotion coupled with the greatest detachment. This Sanätana prabhu is my
instructing teacher and I always take shelter of him, the wishyielding tree of divine love.
Däsa Gosvämé's auspicious introduction to Viläpa Kusumäïjali is the elixir and the treasure
of Haripada's bhajan."
·

VERSE 7:

ATY UTKAÖENA NITARÄÀ VIRAHÄNALENA

DANDAHYAMÄNA-HÅDAYÄ KILA KÄPI DÄSÉ
HÄ SVÄMINI KÑAËAM IHA PRAËAYENA GÄÒHAM
ÄKRANDANENA VIDHURA VILAPÄMI PADYAIÙ

ati - extreme; utkaöena - great; nitaräà - always; viraha - separation; analena - by the fire;
dandahyamäna - being burned; hådayä - a girl's heart; kila - indeed; käpi - some; däsé -maidservant;
hä - alas!; svämini - mistress; kñanaà - for a moment; iha - here; praëayena - with love; gäòham -
intense; äkrandanena - by crying; vidhurä - suffering; vilapämi - I lament; padyaiù - with verses.

O Svämini (my mistress Rädhe)! The heart of this maidservant

constantly burns in a great fire of separation from You. Being thus
afflicted, and crying with great love, I lament in the following verses!

Explanations: In the first three verses Çréla Raghunätha Däsa Gosvämé offered
prayers in his spiritual identity, in the next three verses in his external identity, and from this
verse on he will offer one flower-like lamentation after the other to Çrématé Rädhäräëé's lotus
feet, absorbed in his spiritual identity of Rati or Tulasé Maïjaré. This full transcendental
absorption in Rädhä's maidservant-hood has now completely swallowed all his other
absorptions. His external absorption is also not mundane, since he is an eternal associate of
26 Çré Viläpa Kusumäïjali

Mahäprabhu, but he has now forgotten even his internal absorption! How wonderfully deep
is his absorption in his pure service to Çré Rädhä! He has no other support than Çré Rädhä's
feet, that's why his heart burns so much out of separation from Her! utkaöa virahänala — A
severe fire of separation! He declares himself to be helpless and he cannot live anymore
without submitting this to Her. He only misses Çré Rädhäräëé, there is nothing else he
misses. He simply laments: "O Premamayi Rädhe (You who are full of divine Love)! Where
are You? I am Your maidservant, and You are all that I long for! I only like Çyämasundara
because He's Your lover! I've fully surrendered myself unto You! Listen once to my
lamentation and please notice me!" The more the time of Çré Raghunätha's aprakaöa käla
(passing away) approaches, the more he becomes absorbed in his maïjaré svarüpa and the
more eager he becomes to see and serve Çré Rädhä as a mahä premavaté sevikä (greatly
loving maidservant). The flames of this high fire of love-in-separation are bursting out from
this Viläpa Kusumäïjali. On the one hand the heartbreaking cries and lamentations that are
caused by this great pain of separation defeat the depth of even the deepest ocean, and on
the other hand they mock the fierceness of the highest and most fiercely burning flames.
One may ask now how this kind of apparent agony can be recognised as the goal of
life, since all goals of life are supposed to be blissful. It is natural that someone who has no
experience with prema (love of God), especially Vraja-prema, will ask such a question.
Although the feelings of separation from Kåñëa appear to be miserable they are actually a
special culmination of transcendental ecstasy. prema has two bodies - one is meeting and the
other is separation. Consequently, the loving devotees always swim in the ocean of very
painful love-in-separation as well as in the ocean of most blissful love-in-meeting. These
feelings can never be compared to the ordinary feelings of joy and sorrow that are
experienced in this material world; only experienced devotees know this.

ei prema yära mone, tära vikrama sei jäne,

yeno viñämåta ekatra milana

"Anyone who has this prema in the heart knows its power. It is like a mixture of
poison and nectar." (C.C. Madhya 2,51) In this connection Çrémat Sanätana Gosvämé has
written in his Båhat Bhägavatämåta (1.7.125-126):

präg yady api premakåtät priyänäà viccheda dävänala vegato'ntaù

santäpa jätena duranta çokä-veçena gäòham bhavatéva duùkhaà
tathäpi sambhoga sukhäd api stutaù sa ko'py anirväcyatamo manoramaù
pramoda-räçiù pariëämato dhruvaà tatra sphuret tad rasikaika vedyaù

"Although the heart of the loving devotee initially burns in the forest fire of apparent
misery and lamentation because of separation, still this is ultimately a joy that is even greater
than the transcendental bliss of meeting Kåñëa, an indescribably beautiful abundance of
ecstasy. Only the rasika devotees (who are able to taste the flavours of transcendental
emotions) know this in truth." Çréla Sanätana Gosvämé gives an example in his own
commentary on this verse: yathägni pratiyogé ghana himädi sparçena padädy aìgeñu jäyamäna
parama mahä jäòyasya jvalad aìgära sparçavad abhijña syät. tatra hi yathäìgära sparça pratétir
mithyä parama mahä jäòyam eva satyaà tathäträpi duùkhasya pratéter mithyätvam eva sukhasyaiva
satyatvaà vijïeyaà. "Just as the feet and other limbs, when they are touched by ice, which is
just the opposite of fire, feel as if they are burned by charcoal, and on the other hand one
feels great frigidity upon being touched by burning charcoal, similarly the apparent suffering
from feelings of separation is actually not real. It's truly experienced as bliss only."
Therefore we always see so many feelings of love-in-separation for Kåñëa in the
people of Vraja. Separation is making their love so elevated and great. They can relish that
Çréla Raghunätha däsa Gosvämé's Stavävalé 27

advanced stage of love, but not all devotees can reach that elevated level of 'blissful pain in
separation' of the Vrajaväsés. Amongst the Vrajaväsés Çré Rädhä is again the greatest lover of
Kåñëa. When Kåñëa had left Vraja to go to Mathurä, She showed the symptoms of
divyonmäda, divine madness, the pinnacle of loving ecstasy, that was later also relished by
Çréman Mahäprabhu, who accepted the ecstatic love of Çré Rädhä while He was in the
Gambhérä at Puré. Of the six Gosvämés Çréla Raghunätha Däsa Gosvämé was the only direct
witness of Mahäprabhu's astonishing Gambhérä-lélä, and therefore a faint presence of these
symptoms of divine love-in-separation is also visible in him. However, these things can not
be experienced as long as one identifies oneself with the material body.
Çré Raghunätha, suffering the pangs of separation from Çré Rädhä, cries and sighs on
the bank of Rädhäkuëòa: "O Svämini! I cannot tolerate the pain of separation from You
anymore!" How clearly he reveals the tremendous pain of separation he feels in his heart by
addressing Rädhäräëé like this! The language of the heart can only be spoken in solitude. It is
the pinnacle of grief. How sweetly Raghunätha Däsa addresses Rädhäräëé here, calling Her
Svämini! There is an absorption in intoxication in this address. There's not even a whiff of
bodily awareness in Raghunätha's mind; he is now Tulasé Maïjaré. The practising devotees
should also fix themselves on their svarüpäveça, for no one can get a response from Sväminé
without being being totally free from mäyä. As soon as the mind wanders off elsewhere, it is
as if Sväminé runs away, saying: "First become mine! When you fully surrender yourself to
Me you must stick to Me like My shadow, and then you will get My response!" Çré
Raghunätha becomes overwhelmed while he is crying, and he reveals his heartache through
these verses. "O Svämini! I don't have anyone else but you in this world! With whom else
should I stay? I cannot carry the burden of life anymore without seeing You and serving
You!" In this way Çré Raghunätha Däsa Gosvämé was in the same condition as Mahäprabhu
when He wept: tomära darçana vine, adhanya ei rätri dine, ei käla nä yäya käöäna "Without
seeing You, these days and nights are miserable and this time cannot be passed."
Because of his suffering of separation Çré Raghunätha himself writes: käpi däsé. "I am
Your fallen maidservant, that's why my heart is burning in want of Your personal service!"
The mood of the maidservants is identical with Rädhäräëé's mood. Just as Rädhikä is the
personification of full mahä bhäva, so Her maidservants are the personifications of sevä rasa
(the flavour of service). Their svarüpas (intrinsic conditions) are made of this service-flavour.
No one understands Rädhä-Kåñëa's wishes as well as they do, that's why they suffer so much
when they are deprived of their devotional service. No one else is as qualified to understand,
to catch experience of what are Sväminéjé's innermost feelings but them, not even Sväminé's
own girlfriends (sakhés)! One day Sväminé is angry with Çyäma and Kåñëa comes to Her
kuïja, dressed as a girl, trying to please Her, but Sväminé gives a hint to Tulasé to kick Him
out of the kuïja:
çaöho'yaà nävekñyaù punar iha mayä mäna dhanayä
viçantaà stréveçaà subala-suhådaà väraya girä
idaà te säkütaà vacanam avadhäryocchalita-dhés
chaläöopair gopa pravaram avarotsyämi kim ahaà

(Utkalikä Vallaré 59, Rüpa Gosvämé)

"I will not look at this cheater anymore! I will keep the wealth of My honour! Subala's
friend (Kåñëa) has entered My kuïja, disguised as a girl! Stop Him!" O Rädhe! When can I,
after hearing these anxious words of Yours, stop that best of cowherds from entering?" Tulasé
then tells Kåñëa: "O rogue! There are no demons here that You can delude in this enchanting
dress like Mohiné! We are Rädhä's kiìkarés, we can understand all Your tricks! Realize Your
own deceitfulness and get out of this kuïja!" iìgite bujhibo sob käj (Narottama Däsa Thäkura):
'I will understand all my duties simply on Their hints.' Even Kåñëa could not understand
28 Çré Viläpa Kusumäïjali

Rädhikä's innermost feelings, that's exactly why He became Gaura. His three wishes in this
direction were unfulfilled, that's why Çyämasundara became Gaura. A greed arose in Him to
understand the greatness of the love of His Preyasé (beloved), so He relished it with the help
of Her mood and complexion. You cannot know how heavy a weight is just by looking at it;
you have to take it on your shoulders! When Kåñëa understood the weight of His Preyasé's
love He ended up in a severe condition (in Gaura-lélä)!

romaküpa raktodgama, danta sab häle; kñaëe aìga kñéëa hoy, kñaëe aìga phule
gambhérä bhitore rätrye nähi nidrä lava; bhittye mukha çira ghañe - kñata hoy sab

"Blood oozed from the pores of His skin and His teeth loosened; sometimes His body
was emaciated, and sometimes it bloomed (blew) up. He did not even get a moment of sleep
within the Gambhérä-cell; He rubbed His face against the wall and became completely
bruised."
kähä nähi çuni ye ye bhävera vikära; sei bhäva hoy prabhura çaréra pracära
hasta padera sandhi yoto vitasti pramäëe; sandhi chäri bhinna hoy carma rahe sthäne
hasta pada çira sab çaréra bhitore; praviñöa hoy - kürma rüpa dekhiye prabhure {C.C.}

"The Lord's body was filled with ecstatic transformations that were unheard of! All
the joints of His fingers and toes were disconnected; only His skin stayed in its place (they
were only held together by the skin). Sometimes, again, the Lord's hands, feet and head
withdrew into His trunk and He looked just like a tortoise." This was the condition of the
Supreme Lord, the full nondual truth, when He went to realize Rädhä's ecstatic love for
Him! However, the kiìkarés understand everything naturally! They can understand what
Sväminé needs during Her pastimes with Kåñëa and they know what pastimes will be played,
so they go ahead of the Divine Couple and decorate the kuïja accordingly before They get
there. They make a bed for only one person to lie on, with one pillow - they know by
experience what pastime will be performed! The sakhés know that the kiìkarés have entrance
into the intimate pastimes, they engage them accordingly: lalitä ädeça päiyä, sevana koribo
jäiyä, priya sakhé saìge harña mone (Narottama Däsa Öhäkura) "Receiving the order from Lalitä I
will blissfully go to do my service along with my dearest girlfriends." The mood of the
maidservants is identical with mahä bhäva. Çré Rädhäräëé consists of mahäbhäva; She is the
very Cintämaëi-jewel that fulfills all of Kåñëa's desires: sei mahä-bhäva hoy cintämaëi sära;
kåñëa väïchä pürëa kore - ei kärya yära (C.C.) "This mahä-bhäva is the quintessence of the
Cintämaëi-gem of love of God, and it serves to fulfill all of Kåñëa's desires." The
maidservants are like the Cintämaëi-stones that fulfill the desires of both the Couple,
therefore Kåñëa pitifully prays to them for Rädhäräëé's indescribable mercy.

yasyäs te bata kiìkaréñu bahuçaç cäöuni våndäöavé

kandarpaù kurute tavaiva kim api prepsuù prasädotsavam

(Rädhä Rasa Sudhänidhiù - 94)

"O beautiful daughter of king Våñäbhanu! Våndävana's transcendental Cupid (Kåñëa)

always flatters Your maidservants in so many ways, desiring the festival of Your indescribable
mercy!" In the same way Rädhäräëé takes also shelter of the kiìkarés, who are nondifferent
from Her in heart, when She desires to meet Kåñëa. Within Their minds Çré-Çré Rädhä-
Mädhava praise the wonderful expertise of those kiìkarés in their service.

One day, during the Räsa-dance, Kåñëa plays His flute and Sväminéjé dances when
one of Her anklebells falls off. The jingling of those anklebells enhances the beauty of
Çréla Raghunätha däsa Gosvämé's Stavävalé 29

Kåñëa's flute song, but now Kåñëa misses their support. Çyäma exposes the sweetness of His
own dancing while He places the anklebells back on Rädhä's ankles, unseen by others. He
thinks to Himself: "I've not been able to serve Rädhikä as deeply affectionately as Her
kiìkarés do!" Therefore, after relishing the sweetness of Rädhä's Love, Çréman Mahäprabhu,
the all-emotional avatära of God, who is filled with all the different devotional moods, also
developed the desire to taste the sweetness of the maïjarés' service after relishing the
sweetness of Rädhä's rasa!7
How wonderful is Çré Raghunätha däsa's pure absorption in Rädhä's service! He says:
vilapämi käpi däsé "I am known as Your maidservant, Your real maidservant, and my life
burns in the fire of separation from You!" We also do bhajana in allegiance to the äcäryas,
therefore we must also somehow attain this condition. "I may be unqualified, but he who has
offered me to Your lotus feet for Your maid service is Your qualified maidservant. Why will
You not accept someone who is given to him? When merciful Çré Gurudeva offers me to
Your lotus feet, You have to accept me." guru kåñëa-rüpa hon çästrera pramäëe; guru-rüpe kåñëa
kåpä koren bhaktagaëe (C.C.). "The scriptures prove that the guru is a form of Kåñëa. Kåñëa
bestows His grace on the devotees in the form of the guru." "This is in another way a gift of
Your lover—can You refuse that?" Çrémat Däsa Gosvämépäda's example of rädhä-niñöhä is to
be followed by the surrendered rasika bhägavatas. Bodily consciousness destroys the life of a
person like me—dehe nä koriho ästhä; morile se yama çästä; duùkhera samudra karma-gati (P.B.C.)
"Don't place your faith in the material body, for when it dies it is punishable by Yamaräja.
The course of karma is an ocean of misery."
In deep svarüpäveça Çrépäda, whose only life is rädhä-däsya, says: "The fire of
separation caused by not seeing You is greatly scorching my heart. I have become very upset
from loudly crying!" In this way he reveals that he is burning of anguish inside out. Çré
Raghunätha pitifully prays: 'Hä Svämini! You are playing in the forest around Rädhäkuëòa!
This kuëòa is Your favorite place in Vraja! There's no more beautiful place for You and Your
Priyatama to play than this one! But I'm so unfortunate that I cannot see You, although I'm
living in this forest around Your kuëòa!' Çré Raghunätha's mind is startled by seeing the
natural beauty and sweetness of Priyäjé's form and qualities and by seeing the natural beauty
of Rädhäkuëòa, and He cannot live anymore without directly seeing Her. His life-airs reach
his throat because of this separation, so he falls on the bank of Rädhäkuëòa and laments:

chinna svarëa vinindi cikkaëa rucià smeräà vayaù sandhito

ramyäà rakta sucéna paööa vasanäà veçena vibhräjitäm
udghürëac chitikaëöha-piïcha vilasad veëéà mukundaà manäk
paçyantéà nayanäïcalena muditäà rädhäà kadähaà bhaje

"When will I serve Çré Rädhä, whose complexion rebukes the splendor of molten
gold, who is a smiling girl in Her adolescence, who is beautifully dressed in a glossy, red
silken säré, whose braid is as beautiful as the tail of a blissfully dancing peacock and who
joyfully casts sidelong glances at Mukunda?" (Utkaëöhä daçakam - 1) Sometimes he says:

yasyäù känti tanüllasat parimalenäkåñöa uccaiù sphurad

gopé-vånda mukhäravinda madhu tat prétyä dhayann apy adaù
muïcan vartmani vambhraméti madato govinda bhåìgaà sa täà
våndäraëya vareëya kalpa-latikäà rädhäà kadähaà bhaje

"Although the Govinda-bee very much loves to drink the honey (of love) that oozes
from the beautiful lotus-faces of the gopés, He suddenly leaves them and wanders here and

7This pastime is described by Çréla Änanda Gopäla Gosvämé.

30 Çré Viläpa Kusumäïjali

there over the pathways searching for the best of wish-yielding vines of Våndävana, being
attracted to the superexcellent fragrance of Her blissful body. When will I worship that
Rädhä?" (Utkaëöhä daçakam - 2) And sometimes he again laments, saying:

çrémat kuëòataöé kuòuìga bhavane kréòä kalänäà guruà

talpe maïjula malli komala dalaiù klåpte muhur mädhavam
jitvä mäninam akña-saìgara vidhau smitvä dågantotsavair
yuïjänäà hasituà sakhéù param aho rädhäà kadähaà bhaje

"When can I serve Çré Rädhä, who smiles and engages Her sakhés, with a festival of
sidelong glances, in ridiculing Mädhava, the teacher of all artful plays, who is otherwise very
proud of His skill in playing, after defeating Him in a game of dice on a bed of lovely soft
jasmine-petals in a kuïja-kuöéra on the bank of Her beautiful kuëòa?" (Utkaëöhä daçakam - 3)
In this mood Çré Raghunätha laments in hundreds of different ways for the service and the
audience of his mistress: vilapämi käpi däsé.

rädhä kåñëa präpti lägi sadä utkaëöhita; sadä hä hä kära kñaëe sthira nahe cita
anuräga paräkäñöhä çré rädhä govinde; divä niçi nähi jäne matta premänande

"Çréla Raghunätha däsa Gosvämé was always very eager to attain Rädhä and Kåñëa,
always lamenting without being peaceful at heart for even a moment. He was supremely
attached to Çré Rädhä Govinda, and because he was mad with loving ecstasy he did not know
whether it was day or night." (Bhakti Ratnäkara)
The service of Çré Rädhä is bhäva grähya, only understood with (the proper) feeling.
The experience of the sweetness and beauty of this service is incomparable! Kåñëa is the
embodiment of all nectarean flavours and Çré Rädhä is the embodiment of the full mahä
bhäva. Mahäbhäva Svarüpiné Çré Rädhä makes Rasika Çekhara (the king of relishers) Kåñëa,
who is also called rasa brahman, the delectable transcendence, relish the full sweetness of
the erotic transcendental flavour. Çrémat Rüpa Gosvämé has written: ityasyäà kåñëa
saukhyärtham eva kevalam udyamaù (U.N.) "All the endeavours of the Vraja-gopés, that are
endowed with the samartha rati (the highest, causeless love for Kåñëa) are meant for Kåñëa's
pleasure." In the same way all the endeavours of Rädhikä's maidservants are meant for the
pleasure of Rädhä and Mädhava. Indeed, they lose themselves in the ecstasy of the
devotional service of the divine Couple and are also blessed with the sweet savour of the
Yugala Kiçora. Çréla Narottama däsa Öhäkura exemplifies as follows how the maïjarés relish
Rädhä and Kåñëa's sweetness during their service:

hari hari! ära ki emon daçä hobo

chäòiyä puruña deha, kobe vä prakåti hobo
duhu aìge candana poräbo

"Hari! Hari! When will I give up this male body and become a female, applying
sandalpaste to Their bodies?"

öäniyä bändhibo cüòä, nava guïjähäre beòä,

nänä phule gäìthi dibo hära
péta-vasana aìge, poräibo sakhé saìge,
vadane tämbüla dibo ära
Çréla Raghunätha däsa Gosvämé's Stavävalé 31

"I will tie a crown on Kåñëa's head and place a string of guïjä-beads on it, I will string
a garland of different flowers, dress Kåñëa in His yellow dhoté, along with the sakhés, and
place betel-leaves in His mouth."

duhu rüpa manohäré, dekhibo nayana bhari,

nélämbare räi säjäiyä
nava ratna jari äni, bädhibo vicitra veëé,
dibo tähe mälaté gäìthiyä

"I will fill My eyes with Their enchanting forms. I will dress Räi in a blue säré and I
will bind a wonderful braid for Her with a string of new jewels and a garland of Mälaté-
flowers."
se nä rüpa mädhuré, dekhibo nayana bhari,
ei kori mane abhiläña
jaya rüpa sanätana, deho more ei dhana,
nivedaye narottama däsa

(Prärthanä – 32)

"In my mind I desire to fill my eyes with Their sweet forms. Glory to you, Rüpa and
Sanätana! Please give me this treasure! This is the prayer of Narottama däsa!"
An intolerable fire starts burning in the heart of the loving devotee when he misses
this devotional service. The best way to worship the Divine Couple Rädhä and Kåñëa is the
path shown by Çré Däsa Gosvämé; it is a path of worship that does not depend on anything
else but "Where are You, Rädhäräëi?!" Without seeing Rädhäräëé's lotus feet the world is
empty. The devotee is maddened by Her attractive sweetness and beauty on the one hand
and agitated at heart by great anxiety and eagerness on the other hand. According to the
great devotees Çré Bilvamaìgala Öhäkura showed the highest signs of love in a sädhaka-body.
When he was suffering the pangs of separation from Çré Kåñëa he said in Kåñëa Karëämåta
{63}:
kadä nu kasyäà nu vipad daçäyäà kaiçora gandhiù karuëämbudhir naù
vilocanäbhyäà vipuläyatäbhyäm älokayiñyan viñayé karoti

When the Vaiñëava-associates of Bilvamaìgala Öhäkura tried to console him by telling

him that merciful Kåñëa would certainly reveal Himself to him, he said: "Alas! In which more
horribly dangerous situation than this one will the adolescent ocean of mercy become visible
to us with His wide eyes?" This verse shows that Çrépäda Bilvamaìgala's heart was maddened
by attraction to Kåñëa's great sweetness on the one hand and by his eagerness to see Him on
the other hand.

mädhuryäd api madhuraà manmathatä tasya kim api kaiçoram

cäpalyäd ati capalaà ceto bata harati hanta kià kürmaù

"How indescribable is the adolescence of Kåñëa, who is the father of Kämadeva

(Pradyumna), who stirs the mind! He is sweeter than even sweetness itself and naughtier
than naughtiness itself! What shall I do? Kåñëa's adolescence steals my heart!" (Kåñëa
Karëämåta 65)
Çré Däsa Gosvämé is on the platform of mahä bhäva, for he is Vraja's Tulasé Maïjaré,
and Çré Rädhä's service is his very life. Therefore he experiences the highest level of
devotional eagerness! Rädhä's devotional service is even more desirable than Kåñëa's
devotional service. rägänugä bhakti depends on spiritual greed and this greed arises in the
32 Çré Viläpa Kusumäïjali

soul, not in the dull material mind. The natural longing for this awakens a strong desire in
the sädhaka to attain the beloved deity, and this absorption makes the practising devotee
forget the mundane world. When one becomes absorbed in one's spiritual identification
(siddha svarüpa) one can give up one's false identification with the material body. When the
devotee has experienced the taste, smell, form, sound and touch of his beloved deity he starts
yearning greatly for attainment of his beloved and he always prays: "Your surrendered
devotees experience the pinnacle of bliss, but I am so unfortunate that I don't feel anything!
O Våndätavi! (Våndävana)! Where is that Divine Couple, tell me! In which kuïja must I
search? I'm calling, but They don't respond! How can I be satisfied?" In this way the
practising devotee will slowly attain the stage of divine madness. Only if Sväminé appears
sometimes like a lightningflash - only then there will be consolation! How anxiously Çréla
Däsa Gosvämé is lamenting! It is as if his heart breaks! How sweetly he says 'Hä Svämini!'
How intense is his desire to be heard by Her! He calls out with all his heart: "Hä Svämini!
This fallen soul has fallen on the bank of Your kuëòa, giving up all activities, only desiring to
see You! You are so playful, listen to my lamentations in these verses while You're playing!' 8
Experiencing this fire of separation Çré Raghunätha wails and laments:

he svämini våndävaneçvari!
tomära virahänale, divä-niçi hiyä jvale,
atyutkaöa sahite nä päri

"O Svämini! O Våndävaneçvari! My heart burns in the fire of separation from You, day
and night! It is so intense that I can not tolerate it!"

ämi ye adhama däsé, sadä duùkha nére bhäsi,

hoiyächi kätara antara
bosi govardhana päçe, tomära daraça äçe
sevä lägi käìdi nirantara

"I am such a fallen maidservant, always floating on the water of sorrow (or: in my
tears of sorrow). Suffering much at heart I am sitting near Govardhana Hill, desiring to see
You and crying in want of Your service!"

sakala vyäpara tyäji, tava pade dhyäne säji

katipaya kavita raciyä
kori ati vilapana, praëaya amåta kaëa
diye more juòäo äsiyä

"I have given up everything to meditate on Your lotus feet and I have written some
poems. I am greatly lamenting, please soothe my heart with one drop of Your nectarean
love!" (padakartä Çréla Rasika-Candra Däsajé)

VERSE 8:

DEVI DUÙKHA KULA SÄGARODARE

8 This paragraph is spoken by Çréla Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 33

DÜYAMÄNAM ATI DURGATAÀ JANAM

TVAÀ KÅPÄ PRABALA NAUKAYÄDBHUTAÀ
PRÄPAYA SVA PADA-PAÌKAJÄLAYAM

devi - O Goddess!; duùkha-kula - miseries; sägara - ocean; udare - in the middle;

düyamänam - afflicted; ati - very much; durgataà - helpless, unfortunate; janaà - person; tvaà -
You; kåpä - mercy; prabala - powerful; naukayä - with the boat; adbhutaà - wonderful; präpaya -
make me reach; sva - Your; pada paìkaja - lotus feet; älayam - abode.

O goddess! I'm helpless and afflicted in the middle of an ocean of

sorrow! Please take me to the wonderful abode of Your lotus feet in
the powerful boat of Your mercy!

Explanations: When the mind is very agitated by feelings of separation the loving
devotee may feel helpless or unfortunate, unable to make an end to it. Although he feels
smashed by the pain of separation he knows there's no other remedy than the direct
attainment of Çré Rädhikä's audience and service. Çréla Raghunätha däsa Gosvämé feels as if
he is lying in the middle of an ocean of misery, which knows no comparison in this mundane
world. No amount of material or spiritual suffering can compare to it. One day Çré Gaurédevé
(Pärvaté) asked her divine husband Çréman Mahädeva (Lord Çiva) about the superexcellence
of Çré Rädhä's love and Lord Çiva told her:

lokätétam ajäëòa koöi gam api traikälikaà yat sukhaà

duùkhaà ceti påthag yadi sphuöam ubhe te gacchataù küöatäm
naiväbhäsa tulaà çive tad api tat küöa-dvayaà rädhikä
premodyat sukha duùkha sindhu bhavayor vindeti bindor api

"O Çive! (Pärvaté) If you would make separate piles of all the happiness and misery of
all the three worlds as well as of all the spiritual worlds, it could not be compared with even a
drop of the happiness (during meeting) and misery (during separation) that Çré Rädhikä feels
out of Her love for Kåñëa!" (Ujjvala Nélamaëi, Sthäyi prakaraëa - 171) The kiìkarés also
experience some of this happiness and distress, because they are non-different from Çré
Rädhikä at heart and they have some of Her mahä bhäva infused in them, and thus if a
loving devotee hears even a faint reflection of the high dancing waves that roll on the terrible
ocean of Çré Raghunätha's suffering-from-separation from a distance he will immediately
understand: No devotee-aspirant in the world can speak like that. Only a pure devotee can.
Then the picture of the sad moonlike face of Çréman Mahäprabhu, the personification of the
vipralambha rasa (mood of love-in-separation), as He relished Çré Rädhä's feelings of
separation from Çré Kåñëa in the Gambhérä, will be drawn on the slate of his mind.
When the life-airs reach the throat because of strong feelings of love-in-separation
then again a vision of the deity may come to the devotee which helps him to stay alive again.
Then there's no end to his bliss and he thinks he is close to his beloved again! This constant
succession of meeting and separation brings the devotee in an indescribable condition. This
is the speciality of the love of Vraja and it is known as the great treasure of the Vraja-rasa-
upäsaka (practitioner of the flavours of Vraja):

tathedam änanda bharätmakaà vä-thavä mahä çokamayaà hi vastu

bhavanti sampatty udayena yasya sadä mahonmatta viceñöitäni
34 Çré Viläpa Kusumäïjali

"Whether this prema is to be known as the greatest bliss (during union) or the
greatest sorrow (during separation) cannot be ascertained, but when it arises it makes the
devotee always act as if he is completely mad!" (Båhad Bhägavatämåta) When the vision of the
beloved vanishes, the pain of separation becomes so severe that it wipes the remembrance of
the just-experienced bliss of union out of the mind. In such a condition only another such
vision can keep the devotee alive. The practising devotee should also have some experience
in his bhajan. The more experience one has, the more advanced one is. It is shown in Çrémad
Bhägavata that just by one time conciously offering his obeisances Akrüra Mahäçaya had his
spiritual aspirations fulfilled. How much relish is there in one obeisance!

padäni tasyäkhila lokapäla kiréöa juñöämala päda reëoù

dadarça goñöhe kñiti kautukäni vilakñitäny abja yaväìkuçädyaiù
tad darçanähläda viviåddha sambhramaù premnordhva lomäçru kalä kulekñanaù
rathäd avaskandya sa teñv aceñöata prabhor amuny aìghri rajämsy aho iti

Çré Çukadeva told Mahäräja Paréksit: "O King! From his chariot Akrüra saw the
footprints of Kåñëa- marked with the special signs of the lotus flower, barleycorn, elephant-
goad and others - on the soil of the meadows of Vraja. The dust of these feet is held by all the
maintainers of the universe (the demigods) on their crowns. Akrüra's ecstatic love and
respect increased when he saw these signs, his hairs stood on end and his eyes became filled
with tears of ecstatic love. He jumped from his chariot onto the ground and exclaimed: "Aho!
How amazing! How amazing!", rolling in that footdust and offering his obeisances." (Çrémad
Bhägavata 10.38.25-26) Shortly afterwards he had the darçana of Kåñëa and Baladeva. In this
way we want experience in all the items of devotion! When we see these experiences of a
devotee it seems as if the Lord is taking him along by the hand. Can the devotee continue if
he does not even get slightly acquainted with his beloved deity? How can we advance
towards someone we have never seen, who is beyond our purview? "I could not get
aquainted with She who is everything to me! I never even think of the maidservice of Çré
Rädhä, to whom my merciful Guru has introduced me! My bodily consciousness is so strong,
everything is adverse to the mood I desire! What a waste our life is when we don't even get
slightly acquainted with She who makes even the supreme Lord of all material and spiritual
worlds faint by casting a single sidelong glance at Him!” The practising devotee is drawn
towards Rädhäräëé's lotus feet by his own strong desire to reach them. "Svämini! If You just
once stay in my thoughts or in my dreams, then I will be consoled! Please respond, O
Svämini! Just tell me once 'You are Mine!' I am sitting here, just waiting for that and nothing
else!" When the devotee is so anxiously and exclusively waiting, everything else becomes
insignificant for him, and he will slowly be drawn to Rädhäräëé's lotus feet through his
experiences. The light that emanates from Çré Rädhä's toenails will illuminate the heart of
any devotee who develops such an indescribable devotion. Kåñëa will come to anyone who
meditates on Çré Rädhikä's lotus feet and who hears and chants about Her, without even
being called! çré rädhe çré rädhe väëé yei dike yära mukhe çuni, sei dike dhäya mora mana
"Wherever I hear the words 'Çré Rädhe Çré Rädhe!' from anyone's mouth, in that direction
My mind runs!" Even the king of lovers, Läljé (Kåñëa), will be astonished by it! Even He will
have to come down. Çrémad Bhägavata (1.2.17) says that Çré Kåñëa sits in the hearts of those
who hear and sing about Him and cleanses all material contamination from these hearts,
making them worthy places for Him to sit:

çåëvatäà sva kathä kåñëaù puëya çravaëa kértanaù

hådy antaù stho hy abhadräëi vidhunoti suhåt satäm
Çréla Raghunätha däsa Gosvämé's Stavävalé 35

Sväminé's heart is even softer! According to the mahäjanas (previous teachers) She
says: ämära kothä bole yei ämära mata hoy sei, bosiyä kohinu våndävane "Anyone who
speaks about Me is as I want him/her to be (is pleasing Me very much). This I said, sitting in
Våndävana!" Actually, without Çrématé Rädhäräëé's mercy Kåñëa can never be attained. Çréla
Narottama däsa Öhäkura sings:

rädhikä caraëa reëu, bhüñaëa koriyä tanu,

anäyäse päbe giridhäré
rädhikä caraëäçraya, ye kore se mahäçaya,
täre mui yäi bolihäré

"Anyone who decorates one's body with Rädhikä's footdust easily gets Giridhäré. I
praise any great soul who takes shelter of Rädhikä's lotus feet!"

jaya jaya rädhä näma, våndävana yära dhäma,

kåñëa sukha viläsera nidhi,
heno rädhä guëa gäna, na çunilo mora käna,
vaïchita korilo more vidhi

"Glory, glory to the holy name of Rädhä, that resides in Våndävana, and that is the
jewel of Kåñëa's pastimes! Fate has deprived me by not letting me hear the glorification of
Rädhä!"
tära bhakta saìge sadä, rasa lélä prema kathä,
ye kore se päy ghanaçyäma
ihäte vimukha yei, tära kabhu siddhi näi,
nähi yeno çuni tära näma

"Anyone who associates with Rädhä's devotees and speaks about Her rasa, Her
pastimes and Her love, will attain Ghanaçyäma (Kåñëa), but anyone who is against this will
never attain perfection. Let us not even hear these people's names."

kåñëa näma gäne bhäi, rädhikä caraëa päi,

rädhä näma gäne kåñëa candra.
saìkñepe kohinu kothä, ghucäo monera byathä,
duùkhamaya anya kathä dhanda

"O brother! When you sing Kåñëa's name you will get Rädhikä's lotus feet and when
you sing Rädhä's name you will get Kåñëa-candra. I told you this shortly, so now extinguish
the pain in your mind. All other topics are simply miserable!"
Why is Çré Raghunätha däsa calling a cowherd girl 'goddess' (devé) in this verse? devé
kohe dyotamänä paramä sundaré {C.C. Ädi 4.84} "Devé" means 'most effulgent' or 'most
beautiful'. But this beauty is made of the pinnacle of divine love, otherwise it cannot make
Rasika Çekhara (Kåñëa, the king of relishers) happy! This was experienced in a
transcendental vision. 'Devé' also means 'worshipable'. By whom is She worshipable? kià vä
kåñëa püjya kréòä vasati nagaré "Or She is the abode of Kåñëa's pastimes of worship." The
verbal root 'div' has several meanings. One of them is 'kréòä', or playful. divyati kréòati asyäm.
Çré Kåñëa plays in Çré Rädhä, therefore She is called 'devé'. Of course Kåñëa also plays in
other beloveds, but since Çré Rädhä is the root cause of all these consorts it is said vasati
nagaré She is the abode. She is not just Kåñëa's beloved, She is also the object of His
worship.
36 Çré Viläpa Kusumäïjali

Now the picture of a sweet lélä appears in Çré Raghunätha's mind. Çré-Çré Rädhä-
Mädhava are enjoying in a kuñja and Tulasé, who is non-different from Sväminé in heart and
body, is engaged in fanning Them. During Their amorous pastimes, in which Kåñëa plays the
passive role as a qualified hero, Kåñëa faints of ecstasy, overwhelmed by Her mädana mahä
bhäva, but Anurägavaté (passionate Rädhikä) is not satisfied. She Herself had enchanted Her
qualified hero, and now He doesn't know what to do anymore! During Cupid's festival
Sväminé strikes Her hero with Her play-lotus. Tulasé giggles when she sees this and that
laughter maddens Çyämasundara. This is one of the kiìkarés' matchless services, which can
only be experienced by the rasika devotees. Sväminé sits up on the bed, Her dress
dishevelled, but still effulgent (dyotamänä). It is as if sweetness drips from each of Her
limbs. Our hero is maddened by that sweetness. lélä ante sukhe ihära ye aìga-mädhuré; tähä
dekhi sukhe ämi äpanä päsari (C.C.) "When I see the sweetness of Her body after We made
love I am beside Myself of ecstasy!" Sväminé then tells Kåñëa: "O beautiful One! Redress Me
before My sakhés come here and make fun of Me!"
Our hero then eagerly sits down at Sväminé's feet, ready to decorate Her.9 Präëeçvaré
says: "Smear footlac (red lac worn around the footsoles) around My feet!" Läljé starts the job,
holding Her feet to His chest and getting immersed in their sweetness while looking at them.
Impatiently Sväminé says: "What are You doing? Quickly put that lac on! What will My
girlfriends say if they see Me like this?" But our Hero sometimes holds Her feet to His chest,
sometimes kisses them and sometimes also paints some lac on them with trembling hands, as
if He finally found a jewel, but didn't know where to keep it: aneka yatane, ratana päiyä,
thuite öhäé nä päya. Some of the wet red lac gets stuck on Çyäma's bluish chest, making it
look like the rising sun in the dense darkness, or like a red lotus flower growing in the
blackish water of the Yamunä. This blazing red lac of loving Rädhikä's feet defeats the beauty
of the Çrévatsa-sign, the Kaustubha-gem and the golden line that represents the goddess of
fortune on Kåñëa's chest!10
Çyäma is enchanted by the beauty of Çréjé's feet (jagata mohana kåñëa tähära mohiné,
Kåñëa enchants the world, but Rädhikä enchants even Him, C.C.) so She says: "O beautiful
One! I understand! You cannot do it! Tulasi, come! You put this footlac on!", making Çyäma
think to Himself: "Alas! How unqualified I am!" Getting Sväminé's order, Tulasé softly pushes
Çyäma and says: "Move up! Through You it can't be done! I'll do it! " Just as Tulasé stretches
out her hand to catch Sväminé's feet, the transcendental revelation disappears and she begins
to lament, thinking: "Now I'm helplessly falling in an ocean of misery! Your lotus feet are my
abode! Please take me there with the wonderful boat of Your mercy, across this ocean of
suffering!"11

çuno çuno ayi devi çrémati rädhike! tomara viyoga duùkha samudra adhikä
ämi to poòiyä ächi tähära udare; satata santapta ati hotechi antare
niralamba täya ämi nä jäni säìtära; tomära ye kåpä mätra bharasä ämära
ye prabala kåpä-taré diyä e samaye; loho tumi nija pada-paìkaja älaye

"Listen, listen O Goddess Çrématé Rädhike! I have fallen in the middle of the great
ocean of misery, caused by being separated from You and my heart is always burning! I am
helpless, for I don't know how to swim. Your mercy is My only hope! Now take Me to the
abode of Your lotus feet with the powerful boat of Your mercy!" {Çré Rasika-Candra Däsa}

9 This is called çåìgära, just as the mutual desires of men and women to make love is called çåìgära:
puàsaù striyäà striyäù puàsi saàyogasya ca yä spåhä; sa çåìgära iti khyäto rati-kréòädi käraëam.
10 Kavi Karëapüra, Alaìkära Kaustubha
11From page 33 "When the vision..." upto here the purport is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 37

VERSE 9:

TVAD ALOKANA KÄLÄHI DAÀÇAIR EVA MÅTAÀ JANAM

TVAT PÄDÄBJA MILAL LÄKÑÄ BHEÑAJAIR DEVI JÉVAYA

tvad - Your; alokana - not seeing; käla - black; ahi - snake; daàçaiù - by the bites; eva -
surely; måtaà - died; janaà - person; tvat - Your; päda - feet; äbja - lotus; milat - meeting; läkñä -
footlac; bheñajaiù - by the medicines; devi - Goddess!; jévaya - revive.

O Goddess! This person has died from the bites of the black
snake of separation from You. Please revive me with the medicinal lac
that anoints Your lotus feet!

Explanations: In the previous verse Çrépäda attained the relish of Sväminéjé. Now
the vision has abated and he feels the intense burning of love-in-separation. Just as someone
quickly dies when being bitten by a terrible black snake, being scorched from tip to toe by
the intense fire of the poison, Çré Raghunätha feels like dying when he is burning in the
poison of separation from Çré Rädhäräëé. Sväminé's footlac is then the only elixer which can
revive Tulasé, nothing else can help against this burning fire of separation from Çré
Rädhäräëé! Even though Çyämasundara was accompanied by millions of gopés He could not
find pleasure without Çré Rädhä. Suffering separation from Her He went to the bank of the
Yamunä and lamented for Her:

kaàsärir api saàsära väsanäbaddha çåìkhaläm

rädhäm ädhäya hådaye tatyäja vraja sundaréù
itas tatas täà anusåtya rädhikäm anaìga bäëa vraëa khinna mänasaù
kåtänutäpah sa kalinda nandiné taöänta kuïje viñasäda mädhavaù

The poet Jayadeva describes the Vasanta Räsa (the vernal Räsa-dance) as follows:
"Kaàsäri (Kåñëa) left all the other beautiful girls of Vraja to take Rädhä, who is the essential
chain who binds Him to His lusty desires, in His heart. When Çré Rädhikä became jealous
and left Kåñëa behind, Kåñëa looked for Her everywhere, His mind pierced by Cupid's darts.
When He could not find Her, Mädhava entered a kuïja on the bank of the Yamunä and
began to lament there." {Géta Govindam 3.1-2} çata koöi gopéte nahe käma nirväpana (C.C.):
Even a billion gopés cannot soothe Kåñëa's pain of separation from Çré Rädhä. Çrémat Däsa
Gosvämé described in his 'Muktä Caritra' how Kåñëa anxiously lamented about Çré Rädhä's
absence to His own Queen Satyabhämä in Dvärakä after describing His Vraja-lélä to her:

mad vaksaù sthala campakävalir iyam man netra padma dvayé

saudhä siktir iyaà mad eka vilasat sarväìga lakñmér iyam
mat präëoru vihaìga vallarir iyam mat kämita çrér iyaà
maj jévätur iyaà mayä punar aho hä hä kadä lapsyate
38 Çré Viläpa Kusumäïjali

"O! Alas! When will I again attain that Rädhä, who is like Campaka-flowers on My
chest, who showers My lotus-like eyes with nectar, whose bodily beauty is the only place for
My pastimes, who is like a vine for the bird of My heart to sit on, who is My desired
opulence and My very life?" Even a stone will melt after hearing how pitifully Kåñëa
lamented to Himself about Çré Rädhä after He drank the sweet nectar-words of
Madhumaìgala and thus remembered Her:

hä mat präëa kapota väsa baòabhé prema sphuran mädhuré

dhäräpära sarid vare guëakalä narma prahelé khane
hä man netra cakora poñaka vidhu jyotsnä taöe rädhike
hä hä mad duritena kena nidhivat präptä karät tvaà cyutä

"Hä Rädhe! You are the abode for the pigeon of My life, a boundless river with a
stream of sweetness that is enhanced by prema, and a mine of jokes, riddles, qualities and
arts! You are the moonlight that feeds the Cakora-bird of My eyes! Alas! Alas! Which force of
bad luck has taken Me away from You after first finding You?"
In the same way the kiìkarés have no other shelter but Çrématé's lotus feet, from
whom the embodiment of full transcendental bliss, Çré Kåñëa, suffers so much separation,
and there is no other means to soothe their hearts, that are burning in the fire of separation
from Her, then to see these beautiful feet. The kiìkarés don't want Kåñëa alone. Their love
for Çrématé is so pure that even in their dreams they don't desire Kåñëa's intimate company.
One of the 108 names that our Däsa Gosvämé gives to Çré Rädhikä is svagaëädvaita jévätu
svéyähaìkära vardhiné "She is the only life-support of Her maidservants, and this increases
their pride." These maidservants have such a deep love for Çré Rädhä; they do not even have
that for Kåñëa! No one but the kiìkarés are so worthy of being Rädhikä's priya-pätra (object
of love). This is experienced best at the time of separation. By Sväminé's grace the virahiné
däsé has wonderful experiences during smaraëa, dreams and sphuraëa (transcendental
revelations), and these experiences are her only life-support. A revelation gives temporary
peace, and separation gives a burning suffering. The root cause of this suffering is want of
the direct service of the Yugala Kiçora. The maïjarés' love for Kiçora and Kiçoré is causeless.
Where is the bliss of worshipping only Kåñëa? The real ecstasy lies in the Yugala bhajan!
yugala caraëa dekhi, saphala koribo äìkhi, ei mora manera kämanä (Prärthanä) "I will make
my eyes successful by seeing the Yugala's lotus feet; this is the desire on my mind!" The
Gauòéya Vaiñëava Äcäryas (mahä-janas) desire to see the Divine Couple to extinguish the
burning fire of their love-in-separation, and they pray for the service of Their lotus feet:

nija pada sevä dibä, nähi more upekhibä,

duhu pahu karuëä sägara
duhu vinä nähi jäno, ei boòo bhägya mäno,
mui boòo patita pämara

"Please give me the service of Your lotus feet! Don't let me down! You are both
oceans of compassion! I don't know anyone else but You two, and I would feel greatly
fortunate if I could surrender to the service of Your lotus feet! I am a very deeply fallen
wretch!
mallikä mälaté yüthé, nänä phule mälä gäìthi,
kobe dibo doìhära galäya
sonära kaöorä kori, karpüra candana bhari,
kobe dibo doìhäkära gäya
ära kobe emon hobo, duhu mukha nirakhibo,
lélä rasa nikuïja çayane
Çréla Raghunätha däsa Gosvämé's Stavävalé 39

"When can I string garlands of Mallikä-, Mälaté-, Yüthé- and different other flowers,
and hang them around Their necks? When will I fill up a golden goblet with camphor and
sandalwood-pulp and anoint Their bodies with these unguents? O, when can I see Their
faces as They lie on a rasika playbed in the nikuïja?" {Prärthanä}
The maïjarés never want just Kåñëa. They don't even think of Kåñëa's bodily
association in their dreams! When Kåñëa pulls at Çré Rüpa Maïjaré's bodice, she hisses like a
trampled-down snake, saying: "Shame on You! Don't You know who I am? I can give my life
to You, but not my body! This body I have offered to Çré Rädhä!" Then Läljé will beg
forgiveness with folded hands. No one but the kiìkarés can be so loyal to Çré Rädhä!
The prayer in this verse was offered while remembering the pastime described in
(the commentary of) the previous verse. Çré Raghunätha däsa feels indescribably attracted to
the red lac on Çrématé's lotus-like feet, and he says "O devi! This person has died from the
bite of the black snake of not seeing You, and the lac that anoints Your lotus feet is the only
elixir that can revive him! Show me these lac-anointed feet just once!" He says måtaà janaà
: this person is dead. But how can a dead person speak? The direct connection with Çré
Rädhä is not there, and what else can that be for a surrendered maidservant than death?
What a wonderful savour there is in this death, which is a saïcäré bhäva, a particular wave in
the ocean of prema!
unmajjanti nimajjanti sthäyiny amåta väridhau
ürmivad vardhayanty enaà yänti tad-rüpatäà ca te

"saïcäré bhävas are like waves that rise and sink in the nectar-ocean of the sthäyi
bhäva (permanent mood), increasing it and then merging into it again." (Bhakti Rasämåta
Sindhu 2.4.3) These words are spoken in svarüpäveça. Death is the final stage of
transcendental loving ecstasy, so the death that is spoken of here is not a physical death, but
a spiritual death. The soul is a maidservant of Çré Rädhä. Raghunätha's svarüpa is being
squashed and that feels more miserable than death. Çréla Narottama Däsa Öhäkura sings (in
Çré Rüpa Maïjaré pada): tuya adarçana ahi, garale järala dehé, ciro dina tapita jévana "This
dehé (embodied soul) has for long been suffering from the burning poison of not seeing you."
The word dehé indicates that the soul suffers death, not the body. Even a person who died
from a snake-bite can live! "The lac on the soles of Your lotus feet is reviving me!" Just as
Raghunätha feels so miserable when he cannot see Çré Rädhä's lotus feet that he feels as if he
is dead, the sädhaka should also feel that the beauty of smaraëa is his only means of survival.
He should also feel that forgetfulness (of these lotus feet) is like death; he should also feel
some of this heartache. tuyä vismaraëa çela buke "Forgetfulness of You hurts me like a
spear in my heart!" The nature of bodily consciousness is that it awakens remembrance of
temporary matters and causes one to forget the lotus feet of the Divine Couple. "O wicked
mind! Why don't you stick to these lotus feet all of the time? Why does material existence
always come in the heart? May my whole consciousness take You along, so that it will not go
anywhere else!" The practitioners should anxiously pray like this to Çrématé's lotus feet! They
can learn this from the mahä väëé (great words) of Çréla Raghunätha däsa Gosvämé. The
devotee who is fixed in smaraëa should forget his own sense of doership in the practice of
smaraëa; he should no longer be able to think "I am doing smaraëa!" In his siddha svarüpa
the devotee experiences that he is close to his favorite deity. How blissful it is to be close to
Çré Rädhä's lotus feet even in smaraëa! Çréla Raghunätha däsa Gosvämé is an eternal
associate of the Lord, so his experiences and his bliss are more vivid than anything. His mind
only relishes the remembrance of Çré Rädhä. How wonderful is the splendor of Her toenails!
How can Madhusüdana (the relishing honeybee Kåñëa) survive without relishing the honey
from such lotus feet? Çré Raghunätha is the maidservant of She whose footlac colors Çyäma's
curly locks! Çyäma Himself cannot apply this footlac on Sväminé's lotus feet; all His limbs are
40 Çré Viläpa Kusumäïjali

overwhelmed by loving ecstasy and His eyes are filled with tears of love. Sväminé then says:
"Sundara! Here, You don't know how to put My footlac on! Tulasé, come here! You do it!"
But then, when Tulasé stretches out her hands, she does not see or feel anything anymore.
When the transcendental vision disappears, she laments once more:12

tava adarçana, käla bhujaìgama, daàçana måtera präya

ki bolibo häya!, viñera jväläya, jévana jvaliyä yäya
devi! tomära mahimä jäni!
soàpi käya mane, o raìga caraëe, çaraëa loinu ämi
tava padatale, praphulla kamale, alakta bheñaja bhäya
tä diyä tvarita, koro saïjévita, ei bhikñä däsé cäya

"I am as if dead, being bitten by the black snake of not seeing You. Alas! What can I
say? My life is burning in its poison! O Devi! I know Your glories! I have taken shelter of
Your colorful lotus feet and I have offered my mind and body to You! Your footsoles
resemble blooming lotus flowers and they are like a medicinal herb for me! Quickly give
them to me and thus revive me! This is the alm that Your maidservant begs from You!" (Çré
Rasika-Candra däsa)

VERSE 10:

DEVI TE CARAËA-PADMA DÄSIKÄÀ VIPRAYOGA-BHARA DÄVA PÄVAKAIÙ

DAHYAMÄNATARA KÄYA-VALLARÉÀ JÉVAYA KÑAËA NIRÉKÑAËÄMÅTAIÙ

devi - goddess!; te - Your; caraëa - feet; padma - lotus; däsikäà - maidservant; viprayoga -
separation; bhara - full; däva - forest; pävakaiù - by fires; dahyamänatara - being burned; käya -
body; vallaréà - vine-like; jévaya - revive; kñaëa - for a moment; nirékñaëa - glance; amåtaiù - by the
nectars.

O goddess, I am a maidservant of Your lotus-like feet, whose

vine-like body burns in the forestfire of separation from You. Please
revive me at once with Your nectarean glances!

Explanations: Çré Raghunätha, in his svarüpäveça, is weeping out of separation from

Çré Rädhä. These feelings of separation are as painful as the high rising flames of a forest fire.
Strongly desiring to see his Präëeçvaré he falls on the bank of Rädhäkuëòa and anxiously
laments. He/she is unable to go on carrying the burden of his/her vine-like body, that is
burning in the fire of separation from Içvaré, and cries in an abode of misery, like a desolate
orphan. Those who have surrendered to Çré Rädhikä's lotus feet cannot find consolation in
anything of this world anymore. Their minds and their lives are floating like wooden
instruments on the stream of Çré Rädhä's sweetness, that inundates the whole world. In his
Vraja Viläsa Stava, Çréla Raghunätha Däsa Gosvämé writes: yan mädhuré divya sudhä

12 From "The maïjarés never want just Kåñëa..." upto here the purport is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 41

rasäbdheù småteù kaëenäpy ati lolitätma: "My heart becomes very agitated by remembering
even a drop from the divine ocean of Their nectarean rasa." The great teachers of devotion
say: "What is natural for the perfected souls is the target of the practising devotees". The
example given by the great devotional teachers of yore is the compass for the practising
rasika devotees of Våndävana. When this example is to be invigorated one must awaken one's
svarüpäveça. It is the nature of bodily consciousness that the mind and the intelligence
remain attached to dull, perishable matter, but the beauty of svarüpäveça has no connection
or relation with anything of this material world. Why would such a person like anything in
the material world? Raghunätha was as wealthy as Lord Indra and his wife was as beautiful
as an angel, but he gave it all up and fully surrendered at the lotus feet of Çréman
Mahäprabhu. I am acquainted with so many people of this world, but I'm not at all
acquainted with my beloved deity! In his Manaù Çikñä Çré Raghunätha says: "Although I
managed to give up lust and anger and so, the shameless dog-eating woman of the desire for
distinction is still dancing in my heart! How can beautiful love ever touch my heart then?"
pratiñöhäçä dhåñöä çvapaca ramaëé me hådi naöet kathaà sädhu premä spåçati çucir etan nanu
manaù, This desire for distinction does not allow the natural love for the lotus feet of the
beloved deity to come in the heart. The root cause of this pollution is identification with the
material body. In his svarüpäveça the practising devotee must certainly experience that "I
don't have anyone else but You in this world!" Unless one thinks like that one cannot
proceed towards the lotus feet of the beloved deity. Out of eagerness for his beloved deity
the practising devotee can not sit quietly. He feels like a deer pierced by an arrow, so he
eagerly comes to Våndävana, hoping to catch a glimpse of his beloved. Çréla Narottama däsa
Öhäkura has sung:

sukhamaya våndävana, kobe hobe daraçana,

se dhüli mäkhibo kobe gäya
preme gadagada hoiyä, rädhä-kåñëa näma loiyä,
käìdibo beòäbo ubharäya

"When will I see blissful Våndävana and smear its dust on my body? When can I
lovingly roll around there, chanting the names of Rädhä and Kåñëa and weeping profusely?"

nibhåta nikuïja yäiyä, añöänga praëäma hoiyä,

òäkibo hä rädhänätha boli
kobe yamunära tére, paraça korobo nére,
kobe pibo karapuöe tuli

"I will go to the solitary arbours and fall flat on the ground, crying out: "O Lord of
Rädhä!" When will I go to the bank of the Yamunä, touch her waters and drink it with the
cups of my handpalms?"

ära kobe emon hobo, çré räsa maëòala yäbo,

kobe gaòägaòi dibo täya
vaàçévaöa chäyä päiyä, parama änanda hoiyä,
poòiyä rahibo tära chäya

"O, when can I go to the circle of the Räsa-dance and roll around there? When will I
become most happy by getting shaded by the Vaàçévaöa-tree and when can I stay in that
shade?"
kobe govardhana giri, dekhibo nayana bhari,
kobe hobe rädhäkuëòe väsa?
42 Çré Viläpa Kusumäïjali

bhramite bhramite kobe, e deha patana hobe,

kohe déna narottama däsa.

"When can I fill my eyes with the view of Govardhana Hill and when can I live at
Rädhäkuëòa?" The lowly Narottama däsa sings: "When will my body fall while I wander
around there?"
Çrépäda Prabodhänanda Sarasvaté has said: kadä syäà çré rädhe cakita iha våndävana
bhuvi "Hä Rädhe! When can I live in Våndävana in great astonishment, remembering the
wave of Your nectarean pastimes? When will I look all around for You, thinking: Now You
have come, I understand I'm getting it!?" This eagerness for experience will swiftly bring the
léläs before the eyes. "Although I am living in Våndävana I don't experience anything. I have
so many things to say about it, but actually my heart is empty. I want to get some result from
my life of devotional practice. Even if I can just spend my time with the hope that "You are
my mistress!", then I will attain You!"
Çré Raghunätha däsa says: devi te caraëa padma däsikäà "O goddess Çré Rädhe! I am
a maidservant of Your lotus feet! The vine-like body of this fallen maidservant is totally
burning in the forest-fire of separation from You! My mind is surrendered to You -
dahyamänatara käya-vallaréà. Then it is as if Sväminé asks him: "O, isn't your heart eager for
Me? Then how can you attain Me?" She is the limitless ocean of compassion and She knows
very well how to take Her maidservants to Her lotus feet by making them eager for Her!
How much She relishes the eager lamentations of Her loving devotees! The maidservant is
very eager, and Sväminé takes Çyämasundara along to listen to her lamentations. The Lord
enjoys the flavours of devotion. Çré Kåñëa told Bilvamaìgala Öhäkura: "I am with you and I
am very happy to hear your lamentations of separation from Me. Since your words delighted
My ears so much I will call your book 'Kåñëa Karëämåta', nectar for Kåñëa's ears!" Çré
Raghunätha's anxiety is heartrending. His vine-like body burns in a great forest-fire of love
in- separation, and he cannot survive anymore without submitting this. "I am a maidservant
of Your lotus feet, that soothe even Çyämasundara's afflicted heart when He takes them to
His chest. The vine-like body of this fallen maidservant is burning in the forest-fire of
separation from You. Please once revive me with Your nectarean glance!"13 Çréla Raghunätha
däsa Gosvämé is a nitya siddha-(eternally perfect) devotee, but the eagerness of the sädhana
siddhas, the devotees who have attained the perfection of love of God in this lifetime, is also
wonderful! Çréla Siddha Kåñëa däsa Bäbäjé, who lived in Govardhana, prayed as follows:

hä hä präëeçvari! tuyä viccheda anale; niravadhi präëa mora dhiki dhiki jvale
e duùkha sägara hoite uddhära koriyä; çré caraëe räkho more kiìkaré koriyä
heno dina ki hobe tava çré mukhera väëé; karëete çunibo ära nüpurera dhvani
tomära lävaëyämåta nayana cañake; kobe vä koribo päna paränanda sukhe
äghräna koribo tava aìga parimala; pulake pürëita hobe mora kalevara
kobe tavocchiñöämåta dibe kåpä kori; päiyä kåtärthä hobe e nava kiìkaré
tumi mora japa tapa tumi mora dhyäna; janmävadhi tomä vinä nähi jäni äna
käntäli sahita tumi yathäya vihara; kåpä kori sei sthäne more däsé koro
kände déna kåñëa däsa dante tåëa dhari; abhiläña pürëa mora koro hemagauri

"O Queen of my life! My heart is constantly burning in the fire of separation from
You! Please save me from this ocean of sorrow by keeping me at Your lotus feet and making
me Your maidservant! When will I hear the delectable words from Your beautiful mouth and
the jingling of Your anklebells? When will I drink the nectar of Your indescribable beauty
through the cups of my eyes in topmost ecstasy, and when will I smell Your bodily fragrance,

13 From: "The example given by..." upto here the purport is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 43

making all the hairs of my body stand on end? Please bless this new maidservant by giving
her the nectarean food-remnants that emanate from Your lotus-mouth! You are my japa, You
are my penance and You are my meditation, and since I was born I haven't known anyone
but You! Wherever You sport with Your lover and Your girlfriends, please take me there also
as Your maidservant. Thus the fallen Kåñëa däsa weeps, holding a straw between his teeth
and praying: O golden beauty! Please fulfill my desires!"
How am I spending the day, having such great teachers! Some of this eagerness and
enthusiasm will appear in the lives of those who naturally perform their bhajana. How much
Çré Raghunätha däsa is lamenting! It is as if his heart is breaking! Suddenly, like a lightning-
strike, a new spiritual vision comes to him. He sees that Çyäma is decorating Sväminé, while
Çré Rüpa Maïjaré holds the dressing-paraphernalia in her hand. Çyäma paints pictures of
Makaré-fishes on Rädhikä's cheeks, but it doesn't work so well because His hands are
shivering of loving ecstasy. Seeing how Çyäma is absorbed in decorating Her, Sväminé softly
smiles. That smile is like nectar - what if it will fall off? Kåñëa won't allow it to fall, so He
catches it with the cups of His lips (by kissing Her). Sväminé casts a restless glance on
Çyäma's face, and enchants Him completely with this. Çré Raghunätha däsa is absorbed in
relishing this nectarean pastime in his siddha svarüpa. Seeing Çyäma's incompetence,
Sväminé looks towards Tulasé, hinting at her that she should take Çyäma's job over. Tulasé's
heart is filled with bliss when she gets this order, but when she gets up the vision disappears
and Çré Raghunätha däsa, returning to his external absorption, falls on the bank of
Rädhäkuëòa, crying and lamenting. Burning with endless feelings of separation, he considers
Rädhäkuëòa to be just like the gaping mouth of a tiger:

çünyäyate mahä-goñöhaà giréndro'jägaräyate

vyäghra tuëòäyate kuëòaà jévätu rahitasya me

"Out of separation from my heart's beloved, it seems to me that the great fields of
Vraja are completely empty, Govardhana Hill has become like a python and Rädhäkuëòa has
become like the gaping mouth of a tiger!" (Prärthanäçraya Caturdaçakaà - 11) These divine
playgrounds are so much reminding a loving devotee of his beloved deities while he is
deprived of Their personal service and association that the mere sight of them gives him
great pain of separation. Çré Raghunätha weeps and prays: jévaya kñaëa nirékñanämåtaiù,
remembering the ever-so-sweet merciful glances that Sväminé casts on her/him when She
orders her/him to perform such sweet services. These glances are amåta (a = not, and måta =
death, Ed.) and they are the only medicine that can revive him, so he anxiously prays: "Please
cast just one merciful glance on this fallen maidservant!"14
Çré Rasika-Candra Däsa sings:

çuno devi nivedana, ämi tava däsé jana,

cira päda padma sevä ratä
tomära virahänale, sadä mora tanu jvale,
dävänale yeno vana-latä

"Listen O goddess, to my request: I am Your maidservant, dedicated to Your lotus

feet for long! My body burns in the fire of separation from You, like a vine in a forestfire."

tava kñaëa nirékñaëa, amåtera prasravana,

kaëa mätra cähi ämi tära
kåpä kori koro däna, väïchäo däséra präëa,

14 The purport on this page is by Çré Änanda Gopäla Gosvämé.

44 Çré Viläpa Kusumäïjali

tomä boi gati nähi ära

"Your momentary glance is like a stream of nectar, and I only want one drop of that.
Please give it to me and thus save Your däsé's life! I have no other shelter but You!"

VERSE 11:

SVAPNE'PI KIÀ SUMUKHI TE CARAËÄMBUJÄTA

RÄJAT PARÄGA PAÖAVÄSA VIBHÜÑAËENA
ÇOBHÄÀ PARAM ATITARAM AHAHOTTAMÄÌGAÀ
VIBHRAD BHAVIÑYATI KADÄ MAMA SÄRTHA-NÄMA

svapne - in a dream; api - even; kià - what; sumukhi - O fair-faced One!; te - Your; caraëa -
feet; ambujäta - lotus; räjat - glistening; paräga - pollen; paöaväsa - fragrant pollen; vibhüsaëena - by
decoration; çobhäà - beauty; paräm - most; atitaräm - great; ahaha - Oh!; uttamäìgaà - the highest
or best limb; vibhrad - holding; bhaviñyati - will become; kadä - when; mama - mine; särtha näma -
properly named.

O Sumukhi (fair-faced girl)! When will I, even in a dream, be

justified in calling my head the highest limb (uttamäìga) of my body by
beautifying it with the glistening fragrant pollen of Your lotus feet?

Explanations: The more intense Çré Raghunätha's spiritual vision of Rädhä and
Kåñëa's pastimes was, the more intense the suffering of separation becomes when the vision
disappears, and the greater his eagerness in sadhakäveça becomes to experience Sväminé's
rarely attained form, qualities and pastimes again. Çrépäda Baladeva Vidyäbhüñaëa writes in
his commentary on the first verse of Çréla Rüpa Gosvämé's 'Utkalikä Vallari'
alabdhäbhéñöasyäbhéñöotkaëöhayä vigalita cittasya talläbhe sväyogyatva sphürtyäbhyudita dainyasya
bhaktasya sakrando'çru nirjharaù patatéti "When the devotee cannot experience his beloved
deity anymore because his spiritual vision vanishes his heart melts with eagerness and a great
feeling of humility surges up in his heart. Then he cries incessantly, realizing how
unqualified he is." Çré Raghunätha däsa Gosvämé is exactly in that situation. In his
svarüpäveça he says: "You are rarely seen directly. Will I at least in a dream be justified to
call my head the highest limb of my body by wearing the fragrant pollen of Your lotus feet on
it? Only when it wears this fragrant pollen my head is justly called my highest limb!" How
intensely he desires this! Although he understands that he desires something which is hard to
attain, he cannot give up hoping. äpanä ayogya dekhi mone päo kñobha; tathäpi tomära guëe
upajäya lobha (C.C). "Although I see that I'm unworthy, my mind is still greedy for Your
attributes". Although he sees that he's completely unqualified, his mind is still illuminated by
the hope for getting Their sweet mercy. Çréla Rüpa Gosvämé wrote:

säkñätkåtià bata yayor na mahattamo'pi

kartuà manasy api manäk prabhutäm upaiti
icchannayaà nayanayoù pathi tau bhavantau
Çréla Raghunätha däsa Gosvämé's Stavävalé 45

jantur vijitya nijagära bhiyaà hriyaà ca

athavä mama kià nu düñanaà bata våndävana cakravartinau
yuvayor guëa mädhuré navä janam unmädayatéha kaà na vä

"O King and Queen of Våndävana! Although the greatest souls were not able to get
Your direct audience for even a moment, this fallen soul desires it, swallowing his fear and
his shame! But what is my fault in this? Who will not be intoxicated by the ever-fresh
sweetness of Your qualities?" (Utkalikä Vallari 34-35) Çré Raghunätha's heart is greatly agitated
when he relishes Çrématé's sweetness and beauty and the sweetness of Her attributes and
pastimes. Just as Agastya Muni once drank the water of all the seven oceans, Raghunätha's
eagerness now also drinks the ocean of his patience and dries it up completely. The expertise
of the äcäryas' bhajana can be seen in the sweetness of their activities. When a person on the
devotional path is attacked by mäyä he will commit offenses and he won't be able to relish
the joy of devotion. How sweet are the teachings of the äcäryas! When prasäda is taken they
say: "Beware, O saints! Don't become immersed in enjoying the tongue now! Remember that
you are here only to taste the remnants of the Lord's foodstuffs!" In this way all physical
activities, like sleeping and eating should be performed as items of bhajan. When these
things are seen as worldly activities the devotee is deceived.
In this verse Çré Raghunätha prays to the lotus-feet of Çrématé in his svarüpäveça.
How sweetly he addresses Her with ayi sumukhi! How many sweet léläs he remembers when
he sees Her beautiful face! Kåñëa is the amorous dhéra lalita-hero who is carefree and
controlled by His sweethearts. He is not encumbered with maintaining the world. rätri dina
kuïja kréòä kore rädhä saìge; kaiçora vayasa saphala koilo kréòä raìge (C.C.) "Day and night He
plays with Rädhä in the groves of Våndävana. In this way He makes His adolescence
successful with His lovesports." Just like Kåñëa, Rädhä is also always absorbed in pastimes,
and when Kåñëa sees Her beautiful face (Sumukhé), which is filled with the rasa of mahä
bhäva, He also becomes absorbed in erotic pastimes, forgetting everything else."15

çré mukha sundara vara, hema néla känti dhara,

bhäva bhüñaëa koru çobhä.
néla péta väsa dhara, gauré çyäma manohara,
antarera bhäve duhu lobhä

"Their exquisitely beautiful faces, that carry a golden and blue lustre, are beautified
by ornaments of ecstatic love. Their complexions are golden and blue and Their garments
are blue and golden, showing that They carry love for Each other in Their hearts and that
they are yearning for Each other." (Prema Bhakti Candrikä)
With His mother He is a child, with Pütanä He is omniscient and with Rädhäräëé He
is just ignorant (mugdha, or enchanted)! When He lies in Her arms in the kuïja at daybreak
His Godhood is swallowed by Rädhäräëé's mahä bhäva. The parrots sing in the trees and He
doesn't even remember that His mother may be wondering where He is. He does not sleep -
this is called rasälasa (divine romantic fatigue). His Absolute knowledge is then pervaded by
Rädhikä's Absolute Love.16 Although He is the Supreme Personality of Godhead, Eternal
and Imperishable, Self-satisfied and so on, He will fearfully return to His own home when
the old she-monkey Kakkhaté repeatedly announces Jaöilä's coming to the kuïja at daybreak:

pada ädha calata khalata puna beri; puna pheri cumbaye duhun mukha heri
duhun jana nayane galaye jaladhära; roi roi sakhégana coloi nä pära

15 Purport up to here is by Çré Änanda Gopäla Gosvämé.

16 This purport is by Çréla Änanda Gopäla Gosvämé.
46 Çré Viläpa Kusumäïjali

kñeëe bhaye sacakita nayane nehära; galita vasana phula kuntala bhära
nüpura äbharaëa äïcare nelo; duhuì ati kätare duhuì pathe gelo
puna puna heraite herai nä päi; nayanaka lorahi vasana bhigäya

"Kåñëa takes half a step towards home - then He turns back to kiss Rädhä once again.
Streams of tears glide from Their eyes as They look at Each other's faces. The sakhés are
crying. They can also not move. Rädhä and Kåñëa fearfully look at Each other with anxious
eyes while Their clothes and Their flower garlands fall off. After taking off Their anklebells
and other ornaments They both anxiously go Their own ways, constantly looking back at
Each other until They cannot see Each other anymore, drenching Their clothes with Their
tears."
Which other lady-love can create such a thirst in Çré Kåñëa, the transcendental Cupid
of Våndävana? This cannot be understood without having devotional experience, being in a
mundane consciousness. Çré Çukadeva says: "Beware, O devotees! He who maddens the
whole world is not the ordinary Cupid, He's the spiritual enchanter of Cupid, the käma
ghana vigraha, the embodiment of intense desire!" In the Toñaëé-commentary on Çrémad
Bhägavata's verse 10.32.2 it is written: nänä väsudevädi caturvyüheñu ye säkñän manmathaù
svayaà kämadevaù. na tu tadéya çakty aàçäveçé präkåta manmathavad asäkñäd rüpäù teñäm api
manmathaù manmathatva prakäçakaù cakñuç cakñur ity ädivat. "Pradyumna, who belongs to the
Caturvyüha (quadruple phalanx of Lord Viñëu) in Dvärakä, is directly Cupid, the god of love,
and Çré Kåñëa is again His origin. Just as the power of seeing is the origin of the eyes, or the
'eye of eyes', so Çré Kåñëa is the inciting power of Cupid, the One who agitates even the
mundane agitator Cupid with just the slightest drop from the ocean of His all-enchanting
power!" But the kiìkarés are serving She who enchants even Him! jagata mohana kåñëa
tähära mohiné (C.C.) "Kåñëa is the enchanter of the world, but Rädhä enchants even Him!"
Being thus enchanted Kåñëa finally assumed Her mood and complexion. Çré Locana däsa
Öhäkura sings: rädhära dheyäne hiyä, ki säje säjilo go, ei gorä tanu tära säkhi "He meditated
on Rädhä within His heart, that can be proven by His appearance with this golden body."
Which surrendered kiìkaré will not be eager to attain such a sublime service? Why does
Kåñëa stand in His threefold bending form? Just to be able to touch Rädhikä's skirt with His
heel! Only the rasika devotees know this.17
Çré Raghunätha däsa weeps: "I don't even aspire for Your direct audience! Will You
not even reveal Yourself in my dreams? The fragrant pollen of Your lotuslike feet should
decorate my head, only then my head has become successful! The whole creation has
become useful through Rädhä and Kåñëa's descension, because Their spiritually effulgent
sweetness looks even more bright in the drab material creation, just as a candle shines
brighter in the darkness. The material world was created to make Rädhä and Kåñëa's lélä look
more sweet and colorful, not just for making the independent living beings suffer and enjoy
the results of their activities! That is of secondary importance.18
This verse is connected with the revelation of a sweet pastime. In his spiritual identity
of Tulasé Maïjaré Sré Raghunätha däsa has brought Rädhä and Kåñëa together in a lonely
kuïja on the bank of Rädhäkuëòa. How expert They are in Their sweet play! The empress of
Våndävana fulfills desires that Kåñëa could not even dream of! Tulasé witnesses Their sweet
pastimes through a hole in the wall of the nikuïja. After the love-play the enchanted Hero
sits at Sväminé's feet, staring at Her sweet face with unblinking eyes. Understanding that her
time to serve has come, Tulasé enters into the kuïja. Kåñëa holds Çrématé's lotus feet to His
chest and is stricken by symptoms of ecstatic love. kåñëa sukha viläsera nidhi: She is the
jewel of Kåñëa's blissful pastimes. What a wonderful loving expertise! Kåñëa's limbs are

17Quoted from Viçvanätha Cakravarté's Kåñëa Bhävanämåta.

18 This is quoted from Çré Viçvanätha Cakravarté's commentary on Çrémad Bhägavata 10.14.37
Çréla Raghunätha däsa Gosvämé's Stavävalé 47

studded with goosepimples, and tears of love flow from His eyes. His chest is moistened with
sweatdrops, so the fragrant powder on His chest starts sticking on Sväminé's footsoles. Seeing
this, Tulasé giggles, covering her mouth with her hand. Seeing her laughing, Sväminé kicks
fortunate Tulasi with Her foot, so that the fragrant powder from Kåñëa's chest adorns her
head, making it worthy to be called her best and highest limb (uttamäìga).19
Çré Rasika-Candra Däsa sings:
he sumukhi rädhe ki kohobo häy!
tava sré caraëa tala, yeno phulla çatadala,
svapane-o na herinu täya

"O fair-faced Rädhe! Alas! What can I say? Your footsoles are like blooming lotus
flowers, but I have not seen them even in dreams!"

tähe ye paräga reëu, paöaväsa sama janu,

bhüñaëa svarüpa anupama
kobe tähä çire dhari, bäòäiya sumädhuré,
uttamäìga hobe särtha-näma

"The dust on those footsoles is like fragrant pollen, and is a matchless decoration!
When will I hold this pollen on my head, thereby increasing its sweetness and making its
name uttamäìga (best limb) successful?"

e boòo bharasä mone, tava kåpä mahä dhane,

svapane-o na hobo vaïchita
sakhégaëa mäjhe tava, cihnata hoiyä rava,
sadä ei monera väïchita

"Within my mind I carry the great desire not to be deprived of the great wealth of
Your mercy even in a dream! My mind always desires that I will be marked amongst Your
girlfriends."
·

VERSE 12:

AMÅTÄBDHI RASA PRÄYAIS TAVA NÜPURA ÇIÏJITAIÙ

HÄ KADÄ MAMA KALYÄËI BÄDHIRYAM APANEÑYATE

amåta - nectar; abdhi - ocean; rasa - spiritual flavour; präyaiù - great; tava - Your; nüpura -
anklebells; çiïjitaiù - by the jingling; hä - O!; kadä - when; mama - my; kalyäëi - beautiful, or
auspicious girl; bädhiryam - deafness, apaneñyate - will remove.

O Kalyäëi (auspicious or beautiful girl)! When will the jingling of

Your anklebells, that is like an ocean of nectarean rasa, cure my
deafness?
19 This pastime is described by Çréla Änanda Gopäla Gosvämé.
48 Çré Viläpa Kusumäïjali

Explanations: In the previous verse it was experienced how the beloved deity is
rarely attained and how the desire to attain Her even in a dream had arisen. In this verse Çré
Raghunätha prays: "O Kalyäëi! When will the jingling of Your ankle bells, that is like an
ocean of nectar, remove my deafness?" Here the sound of Çré Rädhä's anklebells are
compared to an ocean of rasa and nectar. This rasa is tasted within the spiritual self. anurägé
Çrépäda Bilvamaìgala Öhäkura (Léläçuka) was fascinated by the jingling of Çré Govinda's
anklebells in his Kåñëa Karnämåta (17) and said:

mama cetasi sphuratu ballabé vibhor maëi nüpura praëayi maïju çiïjitam
kamala vane cara kalinda kanyakä kalahaàsa kaëöha kala küjitädåtam

"May the sweet jingling of the jewelled anklebells of the Gopé-lover (Kåñëa, the lover
of Rädhä), that sounds like the cooing of the swans in a lotus-forest of the Yamunä-river, be
manifest in my mind." Çréla Kåñëa Däsa Kaviräja writes in his commentary on this verse that
the jingling of Kåñëa's anklebells is so relishable because He is following Çrématé Rädhikä at
that time. Then how can we describe the sweetness of the jingling of Çré Rädhikä's anklebells
(when She is followed by Govinda)? What then to speak of the sweetness of the jingling of
Çré Rädhikä's anklebells! Çréla Prabodhänanda Sarasvaté writes:

pädäìgulé nihita dåñöim apatrapiñëum düräd udékñya rasikendra mukhendu bimbam

vékñe calat pada-gatià caritäbhirämäà jhaìkära nüpuravatéà bata karhi rädhäm

(Rädhä Rasa Sudhänidhi - 16)

"When can I see Çré Rädhä with Her charming form, shyly looking down at Her own
toes when She sees the moonlike face of Kåñëa, the king of relishers, from afar, as She steps
along with jingling anklebells?" The endless streams of mahä bhäva that gush from Rädhikä's
limbs when She experiences the ecstasy of seeing Kåñëa sprinkle Her anklebells and make
their jingling sound like an ocean of nectar.
Çré Raghunätha däsa says: "Please let me relish just one drop of the sweet nectar of
this jingling!" His heart is filled with this strong desire, and this desire always increases,
causing him to lament like this. Words cannot really describe these lamentations. Through
these prayers the absorption of Çréla Raghunätha däsa Gosvämé can be experienced. Not
everyone can be addressed so lovingly with 'Kalyäëi': All-auspicious Sväminé! The sweetness
of this address does not indicate the heart's perception of anything from this material world.
These transcendental pastimes bloom up within the heart in such a way that nothing from
the visible world can be perceived within the heart anymore. Material consciousness
muddens the heart of the practising devotee. This experience cannot be had through mere
dry knowledge but only through pure love, characterised by an intense feeling of
possessiveness.20 In this connection Çré Kåñëa says:

yä niçä sarva bhütänäà tasyäà jagarti saàyamé

yasyäà jägrati bhütäni sä niçä paçyato muneù

"That which is night to all beings, in that state (of transcendental bliss) the
selfcontrolled saint keeps awake. And that (temporary material happiness) in which all beings
keep awake is night to the seer." (Bhagavad Gétä 2,69) Who else but a person who has

20 Last paragraph by Çréla Änanda Gopäla Gosvämé

Çréla Raghunätha däsa Gosvämé's Stavävalé 49

awakened his internal identity can address Rädhäräëé like this, calling Her Kalyäëé? The
great sage Çukadeva was astonished by the feelings of mineness felt towards Kåñëa by His
loving devotees in Vraja and he told Mahäräja Parékñit:

na cäntar na bahir yasya na pürvaà näpi cäparaà

pürväparaà bahiç cäntar jagato yo jagac ca yaù
taà matvätmajam avyaktaà martya-liìgam adhokñajam
gopékolukhale dämnä babandha präkåtaà yathä

"The Lord, who is called Adhokñaja, He Who is not perceivable through the material
senses, has no inside, no outside, no before and no after. He is pervading the world from
west to east, inside and outside, and His form is the world itself, but now He allowed
Himself to be bound to a grinding-mortar by His gopé-mother, just like an ordinary mortal
human child." (Çrémad Bhägavata 10.9.13-14) Here the all-pervading Lord loses His
omnipotence (at the hands of His loving devotee). What is impossible in the world of tattva
(spiritual truth) becomes possible in the world of lélä: Although Kåñëa is the Supreme Lord,
who cannot be perceived even by great mystics, He still allows His cowherdboyfriend
Çrédäma to mount His shoulders after He lost a game! uväha bhagavän kåñëaù çrédämänäà
paräjitaù (Çrémad Bhägavata 10.18.24) The Supreme Lord, whose lotus feet cannot even be
perceived by the greatest mystics, now holds His lotus feet on the chests of His cowherdboy
friends! There is no comparison to the amorous relationship a devotee can have with the
Lord. His beloved is sitting in a kuïja, being angry with Him, and the Lord stands at the
kuïja-gate with tearfilled eyes, like a beggar, like an offender! Mänamayé (proud Rädhikä)
then angrily rebukes Him, saying:

yähi mädhava yähi keçava mä vada kaitava vädaà;

täm anusara saraséruha locana yä tava harati viïädam (Géta Govindam)

"Go, Mädhava! Go, Keçava! Don't speak Your false words to Me! Just follow that girl
who removes Your sorrow, O lotus-eyed One!" prema really becomes manifest when there
develops a feeling of 'He, or She, is mine!' Lord Brahmä prayed to Kåñëa:

jänanta eva jänantu kià bahüktya na me prabho

manaso vapuño väco vaibhavaà tava gocaraù

Lord Brahmä said: "Everyone may say that He knows You in full. Let them know it!
What more can I say, O Lord? I cannot perceive Your greatness with my mind, body, or
words!" (Çrémad Bhägavata 10.14.38) But in Vraja a tailor will come up to Kåñëa with a
yardstick to see what His size is! That is the wonderful power of the Love of Vraja! The
address 'Kalyäëi' is illuminated by the sweet lustre of Rädhä and Kåñëa's mutual relish of
Each other. The äcäryas have taught: "We must see Çyämasundara from Rädhäräëé's
perspective and Rädhäräëé from Çyämasundara's perspective. She bestows welfare to
Çyämasundara. Çré Kåñëa bestows welfare on the world and Sväminé embodies His welfare.21
In pürva räga the embodiment of bliss is hankering for Çré Rädhä. The Mahäjanas have
written:
campaka däma heri, cita ati kampita,
locana bohe anuräga
tuya rüpa antare, jägaye nirantara,
dhani dhani tohäri sohäga

21 This commentary is from Çré Änanda Gopäla Gosvämé.

50 Çré Viläpa Kusumäïjali

"Rädhe! When Subala gives Kåñëa a golden garland of Campaka-flowers, His mind
trembles and tears of passionate love flow from His eyes. O beautiful girl! Your form always
awakens great love in His heart!"

våñabhänu nandini, japaye räti dini

bharama na bolaye än.
läkho läkho dhani, bolaye madhura väëé,
svapane na pätaye kän.

"Day and night He murmurs: Våïabhänu Nandini!, without saying anything else out
of confusion. Although hundreds of thousands of girls speak sweet words to Him, He does
not listen to them even in dreams!"

'rä' kohi 'dhä' pahum, kohoi na päroi,

dhärä dhari bohe lora
soi purukh maëi, loöäya dharaëé puna,
ko koho ärati ora

"He can only pronounce the first syllable of Your name, Rä, but out of ecstasy He can
not pronounce the other one, 'Dhä'. His eyes carry streams of tears. That jewel of men rolls
on the ground; who can describe His distress?"

govinda däsa tuyä, caraëe nivedalo,

känuka etohuà saàväda
nécaya jänaho, tachu dukha khaëòaka,
kevala tuyä parasäda.

"Govinda Däsa submits this news about Känu (Kåñëa) to Your lotus feet: Know that
He feels miserable and that only Your grace (Kalyäëa) can destroy His suffering!"
Çré Kåñëa bestows auspiciousness on the world, but Çrématé Rädhikä bestows
auspiciousness even on Him! Çré Govinda considers Himself blessed when He attains
Rädhikä's company. He feels that His world is empty without Her, and She feels the same
towards Him. Våñabhänu's daughter thinks: "I fell in love with He who can never be possibly
attained! And out of love I cannot even die of shame! There's no end to the chastisements of
My superiors! I'm completely controlled by others! What a contrary condition! Why don't I
die? The parrots can see Kåñëa, but there's no way for Me to see Him!" Çyämasundara also
cries for Rädhikä all night, missing Her, although He is änanda ghana vigraha, the very form
of intense transcendental bliss. And when He opens His eyes He thinks He sees His mother
giving Him a cloth that is yellow like haldi. In this way He remembers Her again. Who in
this world knows how to love like Her? Still, Çyäma did not manage to experience Her love
fully, so He accepted Her mood and complexion and showed an anuräga similar to
Rädhikä's (as Çré Gauräìga). During the final twelve years of His manifest appearance Çré
Gauräìga was burning in the fire of that love-in- separation. What a condition for the
embodiment of transcendental bliss! Each pore of His hair was on fire! That is the agony of
Kåñëa's Kalyäna-käriëé (Çré Rädhikä, who acts for Kåñëa's welfare)! With His own hand Kåñëa
completed a verse of Géta Govinda with the words dehi pädapallavam udäram "Rädhe! Give
Me Your generous lotus feet!" It is as if Kåñëa said to the poet Jayadeva: "O Jayadeva! Why
are you hesitating to write this down? My whole life is fulfilled when I attain these lotus
Çréla Raghunätha däsa Gosvämé's Stavävalé 51

feet!22 Who else knows how to love but She? The whole world tells Me: "Give, give!", only
She says: "Take! Take!"
kåñëa väïchä pürti rüpa kore ärädhane;
ataeva rädhikä näma puräëe väkhäne

"She worships Kåñëa in a form that fulfills His desires, and thus the Puräëas call Her
Rädhikä." (Caitanya Caritämåta) She is the Queen of the kuïja-cottage, who makes eager
Çyäma enjoy so much, as if He is a beggar getting a meal in the royal palace. Çré Raghunätha
däsa says: "You are making everything auspicious for Kåñëa - we're very happy to see that!
When will Your anklebells, that jingle while You fulfill all of Çyama's desires, remove my
deafness, so that I will not desire to hear anything else anymore?" The jingling of these
anklebells takes place when the Çyäma-rasa is relished, but these anklebells don't just jingle
straightaway; they jingle within this relish. This sound will awaken such devotional yearning
that the ears do not want to hear anything else anymore. That is the poetic, secondary
meaning of the word bädhirya, or deafness.
Then Çré Raghunätha däsa sees a sweet pastime through his spiritual eyes: Rädhä and
Kåñëa dance the Räsa. Kåñëa stands still and Rädhikä's anklebells give the rhythm to the
sweet tune of His flute, which is the emperor of sounds, and increase that sweetness.
Meanwhile Çyäma relishes the sweet jingling of Rädhikä's anklebells as well as the sweetness
of His own fluteplaying, which is like an ocean of sweetness. That sound, that tune is the
great opulence of the kingdom of God. çabda brahma-mayaà veëuà vädayantaà mukhämbuje
(Brahma Saàhitä) "His lotuslike mouth makes the flute play the sounds of brahman." This
sweetness makes everything sweet, and reverses the natural behaviour of all living beings.
aspandanam gatimatam pulakas tarünäm (Ç. Bhäg. 10.21.19) "It stuns the moving creatures and it
causes the trees to get goosepimples of ecstasy." In this way the jingling of Rädhikä's
anklebells causes the ocean of sweetness of Kåñëa's flute-song to increase. Çréla Rüpa
Gosvämé wrote (Utkalikä Vallari 27):

dhvasta brahma maräla küjita bharair ürjeçvari nüpura

kväëair ürjita vaibhavas tava vibho vaàçé prasüta kalaù
labdhaù çasta samasta näda nagaré samräjyä lakñméà paräm
ärädhya pramadät kadä çravaëayor dvandvena mandena me

"O all-pervading Lord! When will my ears attain the regal opulence of the best of
sound vibrations when I hear Your flutesong which is mixed with the jingling of Ürjeçvaré's
(Rädhikä's) anklebells, that defeats the sweetness of the warbling of Lord Brahmä's swan,
and that delights my dull ears?"
Çyäma is the relisher of the jingling of Çrématé's anklebells, and the relish of the
sweetness of this nectar-ocean awakens in Tulasé's heart through Çyäma's relish. Then
suddenly one anklebell falls off Sväminé's lotus feet and stops jingling. It is as if something is
missing then. Tulasé stretches out her hand to put the anklebells back on, and then suddenly
the spiritual vision disappears, leaving Çré Raghunätha däsa to lament: 'When will the jingling
sound of Your anklebells remove my deafness?'23
Çré Rasika-Candra däsa sings:

hä hä çrématé rädhike! maìgala svarüpe!; ämära çravaëa dvandva badhira anupe

tomära nüpura dhvani sudhä pärävära; se dhvani paçibe kobe çrävane ämära
paçiyä abhéñöha siddhe änande bäòhäbe; badhiratä vyädhi mora samüle näçibe

22 This pastime is described by Çréla Änanda Gopäla Gosvämé

23 This pastime is described by Çréla Änanda Gopäla Gosvämé
52 Çré Viläpa Kusumäïjali

"Alas, Çrématé Rädhike! O embodiment of auspiciousness! My ears are incomparibly

deaf, and the sound of Your anklebells is like an ocean of nectar. When will this sound enter
into my ears and increase the bliss that I desire there, thus destroying the disease of deafness
at the root?"

VERSE 13:

ÇAÇAKABHÅD ABHISÄRE NETRA-BHÅÌGÄÏCALÄBHYÄÀ

DIÇI VIDIÇI BHAYENODGHÜRËITÄBHYÄÀ VANÄNI
KUVALAYADALA KOÑÄËY EVA KLÅPTÄNI YÄBHYÄÀ
KIM U KILA KALANÉYO DEVI TÄBHYÄÀ JANO'YAM

çaçakabhåd - in the moonlit night; abhisäre - during the rendez-vous; netra - eyes; bhåìga -
bees; aïcaläbhyäà - with the corners; diçi - the four main directions; vidiçi - the four subdirections;
bhayena - with fear; udghürëitäbhyäà - spinning around; vanäni - the forests; kuvalaya - a kind of
blue lotus flower; dala - petals; koñäëi - interiors; eva - surely; klåptäni - made; yäbhyäà - with
which; kim u - what; kila - surely; kalanéyo - worthy to be seen; devi - O Goddess!; täbhyäà - by
both; jana ayam - this person.

O my Goddess! When You go out to meet Kåñëa in the moonlit

night Your eyes fearfully move in all directions, like bumblebees
turning the whole forest into blue lotus petal-interiors. Is this person
not to be seen by these eyes?

Explanations: Every verse of Viläpa Kusumäïjali shows the sweetness of Çréla

Raghunätha Däsa Gosvämé's love for Çrématé Rädhikä. The sweetness of each of Her limbs
constantly causes a stir in his heart. Although he is eternally liberated, he still relishes the
sweetness of devotion-in-practice. That shows how relishable devotion is, even in the stage of
practice (sädhanä bhakti), and that some prema is already present even in that initial stage.
There is sädhana bhakti, bhäva bhakti and prema bhakti and they are qualitatively included
in each other, although each stage is quantitatively superior to the previous. If it were not so,
then how could the desire to relish rasa awaken in the heart of the eternally perfect
devotees? Their quality of prema will also exist to some extent in a practising devotee who
follows them. The savour that comes from sädhana removes all consciousness of the external
world and all external endeavours will then be connected with the heart's eagerness to attain
the beloved deity. Thirst for loving devotion is the very life-force of sädhana, and if one
performs one's sädhana well this thirst will surely awaken. How eager a person like me is for
sense-gratification! Even in my dreams I see only sense-objects! Those who do bhajana will
think only of their beloved deity.24 Çréla Visvanätha Cakravarté describes the effect of prema

24 Up to here the explanation is given by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 53

on a loving devotee's heart as follows: tataç cäsya bhaktajanasyätmätméya gåha vittädiñu çata
sahasraço bhavatyo yäç citta våttayo mamatä rajjubhis teñu teñu nibaddha eva pürvamäsan tä eva
citta våttéù sarvä eva tatas tato'vahelayaivonmocya sva çaktyä mäyikér api tä mahä rasaküpa
spåçyamäna padärtha mäträëéva säkära cidänanda jyotirmayékåtya täbhir eva mamatäbhiù
sarväbhis tatas tato vicitäbhiù sva çaktyaiva tathäbhüté kåtäbhiù çré bhagavad rüpa näma guëa
mädhuryeñu yo nibadhnäti so'yaà prema mahä kiraëamäléva udayiñyamäna eva nikhila puruñärtha
nakñatra maëòaléù sahasaiva viläpayati: "In the stage of sädhanä the devotee is still bound by
hundreds of thousands of ropes of possessiveness towards possessions, money, family and
friends, but when prema appears these ropes will easily become spiritualised and will tightly
bind the devotee to the beauty of the Lord's transcendental forms, qualities and pastimes.
prema rises like the sun, making the darkness of ignorance and the stars of all other human
pursuits fade from the sky of the heart."25 In any good life of sädhana there must be some
experience like this. "How many things don't I always miss in my life, but I never miss
Rädhäräëé! My mind is absorbed in thinking of sense-objects, I am not enthusiastic to do
bhajana and I don't experience how insignificant this world is. I could not establish a sweet
relationship with Rädhäräëé - what kind of a devotee am I?" A practising devotee should
rebuke himself like that. When taste for bhajana awakens, the material world seems like a
burning forest-fire and the devotee weeps for want of the service of his beloved deity. Çréla
Narottama Däsa Öhäkura sings:

hä hä prabhu koro doyä karuëä sägara; michä mäyä jäle tanu dahiche ämära
kobe heno daçä hobe sakhé saìga päbo; våndävane phula gäìthi doìhäke poräbo
sanmukhe rohiyä kobe cämara òhuläbo; aguru candana gandha doìhe aìge dibo
sakhéra äjïäya kobe tämbüla yogäbo; sindüra tilaka kobe doìhäke poräbo
viläsa kautuka keli dekhibo nayane; candra-mukha nirakhibo bosäye siàhäsane
sadä se mädhuré dekhi manera lälase; koto dine hobe dayä narottama däse

"O Lord! O ocean of mercy! My body burns in the false network of mäyä! When will I
attain the company of the sakhés, string flower garlands in Våndävana and hang them around
Rädhä and Kåñëa's necks (being a maïjaré) ? I will stand before Them and fan Them with a
yaktail fan, and I will anoint Their limbs with aguru and sandalwood-scents. On the order of
the sakhés I will serve Them betel leaves and I will decorate Them with tilaka and sindüra. I
will witness Their moonlike faces as They play Their funny pastimes and I will seat Them on
a lion-throne. When will the day come that Narottama däsa sees these sweet pastimes? My
mind yearns for Their mercy!" (Prärthanä)
When life is full of devotion there will never be a lack of prema. viñayäntarair
anavacchedyä tätparyäntaram asahamänä (Préti Sandarbha) "Devotion is not interrupted by other
things and cannot tolerate ulterior motives." If, by the grace of Çré Guru, sacred greed
awakens in the heart of the aspirant, he will surely gain such relish. bhajana means to seek.
The practising devotee feels as if he has fallen away from his beloved deity, and he will cry
out: "O Rädhe! where are You?" Every individual soul is qualified to become Rädhikä's
maidservant; this is the great, rare gift of Çréman Mahäprabhu. "Çré Rädhä is the embodiment
of mahä bhäva, will mäyä drag me away from Her? O Rädhe! Will I be lashed by mäyä,
being Your maidservant?" In this way the heart will be squashed. Can Sväminé ignore the
eager prayer of someone who has given up everything for Her sake? Taking Çyäma by the
hand, She will come to witness the devotee's loving activities. bhaktera prema ceñöä dekhi
kåñëera camatkära (C.C.) "Kåñëa is astonished when He sees the loving endeavours of His
devotees." The Lord is the relisher of bhakti-rasa, the honey of devotion. He told Arjuna:

25 From Mädhurya Kädambiné, Eighth Shower.

54 Çré Viläpa Kusumäïjali

patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati

tad ahaà bhakty upahåtam açnämi prayatätmanaù
yat karoñi yad açnäsi yaj juhoñi dadäsi yat
yat tapasyasi kaunteya tat kuruñva mad arpaëam

"I will eat any offering of leaves, flowers, fruits and water which anyone may offer to
Me with love. O son of Kunti! Whatever you do, whatever you eat, whatever you sacrifice,
whatever you give in charity and whatever penance you may perform - dedicate it all to Me!"
{Bhagavad Gétä, 9.26-27} The devotee is also very eager to attain the Lord's merciful glance.
How sweet is the relation between the devotee and the Lord!
When Çré Raghunätha däsa speaks this verse he sees a sweet pastime with his spiritual
eyes. He sees himself as Tulasé Maïjaré, dressing up Çväminé for Her rendez-vous in the
moonlit night. To camouflage Her she has to dress Her up in fitting clothes and ornaments,
so she dresses Her in a swan-like white säré, anoints Her body with white sandal-paste and
ornaments Her with pearls and diamonds, so that it seems as if Sväminé merges with the
moonlight.26
ki kohobo räika hari anuräga; niravadhi manahi manobhava jäga
sahaje rucira tanu säji koto bhäti; abhisaru çärada pünamika räti
dhavala vasana tanu candana püra; aruëa adhare dharu viñada kapüra
kavaré upore karu kunda vithära; kaëöhe vilambita motima hära
kairave jhäàpalo karatala käìti; malayaja candana balayako päìti
cändaki kaumudé tanu nahe cina; yaichana kñéra néra nahe bhina
chäyä vairé na choòalo bäda; caraëe çaraëa koru yäminé ädha;
gopäla däsa kohe - sucatura goré; nüpura rasana tuli mukha puré

"What can I say about Räi's passionate love for Hari? Cupid is constantly awaking in
Her mind! Her body is naturally shining with beauty, and She goes out on rendez-vous in a
full moon night in autumn. Her body is draped in a white dress, instead of Her usual blue
one, and anointed with white sandalwood pulp. She puts white camphor-lipstick on Her red
lips, Her braid is beautified with a garland of Kunda-flowers and a pearl necklace hangs and
oscillates on Her neck. A white Kairava-lotus is placed in Her handpalm and rows of
sandalwood-spots are made on Her jewelled bangles. In this way She cannot be
distinguished anymore, just as the moonlight cannot be distinguished from the moon and
water can no longer be distinguished from the milk it is poured into. The shadow, that
accompanies every embodied soul in the moonlight or in the sunlight as an inseparable
enemy, can not harm Her anymore, for the night has already surrendered to Her, saying:
"Allright, for You there won't be any shadow anymore!" Gopäla däsa further sings: "Thus
clever Goré (golden Rädhikä) goes out, loosening the strings of Her anklebells (so that their
jingling will not betray Her)." Çréla Rüpa Gosvämé has written in Ujjvala Nélamaëi:

lajjayä säìga-léneva niùçabdäkhila maëòanä

kåtävaguëöhä snigdhaika sakhé yuktä priyaà vrajet

"It is as if the girl merges with Her own shyness. She has stifled all of her ornaments
and covered herself with her veil as she goes on abhisära with her loving girlfriends."
Sväminé holds Tulasé's hand and follows her on the forest path, fearfully looking here
and there and saying: "Tulasi! I have no other shelter but you! Take me with you!" Her
beautiful glances make the forest of Våndävana even more beautiful than the carefully
protected inner petals of a newly opened blue lotus flower. The wonderful beauty of Her

26 Last paragraph and Gétä quotation by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 55

eyes are as if awakening a flood of beauty on the chest of the environment's natural beauty.
Sväminé is afraid, but Tulasé encourages Her, saying: "Come, come! Why are You afraid? I
am here with You!"27 Sväminé looks at Tulasé, who makes Her fearless. She feels consoled
and silently walks on. Tulasé is Sväminé's shelter. Blessed is this maidservant, that she can
render such service! She provides shelter to Sväminé, who is the shelter of Çré Govinda, who
is again the shelter of the whole world! Tulasé says: "I will bring You into the hands of He
who eagerly sits down, hoping to meet You!" How incomparibly beautiful is the heart of this
maidservant! "How unfortunate I am that I am deprived of this nectarean rädhä-däsya,
although I know everything about it! I always identify myself with my material body and I
never think of myself as Rädhä's maidservant. I'm simply mad after profit, adoration and
distinction! Mercy is the only hope!" Tulasé takes Sväminé along, making Her fearless.

pürati manoratha gati anivära; gurukula kaëöaka ki koroye pära

surata çiìgära kiriti sama bhäsa; milali nikuïje koho govinda däsa

"The course of the fulfillment of desires cannot be stopped. Can the thorny thicket in
the form of Her superiors be crossed?" Govinda däsa says: "She shines like the personified
splendor of eros' fame and glory as She meets Govinda in the nikuïja." (Pada Kalpataru)
Tulasé enters the trysting-kuïja with Çré Rädhä, who is dressed in white, like the fame
and glory of the ornamentation of amorous enjoyment. Çyäma is eagerly waiting and he floats
in an ocean of rasa when He sees Tulasé and Sväminé coming. Holding Sväminé's hand,
Tulasé says: "A moonlit night! Fear of superiors! Day-like illumination! With unlimited
expertise I have brought Your Sukumäré (tender girl) here! Here! Take Your beloved!", and
places Sväminé's hand in Kåñëa's hand. As Çré Raghunätha däsa stretches out his hand, he
doesn't catch anything anymore. The revelation has disappeared and he begins to lament:
"Alas, O Svämini! When will that boundlessly sweet glance of Yours become visible to my
eyes?" 28 Raghunätha's life-airs reach his throat when he feels this agony of love-in-
separation.
Çré Rasika-Candra Däsa sings:
häya devi! kobe hobe sudina emon
çärada purëimä nisi, jyotsnä plävita diçi,
abhisäre koribe gamana

"Alas, O devi! When will that blessed day be mine when You will go out to meet
Kåñëa in the fullmoon autumn-night, which is inundated by moonlight?"

mone boòo bhaya päi, diçi diçi neharäi,

netra bhåìga hoibe caïcala
cähite nayana kone, çyämala çré våndävane,
vikaçibe kuvalaya dala.

"You are very much afraid at heart and Your restless bee-like eyes move in all
directions. While You look at bluish Çré Våndävana from the corners of Your eyes the
Kuvalaya-lotuspetals begin to blossom."

se kåpä kaöäksa kaëe, kobe e däséra päne,

cähibe go nija karuëäya
ei se sukhera sära, ihä vinä kichu ära,

27 Description by Çré Änanda Gopäla Gosvämé.

28 The final paragraph is described by Çréla Änanda Gopäla Gosvämé
56 Çré Viläpa Kusumäïjali

nähi cäi tuyä räìgä päy

"When will You mercifully cast a drop of Your glance at this maidservant? That is the
quintessence of happiness! I don't want anything else but Your lotus feet!"

VERSE 14:

YAD AVADHI MAMA KÄCIN MAÏJARÉ RÜPA PÜRVÄ

VRAJABHUVI BATA NETRA DVANDVA DÉPTIÀ CAKÄRA
TAD AVADHI TAVA VÅNDÄRAËYA-RÄJÏI PRAKÄMAÀ
CARAËA KAMALA LÄKÑÄ SAÀDIDÅKÑÄ MAMÄBHÜT

yat - what; avadhi - until; mama - my; käcit - some; maïjaré - maidservant; rüpa pürvä -
named Rüpa; vrajabhuvi - in Vraja; bata - alas!; netra - eye; dvandva - couple; déptià - shining;
cakära - did; tad avadhi - from then; tava - Your; våndäraëya - Våndävana; räjïi - O queen!;
prakämaà - strong desire; caraëa - feet; kamala - lotus; läkñä - lac; saàdidåkñä - completely see;
mama - mine; abhüt - became.

O Queen of Våndävana! Ever since some maïjaré named Rüpa

filled my eyes with light in Vrajabhümi, I have strongly desired to see
the red lac on Your lotus feet!

Explanations: In the previous verse Çré Raghunätha attained a very sweet vision of
Çrématé's çukläbhisära (rendez-vous in the moonlit night), and when that vision vanishes he
experiences intolerable pain of separation. The more bliss was felt during union, the more
misery is felt during separation. The maidservants of Çré Rädhä are the embodiments of
devotional service, and when they are deprived of that service they are feeling so much pain!
Only the merciful glance of Sväminé can revive the maidservant. Even in the stage of practice
a devotee must have some experience of this. When there is no experience bhajana can be
called lifeless. "I am chanting the holy name, but I don't relish the sweetness of the name. I
am performing all items of devotion, like hearing, chanting and deity-worship, just like a
machine!" In Çrémad Bhägavata it is said - just as the body is nourished, strengthened and
relieved from hunger by every mouthful of food that we take, devotion, experience of God
and renunciation of sense-gratification all appear simultaneously when we do bhajana.

bhaktiù pareçänubhavo viraktir anyatra caiña trika eka kälaù

prapadyamänasya yathäçnataù syus tuñöih puñöiù kñud apäyo'nughäsam

(Çrémad Bhägavata 11.2.42)

Çréla Raghunätha däsa Gosvämé's Stavävalé 57

There's no shortage of helpers on the path of devotion. Even if a devotee falls there
are always people behind him that will pick him up.29 The demigods prayed as follows to Çré
Kåñëa in His mother's womb (garbha-stuti, Çrémad Bhägavata 10.2.33)

tathä na te mädhava tävakäù kvacid bhraçyanti märgät tvayi baddha sauhådäh

tvayäbhiguptä vicaranti nirbhayä vinäyakänékapa mürdhnasu prabho

"O Mädhava! The devotee can never fall from the path of sädhana like the dry
scholars and proud and offensive persons (that were discussed in the previous Bhägavata-
verse) can, because they are bound by love for You. O Lord! You are always protecting them,
so they fearlessly step over the heads of all different obstacles and become blessed by
attaining the service of Your lotus feet." vinäyakänékapa mürdhnasu viçeñena caranti
nirbhayatvena tän eva mahä vighnavargeçän vighnakaraëärtham ägatän sopänänéva kåtvä çré
vaikuëöha-padam ärohantéty arthaù. teñäm bhakti vighne hy anutäpaù syät tena ca çré bhagavato
mahaté kåpä syäd iti (Vaiñëava Toñaëé öékä). "They will step over the heads of all obstacles"
means that, although certainly great obstacles may cross the path of a progressive devotee,
the devotee will simply step over them just as one steps on the stairs of a staircase, and thus
ascends to Çré Vaikuëöha, the blissful abode of God. In other words, if the devotee falls down
he will greatly repent within his mind and the resultant feelings of humility, anxiety and
eagerness will help him to attain the great mercy of the Lord and thus become blessed."
Experience in the bhajana of Rädhä-däsya is inevitable. It is as if the maidservant
hears Sväminé calling her! It is as if the voice of Sväminé, whose heart is most soft out of
compassion, is anointed with the nectar of love when She calls Her maidservant. This is not
attainable through a small amount of fortune! When such transcendental visions (sphürtis)
become very vivid it is as if it is all really happening, and when the vision vanishes the
devotee laments in a heartrending way, becoming totally overwhelmed. In this way an
unbroken stream of relish goes on, during visions and as well as after the disappearance of
those visions. The relish of the practising devotee's sädhana is also not small. But an offender
like me is deprived of this relish; I am chanting because I have a certain quota, but I don't
taste the nectar of the holy name. Why should my bhajana be finished after I have
completed my quota? The quota should be dependent on the relish - that is desirable. The
devotee should have a natural love for his bhajana just as a materialist has a natural love for
his wife, children and money. The heart should be filled with eagerness; he should wander
around, crying out: "Where are You, Rädhäräëé?!" The täraka brahma näma (transcendental
saviour holy name) hare Kåñëa is in the eighth, vocative, case. The Lord should be called
wholeheartedly by chanting these names, just as a mother is called for by a lost child, or as a
husband is called for by his chaste and loving wife when he is abroad. "I am Your
maidservant, but I have never seen You! Where are You, in which kuïja or behind which
tree are You hiding? Please show Yourself to me once!"30

dekhä diyä präëa räkho, maritechi ei dekho,

karuëä kaöäkña koro däna
doìhe sahacaré saìge, madana mohana bhaìga,
çré kuëòe kalapa taru chäya,
ämäre karuëä kori, dekhäibe se mädhuré.
tabe hoy jévana upäya

29 Till here the explanation is by Çré Änanda Gopäla Gosvämé.

30 Explanation in this paragraph is by Çré Änanda Gopäla Gosvämé
58 Çré Viläpa Kusumäïjali

"Save my life by revealing Yourself! Look, I'm dying! Please cast a merciful glance on
me! My life can only be saved if You kindly show me Your sweet self with Madana Mohana
and Your sakhés, standing in the shade of a wish-yielding tree on the bank of Rädhäkuëòa!"
Çréla Raghunätha Däsa Gosvämé is crying out of separation, inundating the bank of
Rädhäkunda with his loving tears. Suddenly a trancendental vision comes to him. Sväminé
calls him in this spiritual revelation: "Tulasi!" How sweetly is She calling! Her voice is like a
stream of nectar that cools off Tulasé's heart, that is afflicted by separation. When Tulasé
looks around she sees Sväminé standing before her. How many tears of compassion are
streaming from Her eyes, that are illuminated by mahäbhäva, as She calls Her maidservant
with a tender heart filled with compassion and a voice anointed with the nectar of love! That
honey-sweet voice of Sväminé is like the nectar of hope that Tulasi has carried in her heart
for so long: "Tell Me, Tulasi! Why do you want to see only Me?" Çré Raghunätha däsa, in his
spiritual absorption, gives the answer in this verse: "O Svämini! Ever since I met this Çré
Rüpa Maïjaré, who is Your merciful gift and who has opened my eyes by teaching me how to
serve You, I have desired to see the red lac on Your lotuslike feet!"31
Çrématé Rüpa Maïjaré is the personification of the mellow of service and she is the
leader of all the maidservants of Çré Rädhä. She has a most intimate friendship with Tulasé
Maïjaré. In his 'Sva Saìkalpa Prakäça Stotram', Çré Däsa Gosvämé shows the desire to learn
expertise in all kinds of devotional service from the eight girlfriends of Çré Rädhikä (añöa
sakhé), but the prayers themselves, particularly the prayers for the divine Couple's
confidential service, are personally directed to Çrématé Rüpa Maïjaré's lotus feet!

samänaà nirvähya smara sadasi saàgrämam atulaà

tad äjïätaù sthitvä milita tanu nidräà gatavatoù
tayor yugmaà yuktyä tvaritam abhisaàgamya kutukät
kadähaà seviñye sakhi kusuma puïja vyajana bhäk

"O sakhi Rüpa Maïjari! When the divine Couple completes Their erotic battle in
Cupid's assembly Their bodies meet in sleep. When will I, on Their order, quickly approach
Them and eagerly serve Them by moving a fan of flowers?"

mudä kuïje guïjad bhramara nikare puñpa çayanaà

vidhäyärän mälä ghusåëa madhu véöi viracanam
punaù kartuà tasmin smara vilasitäny utkada manasos
tayos toñäyälam vidhumukhi vidhäsyämi kim ahaà

"O moon-faced girl! When the divine Couple becomes eager for lovemaking once
more on Their bed of flowers in a kuïja full of humming bees, will I be able to please Them
by blissfully preparing garlands, kuìkuma, honey wine and betel-leaves for Them?"
In his 'Prärthanä Géti', Çréla Narottama Däsa Öhäkura has described how the
practising devotee who attains perfection in his maidservanthood (sädhana siddha kiìkaré) is
introduced to the Divine Couple by Çré Rüpa Maïjaré:

prabhu lokanätha kobe saìge loyä jäbe; çré rüpera päda-padme more samarpibe
ei nava däsé boli çré rüpa cähibe; heno çubha kñaëa mora koto dine hobe
çéghra äjïä koriben - däsi hethä äya! sevära susajjä kärya koroho tvaräya
änandita hoiyä hiyä tära äjïä bole; pavitra monete kärya koribo tatkäle
sevära sämagré ratna thälete koriyä; suväsita väri svarëa jhärite püriyä
doìhära sammukhe lo'ye dibo çéghragati; narottamera daçä kobe hoibe emati

31 This paragraph is by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 59

çré rüpa paçcäte ämi rohibo bhéta hoiyä; doìhe puna kohiben ämä päne cäiyä
sadaya hådaye doìhe kohiben häsi; kothäy päile rüpa ei nava däsé?
çré rüpa maïjaré tabe doìha väkya çuni; maïjulälé dilo more ei däsé äni!
ati namra citta ämi ihära jänilo; sevä kärya diyä tabe hethäya räkhilo
heno tattva doìhäkära säkñäte kohiyä; narottame seväya dibe niyukta koriyä

"When will my master Lokanätha Gosvämé take me along and submit me to Çré Rüpa
(Gosvämé or maïjaré)'s lotus feet? When will that blessed moment come when Çré Rüpa
Maïjaré will look at me and call me 'this new maidservant', quickly ordering me: "O däsi!
Come here! Quickly get the paraphernalia of your service!'? My heart will be filled with joy
when she orders me like this, and I will do my service with a pure heart. I will keep my
paraphernalia for service on a jewelled plate, fill up a golden pitcher with scented water and
quickly come before Rädhä and Kåñëa. When will Narottama Däsa attain that state? I will
shyly stand behind Çré Rüpa as Rädhä and Kåñëa look at me again, smile and ask Rüpa with
kind hearts: "O Rüpa! Where did you get this new maidservant?' Hearing Their inquiry, Çré
Rüpa Maïjaré then tells Them: 'Maïjulälé Maïjaré (the spiritual name of Çréla Lokanätha
Gosvämé) has given me this maidservant to bring her before You! Knowing her to be very
humble I kept her there to serve You". After telling Them this directly she will engage
Narottama däsa in Their service."
In this way the chief maidservant of Çré Rädhä, Çrématé Rüpa Maïjaré, descended to
earth along with Çré Caitanya Mahäprabhu in the age of Kali in the form of Çréla Rüpa
Gosvämé, to preach the message about the rasika pastimes of Våndävana, that had become
lost in due course of time. Çréla Narottama däsa Thäkura sings:

prema bhakti réti yoto, nija granthe suvekata

likhiyächen dui mahäçaya
yähära çravaëa hoite, premänande bhäse cite,
yugala madhura rasäçraya

"These two saints revealed all the ways of loving devotion in their own books. By
hearing these topics the heart floats in ecstatic love and one takes shelter of the madhura
rasa (amorous mellow)".
yugala kiçora prema, lakña bäëa yeno hema
heno dhana prakäçilo yärä
jaya rüpa sanätana, deho more prema dhana
se ratana more gole härä

"They revealed the love of the Adolescent Pair of Våndävana, which is as pure as gold
molten a hundred thousand times. All glories to Rüpa and Çanätana! Please give me this
treasure of love! I will wear this gift like a jewel necklace around my neck!"
Çréla Rüpa Gosvämé has given the world sublime scientific rasa-scriptures, books like
'Bhakti Rasämrta Sindhu' and 'Ujjvala Nélamaëi', in which he taught the practising devotees
the truth about rasa (spiritual flavours), prema (love of God) and sädhanä (devotional
practice), so that some fortunate practitioners have been able to enter into the confidential
truths of Godhead. He has also written prayers, praises, poetry and theatre-plays in which he
revealed the spiritual flavours of Rädhä and Kåñëa's pastimes and the mood of Their
maidservants (maïjaré bhäva). Çréla Rämänanda Räya, the foremost of rasika devotees in the
world, first read these masterpieces to Çré Caitanya Mahäprabhu near the cottage of Çréla
Haridäsa Öhäkura at Puré. In Caitanya Caritämåta Çré Kåñëa däsa Kaviräja writes:

eto çuni räya kohe prabhura caraëe; rüpera kavitva praçaàsi sahasra vadane
60 Çré Viläpa Kusumäïjali

kavitva nä hoy ei - amåtera dhära; näöaka lakñaëa sab siddhäntera sära

prema paripäöé ei adbhuta varëana; çuni citta karëera hoy änanda ghürëana
tomära çakti vinu jéve nahe ei väëé; tumi çakti diyä kahäo heno anumäni

Hearing this, Rämänanda Räya submitted to the Lord's lotus feet: "I praise the poetry
of Rüpa with a thousand mouths. This is not poetry - it is a stream of nectar. It contains all
the definitions of drama and the quintessence of all philosophical conclusions. These
wonderful descriptions show his loving expertise and when the ears hear it they become
dizzy of ecstatic love. Without Your power no ordinary living entity can speak like this. I
suppose You are empowering him to speak like that!" The Lord later personally confirmed
that Çréla Rämänanda Räya was not mistaking:

prabhu kohe - prayäge ihära hoilo milana; ihära guëe ihäte ämära tuñöa hoilo mana
madhura prasanna ihära kävya sälaìkära; aiche kavitva vinu nahe rasera pracära
sabhe kåpä kori ihäre deha ei vara - vraja lélä prema rasa varëe nirantara

"The Lord said: "When I met him at Prayäga My mind was pleased with his qualities.
I am very pleased with his poetry with all its embellishments; without such poetry there can
be no preaching of rasa. Everyone should be merciful to him and bless him with this boon -
let him always describe the prema-rasa of Vraja-lélä!"
Tulasé tells Sväminé: "It was by Rüpa Maïjaré's grace that I'm now fixed in Your
service, and now I desire to see the red lac on Your lotus-like footsoles! And not just seeing -
saàdidåkñä, completely seeing. And when can I admire that red lac more than when it shines
on a blackish background? It would be very sweet if Your red lac would perk on Çyäma's
blackish chest! I want to see Your lover's eagerness to color His chest so beautifully with this
lac. I don't want to see only You, I also like to see Your Çyäma, if He is Yours! Although I am
not really eager to see Çyäma on the strenght of having taken shelter of Your lotus feet, I will
automatically still get to see Him also." rädhikä caraëa reëu, bhüñaëa koriyä tanu, anäyäse
päbe giridhäré (Prema Bhakti Candrikä) "When you decorate your body with Çré Rädhikä's
footdust you will easily get Giridhäré". This is the internal meaning of the word saàdidåkñä.
There is no end to the stream of Raghunätha's visions.32
Çré Rasika-Candra däsa sings:
çuno ayi våndävaneçvari!
yei hoite vraja mäjhe, tava paricaryä käje,
niyojiyä çré rüpa maïjaré
kåpä kori du'nayane, cähilä däséra päne,
tad avadhi bäòhilo piyäsa.
tomära caraëa yuge, ujjvala alakta räge,
darçana korite abhiläña

"O Queen of Våndävana! Hear me! Ever since Çré Rüpa Maïjaré engaged me in Your
devotional service here in Vraja, mercifully glancing at this maidservant with her two eyes,
my thirst to see the splendid lac on Your lotus feet greatly increased!"

tribhuvane anupama, çyämarüpa manorama,

tähä heri yoto sukha päi.
tähe yadi läge tava, yävakera cihna lava,
daraçane sukha adhikäi.

32 This pastime is described by Çréla Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 61

"When I see the lac-marks on Your footsoles I find even more bliss then when I see
the beautiful form of Çyäma, which is matchless within the three worlds!"

VERSE 15:

YADÄ TAVA SAROVARAÀ SARASA BHÅÌGA SAÌGHOLLASAT

SARORUHA KULOJJVALAÀ MADHURA VÄRI SAMPÜRITAM
SPHUÖAT SARASIJÄKÑI HE NAYANA-YUGMA SÄKÑÄD VABHAU
TADAIVA MAMA LÄLASÄJANI TAVAIVA DÄSYE RASE

yadä - when; tava - Your; sarovaraà - pond; sarasa - humming; bhåìga - bees; saìgha -
multitude; ullasat - blissful; saroruha - waterlotuses; kula - multitude; ujjvalaà - glistening; madhura
- sweet; väri - water; sampüritam - filled; sphuöat - blooming; sarasija - waterlotus; akñi - eyes; he -
O!; nayana - eyes; yugma - couple; säkñäd - directly; vabhau - appeared; tadä - then; eva - only;
mama - mine; lälasä - desire; ajani - appeared; tava - Your; eva - only; däsye - service; rase - the
spiritual flavour.

O blooming lotus-eyed girl (Rädhe)! When my eyes directly saw

Your pond (Rädhäkuëòa), which is filled with sweet water and lotus
flowers surrounded by blissfully humming bees, then I really got the
desire to taste the nectar of Your service!

Explanations: In the previous verse Çré Raghunätha däsa prayed to Çrématé that he
may once see Her lotus feet anointed with lac-dye, and in this verse he prays for the actual
service of these anointed lotus feet, having become greedy for that service. "O lotus-eyed
Rädhe! Ever since I got to see Your lake I developed a liking for Your devotional service!" Çré
Rädhäkuëòa is the limitlessly beautiful crown jewel of Vraja, Priyäjé's Sarasé which is most
dear to those whose everything is the service of Çré Rädhikä's lotus feet.

kuëòera mädhuré heno rädhära mädhurimä; kuëòera mahimä yeno rädhära mahimä
sei kuëòe eka bära yei kore snäna; täre rädhä sama prema Kåñëa kore däna

"The kuëòa is as sweet as Rädhä's sweetness and the kuëòa is as great as Rädhä's
greatness. Çré Kåñëa will bestow a love equal to that of Rädhä's to anyone who bathes even
once in this kuëòa" {C.C. Madhya 18, 11-10}. Only the experienced devotees understand the
complete feelings of possessiveness of the Rädhä-niñöhä devotees (those who are completely
loyal to Rädhä), who love Priyäjé with their whole hearts and who have offfered their hearts
to Her lotus feet, towards Çré Rädhäkuëòa. It is here that Çré-Çré Rädhä Mädhava eternally
play Their midday-pastimes, and there is no place so dear to Them as this. The kuëòa is
related to Sväminé as being non-different from Her, so along with the kuëòa those devotees
who are surrendered to Her see the lélä. Çrépäda says: "When I beheld the beauty of Your
lake I developed a yearning for Your service!" The bank of Rädhäkuëòa is really wonderful:
There are divine Kadamba-, Campaka-, Kunda-, Çiréña-, Ketaké- and Kiàçuka-trees as well as
62 Çré Viläpa Kusumäïjali

beautiful Lavaìga- (clove), Jäté-, Yüthé- and Mädhavé-vines. There are many different
fragrant flowers and Çuka- and Çärikä-parrots are sitting on the branches of the trees, singing
sweet songs (rasa-gäna) about Rädhikä and Mädhava. Cuckoos sing in the fifth note, and
bees are humming, so many birds are chirping and the peacocks spread their tail-feathers out
as they sweetly dance and cry out: 'ke ka!'. The great branches of the trees, that beautify all
the banks of the kuëòa, are studded with goosepimples of ecstasy, which they show in the
form of their knots, and they shed tears of ecstasy in the form of the honey that trickles from
their flowers. The water that fills Rädhäkuëòa and Çyämakuëòa, sweet and filled with many
colorful lotus flowers, is not actually water, it is the splendid spiritual erotic flavour of Rädhä
and Mädhava's pastimes! These things can only be seen with spiritual eyes that are anointed
with the salve of love. Materialistic people cannot see it as it is. In antar daçä (internal
consciousness) we practise lélämaya bhakti (devotion that is filled with the transcendental
pastimes).
doìhära ujjvala madhura ye rasa varëa viparyaya kori;
bhakte sukha dite rahasya sahite äche sara näma dhari
e käraëa bhakta sara kori vyakta se rase koriyä snäna;
kåñëera kåpäya rädhä sama prema läbha kore bhägyavän
çré Kåñëa yokhon rädhä daraçana lägi utkaëöhita hoy;
sakala upäya viphala hoiyä rädhäkuëòäçraya loy
tat käle rädhära päya daraçana emati kuëòa prabhäva;
rädhära-o temati çyämakuëòäçraye Kåñëa saìga hoy läbha

"The syllables ra-sa stand for the sweet splendid love of the Divine Couple Rädhä
and Kåñëa, and when these syllables are reversed we get the word sa-ra, or lake. This secret
makes the devotees very happy.Therefore the devotees reveal that sara (lake) by bathing in
that rasa, and by Kåñëa's grace they become blessed by attaining a love for Kåñëa that is
equal to that of Çré Rädhä's. When Kåñëa becomes eager to see Rädhä, and all His
endeavours fail, He takes shelter of Rädhäkuëòa. At that moment He gets the audience of
Rädhä on the strength of the kuëòa. In the same way Rädhä also takes shelter of
Çyämakuëòa and thus attains the company of Çré Kåñëa."
Amazing lotus flowers, lilies and Kahlära-flowers are covering the sweet water of the
kuëòa, surrounded by buzzing bees that become intoxicated by their fragrance. The chest
(surface) of the kuëòa also bears many beautiful lordly swans and cranes that sing beautiful
songs. When Kåñëa sees this Rädhäkuëòa He remembers Çré Rädhikä and when Çré Rädhikä
sees Çyämakuëòa She similarly remembers Kåñëa. The kuëòa is related to Çré Rädhä in all
respects, and while Raghunätha describes the way he sees the kuëòa he simultaneously
describes the self-manifest pastimes that take place there. At noontime Çréla Raghunätha
Däsa Gosvämé anxiously cries out of grief, sitting on the bank of Rädhäkuëòa, as he suddenly
perceives one very sweet pastime: He sees Rädhä and Kåñëa playing in the water. The loser
of this water-splashing game must give a prize to the winner. Kundalatä is the referee and
the prize is nectar from the lips (kisses) of the loser. Rädhikä first splashes Kåñëa. How
beautiful Her eyes are!

taà siñeca kara-paìkaja koñaiù sämbubhiù samaëi kaìkaëa ghoñaiù

väruëästram eva tat kusumeñor atyasahyam abhavad vijigéñoù
çaçlathe bhagavaté vanamälä hära yañöir apatat suviçälä
eka eva balavän priya dehe kaustubhaù paribhavaà na viñehe

(Kåñëähnika Kaumudé 4/146, 149)

Çréla Raghunätha däsa Gosvämé's Stavävalé 63

"How sweetly Her jewelled bangles jingle around Her lotuswhorl-like hands! It is as if
Cupid wants to defeat Kåñëa with His watermissile! It's become intolerable for Kåñëa! His
garland of divine forest flowers loosens, His big pearl necklace falls off and His stick falls out
of His hand; only His powerful Kaustubha-gem is able to tolerate this stream of water
without lamenting!" Éçvaré thinks tender Çyämasundara will suffer too much if She splashes
in His eyes, so She doesn't do that, but cruel Çyäma, desiring victory, does splash Sukumäré's
(tender Rädhikä's) eyes all too hard, saying: "Priye! See if You can tolerate this!"

sahyatäm ayam ayaà mama päthaù seka ity atha nigadya sa näthaù
preyasé vadana eva saharñaù sasmitaà sarasam ambu vavarñaù

(Kåñëähnika Kaumudé 4,150)

Tulasé watches on the bank of the kuëòa how Rädhä and Çyäma have a huge fight in
the water. The sakhés rebuke Çyäma, saying: "Çyäma! Don't splash our sakhé like that! Has
She ever done that with You? Just see how much She suffers!", but Çyäma does not listen.
Sväminé becomes mad from His splashing, although She is normally so grave, and She backs
away. What can a sukumäré (tender girl) do against such a powerful wrestler? Çré Léläçuka
(Bilvamaìgala Öhäkura) calls Kåñëa änanda (ecstasy), and on the mouth of that änanda a
çåìgära-rasa (erotic flavour) smile blooms up. He does not play any other games than the
games of çåìgära rasa. Rasamaya Kåñëa and Rasamayé Rädhä shower Each other with
nothing else but rasa during Their rasa-kréòä (delectable games), and the devotees that are
fixed in smaraëa are constantly showered with the sweet relish of this rasa-kréòä. These
pastimes can only be attended in svarüpäveça. When the mind returns to the external world
this svarüpäveça disappears, therefore Çréla Narottama däsa Öhäkura sings: sädhana smaraëa
lélä, ihäte nä koro helä, käya mane koriyä susära "Do not neglect the practice of lélä
smaraëa; make it the essence of everything for your body and mind!" It is the nature of these
transcendental pastimes to draw the mind towards one's siddha svarüpa. That sacred greed
that is the only and essential requirement for entering into rägänugä bhakti is also
awakening the revelation of these transcendental pastimes. When a fortunate devotee hears
about the sweetness of these feelings this sacred greed awakens in his heart.

tat tad bhävädi mädhurye çrute dhér yad apekñate

nätra çästraà na yuktià ca tal lobhotpatti lakñaëam

"The definition of the birth of transcendental greed is that when one hears about the
sweetness of the moods and pastimes of Kåñëa and His Vraja-devotees one becomes
attracted up to the point that one is not sensitive to the instruction of the revealed scriptures
anymore, nor to logical arguments." (Bhakti Rasämåta Sindhu 1.2.292) Experience will come
automatically while hearing about these sweet moods. These topics while destroy bodily
consciousness and will nourish the siddha svarüpa. One who becomes lusty after hearing
these topics is unfortunate. Çré Çuka Muni says: "The topics of Rädhä and Mädhava's loving
affairs will cure the heart's disease of lust and will bless the hearer with the highest possible
devotion to the Lord (which is undoubtedly maïjaré bhäva)."33
Çyäma claps in His hands and says: "You're defeated! You're vanquished! Give Me My
prize! I'm the victor!" But nobody, not even the parrots in the trees, sings Kåñëa's glories. All
the creatures in Vraja feel sorry for Rädhikä. How beautiful are Sväminé's eyes when Çyäma
holds Her around the neck! Although Her eyes are filled with water She still keeps them

33 See the final verse of the Räsa-païcädhyäya in Çrémad Bhägavata (vikréòitaà vrajavadhübhiù etc., verse
10.33.40) and its commentary by Çré Jïva Gosvämé.
64 Çré Viläpa Kusumäïjali

wide open. Çré Raghunätha däsa addresses Her here as sphuöat sarasijäkñi: blooming lotus-
eyed girl! Her eyes have become slightly reddish from all the water, although they are usually
compared to blue lotus flowers by the mahä janas.

alasa locana heri käjare ujala; jale bosi tapa kore néla utapala

"When they see Rädhikä's languid eyes, made up with eyeliner, the blue lotus flowers
sit in the water and perform penances (to become as beautiful as them)." indivara vara
garava garäsita khaïjana gaïjana nayanä "These eyes (of Rädhikä) swallow the pride of the
most excellent of blue lotus flowers (in colour) and the wagtailbirds (in restlessness)." How
bold is our Nägara! When He collects His prize (of kisses) Sväminé, wanting to know what
He's doing exactly, does not close Her eyes completely, but keeps them slightly opened.
Then, when Çyäma has collected His prize, Sväminé dives under water, feeling ashamed
before Her girlfriends. Nobody noticed where She went. There are shining red, blue, white
and golden lotus flowers floating on the kuëòa (saroruha kulojjvalam) and Sväminé surfaces
in a cluster of golden lotus flowers, where Çhe remains unnoticed (since Her face resembles
a golden lotus flower also). padme mukhe nä päri cinite (C.C.) Suddenly the bees become
attracted to Her extraordinary fragrance and leave all the other lotus flowers to come to Her
face, humming sweetly and blissfully (sarasa bhåìga saìghollasat). The sakhés meanwhile
tell Çyäma: "What have You done to our sakhé ? Go and look for Her!" Our Hero sees the
many bees buzzing around the golden lotuses, so He goes there and catches Çrématé. The
sakhés also go there. Çyäma brags: "Priye! If I would hide like this, You and Your girlfriends
would never find Me!" Sväminé proudly says: "O yes? Allright, hide out then! I'll surely find
You!" Çyämasundara dives into a cluster of blue lotus flowers. While searching, Sväminé
notices that the monkeys, that sit on the branches of the trees that hang over the kuëòa, are
staring at this cluster of blue lotus flowers. She understands that Çyäma must be hiding
there, so She goes there and catches Him. Then She swims across the deep kuëòa, holding
on to Çyäma's neck. tiìho Kåñëa kaëöha dhari, bhäse jalera upori, gajotkhäte yaiche kamaliné
(C.C.) "She floats upon the water, holding on to Kåñëa's neck like a female lotus flower
picked by an elephant." The whole kuëòa is illuminated by Rädhä and Çyäma's sweet bodily
luster. How happy the kuëòa is to get her own Éçvaré swimming at her chest! Seeing this
sweet pastime Tulasé is completely overwhelmed. How much joy the sweet water shows by
making high waves! madhura väri sampüritam. How sweet this pastime is! Tulasé Maïjaré is
beside herself of ecstasy when she sees it. Suddenly the spiritual vision disappears and
remembering this pastime she says: "My mind became immersed in the spiritual flavour of
Your service, as my eyes directly saw Your kuëòa".34 In his Rädhäkuëòäñöakam {5} Çré
Raghunätha däsa has confirmed that the desirevine of love for Kåñëa of even an ignorant and
unqualified person who performs some service at Rädhäkuëòa in the form of bathing there,
living there, seeing it or touching it, will blossom and bear the fruits of Rädhä's service:

api jana iha kaçcid yasya sevä prasädaiù praëaya suralatä syättasya goñöhendra sünoù
sapadi kila mad éçä däsya puñpa praçasyäs tadati surabhi rädhäkuëòam eväçrayo me

That is the inconceivable potency of seeing and touching Rädhäkuëòa. "When I saw
the sweetness of Your kuëòa I became attracted to Your devotional service. I don't want
anything else but that anymore. May that very fragrant and beautiful Rädhäkuëòa be my only
shelter!" Çré Haripada Çila sings:

vikasita paìkajäkñi çuno vinodini; ye mora lälasä präëe kohitechi ämi

34 Last paragraph narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 65

rädhä sama rädhäkuëòa ati manohara; phuöiyäche nänä jäti kamala nikara
sarovara paripürëa amåta salile; bhramarä bhramaré guïje padma dale dale
daraçane pulakita mora tanu mana; lälasä jägilo rädhä caraëa sevana
viläpa kusumäïjali korile smaraëa; haripada premäìkura hoibe udgame

"O Vinodini with the blooming lotuslike eyes! Please hear about my heart's desire! Çré
Rädhäkuëòa, which is just as supremely enchanting as Çré Rädhä Herself, is filled with
different species of blooming flowers. This lake is filled with nectar-like water and lotus
flowers that attract swarms of humming male and female bees to each of their petals. My
mind and body are startled when I see this and so the desire for Rädhä's lotus feet has
awoken. The sprout of prema is born in the heart of Haripada when he thus remembers
Viläpa Kusumäïjali."
·

VERSE 16:

PÄDÄBJAYOS TAVA VINÄ VARA DÄSYAM EVA

NÄNYAT KADÄPI SAMAYE KILA DEVI YÄCE
SAKHYÄYA TE MAMA NAMO'STU NAMO'STU NITYAÀ
DÄSYÄYA TE MAMA RASO'STU RASO'STU SATYAM

pädäbjayoù - of the two lotus feet; tava - Your; vinä - without; vara - excellent; däsyam -
service; eva - only; na - not; anyat - else; kadäpi - ever; samaye - at any time; kila - certainly; devi - O
Goddess!; yäce - I pray; sakhyäya - unto friendship; te - Your; mama - my; namaù - obeisances; astu -
let there be; nama - obeisances; astu - let it be; nityaà - forever; däsyäya - unto Your service; te -
Your; mama - my; rasaù - spiritual flavour; astu - let there be; rasa - taste; astu - let it be; satyaà -
truly.

"O Goddess! I shall never pray to You for anything else but the
excellent service of Your lotus feet! I offer my constant obeisances to
the idea of becoming Your friend, but I really relish the idea of
becoming Your maidservant!

Explanations: The transcendental revelations do not fade away from Çré Raghunätha
däsa. Sväminé stands before Tulasé and wants to offer her a friendly relationship, saying:
"Tulasi! Please accept My friendship! You can become equal to Lalitä and the others and
serve both Me and Çyämasundara!" Tulasé then says: "O goddess! I don't want anything else
but the excellent service of Your lotus feet! I offer my obeisances to Your friendship! Let it
stay on my head! I only want to serve You!" No one but Däsa Gosvämé is so fixed in that
desire for Çré Rädhä's service! That should be our target! Such sincere eagerness cannot be
found anywhere else! Çréla Raghunätha däsa Gosvämé is an eternally liberated maidservant of
Çrématé Rädhäräëé, so he is the greatest authority, the äcärya of the (Gauòéya Vaiñëava)
sampradäya (tradition) and by following in his footsteps one will surely attain this service.
He gave the perfect example to the practising devotees with his sädhana-maya jévana, his
66 Çré Viläpa Kusumäïjali

life, that was full of devotional practice. "I want to think of myself as a follower of the
Gosvämés like Rüpa and Raghunätha däsa. What can I do to accomplish that?" Hearing and
chanting of the mahä väëé (great words) of Çréla Raghunätha däsa Gosvämé will awaken that
identification as follower of Rüpa and Raghunätha. His very powerful words are even greater
than the words of the Åñis of yore, for these words are filled with the lélä-rasa of the most
confidential Vraja nikuïjas to which even the great sages did not have access. The kiìkarés
know even better how to attain Rädhäräëé's foot-service than Rädhäräëé Herself! The six
Gosvämés are all eternally perfect maidservants from the groves of Vraja, therefore it is
required to follow in their footsteps. Çré Raghunätha's love can be understood through this
Viläpa. For this reason we are discussing Viläpa Kusumäïjali.
Çréla Raghunätha däsa Gosvämé prays: "Hä devi! Please give me the excellent service
of Your lotus feet!" This service is so excellent because it is completely free from shame and
reverence, and it is very luscious. Such service cannot be found anywhere, but now it is given
as a special token of mercy of Çré Gaurasundara. Raghunätha däsa is a nitya siddha kiìkaré
and the guru of the (Gauòéya) sampradäya. The beautiful and sweet service of Çré Rädhä is
also most dear to us. Of all kinds of servanthood the servitude of Çré Rädhä is the greatest.
Although you are a sakhé, you are also a maidservant, adolescent in form and attributes, and
qualified for the most intimate services. There is no other kind of servitude that can soothe
the hearts of the Gauòéya Vaiñëavas. The maïjarés are actually taking part in the madhura
rasa, but still it is servitude, for their service is within the scope of the madhura rasa— rüpa
raghunätha pade hoibe äkuti; kobe häm bujhabo sei yugala préti? "When, will I, by following
in the footsteps of Çréla Rüpa and Çréla Raghunätha Däsa Gosvämé, understand the love of
Rädhä and Kåñëa?" (Narottama däsa Öhäkura) Rüpa and Raghunätha däsa's bodies are made
from tip to toe of yugala ujjvala rasa, splendid consciousness of the Divine Couple. How
eager their hearts were! How can one become absorbed in this splendid consciousness
without being full of this yugala ujjvala rasa? Meditation on the Käma gäyatré-mantra is very
helpful for entering into this mood. våndävane apräkåta navéna madana; käma béja käma gäyatré
yähära upäsana (C.C. Madhya 8) "The transcendental youthful Cupid of Våndävana (Kåñëa) is
meditated upon and attained by the Käma gäyatré-mantra which has the Käma-béja (seed of
transcendental desire) joined to it." He who makes the devotees forget the material world
and who maddens them with His transcendental form, qualities and pastimes, is the
transcendental youthful Cupid, and on Him we meditate (dhémahi). gäyantaà träyate yasmäd
iti gäyatré: "That which liberates by being sung is a gäyatré." The worship with the Käma-
gäyatré-mantra is meant to save us from material existence and to make our bodies, minds
and life-airs fit for relishing the flavours of Rädhä-Govinda's transcendental pastimes.
In his spiritual absorption Çré Raghunätha däsa submits to Sväminé's feet: "Let me
meditate how You overwhelm Çyäma with Your ecstatic plays in the kuïjas! When even You
are unable to bring Him back to consciousness, You will need me". During His loving
pastimes in the kuïja Çyäma faints of ecstasy because of encountering the waves of Rädhikä's
vast mädana mahä bhäva, but Anurägavaté (passionate Rädhikä) is not satisfied yet, so here
some excellent service is required. Sväminé thinks: "Tulasi! I cannot break Priyatama's
swoon! Why don't you please come?" Where else is such a confidential service to be found?
Even Lalitä and Visäkhä cannot attain this! This is the most excellent service! Rädhikä is
called devi in this verse because She takes part in such playful sports.
Once the Divine Couple plays a game of dice for a wager. She who gives the most joy
wins. Çyäma is defeated. On Rädhäräëé's indication the maidservant begins to deride Çyäma,
saying: "Ohe! Don't come here to play dice anymore! Better You go and herd the cows,
understand? For cowherding You need a cow's brain! You must have become like them
because of too much association with them! Qualifications are indispensible! Go and play
there where bodily strength is required! For this game You need some brain, You
understand?! Don't come here to play this game anymore!" Çyäma is embarrassed by these
Çréla Raghunätha däsa Gosvämé's Stavävalé 67

joking words. There's no limit to Sväminé's ecstasy! This is the most excellent service! What a
sweet upäsanä (subject of meditation)! How can servitude ever be supreme? When it is
anointed with the madhura rasa! Without being in madhura bhäva (a sweet spiritual mood)
one can not enter into Rädhä and Kåñëa's pastimes. Only those who know the feelings and
the thoughts of Bhävamaya and Bhävamayé (all-emotional Rädhikä and Kåñëa-candra) can
enter into this. The maidservants don't want Kåñëa alone, not even in their dreams! They
pray to Kåñëa: "Please take me along wherever You plays Your loving pastimes - with Your
Priyäjé - so that I can engage in Your loving service!"35
Çrémat Rüpa Gosvämé says: The käma rüpa räga bhakti (rägänugä-devotion in the
erotic mood) is of two kinds: sambhogecchätmikä (devotion full of desire to enjoy with Kåñëa
personally) and tad bhävecchätmikä (sakhébhäva): tad bhävecchätmikä täsäà bhäva
mädhurya kämitä (Bhakti Rasämåta Sindhuù 1.2.299). These devotees are finding more
happiness in assisting Kåñëa's direct lady-lovers, like Rädhä and Candrävalé, in meeting Kåñëa
than in meeting Him personally. Examples are sakhés like Lalitä and Viçäkhä. Their sthäyi
bhäva (intrinsic, permanent mood) is Kåñëa-rati (love for Kåñëa), and their suhåt rati (love
for the friend like Rädhäräëé) is a saïcärébhäva, an infused mood. saïcärayanti bhävasya gatià
saïcärino'pi te (B.R.S. 2.4.2). They love Kåñëa first, and that love is infused in Rädhäräëé.
During pürva räga (beginnings of love), Çré Rädhä met Lalitä and the sakhés on the bank of
the Käliya-hrada. Because they had the same mood they became acquainted with each other
that day, but when the gopés saw the superiority of Çré Rädhä's love for Kåñëa they wanted to
become happy by arranging for Her meeting with Kåñëa. Kåñëa then told His friend Subala:

käliya damana dina mäha; kälindé küla kadambaka chäho

koto çata vraja nava bälä; pekhaluà janu thira vijuréka mälä
tohe kahoì subala säìgäti; taba dhari häma nä jäno dina räti
tahi dhané-maëi dui cäri; tahi mana mohiné eka näré
so rahu majhu mone paiöhé; manasija dhüme ghume nähi diöhi
anukhana tahika samädhi; ko jäne kaichana viraha veyädhi
dine dine kñéna bhelo dehä; govinda däsa koho aiche nava lehä

"How many hundreds of Vraja-gopés didn't I see under the shade of the Kadamba-
tree on the bank of the Yamunä on the day I subdued the Käliya-snake? I tell you, O friend
Subala! Then (I was so startled that) I didn't know whether it was day or night! Amongst
them there were about two or four jewel-like girls, and among them there was again one
particularly mind-enchanting girl. She entered My mind and the resultant smoke of Cupid
did not allow me to sleep anymore. I am now constantly meditating on Her; who knows how
the pain of separation feels? My body becomes skinnier and weaker every day." Govinda däsa
says: "Such are the ways of new, young love!"
Çrématé showed similar loving attachment when She first saw Çyämasundara:

dekhiyä nägara çiromani; nä jäniye divasa rajané

ki hoilo marame vyathä; kähäre kohibo kothä
sakhi! ki ära puchasi more; marama kohiluà tore
yadi se milaye moya; tabe se saphala hoy
nahile nä jéva ära; tohäre kohiluà sära

"When I saw this crown-jewel of lovers I did not know anymore whether it was night
or day (out of ecstasy). Who can I tell about My heartache? O sakhi! What more do you want

35 Däsa Gosvämé himself prays like that in verse 100 of this book.
68 Çré Viläpa Kusumäïjali

to know? I told you what's on My heart! When He will meet Me, then I will feel fulfilled,
and if not then I cannot live anymore! This is definite!"
The sakhés like Lalitä and Viçäkhä are getting more ecstasy from establishing the
meeting of the anurägé eager Couple Rädhä and Mädhava than from meeting with Kåñëa
themselves, and in this way their love has become known as tad-bhävecchätmikä-love. Still,
Çré Rädhä sometimes desires to give them the position of näyikä (lady-love of Kåñëa), but,
although the maïjarés are also a kind of sakhé, they never accept such a role! The maïjarés
(buds) enhance the beauty of a flower (gopé), but are never separately enjoyable to the
blackbee (Kåñëa). Lalitä and the sakhés have sama sneha (equal love for Rädhä and Kåñëa),
but the maïjarés are rädhä snehädhikä (they have more love for Rädhikä). This kind of love
is called bhävollasa. Çréla Rüpa Gosvämé states in his 'Bhakti Rasämåta Sindhuù' (2.5.128) :

saïcäri syät samonä vä kåñëa-ratyäù suhåd ratiù

adhikä puñyamänä ced bhävolläsa itéryate

"When the sakhés love Rädhä (suhåd ratiù) as much as or less than Kåñëa, then their
saïcärébhäva is called Kåñëa rati. But if they love Rädhikä more, then it is called bhävolläsa
rati." The maïjarés are endowed with this bhävolläsa rati. Çréla Rämäi Öhäkura inquired
from Çrématé Jähnavä Öhäkuräëé about this bhävolläsa rati:36

öhäkura kohe - äge kåpä kori koho; bhävolläsä rati kothä ämäre çunäho
jähnavä kohena - bäpu! çona sävadhäne!; bhävolläsä rati mätra hoy våndävane
våndävana sthäna se devera agocara; yähä vilasaye nitya kiçoré kiçora
çré rüpa maïjaré ära çré rati maïjaré; sevänande magna rahe divä vibhävaré
bhävolläsä rati mätra ihä sabhäkära; duhu sukhe sukhé kichu nähi jäne ära
rädhä-Kåñëa sevänande sadä käla hare; änanda sägare tärä sadäi vihare
çrématéra samä sabe deha bheda mätra; eka präëa eka ätmä sabhe rädhä-tantra

"Rämäi Öhäkura said: Please tell me more about bhävolläsa rati!" Mother Jähnavä
said: "Listen carefully, O son! Bhävolläsa rati can only be found in Våndävana!" Våndävana,
where Kiçora (adolescent Kåñëa) eternally sports with Kiçoré (adolescent Rädhikä) cannot be
perceived even by the demigods. Çré Rüpa Maïjaré and Çré Rati Maïjaré are absorbed in the
ecstasy of devotional service day and night. They are all endowed with bhävolläsä rati, and
they are happy only when the Divine Couple is happy; they don't know anything else but
that. They are completely equal to Çrématé; only their bodies are different. They are one soul
and one life-air and they are all controlled by Rädhä."
One who wants to relish Kåñëa's sweetness to the utmost must take complete shelter
of Çré Rädhä. Çrépäda Prabodhänanda Sarasvaté writes in Rädhä Rasa Sudhänidhiù (261):
kväsau rädhä nigama padavé düragä kutra cäsau Kåñëas tasyäù kuca mukulayor antaraikänta väsaù
"Where is Rädhä, who is hard to perceive by following the Vedas, and where is Kåñëa, who
always lives inbetween Her bud-like breasts?" Çré Rädhäräëé says: "If you want to see My
Sundara (beautiful Kåñëa) you must take full shelter of My lotus feet!" And why do the
maïjarés love Kåñëa? Because He is Rädhäräëé's gallant! "Remember Kåñëa in this Vraja
forest as the Präëa-vallabha of my Sväminé! First Rädhä - then Çyäma! When Kåñëa makes
any trouble we'll take Him by the hand and throw Him out of the kuïja! We are the
maidservants of Rädhä!" Why do the kiìkarés love Kåñëa? Because He is the lover of
Rädhäräëé!
Once, when Kåñëa takes His supper in Nandéçvara, a kiìkaré fans Him. Without being
seen by others Çyäma keeps His hand on that kiìkaré's foot, as a means of asking her: "Will I

36 The entire explanation of this verse so far is given by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 69

meet My Dearest One or not?" That maidservant then places one toe on Çyäma's hand,
indicating that a meeting will be possible - that is the most excellent service! This is vara
däsya, the most excellent service! Nothing is done for personal happiness, everything is done
for the pleasure of the Yugala! Although the maïjarés are in the category of sakhés they are
servants because of their complete dedication to devotional service. The sakhés may have a
superior position in the pastimes, but the fortune of service is greater for the maïjarés! They
know Çré Rädhikä's innermost purpose and therefore they can perform their service without
hesitation like no one else in the world.
One day Rädhä and Kåñëa are intimately enjoying Themselves in a kuïja, and a
maïjaré relishes the sweetness of these pastimes through a passage between the vines. It
appears to the maidservant that there is some obstacle in Rädhä and Kåñëa's pastimes, but
They don't notice anything out of ecstasy. The maidservant then notices that Rädhä and
Kåñëa got stuck to Each other with Their hair, so very carefully she enters the kuïja, so as
not to disturb Them, and unravels the hairs, so that the amorous pastimes can continue
again. Who else can perform such a clever, intimate service? Even Lalitä and the sakhés don't
know! This is vara däsya, the most excellent service, which is attained by chanting the name
of Çré Rädhä: jaya jaya rädhä näma, våndävana yära dhäma, kåñëa sukha viläsera nidhi
(Narottama Däsa Öhäkura, Prema Bhakti Candrikä) "Glory, glory to Çré Rädhä's name, that
dwells in Vrndävana and that is the jewel of Çré Kåñëa's blissful pastimes!"
"O Rädhe! For attaining Your most excellent service I'm taking shelter of Your lotus
feet, that even Çyäma holds to His chest for soothing His lust-afflicted heart!

våndävaneçvari tavaiva padäravindaà premämåtaika makaranda rasaugha pürëam

hådy arpitam madhupateù smara täpam ugraà nirväpayat parama çétalam äçrayämi

"O Queen of Våndävana! I take shelter of Your cooling lotus feet, that are filled with
all the nectar- honey of pure love, and that even Madhupati, the Lord of sweetness Çré
Kåñëa, keeps to His heart to soothe His terrible lusty affliction!" (Rädhä Rasa Sudhänidhiù - 13)
Çré Rädhikä protects Çré Kåñëa's senses, that's why She is a GOPÉ (the verbal root
'gup' means 'protecting'). Giridhäré does not feel the slightest distress while lifting
Govardhana Hill. His pleasure potency stands before Him and solves everything. She's made
of the quintessence of the Cintämaëi jewel of mahä-bhäva, the pinnacle of love. In
sandalwoodpulp or a Cintämaëé-stone there is no asära, or useless refuse, but still Her
mahä-bhäva is the sära, or quintessence, of the Cintämani-jewel of prema. The maidservants
say: "Çyäma! Do You know why You're so beautiful? Because Your Priyä is here!" 37

rädhä saìge yadä bhäti tadä madana mohanaù

anyathä viçvamoho'pi svayaà madana mohitaù

(Govinda Lélämåta 8.32)

"When He shines with Rädhä, He is Madana Mohana, the enchanter of Cupid, but
otherwise He is Himself enchanted by Cupid, although He enchants the whole world!"

coòi gopéra manoratha, manmathera mana mathe, näma dhare madana mohana

"Mounting the chariots of the gopés' desires, He stirs even Cupid's mind, hence He is
called Madana Mohana." (Caitanya Caritämåta) ballabé bhuja-latä baddhe manobhävati

37The 4 paragraphs from “one who wants to relish Kåñëa's sweetness” until here are explained by Çré Änanda
Gopäla Gosvämé.
70 Çré Viläpa Kusumäïjali

brahmani mano me ramate "The supreme brahman delights my mind when it is bound by the
vine-like arms of the cowherd girls." Kåñëa is very happy when someone calls Him Rädhä-
sevaka (the servant of Rädhä), but almost nobody says this. Çré Kåñëa is so much under
Rädhä's control that He is willing to give everything to those who serve Her. Çréla
Prabodhänanda Sarasvaté writes (Rädhä Rasa Sudhänidhih 155):

anulikhyänantän api sad aparädhan madhupatir

mahä premäviñöas tava parama deyaà vimåçyati
tavaikaà çré rädhe gåëata iha nämämåta rasaà
mahimnaù kaù sémaà spåçatu däsyaika manasäm

"O Çré Rädhe! Madhupati (Kåñëa) cancels innumerable offenses of anyone who even
once relishes the nectarean spiritual flavour of Your name, and in great ecstasy He considers
what is the greatest gift He can give to such a person. Who can then imagine the glories of
someone whose mind is fixed on becoming Your maidservant?"
Çréla Raghunätha Däsa Gosvämé says: "I don't want anything else but Your excellent
service! If I am not qualifed for Your service, then please at least make me attached to this
aspiration, so that one day I may get it." däsyäya te mama raso'stu raso'stu satyaà: "Let me
truly have eager spiritual thirst for Your service!"38
Çré Rasika-Candra Däsa sings:

tomära caraëa padma, prema bhakti rasa sadma

däsé bhäve sevä vinä tära
jévane maraëe häya, mone mora nähi cäya,
sakhétvädi anya kichu ära

"Your lotus feet are the abode of loving devotion. In life or in death, I don't want
anything else but a service-mood towards them! I don't want friendship with You or anything
else!"
nä jäni sakhyera guëa, täi devi punaù punaù
tava sakhye mora namaskära
yadi bolo lajjä päi, sakhétvere nähi cäi,
kintu mone väsanä tähära.
çuno devi nivedana, se lälasä kadäcana,
nähi uöhe ämära hådaya
tava däsya rase mora, sadä mone rahu bhora
ei satya jänibe niçcoy

"I don't know the qualities of friendship, therefore, O Devi, I offer my obeisances to
it again and again! And if You say: "You don't want My friendship just because You're shy,
but you actually desire it within your mind!", then listen, O Devi, to my petition: "This desire
has never arisen in my heart! My mind is always filled with däsya rasa, that You should know
for sure!"
·

VERSE 17:

38 Entire explanation by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 71

ATI SULALITA LÄKÑÄÇLIÑÖA SAUBHÄGYA MUDRÄ

TATIBHIR ADHIKA TUÑÖYÄ CIHNATÉ KÅTYA BÄHÜ
NAKHA DALITA HARIDRÄ GARVAGAURI PRIYAÀ ME
CARAËA-KAMALA SEVÄÀ HÄ KADÄ DÄSYASI TVAM

ati - very; sulalita - charming; läkñä - red footlac; çliñöa - anointed with; saubhägya - of
fortune; mudrä - signs; tatibhiù - by a multitude of; adhika - more; tuñöyä - by satisfaction; cihnaté -
marking; kåtya - doing; bähü - arms; nakha - nails; dalita - scratched; haridrä - turmeric; garva -
pride; gauri - golden; priyaà - dear; me - unto me; caraëa - feet; kamala - lotus; seväà - service; hä -
alas!; kadä - when; däsyasi - will give; tvam - You.

O You whose golden hue possesses the pride of the color of a

turmeric-bulb scratched by a fingernail! When will You, having, out of
great satisfaction, marked my arms with Your emblems of good fortune
that are anointed with Your very lovely footlac, bestow the service of
Your lotus feet on me?

Explanations: Çrématé Rädhikä is very satisfied with Çré Raghunätha däsa's limitlessly
eager prayer for devotional service in the last verse. Çré Raghunätha däsa laments: "I don't
wish to be acquainted with anyone who is not related with You in this world! Let the whole
world know that I have nobody else but You! Everyone will understand that Tulasé is Çré
Rädhikä's maidservant!" The eternal spiritual absorption of Çré Raghunätha däsa is
unadulterated: tanu vän manobhir aham taväsmi "I am Yours with body, mind and words!
I'm not just Your quiet, hidden maidservant! I want to be Your marked maidservant!" This
firm loyalty swallows the whole ego. Even in so-called 'external consciousness' the twanging
of the siddha svarüpa is audible, even then the devotee covets the service of Çré Rädhä. He is
not even satisfied with dreams, smaraëa or visions - he wants the real thing! Even in
external consciousness Raghunätha däsa strongly feels the absence of Sväminé, so he rolls on
the bank of Rädhäkuëòa and weeps:

avékñyätmeçvaréà käcid våndävana maheçvarém

tat padämbhoja mätraika gatir däsy ati kätarä
patitä tad saras tére rudaty ärta raväkulam
tac chrévaktrekñaëäväptyai nämäny etäni saàjagau

"Not seeing her goddess, the Queen of Våndävana, a certain maidservant, who
considers Her lotus feet the only goal of Her life became very anxious, fell down at the shore
of Her lake (Rädhäkuëòa), cried loudly out of pain, and, just to see Her beautiful face, sang
the following names:" Çré Raghunätha weeps and prays: "Please draw me to Your lotus feet,
calling me Your maidservant! I won't be a quiet maidservant! I will be Your marked
maidservant!" Just as his feelings of separation make his life-airs reach his throat he attains
the vision of a divine pastime: Rädhä and Kåñëa sweetly enjoy Themselves in a kuïja on the
bank of Rädhäkuëòa and Tulasé watches it through an opening in the wall of vines. After the
love-play is finished, the surrendered maidservants enter into the kuïja. Çré Rädhikä takes
72 Çré Viläpa Kusumäïjali

the role of svädhéna bhartåkä (independent lady-love), who controls Her lover.39 She lies
down and the submissive hero sits at Her feet, desiring to paint red lac on them
singlehandedly. Unless He has a submissive attitude He cannot serve, hence He sits close to
Sväminé's feet, wanting to anoint them with lac-dye. Tulasé holds the brush and a cup with
lac in her hands. As tears of love stream from His eyes, our hero begins to paint Sväminé's
footsoles, thinking: "I'm not so fortunate as this footlac, that I can stick to Her feet the whole
day! Everyone says that I am nondifferent from My name, so let My name stay on Her foot-
soles then!" He then begins to write His name on the sides of Sväminé's feet and becomes
overwhelmed by the beauty of His own name written in red lac, thinking: "Alas! Even My
name is more fortunate than Me!" Çréla Prabodhänanda Sarasvaté writes:

rasaghana mohana mürtià vicitra keli mahotsavolläsitam

rädhä caraëa viloòhita rucira çikhaëòaà harià vande

"I praise Çré Hari, who is the embodiment of profoundly enchanting spiritual flavour,
who is gladdened by a wonderful great festival of play and whose head, that is decorated with
a beautiful peacock feather, rolls at Çré Rädhä's feet!" (Rädhä Rasa Sudhänidhih - 201)
Tulasé enjoys to see Çré Hari's zeal in decorating her Sväminé and she giggles, covering
her mouth with her veil. Seeing Tulasé giggling, Sväminé says: "What's going on?", and kicks
Tulasé for punishment on the arms with Her foot, that has the wet lac still on it. Fortunate
Tulasé thus has the auspicious signs (like the flag, thunderbolt, barleycorn, chariot,
conchshells etc.) of Sväminé's footsoles printed on her shoulders through the footlac. Sväminé
does not kick everyone like this: It is a sign of intimacy! With these auspicious signs Tulasé
proudly goes from kuïja to kuïja. "Let everyone see that I'm Çré Rädhä's marked
maidservant!" Then suddenly the revelation vanishes and Çré Raghunätha däsa cries: "Hä
Rädhe! When will You print these auspicious marks on my shoulders?"
prema is mixed with this footlac, therefore Çré Raghunätha däsa uses the words ati
sulalita läksä: it is very charming because of the love it contains. "Not when it is applied by us
maidservants, but when it is applied by Your lover! Will the hearts of us maidservants be
pleased if He is not submissive to You? He, who feels Himself blessed when He even once
catches the breeze coming from Your flapping veil?" yasyäù kadäpi vasanäïcala khelanottha
dhanyäti dhanya pavanena kåtärtha mäné (Rädhä Rasa Sudhänidhi - 2) We want Çré Rädhä's
superiority, but that does not make Çyäma inferior, rather it brings His superiority to the
limit!40 When Bilvamaìgala describes the beauty of Kåñëa's eyes (in Kåñëa Karnämåtam, 13),
he says: pratipada lalitäbhyäà pratyahaà nütanäbhyäà "Kåñëa's eyes have aquired fullness
through love, they became the abode of beauty, they are charming at every step and they are
novel every day". Çré Kåñëa Däsa Kaviräja writes in his Säraìga Raìgada-commentary on this
verse that Kåñëa's eyes are so beautiful because they taste the rasa of Çré Rädhä's love for
Him. Çré Kåñëa says in Caitanya Caritämåta:

yadyapi nirmala rädhära satprema darpaëa; tathäpi svacchatä tära bäòhe kñaëe kñaëa
ämära mädhurya nähi bäòhite avakäçe; e darpaëera äge nava nava rüpe bhäse

"Although the mirror of Rädhä's true love is completely clear its clarity still increases
at every moment. There is also no cessation to the increase of My sweetness, which shines in
ever-new forms in front of this mirror."

39 sväyattäsanna dayitä bhavet svädhéna bhartåkä (Ujjvala Nélamaëi) "A girl whose lover always stands by her
in a subdued fashion is called an independent lady-love or svädhéna bhartåkä.
40 Upto here the entire explanation is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 73

"I want to see Your submissive lover anointed with the lac-dye of Your footsoles."
Bhéñmadeva, an aiçvarya upäsaka (who meditates on Kåñëa in His divine prowess) was able,
by the blessing of his father, to choose the time of his own death, and he waited until he
could see Kåñëa in His véra rasa (heroic mood) before he died. He says in Çrémad Bhägavata
(1.9.34):
yudhi turaga rajo vidhümra viñvak kaca lulita çrama väry älaìkåtäsye
mama niçita çarair vibhidyamäna tvaci vilasat kavace'stu Kåñëa ätmä

"May my mind be fixed on Çré Kåñëa, the Supreme Self, whose hair was flowing as it
was greyed by the dust thrown up by the hooves of the horses during the battle, whose face
was adorned by sweatdrops, and who enjoyed being pierced by my sharp arrows!" In the
same way the maïjarés want to meditate on Çré Rädhikä in a particular way! They always
desire to see the most enchanting Couple moistened with sweatdrops of exhaustion of Their
erotic battle, Their dresses and ornaments loosened. The perfection of the eyes is to see the
subdued hero and the independent heroine whose lustre defeats the pride of golden-colored
turmeric. Tulasé says: "Please mark me with the footlac which was applied to Your footsoles
by Your dedicated and submissive hero!" Çré Raghunätha shows great longing for devotional
service. caraëa kamala seväà hä kadä däsyasi tvam "O! When will You give me the
devotional service of Your lotus feet?" Devotion means service. bhaj ityeña vai dhätuù seväyäà
parikértitaù. Devotional service is everything for a loving devotee. The pleasure of the sevya
(the worshipped) is the target of such service, not one's personal pleasure. änukülyena
kåñëänuçilanaà bhaktir uttamä (Bhakti Rasämåta Sindhuù 1.1.11) "The highest devotion is that
devotion which is favorable to Kåñëa". Çré Jéva Gosvämé writes the following commentary on
this verse: änukülyam cäsminn uddeçyäya çré kåñëäya rocamänäù pravåttiù "Favorable
means something that is pleasing to Kåñëa." "It is prescribed by the scriptures, and that's why
I'm doing it, but I have no idea if my beloved deity enjoys it or not". This is not the way of
rägänugä bhakti. When the beloved deity responds within my heart, saying: "I am enjoying
and relishing your devotional service", then I will know that my service is a success! 41 In the
book Bhaktamäl42 it is described that Çré Baìki Bihärijé43 passed over Haridäsa Svämé's räja
bhoga (luxurious noon-time offering) in favor of the simple fried chickpeas that were offered
by Jagannäthé Mädhava. It's also known (from Caitanya Caritämåta) that Säkñé Gopäla asked
the Queen of Orissa to place a pearl in His nose. This is not the worship of the indifferent - it
is the worship of lovers. This religion of love is completely devoid of any kind of deceit.
dharmaù projjhita kaitavaù (S.B.1.1.2). Love makes one forget bodily happiness. The loving
worshipper does not desire sensual, physical or even spiritual pleasures, for all kinds of
personal pleasure is cheating, but this is not so easy to give up. Therefore Çréla Premänanda
Öhäkura has said in his Manaù Çikñä (90):

ore mana! e tora bujhibära bhula!

kohicho vedera pära, koricho niñiddhäcära,
bhäva dekhi äpanära müla

"O mind! You just don't understand! You say that you are beyond the Vedic
regulations, but you perform forbidden activities! When I see this I see your very essence."

muktike aiçvarya boli, dürete diyächo pheli,

iìgite bujhäo ei tattva.

41 From "I want to see..." down to here the explanation is by Çré Änanda Gopäla Gosvämé.
42 Written by Näbhä däsa.
43 The most popular deity in Våndävana for Hindu pilgrims, even now.
74 Çré Viläpa Kusumäïjali

anitya asära artha, se bhälo sadäi prärthya,

yä lägi rajané divä matta.

"You call liberation a luxurious distraction and have thrown it far away. Give me a hint
so that I can understand this truth. Fleeting, useless riches are always desirable and you are
going mad thinking about it day and night."

nirhetu yäjana koro, hetu se chäòite näro,

kathäya virakta e saàsära
sarvasva bolicho yära, dite eka baöa tära,
se cähile koho äpanära.

"You outwardly perform rituals without desire for gain, but you are not able to free
yourself from the same. In your speech you are detached from the material world. Who you
call 'my everything' is the same everything you give only a tiny Banyan-leaf to. And you think
that it is yours to give!"

koho bhaji våndävana, ghare sukhaväsa mana,

bhälobäso vasaëa bhüñaëe
santuñöa mänicho mäne, mahäkrodhe apamäne,
ätma-sukha ghucilo kemone?

"You say 'I worship Våndävana', but you're happily staying at home - you love all
exterior trappings. You're satisfied with praise, but are enraged when insulted. How did you
manage to destroy the happiness of your soul?"

kohicho gopéra dharma, ki bujhicho tära marma,

svabhäva chäòite näro tile.
dekhiyä päicho sukha, prakåti bäghiné mukha,
sarvätmä sahite yei gile.

"You say that you follow the gopés but what do you understand about the meaning of
that? You can't let go of your nature one iota. You get pleasure seeing the face of material
nature (or women), who swallows you whole."

kohe çuno premänanda, vicärile sab dhandha,

kohile çunile kibä hoy.
hari hari avirata, koho ei prema patha,
nirmala hoibe suniçcaya.

"Listen", says Premänanda, "if you think about it, it's all a ball of confusion. What's to
be gained by listening or flapping your mouth? Always chant 'Hari, Hari' while you traverse
the path of love, and you will surely be cleansed of all impurities!"
The pure devotee bathes in his tears of love when he chants the holy name and the
beloved deity stays close by to relish this. What an incomparable service! bhaktera prema
ceñöä dekhi kåñëera camatkära (C.C.) "Even Kåñëa is astonished when He sees the loving
activities of His devotees!" "With my eyes I will see Your form and with my ears I will hear
Your flute!" "I am unworthy, I will never get to see Rädhä and Kåñëa!" - devotional greed will
never allow such despair to come. The beauty of the path of sacred passion is that it makes
Çréla Raghunätha däsa Gosvämé's Stavävalé 75

one transcend the considerations of worthiness or unworthiness.44 The loving devotee will
think: "If You don't respond then who will lift me up? If I could just slightly dedicate my life
to Your service - then I would be blessed! She will make me understand what is favorable
and what is unfavorable!" When the loving devotee has been separated from his beloved
deity for a long time, yearning for His darçana, he starts thinking: "Maybe the Lord is just
not pleased with me!" The Gosvämés taught the world by example. One day Çréla Rüpa
Gosvämé thought: "I could not get Våndävaneçvaré's (Rädhikä's) mercy, then what is the use
of my body?" He closed the door of his cottage and sat down, but at twilight time someone
called him, saying: "Bäbä! Open the door, I have come!" Çrématé Rädhäräëé had personally
come to His door with a pitcher of milk on Her head, dressed like a cowherd girl. Çré Rüpa
knew the girl, he begged food from her parents' house sometimes, but she looked so
extraordinary sweet this time! The girl said: "Bäbä! Why didn't you come to our house today
for mädhukaré (collecting alms)?" Çré Rüpa Gosvämé said: "Lälé (little girl)! I'm not coming
anymore!" The girl said: "Why, what happened?" Çré Rüpa Gosvämé said: "If my beloved
Goddess does not bestow Her mercy upon me, then what's the use of maintaining this body
still?" The girl said: "Who said you that don't get the mercy? It is Her mercy that you can live
here in Våndävana! Drink some milk and come for mädhukaré again from tomorrow! Only if
you remain in physical health you can do bhajan, after all!" After saying this, the girl left. Çré
Rüpa was enchanted by Her charming movements and thought: "Who is this amazing girl?"
Meanwhile, by Rädhäräëé's arrangement Çréla Sanätana Gosvämé came by to find out how
Rüpa Gosvämé (who was his disciple)'s bhajan was going. Çré Rüpa had already planned to
offer some milk to Çré Sanätana prabhu, so he offered him the milk which was handed to him
by the wonderful cowherd girl, but when Sanätana Gosvämé simply smelled the fragrance of
the milk he fainted of ecstatic love. Later, when he heard from Rüpa Gosvämé where the
milk came from, Sanätana told him: "Rüpa! She (Çrématé Rädhikä) is the embodiment of
great compassion! Will you make Her toil like this?" Çré Rüpa understood Sanätana
Gosvämé's purport and resumed his practice of mädhukaré.
Çréla Raghunätha Däsa says: "I will not request You for these blessed marks, You will
spontaneously print them on me, being satisfied with my service! You will say: "Tulasi!
Come! I need you!" Your kicks with the foot are a sign that You are satisfied with me. You
don't just kick everyone like that!" How intense is this feeling of possessiveness! (When Çré
Rädhikä says): "You are Mine!", that will be concealed by (the kiìkaré saying): "I am Yours!"
The maidservant is exclusively surrendered to her Sväminé, like a flower that was never even
smelt by any honeybee! Präëeçvaré gives the service of Her lotus feet by saying: 'Tulasi,
come! My necklace is broken, restring it! My tilaka has faded away, put it back on!', and so
on! äjïäya koribo sevä caraëäravinda (being ordered, I will serve Rädhä and Kåñëa's lotus
feet, Narottama däsa Öhäkura) Çré Raghunätha däsa Gosvämé prays: "Take me as Your
marked maidservant! I want to serve Your lotus feet!" How eager he is to serve the
embodiment of ecstatic love! Suddenly he gets a vision of wonderful gradual services, that
will commence from the next verse.45
Çré Rasika-Candra Däsa sings:

nakha vidalita mari, he haridrä garva gauri,

tava pada kamala yugale
ki sundara çobhä päya, alaktaka räga täya,
yävädika cihna jholamole

44 näpi lobhanéya vastu präptau svasya yogyäyogyatva vicäraù ko'pyudbhavati (Räga Vartma Candrikä,
Viçvanätha Cakravarté)
45 From 'the pure devotee' down to here the explanation is by Çré Änanda Gopäla Gosvämé.
76 Çré Viläpa Kusumäïjali

"O You whose golden lustre steals the pride of turmeric scratched by the nails! How
beautiful Your lotus feet are with their shining reddish footlac!"

se saubhägya cihne kobe, bähu sucihnita hobe,

päda padma sevibo yokhon
kätare tomära päya, däsé ei bhikñä cäi,
abhiläña koroho püraëa

"When will You print the auspicious marks of Your footsoles on My arm, making it
nicely marked while I serve Your lotus feet? This maidservant anxiously prays at Your feet:
'Please fulfil my desire!"
caraëa kamala sevä, sei dhana more dibä,
se ye mora präëa adhikäi
nähi more upekñibä, sei sevä kobe dibä
tähä vinu än nähi cäi

"When will You give me the treasure of the service of Your lotus feet, that is dearer to
me than my life? Don't let me down! When will You give me that service? I do not want
anything else!"

VERSE 18:

PRAËÄLÉÀ KÉLÄLAIR BAHUBHIR ABHISAËKÑÄLYA MADHURAIR

MUDÄ SAÀMÄRJA SVAIR VIVÅTA KACAVÅNDAIÙ PRIYATAYÄ
KADÄ BÄHYÄGÄRAÀ VARA PARIMALAIR DHÜPA NIVAHAIÙ
VIDHÄSYE TE DEVI PRATI-DINAM AHO VÄSITAM AHAÀ

praëäléà - the drain; kélälaiù - with water; bahubhiù - with an abundance of; abhisaìkñälya -
completely rinsing; - with sweet; mudä - blissfully; saàmärja - rubbed; svaiù - with the own; vivåta -
opened; kaca-våndaiù - with the hairs; priyatayä - considering it very dear; kadä - when; bähyägäraà
- latrine; vara - excellent; parimalaiù - with scents; dhüpa - incense; nivahaiù - with an abundance;
vidhäsye - I will do; te - Your; devi - O Goddess!; prati - each; dinam - day; aho - O!; väsitam -
scented; aham - I.

O my Goddess! When may I, after joyfully rinsing Your drain with

sweetly scented water and lovingly sweeping it with my loosened hair,
considering it very dear, daily make Your latrine fragrant with nice
incenses?

Explanations: Prayer unlocks the shackles of the Lord's mercy. In the previous verse
Çré Raghunätha däsa had a vision of a very sweet pastime in his svarüpäveça. Sväminé had
made Tulasé Maïjaré her marked maidservant with the fresh lac-dye-anointed signs of
fortune that adorn Her lotus feet, and when that vision vanishes Raghunätha considers his
Çréla Raghunätha däsa Gosvämé's Stavävalé 77

life to be useless. In this way Sväminé plays hide-and-seek with Her maidservants, sometimes
disappearing from them and sometimes re-appearing. It is like a succession of the
illumination and shade of transcendental happiness and distress, which is the current of life
for a loving devotee. çuddha prema sukha sindhu, päi tära eka bindu, sei bindu jagata òubäya
(C.C.) "Even one drop from the blissful ocean of pure love inundates the world." Although
Çré Räghunätha always swims in that blissful ocean he is still always lamenting out of divine
love. Çré Rädhä is the embodiment of complete love, but still the devotee feels so much pain
while constantly attaining Her in dreams, smaraëa and visions! This is the speciality of Vraja-
prema. Remembering this prema a poet has said: boòo vedanära moto bejecho he, tumi ämära
präëe! "You annnounced it to me in a very painful way, but You are my very life!" Still, this
agony is a special kind of transcendental bliss, therefore the äcäryas have classified it as a
rasa. Those who wander in the kingdom of ecstatic love know the purport of that. When the
vision vanishes Raghunätha becomes very anxious: udvege divasa nä yäya, kñaëa hoilo yuga-
sama, varñära megha präya açru variñe nayana (C.C.) "Of anxiety the day will not pass. A
moment appears to be an age, and tears are flowing from my eyes like rain showered from a
monsoon cloud." Such is the condition of Çré Raghunätha däsa; without the personal service
of Çrématé he considers the world to be empty, and therefore he weeps and laments in great
agony. His heart pines from the kaiìkarya rasa (flavour of service) of Çré Rädhä.
Suddenly a sweet vision comes to Çré Raghunätha: He sees himself on the terrace of
Çré Rädhä's house in Her abode Yävaöa, in his spiritual form of Tulasé Maïjaré. It is
morningtime, but Çrématé is still sleeping in Her bedroom, exhausted of Her amorous
nocturnal pastimes with Çré Kåñëa. Çrématé Rüpa Maïjaré mercifully gives Tulasé a menial
service to begin with. Devotional service is everything, starting from the most menial
services. It is summertime and Tulasé begins to flush Çrématé's latrine with a lot of cold water,
letting it run off through the drain. Then she opens her braid and rubs the latrine clean with
her opened hair, thinking: "Why should I only clean this place with my opened hair? It
would be better if I rubbed it with my very life!" It is Präëeçvaré's latrine, so this service is
also as dear as life to the devotees. The fortunate sädhakas always relish the flavours of this
remembrance. This is the means and the goal at the same time. The mahäjanas say:

sädhana ekhäne, siddhi-o ekhäne,

bhävera gocara se,
ekhäne tä yadi, dekhite nä päo,
marile dekhibe ke

"sädhana (practice) is here (in this world) and siddhi (perfection) is here, and it is
perceivable at the stage of bhäva. If you don't see Kåñëa here (due to a lack of bhäva), then
how will you see Him when you die?" The mind of a devotee who is fixed in smaraëa goes to
the kingdom of léläs and relishes the pastimes so vividly there as if they are directly
perceived. siddha deha cinti kore tähäi sevana; sakhébhäve päy rädhä-kåñëera caraëa (C.C.) "Think
of your devotional service in your siddha-deha (spiritual body), thus you will attain Rädhä
and Kåñëa's lotus feet in the mood of the sakhés." The mahäjanas say that each and every soul
is eligible for the service of Çré Rädhä, and by the power of associating with these mahäjanas
pure God-consciousness spontaneously manifests itself in the pure spirit soul. sei gopé
bhävämåta yära lobha hoy (C.C.) "Anyone who becomes greedy for that nectarean mood of the
gopés..." These people are the fortunate souls who have obtained the grace of like-minded
great rasika devotees. The fullest manifestation of devotion is gopé-bhäva, for the gopés are
exclusively dedicated to the pleasure of Çré Kåñëa. This gopé-bhäva is the treasure of the
practice of the pure swan-like devotees, and the culmination of this sakhé-bhäva is maïjaré-
bhäva. By following in the footsteps of the eternally perfect devotees, that belong to the
78 Çré Viläpa Kusumäïjali

Lord's internal potency, one can attain the confidential nikuïja-sevä of Çré Rädhä and
Mädhava.
In his svarüpäveça Çré Raghunätha, as Tulasé, is now most blissfully engaged in
rinsing and sweeping the drain of Çrématé's latrine with her opened braid. How intense is her
feeling of mineness! "It is the latrine of my mistress, and it is dearer to me than millions of
lives! I have to sweep it with my own hair, with what else? If I could sweep it with my own
life-airs then it would be even better!" How much this maidservant is the object of Sväminé's
mercy! She performs such menial service with her own hairs!
Çré Lokanätha Gosvämé had vowed not to give mantra-initiation to anyone, but by
performing the menial service of daily cleaning up his stool after he used the toilet, with
great love, Çréla Narottama Däsa Öhäkura obtained his mercy. All the people know how
Lokanätha Gosvämé had to make his firm vow float away on the stream of Çréla Narottama's
sincere, menial service in this way. Similarly, the maidservant is the object of Çrématé
Rädhäräëé's mercy, as she scents Her latrine with aguru-incense and so, being similarly
surrendered and sincere. Just as Tulasé takes the incense in her hand everything vanishes and
Raghunätha däsa anxiously prays for this service:

sumadhura jala räçé koriyä siïcana; snänägära praëälikä kori prakñälana

priya jïäne mora ei keçera kaläpe; sammärjita koribo ye ei praëälike
jväliyä sugandhi dhüpa hari guëa gäne; suväsita koribo go se bähya bhavane
prati dina ei sevä koriyä niyama; kobe vä koribo ämi kori nivedana
däsa gosväméra e prärthanä madhura rasäla; prätaù käle haripada cinta cirakäla

"I sprinkle and rinse the drain of the bathroom with sweet water and sweep this drain
with my own opened braid, since it is very dear to me. I will scent the latrine with burning
fragrant incense while singing Hari's glories. When can I do this service, as a rule, every day?
This is my humble prayer! Çré Haripada Çéla always thinks of these sweet and delectable
prayers of Däsa Gosvämé in the morning."

VERSE 19:

PRÄTAÙ SUDHÄÀÇU MILITÄÀ MÅDAM ATRA YATNÄD

ÄHÅTYA VÄSITA PAYAÇ CA GÅHÄNTARE CA
PÄDÄMBUJE TAVA KADÄ JALADHÄRAYÄ TE
PRAKÑÄLYA BHÄVINI KACAIR IHA MÄRJAYÄMI

prätaù - in the morning; sudhäàçu - camphor; militaà - mixed with; mådam - with clay; atra
- here; yatnät - carefully; ähåtya - taking away; väsita - scented; payaù - water; ca - and; gåha - house;
antare - inside; ca - and; päda - feet; ambuje - in the lotus; tava - Your; kadä - when; jala - water;
dhärayä - with a stream; te - Your; prakñälya - having washed; bhävini - O beautiful or emotional girl;
kacaiù - with the hairs; iha - at a place proper for washing the feet; märjayämi - I wash.

O Bhävini (beautiful or emotional girl)! When can I diligently

bring clay mixed with camphor along with scented water into Your
Çréla Raghunätha däsa Gosvämé's Stavävalé 79

room, wash Your lotuslike feet with a stream of this water in a place
suitable for washing Your lotus feet, and dry them with my hair?

Explanations: The service of Çré Rädhäräëé is not like the service of the Supreme
Personality of Godhead; it is the service of ecstatic love personified! In his Premämbhoja
Maranda Stavaräja Çré Raghunätha däsa has written: mahäbhävojjvala cintä-ratnodbhävita
vigrahäm—"Her form is born from the glistening thought-gem of mahä bhäva." mahäbhäva
cintämaëi rädhära svarüpa (C.C.) Where are the insignificant living entities, and where is that
mahä bhäva?

hlädinéra sära aàça - tära prema näma; änanda cinmaya rasa - premera äkhyäna
premera parama sära - mahä bhäva jäni; sei mahä bhäva rüpä rädhä öhäkuräëé {C.C.}

"The essential portion of the Lord's pleasure potency is named prema (love of God)
and that prema is known to consist of blissful transcendental flavours. The quintessence of
prema is mahä bhäva and the personification of that mahä bhäva is the goddess Rädhä."
Therefore, for engaging in the service of Çré Rädhä one must adopt a favorable mood.
In the previous verse Çré Raghunätha attained his desired devotional service, but
when that vision vanishes the agony of separation becomes intolerable. Weeping and
weeping he prays: "Ayi Bhävini! (beautiful or emotional girl)! When can I diligently bring soft
clay mixed with camphor along with scented water into Your room, wash Your lotuslike feet
with a stream of this water and wipe them with my hair?" What is the meaning of the address
Bhäviné? The address is made in a spiritual vision. Sväminé is all-emotional, and so are Her
maidservants! Sväminé is ecstatic about Her lover and the maidservants ecstatically love
Sväminé! This cannot be experienced with a scattered mind. It is necessary, therefore, to
bring Her mood into the heart. Something will be understood when the conditions become
even slightly favorable and some help is given. How wonderful is the Gosvämés' loyalty to the
lotus feet of Çré Rädhä! Çrémad Prabodhänanda Sarasvati has written in Rädhä Rasa
Sudhänidhi (78): yä våndävana sémni käcana ghanäçcarya kiçoré maëis tat kaiìkarya
rasämåtäd iha paraà citte na me rocate "Nothing else can please my mind than the nectar-
rasa of the maidservanthood of some most amazing jewel of adolescent girls from the
outskirts of Våndävana!" It is natural that nothing then pleases the mind anymore, because
rägänugä bhakti is a 'mental religion', as Çré Viçvanätha Cakravarté says in Räga Vartma
Candrikä (rägasya manodharmatvät). There is no necessity of scriptural injunctions, for
lobha eva pravartakaù "Only sacred greed is the inaugurator".>> Even the devotees of the
Supreme Personality of Godhead cannot experience the beauty of the thoughts of Çré
Rädhä's maidservants! In the Vaiñëava-scriptures the glories of the ekänta (one-pointed)-
devotee are specifically sung. Çréla Rüpa Gosvämé writes (Bhakti Rasämåta Sindhuù 1.2.58):

taträpy ekanténäà çreñöha govinda håta mänasaù

yesäà çréça prasädo'pi mano hartuà na çaknuyat

"Of all the devotees those one-pointed devotees whose hearts have been stolen by
Govinda are the best. Even the mercy of Çréça (Lord Viñëu), the husband of the goddess of
fortune, cannot take their minds away!" The one-pointed loyalty of Rädhä's maidservants is
even more wonderful than the one-pointed loyalty of Kåñëa's devotees.. They do not even
want Çré Kåñëa's grace without that of Rädhä. Their hearts are exclusively surrendered to Çré
Rädhä's lotus feet. tavaiväsmi tavaiväsmi na jévämi tvayä vinä ("I am Yours! I am Yours only!
I cannot live without You!", Viläpa verse 96)) is the slogan of that proclaims their loyalty to
80 Çré Viläpa Kusumäïjali

Rädhä's lotus feet. Çréla Raghunätha Däsa cannot tolerate even the idea of worshiping Çré
Kåñëa without Çré Rädhä. In his Sva Niyama Daçaka (6) he has written:

anädåtyodgétäm api muni-gaëair vaiëika mukhaiù

pravéëäà gändharväm api ca nigamais tat priyatamäm
yä ekaà govindaà bhajati kapaöé dämbhikatayä
tad abhyarëe çérëe kñaëam api na yämi vratam idam

"Not even for a moment will I go near that impure place where a proud hypocrite
worships Govinda alone while neglecting or disrespecting His most expert lover Çré
Gändharvä (Rädhä), whose glories are sung by the Vedic scriptures and great sages like
Närada Muni, who carries the Véëä. That is my solemn vow!" Whoever carries Rädhä's lotus
feet in the heart has such a beautiful mind.
Çréla Raghunätha däsa cries in anguish and then, by the mercy of Çrématé he gets a
vision of his gradual morning-services. Sväminé lies to sleep on Her jewelled bedstead, that is
as white as the foam of milk, exhausted of Her nocturnal pastimes. In Her dream Kåñëamayé
(Çré Rädhikä, who is always absorbed in Kåñëa-consciousness) relishes the sweetness of Çré
Çyämasundara. This is clearly visible on the expression of Her beautiful face. The sakhés and
maïjarés understand everything about Her wealth of ecstatic love. At that moment Çré
Rädhikä's maternal grandmother Mukharä enters and says: "O Rädhe! My dear
granddaughter! Where are You?" Hearing Mukharä's calls and being prodded by Her sakhés
Çrématé slowly wakes up and sits up on Her bed. Mukharä then sees Kåñëa's yellow dhoté,
that Rädhikä accidentally put on before leaving Kåñëa in the end of the night, on Her body,
and says with a highly suspicious mind: "Alas! Alas! What is this? O Viçäkhe! Last evening I
saw this yellow cloth on Kåñëa, and now I see it on your sakhé! What kind of behaviour is this
for a married girl?" When Viçäkhä hears Mukharä's words and sees Kåñëa's yellow cloth on
Her sakhé she is initially alarmed, but then she gets herself together again and says: "O
bewildered grandmother! You mistake the golden net of morning-sunrays that pierce
through the window and shine on my sakhé's blue garment to be a yellow garment! Don't be
vainly afraid!" While Viçäkhä says this Tulasé immediately takes Kåñëa's yellow cloth off
Sväminé's limbs and exchanges it for Çrémäté's usual blue garment. When Mukharä looks
again and sees the blue dress she becomes ashamed of her mistake and goes off. Then Lalitä
and Visäkhä and all the other sakhés bathe and dress themselves and enter into Çrématé's
bedroom, where they become like stars that surround the Rädhä-moon in the evening-sky.
When the sakhés come together different waves of parihäsa-rasa (playful joking) well up.
Meanwhile Çyämalä-sakhé, who is very eager to hear Çrématé's passionate rasodgära
(recollection of previous amorous pastimes and their concomitant emotions), arrives at Yävat.
Çrématé blissfully embraces Çyämalä and seats her close to Her. Full of anuräga Çrématé then
says: "Sakhi Çyämale! Just as I thought about you you came! O sakhi! If the tree of My
desires bears fruits I will consider this to be a good morning! Alas! I don't know when I will
be able to see these most ecstatic fruits!" Çyämalä jokingly replies: "O sakhi Rädhe! Your lips
have even become bruised from tasting these fruits from the tree of Your yearnings and their
red juice has stained Your eyelids, and still You say that this tree has not borne fruit yet! How
amazing!" Çré Rädhikä replied: "O Çyäme! You joke about Me because you don't know My
heartache! Just as the lightning illuminates the cloudless night just once, first destroying the
darkness and then disappearing again, making the darkness twice as dense as before,
similarly after having seen Kåñëa just once, His disappearance doubles the misery of His
absence!" The hearts of the sakhés and maïjarés are like fishes that swim on the waves of this
ocean of Çrématé's passionate rasodgära with Çyämalä. Then Madhurikä-sakhé arrives from
Nanda's village and tells Çrématé how Paurëamäsé came to Yaçodä's abode, how Yaçodä and
Paurëamäsé woke Kåñëa up, how they washed His face and how they worshipped Him along
Çréla Raghunätha däsa Gosvämé's Stavävalé 81

with Baladeva, how Kåñëa ate mäkhän-miçri (Butter with rock-candy, His favorite savoury)
and how Kåñëa took Baladeva and His cowherdboy friends along to the goçälä to milk the
cows. After making Çrématé relish the nectar of Kåñëa's morning-pastimes Çyämalä and
Madhurikä leave. As long as these two sakhés were there the fire of Rädhikä's separation was
somewhat under control, but after they left its flames rose up high again. 46 Bhäviné means
'Rädhä, who is mad with ecstatic love for Kåñëa', and the pinnacle of that ecstasy has now
been reached. The kiìkarés know how to serve Sväminé in such a way that this fire of
separation can be extinguished or at least pacified. They keep the pictures of Çyämasundara
and His pastimes marked in their hearts and carry them along wherever they go.
The maidservants have learned all the arts of service from Çyäma. Tulasé comes with
fragrant clay and camphor-scented water and starts anointing Sväminé's hands and feet with
these natural unguents as part of her morning-service. Tulasé is very expert in washing and
rubbing Virahavaté Çrématé's lotus feet with soft camphor-scented clay and washing them
with camphor-scented water. She knows how the touch of Çyäma's hand feels and she tries to
touch Sväminé exactly as Çyäma touches Her. She opens her braided hair and dries Çrématé's
feet off with them, because that is softer than with the bare hands. Just as she stretches out
her hands to start massaging she does not feel these lotus feet anymore. The transcendental
vision has faded away and Raghunätha feels the same heartache of separation again. Taking
his strong desire in his heart he then laments over the lost devotional service in his
sädhakäveça:47

he bhävini! gåha madhye nitya prätaù käle; sukarpura måttikäya suväsita jale
päda-padma kobe ämi dhoyäbo yatane; sugandhi salile punaù kori prakñälana
sukuïcita keça däme märjana koriyä; caraëa kamala ämi dibo mochäiyä
viläpa kusumäïjali parama sampad; sevära saìkalpa yoto boòo adabhuta
haripada jägi tumi brähma muhürtete; ei sukha sevä koro nitya smaraëete

"O Bhävini! When can I carefully wash Your lotus feet each morning in Your house
with camphor-scented clay and wash them with fragrant water? When will I wipe Your lotus
feet dry with my opened braid of curly locks? Viläpa Kusumäïjali is the greatest treasure,
filled with all the different wonderful vows of devotional service. O Haripada! Always get up
in the brähma muhürta-hours48 and remember this blissful devotional service!"

VERSE 20:

PRAKÑÄLYA PÄDA KAMALAÀ KÅTA DANTA KÄÑÖHÄÀ

SNÄNÄRTHAM ANYA SADANE BHAVATÉÀ NIVIÑÖÄM
ABHYAJYA GANDHITATARAIR IHA TAILAPÜRAIÙ
PRODVARTAYIÑYATI KADÄ KIM U KIÌKARÉYAM

prakñälya - having washed; päda - feet; kamalaà - lotus; kåta - done; danta - teeth; käñöhäà -
twig; snäna artham - for Your bath; anya - other; sadane - in a room; bhavatéà - You; niviñöaà -

46 This is quoted from Çré Viçvanätha Cakravarté's 'Kåñëa Bhävanämåta", chapter 3.

47 This service was described by Çré Änanda Gopäla Gosvämé.
48 Within 48 minutes before sunrise.
82 Çré Viläpa Kusumäïjali

enter; abhyajya - having rubbed; gandhitataraiù - very fragrant; iha - here; taila - oil; püraiù - with a
flood; prodvartayiñyati - she will anoint; kadä - when; kim - what; u - certainly; kiìkaré - maidservant;
iyam - this.

When may this maidservant, after washing Your lotus feet and
brushing Your teeth with a twig, seat You in the bathroom and, having
anointed You with very fragrant oils, massage You there?

Explanations: In the previous verse Çré Raghunätha had a vision of his service of
washing Çrématé's lotus feet, and in this verse he sees him/herself rinsing Çrématé's mouth,
brushing Her teeth with a twig, taking Her into another room and massaging Her with
fragrant oil there. How intense is his devotional yearning, and how vivid and genuine are his
spiritual visions! When the sädhaka has such a vision he feels as if the beloved deity takes
him by the hand! The more purified the heart is the more vivid these transcendental
experiences are. By the mercy of Çré Gaurasundara all these beautiful things have been
revealed by the äcäryas. Is there any greater cause of heart-rending lamentation if I am
deprived of the treasure they came to bring, although I was born in Gaurasundara's age?
In the previous verse Çré Raghunätha däsa had a vision of himself washing Çré
Rädhikä's lotus feet in the morning and when this vision disappears he feels a greatly burning
sensation in his heart. sevä diyä präëa räkho— "Save my life by giving me Your devotional
service!" These aspirations for Rädhäräëé's devotional service do not awaken in an ordinary
heart. They will awaken in the heart of a person who is able to completely give up his
dependence on the material world. How can rädhä-däsya find a place in a heart which is
filled with worldly feelings? The working of mäyä must have disappeared from the mind and
intelligence. The Lord tells Arjuna in the Bhagavad Gétä: mayyarpita mano buddhir yo mad
bhaktaù se me priyaù: "The devotee who has offered his mind and intelligence to Me, is very
dear to Me." rädhä-däsya is even more difficult. Without full absorption it cannot be done.
Çréla Raghunätha däsa Gosvämé was once absorbed in his bhajana in an open place on the
bank of Çyämakuëòa while Kåñëa stood right behind him, relishing the sweetness of this
devotee's love. Just then two tigers came to drink water from the kuëòa, passing by right
before Raghunätha, who did not notice anything, being completely absorbed. Çréla Sanätana
Gosvämé saw what happened from a distance and said: "Raghunätha! You will spread your
fame if you sit out here in the open! bhajana devoid of humility is lifeless! Unless you engage
body, words and mind you can not savour the rasa of bhajana! Therefore stay in a cottage
and meditate on Sväminé's form, qualities and pastimes there!" Sanätana Gosvämé, whose
mind was sprinkled with love for Çré Raghunätha, did not tell him what had actually
happened. From that day on the kuöira-system started at Rädhäkuëòa.49
Lacking his desired service Çré Raghunätha cries, but by Sväminé's grace He gets a
transcendental vision of his siddha service. Tulasé uses a soft twig of a mango-tree to brush
Çré Rädhikä's teeth and pours water on Sväminé's hands from the nozzle of a golden pitcher.
The water becomes red when it runs over Çrématé's hands and the fragrant water she pours
over Her face becomes even more fragrant afterwards.50 Sväminé spits the water with which
She flushed Her mouth into a golden loöä. With the fingers of her left hand Tulasé wipes
Sväminé's curly locks away from Her limitlessly beautiful and lustrous forehead, cheeks and
eyes, to avoid that She becomes overwhelmed by remembering Çyäma through the bluish
49 Explanation thus far by Çré Änanda Gopäla Gosvämé.
50 From Kavi Karëapüra's 'Kåñëähnika Kaumudé', Chapter 2.
Çréla Raghunätha däsa Gosvämé's Stavävalé 83

colour of these locks. It is the service of Bhävamayé, whose mahä-bhäva is thus welling up.
When Tulasé takes Sväminé into the bathroom after combing Her hair, she gives Sväminé a
matchless savour by showing Her a sweet picture of Çyämasundara there. Pointing at it with
her finger, Tulasé says: "Your teeth look like pomegranate-seeds that attract the parrot of
Våndävana! Here He is! Look at Him!" Viçäkhä had drawn that picture when she had just
fallen in love with Kåñëa (pürva räga). Tulasé reminds Sväminé of the sweet history of that
picture, saying: "Svämini! I remember you once wrote a letter (to Kåñëa), saying: "You are
living in My house as a picture and wherever I flee, there You are standing to stop Me with
stretched-out arms!" In this way Tulasé makes Sväminé relish the sweetness of Her previous
pastimes and simultaneously washes Her mouth and brushes Her teeth. Blessed is this
maidservant! This is the internal beauty of Rädhä-däsya! Absorbed in identification with the
Guru-given siddha svarüpa one serves Sväminéjé's ujjvala mürti. The practising devotee
should learn services like toothbrushing by meditating on how the eternally perfect
maidservant Tulasé performs them. They are the gurus of the Yugala-sevä, that have
descended from the Vraja-nikuïja along with Çréman Mahäprabhu to take the neophyte
devotees out of this material world into the nikuïja-abode by teaching them maïjaré bhäva
sädhanä — tad bhäva lipsunä kärya vraja lokänusärataù "Those who desire that mood follow
in the footsteps of the people of Vraja." (Bhakti Rasämåta Sindhu) Çré Rüpä and Raghunätha
däsa Gosvämé are these people of Vraja, that have given the sädhakas a perfect example of
how to perform maïjaré-sevä both in the internal and external bodies.
Tulasé has brought Sväminé back to external consciousness by making Her relish the
remembrance of previously played pastimes. After Sväminé brushed Her teeth Tulasé hands
Her a bow-shaped tongue-scraper. Sväminé holds this scraper between Her tender index-
fingers and thumbs and cleans Her tongue with it. Her body gently rocks along while She
scrapes Her tongue. Tulasé smiles slightly when she sees this, for this motion reminds her of
a certain rasika situation, and by showing Her the splendor of her smile Tulasé makes
Sväminé most happy, for it also awakens Her remembrance of this rasika situation. Again
Tulasé makes Sväminé flush Her mouth and then she wipes Her hands and mouth with a thin
white handkerchief. Sväminé then washes Her face once again with the nectar of Her own
smile. The devotee who is fixed in smaraëa should be completely free from external
consciousness and should identify himself only with his siddha svarüpa. The form, sound,
touch, taste, and fragrance of Sväminé is the only means of survival for such a devotee. He
has closed his eyes for the material world, and all other thoughts are insignificant for him.
prema bhakti sudhänidhi, tähe òubo niravadhi, ära yoto kñära-nidhi präya (Prema Bhakti Candrikä):
"Always dive in the nectar-ocean of loving devotion; everything else is like an ocean of alkali."
The bathroom is in a secret quarter. The door is closed. Sväminé is alone with Tulasé,
sitting on a marble chair. All the paraphernalia for Her bath are put ready. Tulasé is
rendering the service of rubbing Sväminé's limbs with oil. She reveals Sväminé's Çré-aìga
(beautiful body)51 and massages it with oil. Fortunate Tulasé can now freely massage those
limbs, that even Çyäma is not allowed to see, with oil! Tulasé massages all of Rädhikä's limbs
from tip to toe with fragrant Näräyaëa-oil, a special oil for sore muscles, touching Her just
like Kåñëa does. This is a heart's service! First of all she opens Sväminé's cloud-blue braid,
moistens it with with scented oil and combs it with a jewelled comb. Each strand of hair is
dearer to her than millions of lives! Tulasé experiences all of Sväminé's sweetnesses: gauräìge
mradimä, the softness of Her golden body, smite madhurimä the sweetness of Her smile,
neträïcale dräghimä, the wideness of Her eyes, and vakñoje gärimä, the vastness of Her
breasts.52 When she is finished She calls Rädhikä, thus breaking Her meditation on Kåñëa

51 By undressing Her.
52 Rädhä Rasa Sudhänidhi, 75
84 Çré Viläpa Kusumäïjali

like a bolt out of the blue. Startled, Çré Rädhikä asks: "Who is it?......O, is it you,
Tulasi?....Your touch is just like Kåñëa's!"53
It is the service of Bhävamayé (all-emotional Rädhikä) and one must dive in the waves
of these bhävas, learning these services from those who have already dived in before:

çré rüpa maïjaré ära, çré rati maïjaré sära,

lavaìga maïjaré maïjulälé.
çré rasa maïjaré saìge, kasturikä ädi raìge,
prema sevä kore kutühole

"Blissfully render loving devotional service with Çré Rüpa Maïjaré, Çré Rati Maïjaré,
Lavaìga Maïjaré, Maïjulälé Maïjaré, Çré Rasa Maïjaré, Kasturikä and others."

e sabhära anugä hoiyä, prema sevä nibo cäiyä,

iìgite bujhibo sab käja.
rüpe guëe òagamagi, sadä hobo anurägé,
vasati koribo sakhéra mäjha

(Prema Bhakti Candrikä, Narottama däsa Öhäkura)

"I will follow in their footsteps and render loving devotional service. Simply on their
hints I will understand what is my duty. I will always be passionately absorbed in Rädhä and
Kåñëa's forms and qualities while I reside amongst the sakhés." By simply continuing to
meditate on these things the revelations will come. bhävite bhävite Kåñëa sphuraye antare;
Kåñëa kåpäya ajïa päya rasa sindhu päre (C.C. Madhya 19, 235) "Through constant meditation
Kåñëa will appear in the heart, and by Kåñëa's grace an ignorant soul will cross over the
ocean of rasa." In Çrémad Bhägavata (7.1.28), Närada Muni gives the example of the
absorption of the grassworm:

kéöaù peças kåtäruddhaù kuòyäyäà tam anusmaraë

saàrambha bhaya yogena vindate tat svarüpatäm

"The grassworm, who gets trapped in a hole by a hostile bee, becomes a bee also by
always being absorbed in thoughts of it, be it in fear and enmity" If one can go through such
a metamorphosis through a material process, what doubt can there be then that one can
attain maïjaré svarüpa, giving up material bodily consciousness, as a result of intense
transcendental devotional meditation?
After massaging Her limbs with oil Tulasé will now perfume Sväminé with lotus-pollen
and soft fragrant powders. When Tulasé massaged Her with oil Sväminé experienced the
touch of Çyämasundara. Tulasé's call is falling from the sky for Her. While She perfumes
Sväminé Tulasé attracts Her attention by reminding Her of Her previous pastimes with Kåñëa
and thus drowns Her in waves of rasa. "Svämini! I remember how one day I perfumed You
in a lonely place on the bank of the Yamunä, and that Nägara was sitting up in a high
Kadamba-tree, secretly watching You in this sweet undressed state, and winking to me not to
tell You, as if repeatedly begging me with folded hands: "Tulasi, let Me enjoy this sight for a
moment!" I gave Him so much relish that time by showing You to Him in this beautiful way,
without dress and ornaments!"54

53 Explanation by Çré Änanda Gopäla Gosvämé..

54 See Rädhä Rasa Sudhänidhih, verse 24. Description by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 85

Blessed these maidservants are with this sublime service! They know exactly how to
serve according to time, place and circumstances, bringing all these relishable memories to
Bhävamayé's heart and making Her swim in waves of rasa! Sväminé is immersed in the bliss
of Kåñëa-consciousness when She hears Tulasé's rasika descriptions! préti viñayänanda tad
äçrayänanda (C.C.) 'The pleasure of the object of love is the pleasure of the subject of love."
Blessed is this kiìkaré! She serves exactly according to the requirement and the time. Now
follows the relish of the snäna sevä. In this way one (service) follows the other.

he rädhe! kori tumi päda prakñälana; aparüpa danta päìkti kori saàmärjana
snäna lägi anya gåhe praveça korile; vedi'pore bosäibo nivedana chale
gandhe taile komaläìga kori udvartana; sugandhi ujjvala aìga koribo darçana
raghunätha däsa gosvämé bhajana kuöére; präëera lälasä yoto nivedana kore
haripada ei sevä cäho yadi cite; däsa gosväméra päda padma bhajo smaraëete

"O Rädhe! I will wash Your lotus feet and brush Your amazing row of teeth before
bringing You into another room for Your bath, where I will beg You to sit down on a
platform. I will anoint Your tender limbs with fragrant oil and then behold Your brilliant
fragrant body. Raghunätha däsa Gosvämé sits in his bhajana kuöéra and offers these prayers
with all his heart. O Haripada! If you desire such devotional service, then worship the lotus
feet of Däsa Gosvämé in your smaraëa!"

VERSE 21:

AYI VIMALA JALÄNÄÀ GANDHA KARPÜRA PUÑPAIR

JITA VIDHU MUKHA PADME VÄSITÄNÄÀ GHAÖAUGHAIÙ
PRAËAYA LALITA SAKHYÄ DÉYAMANAIÙ PURASTÄT
TAVA VARAM ABHIÑEKAÀ HÄ KADÄHAÀ KARIÑYE

ayi - address of a female person; vimala - spotless; jalänäà - with water; gandha - fragrant;
karpüra - camphor; puñpaiù - with flowers; jita - defeating; vidhu - moon; mukha - mouth; padme -
lotus; väsitänäà - scented; ghaöa - jugs; aughaiù - with floods; praëaya - loving; lalita - charming;
sakhyä - by a girlfriend; déyamänaiù - given; purastät - before You; tava - Your; varam - excellent;
abhiñekaà - bath; hä - O!; kadä - when; ahaà - I; kariñye - will do.

O You whose lotuslike face defeats the moon in beauty! When

may I give You an excellent bath with many jugs of spotless water
scented with camphor and flowers, brought in advance by a sakhé who
is beautified by her love for You?

Explanations: After Çré Raghunätha däsa massaged Çré Rädhä's limbs with oil and
perfumed Her, the vision ends, and in order to cast off the misery of separation, he prays to
Sväminé's lotus feet. He is the sevämaya vigraha, a transcendental form consisting entirely of
86 Çré Viläpa Kusumäïjali

devotional service, therefore if there is no devotional service there is no end to his distress.
Suddenly he attains the vision of Çré Rädhikä's bathing-service. "When can I give You an
excellent bath (vara abhiñeka)?" Bathing Çrématé is the most excellent service, and Tulasé will
bathe Sväminé with perfumes and water which is scented with camphor and flowers. The
sakhés are the embodiments of praëaya, divine love, and they are bringing the jugs. The jugs,
the water - everything is full of praëaya! "I will bathe You with praëaya rasa!" All this can
never be experienced without Çré Rädhikä's mercy! At the beginning of creation the
Supreme Lord instructed the creator Brahmä with four verses:

yävän ahaà yathäbhävo yad rüpa guëa karmakaù

tathaiva tattva vijïänam astu te mad anugrahät

"O Brahma! May you experience the truth about My being, My form, attributes and
activities by My grace!" (Çrémad Bhägavata 2.9.36) Without the Lord's mercy even Lord
Brahmä does not know how to create the world, that's why the Lord mercifully blesses him
like this. The Gosvämés are even more merciful, for they have recorded their sublime
experiences in their own books! Çréla Narottama däsa Öhäkura sings in Prema Bhakti
Candrikä:
prema bhakti réti yoto, nija granthe suvekata
likhiyächen dui mahäçaya
yähära çravaëa hoite, premänande bhäse cite,
yugala madhura rasäçraya

"These two saints (Rüpa and Sanätana Gosvämé) revealed all the ways of loving
devotion in their own books. By hearing these topics the heart floats in ecstatic love and one
takes shelter of the madhura rasa (amorous mellow)".

yugala kiçora prema, lakña bäëa yeno hema

heno dhana prakäçilo yärä
jaya rüpa sanätana, deho more prema dhana
se ratana more gole härä

"They revealed the love of the adolescent Pair of Våndävana, which is a thousand
times purer than gold. All glories to Rüpa and Sanätana! Please give me this treasure of love!
I will wear this gift like a jewel necklace around my neck!" This jewel necklace, strung with
great care, increases the beauty of the aspiring soul. Viläpa Kusumäïjali is the heart's prayer
of Çréla Raghunätha däsa Gosvämé. Each of its flower-like lamentations is filled with the
honey of divine grief. The practicing devotees relish this honey like bumblebees and are
always intoxicated by the strong desire for Çrématé Rädhikä's service.
The address jita vidhu mukha padme (Her lotusface defeats the moon) is full of
secret meanings. It awakens Çrématé's remembrance of previous pastimes while She's being
served, and it immerses Her heart in deep, intense relish. "Your lotus-like face defeats the
Çyäma-moon (blue moon)!". Like an expert handicraftsgirl Tulasé draws a picture of the
honey-sweet kuïja-pastimes on the canvas of Sväminé's heart. The water, the jugs, the sakhés,
everything is full of love for Rädhikä. Once Sväminé is mäniné in the kuïja-house. Why is She
angry? That nobody knows! It seems to be causeless pique. The course of love is crooked as a
snake, and so there can be pique with or without a cause.

aher iva gatiù premnaù svabhäva kuöilä bhavet

ato hetor ahetoç ca yünor mäna udaïcati
Çréla Raghunätha däsa Gosvämé's Stavävalé 87

(Ujjvala Nélamaëi)

Çyäma is eager to hear something from Mäniné, so He says: "My heart is filled with
darkness, please say something and destroy that darkness!" Çrématé then proposes the
following conditions for Her satisfaction:

tuhu yadi mädhava cähasi leho; madana säkhé kori khata lekhi deho
choòabi keli kadamba viläsa; düre korobi nija guru-jana äça
mo vine svapane nä herobi äna; hämäri vacane korobi jala päna
rajané divasa guëa gäyobi mora; äna yuvaté koi nä korobi kora
aichana kavaca dharabo yaba häta; tabahi tuyä saie maramaka bäta

(Pada Kalpataru)

"O Mädhava! If You want My love, then write the following note, keeping Cupid as a
witness! You will give up all Your prankish pastimes, You will cast Your esteem for Your
superiors far away, You will not look at anyone else but Me even in dreams, You will drink
only the water of My words, You will sing My glories day and night and You will not take any
other girl on Your lap! If You keep this shield in Your hand then I will take You into My
heart again!" Çyäma signs this love-letter, desiring for long to be obediently captured by Çré
Rädhä in this way. He is very eager to meet Her, and like a thirsty bumblebee He is eager to
drink the nectar from Sväminé's lotuslike face. How beautiful Bhävamayé's lotuslike face is at
that time!
Çyämacandra (the black moon Kåñëa) is defeated in beauty. In this world the moon
cannot relish the beauty of the lotus flowers (since lotus flowers bloom only in sunlight),
rather the moon defeats the lotus in beauty, but in the transcendental kingdom of love all
these things are reversed. This golden lotus flower is not defeated by the moon in beauty,
rather it becomes more beautiful. Therefore the moon fills his heart with the relish of the
beauty of the lotus flower and then becomes defeated by its beauty himself. Çyäma-cäìd has
never relished anyone's face like this before. Kåñëa gratifies others by relishing, but He
gratifies Himself by relishing Çré Rädhäräëé! This (Kåñëa-) moon is full of nectar from
drinking the honey of Rädhikä's lotuslike face.
In the pürva räga-(beginnings of love) condition we can see that the youthful
spiritual Cupid of Våndävana does not like anyone else but Rädhäräëé. Thinking that they are
all Rädhä, He embraces golden Jhinté-flowers, landlotuses and so on, telling His brähmaëa-
friend Madhumaìgala: "O friend! Won't you show Me this Rädhä?" Madhumaìgala writes
Rädhä's name on a lotuspetal. Seeing the syllables of Her name, Kåñëa is satisfied and says:
"These syllables are My very life!"55 Such love He could not find anywhere in this world!
That's why the personification of intense bliss (Kåñëa) is so mad after Çrématé!
The sakhés bring the water in sapphire jugs, whose colour reminds Sväminé of Çyäma.
Seeing them, Sväminé is enchanted. Understanding Bhävamayé's feelings Tulasé jokingly calls
Her jita vidhu-mukha padme, and thus makes Sväminé relish the memory of Çyäma and Her
pastimes with Him. The bath-water is drawn from the spotless Yamunä and is also coloured
like Çyäma. Affectionate Lalitä-sakhé does not personally bathe Sväminé, but says to Tulasé: "I
will bathe Rädhikä through you!" While Tulasé seats Sväminé on a jewelled platform and
slowly pours the fragrant water over Her, Çré Rüpa Maïjaré hands her the jugs, one kiìkaré
most blissfully rubs Sväminé's body with her opened braid, that she keeps in her soft
handpalms, and another kiìkaré rubs Her hair. Tulasé bathes Sväminé with lots of water,
scented with perfumes, camphor and roses. During this bathingfestival the fish-like eyes of

55 This is quoted from Çréla Rüpa Gosvämé's Vidagdha Mädhava, Act VI.
88 Çré Viläpa Kusumäïjali

the sakhés and maïjarés swim in the endless nectar stream of Sväminé's beautiful face, eyes,
lips, teeth and limbs. Sväminé shivers, but the kiìkarés know it is of ecstasy and not of the
cold. After Her bath is completed Sväminé calls Tulasé: "Tulasi! My bath is finished, dry Me
off now!" Suddenly the divine vision vanishes. Even now Sväminé's honey-sweet words flow
near the ears. Çré Raghunätha then cries of grief and prays to Sväminé: "When will You
immerse me in the rasa of this devotional service?"56

he rädhe! kamalini boòo adabhuta; mukha-padme Kåñëa-candre koro vaçébhüta

tomä prati ye préti tähäi lalita; praëaya svabhäve citta hoy vigalita
gandha puñpa sukarpüra suväsita jale; paripürëa kori kobe kalasé sakale
sei gandha jale nitya abhiñeka kori; ei nivedana pade ämära éçvaré
haripada cäho yadi e sevä sampad; däsa gosväméra päda padme thäko avirata

"Hey Rädhe Kamalini (lotus)! You're simply amazing! Your lotuslike face captivates
Kåñëa-candra! His love for You is called 'Lalita' (from Dhéra Lalita, or meaning simply
'lovely') and owing to His loving nature Your heart melts. When shall I fill all the jugs with
water scented with camphor, flowers and perfumes? O Éçvari! May I always be allowed to
shower You with this scented water - this is my submissive prayer to Your lotus feet!
Haripada Çila desires this treasure of service, let me remain forever at the lotus feet of Däsa
Gosvämé!"

VERSE 22:

PÄNÉYAÀ CÉNAVASTRAIÙ ÇAÇIMUKHI ÇANAKAIÙ RAMYA MÅDVAÌGAYAÑÖER

YATNÄD UTSÄRYA MODÄD DIÇI-DIÇI VICALAN NETRA MÉNÄÏCALÄYÄÙ
ÇROËAU RAKTAÀ DUKÜLAÀ TAD APARAM ATULAÀ CÄRU NÉLAÀ ÇIRO'GRÄT
SARVÄÌGEÑU PRAMODÄT PULAKITA VAPUÑÄ KIÀ MAYÄ TE PRAYOJYAM

pänéyaà - drinking water; céna - thin, fine, silk; vastraiù - with clothes; çaçimukhi – moon-
faced girl; çanakaiù - gradually; ramya - beautiful; mådu - tender; aìga-yañöeù - of the limbs; yatnät -
carefully; utsärya - drying; modät - from joy; diçi diçi - in all directions; vicalan - moving; netra - eyes;
ména - fishlike; aïcaläyäù - corners; çroëau - on the hips; raktaà - red; dukülaà - silken garment; tad
- that; aparam - other; atulaà - incomparable; cäru - beautiful; nélaà - blue; çira - head; agrät - from
the top; sarväìgeñu - over all the limbs; pramodät - of ecstasy; pulakita - horripilating; vapuñä - with
the body; kià - what; mayä - by me; te - Your; prayojyaà - for the sake.

O Çaçimukhi (moon-faced girl)! After Your bath, may I gently and

carefully wipe the water from Your tender limbs with fine towels as the
borders of Your fish-like eyes joyfully move in all directions and then,
with goosepimples of ecstasy on my body, after covering Your hips with

56 From 'Çyämacandra' down to here the explanation is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 89

a red silken petticoat, may I cover all Your limbs, from Your head
down, with an incomparibly beautiful blue säré ?

Explanations: In his svarüpäveça Çré Raghunätha däsa has a wonderful vision. 'May
mäyä, in the form of bodily consciousness, not take my mind away from the lotus feet of my
beloved deity!' Mäyä stops one from remembering the beloved deity. hoiyä mäyära däsa,
kori nänä abhiläña, tomära smaraëa gelo düre (Prärthanä) "As a servant of mäyä I desire
different things and my remembrance of You has gone far away!" The scriptures and the
great teachers have said that the räga-devotee must fix himself firmly on his svarüpäveça:

rägera bhajana patha, kohi ebe abhimata, loka veda sära ei väëé
sakhéra anugä hoiyä, vraje siddha deha päiyä, ei bhäve juòäbe paräëi

(Prema Bhakti Candrikä)

"Now I will tell you my opinion about the path of spontaneous devotion. These words
are the essence of the popular and Vedic teachings. If you follow in the footsteps of the
sakhés you will attain a spiritual body in Vraja. In this way you will gratify your spiritual self."
Nothing else but this can gratify the hearts of the Gauòéya Vaiñëavas! No one can attain
perfection while being in bodily consciousness. Although Çré Sanätana Gosvämé was the
crownjewel of scholars he still humbly enquired from Çréman Mahäprabhu:

ke ämi, kene ämäya järe täpa-traya? ihä nähi jäni ämi - kemone hita hoy
sädhya sädhana tattva puchite nä jäni; kåpä kori sab tattva kohoto äpani {C.C.}

"Who am I? Why am I suffering the threefold miseries? I do not know what is my

own benefit. I ask You what is the means and what is the goal, for I do not know. Please tell
me all these truths Yourself!" Çréman Mahäprabhu gave the following very simple answer:

jévera svarüpa hoy - kåñëera nitya däsa;

kåñëera taöasthä çakti - bhedäbheda prakäça

"The constitutional position of the spirit soul is that it is the eternal servant of Kåñëa.
It is Kåñëa's marginal potency and is both different and non-different from Kåñëa." {C.C.}

kåñëa nitya däsa jéva tähä bhuli gelo; sei doñe mäyä tära goläya bändhilo
täte kåñëa bhaje kore gurura sevana; mäyä jäla chuöe, päya kåñëera caraëa

"The living entity is Kåñëa's eternal servant, but he has forgotten that, and for that
fault mäyä has bound him around the neck. But when the soul worships Kåñëa and serves
the guru's feet the network of mäyä will break and he will attain Kåñëa's lotus feet." But the
Gauòéya Vaiñëavas do not have their aspirations fulfilled unless they worship Çré Rädhä and
they attain Çré Rädhä's lotus feet. Çré Raghunätha is burning in the fire of separation from Çré
Rädhä only. He has no other shelter but Çré Rädhä's lotus feet.

bhajämi rädhäm aravinda-neträà smarämi rädhäà madhura smitäsyäm

vadämi rädhäà karuëä bharärdräà tato mamänyästi gatir na käpi

(Viçäkhänandada Stotram - 131)

90 Çré Viläpa Kusumäïjali

"I worship lotus-eyed Rädhä, I remember the sweetly smiling face of Rädhä and I
speak of Rädhä, who is filled with compassion. In this way there is no other shelter for me."
Çré Gauräìga accepted Raghunätha däsa as one of His own dear disciples by giving
him His string of guïjä-beads and His rock from Govardhana Hill, making Raghunätha
think: çilä diyä gosäi more samarpilä govardhane; guïjä mälä diyä sthäna dilä rädhikä caraëe (C.C.)
"By giving me the rock the Lord has offered me to Govardhana Hill and by giving me this
guïjä-string He has given me a place at Rädhikä's lotus feet." When Raghunätha thus
remembers the Lord's mercy he anxiously cries out for his Präëeçvaré. There is no end to this
cry of grief, for these pastimes are eternal. A fortunate devotee can hear Raghunätha däsa
lamenting of separation on the bank of Çré Rädhäkuëòa even now! When the noise of the
passionate material world abates in the deep night the pitiful räginé of these lamentations
will resound on the stringed instrument of the sensitive devotee's heart. By the grace of Çré
Caitanya Mahäprabhu one who became mad with love for Çré Rädhä was Çré Raghunätha
Däsa Gosvämé and one who became mad with love for Çré Rädhä was Çré Prabodhänanda
Sarasvaté. They are wandering through Vraja, crying: "Where are You, Rädhäräëé?"58 Our
Raghunätha däsa wants to see his Éçvaré on the bank of Her sweet kuëòa:

taöa madhura nikuïje çräntayoù çré sarasyäù

pracura jala vihäraiù snigdha våndaiù sakhénäm
upahåta madhu raìgaiù päyayat tan mithas tair
vrajabhuvi nava yünor dvandva ratnaà didåkñe

"I want to see the jewel-like young Couple of Vraja becoming tired of Their extensive
watersports in Their beautiful lake, being served honeywine by Their affectionate girlfriends
afterwards in a sweet grove on the shore, and making Each other drink this honey-wine."57
In his svarüpäveça Çré Raghunätha däsa dries Çrématé's limbs with a thin towel.
Obsessed with transcendental greed Çré Raghunätha calls Çré Rädhikä's bathwater pänéya,
which means 'drinkingwater'. Not only the Yamunä's water is pänéya, but also Çrématé's bath-
water. Why is this water coveted so much by the kiìkarés? Because every drop is sprinkled
with Rädhikä's mahä bhäva. In topmost bliss Tulasé rubs those drops from Çré Rädhikä's
divine body with fine white towels that look like the white autumn-clouds drawing pearls
(the drops of water) from a steady lightning-streak (Rädhikä's body). Then she squeezes the
water out of Sväminé's thick tress of hair with another white towel. It looks as if the darkness
(the hair) is grasped by the moonlight (the white towel) and is now crying of pain (in the
form of the waterdrops that are dripping out).58 While Tulasé wipes Sväminé's limbs Sväminé's
fishlike eyes blissfully look in all directions. Seeing the sweetness of Çré Rädhikä's eyes Tulasé
addresses Her as Çaçémukhi, or moonfaced girl. When she does that the remembrance of
Rädhä and Kåñëa's pastimes in the kuïja is woven criss-cross through her mind. Why? Once,
during His loveplay with Çré Rädhikä, Mädhava became enchanted by the beauty of Çré
Rädhikä's eyes and He eagerly kissed them59, saying: "Ahaha! How beautiful Your eyes are!"
Çré Rädhikä suddenly smiled when She saw that some of Her kajjal (eyeliner) got stuck on
Kåñëa's lips after He had kissed Her. Seeing Her sweet smile, Kåñëa said: "Oh! What a
nectarean smile!" and tasted some of this nectar by kissing Her lips, leaving a black spot of

58 From 'No one can attain..' down to here the explanations are by Çréla Änanda Gopäla Gosvämé.
57 Çréla Raghunätha däsa Gosvämé's 'Vraja Nava Yuva Dvandva Didåkñäñöakam', verse 7.
58 From Çréla Viçvanätha Cakravarté's 'Kåñëa Bhävanämåta', Chapter 4.
59 Çré Kåñëa däsa Kaviräja writes in his Säraìga Raìgadä-commentary on Kåñëa Karëämåta: nayana-yuga

kapolaà dantaväso mukhänta stanayuga laläöa cumbana sthänam ähur iti. " Places for kissing are: the eyes,
the cheeks, the teeth, inside the mouth, on the breasts and on the forehead."
Çréla Raghunätha däsa Gosvämé's Stavävalé 91

kajjal on them. This black spot made Her otherwise spotless divine moon-like face glow like
the ordinary moon, that also has so many black spots. When Tulasé sees this restlessness of
Sväminé's eyes she awakens the remembrance of this pastime in Her mind and calls Her
Çaçimukhi, or 'Moonfaced Girl' here. In this way the comparison between Çré Rädhikä's
spotless moonlike face and the ordinary moon, which is full of spots, is successful.
After squeezing the bathwater out of Sväminé's hair Tulasé takes off Her wet bathing-
dress and dresses Her with a red petticoat on the buttocks and a blue säré from tip to toe.
What a wonderful loving heart's service! Standing outside of the domain of prema one
cannot understand anything about Premamayé Rädhä. The sädhakas should learn by cribbing
from Tulasé how to execute these devotional services. Tulasé puts on Çré Rädhä's blue
garments just to remind Her of Kåñëa (with their colour), and then she puts a red petticoat
(that represents Her passionate attachment to Him, red being the colour of passion) on
Sväminé's buttocks.
The neophyte devotee should cast all sensual thoughts out of the mind and meditate
on these services with a pure heart. Çrépäda Rämänujäcärya says bhavati ca småter bhävanä
prakarñä darçana rüpatä: "When meditation becomes intense it will flow like a stream, free
from all other, disturbing thoughts, and the sädhaka will experience it as a genuine
transcendental perception." Lord Kåñëa Himself has also sung the glories of smaraëa in His
Bhagavad-Gétä (8.14):
ananya cetä satataà yo mäà smarati nityaçah
tasyähaà sulabhaù pärtha nitya yuktasya yoginaù

"O Pärtha! For the mystics who always remember Me with undivided attention and
concentration I am easily attained!" According to Çré Sanätana Gosvämé Hari-näma
saìkértana helps the sädhaka to achieve swift success in the practice of smaraëa:

saìkértanäd dhyäna sukhaà vivardhate dhyänäc ca saìkértana mädhuré sukham

anye'nya samvardhakatänubhüyate'smäbhis tayos tad dvayam ekam eva tat

(Båhad Bhägavatämåta 2.3.153)

"As a result of saìkértana the joy of meditation increases and as a result of meditation
the sweetness and the joy of saìkértana increases. In this way the two invigorate Each other,
and it is experienced as if they are not two separate activities, but only one."
Although the door of Sväminé's dressing room is closed while She's dressing She still
looks around restlessly, as if She thinks: "I understand, Sundara (beautiful Kåñëa) is watching
Me!" Kåñëamayé - Kåñëa yära antare bähire; yähä yähä netra poòe tähä Kåñëa sphure (C.C. Ädi
4,85) "Kåñëamayé means that Kåñëa is inside and outside of Her. Wherever She casts Her
glance She sees Kåñëa." Remembering Kåñëa, Lajjävaté (shy Rädhikä) shrinks out of shyness.
Çréla Däsa Gosvämé writes hré paööa vastra guptäìgéà: "She covers Her limbs with the silken
garments of bashfulness."60 After this Tulasé wants to pull the oòanä (veil) over Sväminé's
head, but just then her hands remain empty. The vision has stopped and Çré Raghunätha
däsa prays again to Sväminé's lotus feet for devotional service.
Çré Rasika-Candra Däsa sings:

mora nivedana punaù; räi çaçimukhi çuno,

snäna kriyä hoile samäpana
ati sukomala käya, dibo tähä muchäiyä,
loye sükñma päöera vasana

60Çré Rädhikäñöottara-Çata Näma Stotram.

92 Çré Viläpa Kusumäïjali

"Listen to my petition once more, O moonfaced Räi! After I completed Your bath I
will dry off Your very tender body with soft silken towels."

tähe änandita hoi, niçi diçi neharai,

netra ména koribe caïcala
düre pheli ardra väse, raktämbara diyä çeñe
ävaribo nitamba maëòala

"This will make You very happy and make Your fish-like eyes restlessly go here and
there. Then I take off Your wet bathingclothes, throw them far away and cover Your buttocks
with a red petticoat."
puna divya nélämbare, diyä tava çiropare,
sarväìge òhäkiyä punaräya
nähi more upekhibä, ei sevä more dibä
harña pulakita hobe käya

"Then I will hang a divine veil from Your head to cover Your whole body. Don't let
me down! Give me this service, so that my body will become studded with goosepimples of
ecstasy!"
·

VERSE 23:

PRAKÑÄLYA PÄDA KAMALAÀ TAD ANUKRAMENA

GOÑÖHENDRA SÜNU DAYITE TAVA KEÇA-PÄÇAM
HÄ NARMADÄ GRATHITA SUNDARA SÜKÑMA MÄLYAIR
VEËÉÀ KARIÑYATI KADÄ PRAËAYAIR JANO'YAM

prakñälya - having washed; päda - feet; kamalaà - lotus; tad - that; anukramena - in
sequence; goñöha - pastures; indra - the king; sünu - the son; dayite - O dearest One!; tava - Your;
keça päçam - hair; hä - O!; narmadä - a girl named Narmadä; grathita - strung; sundara - beautiful;
sükñma - fine; mälyaiù - with garlands; veëéà - a braid; kariñyati - will do; kadä - when; praëayaiù -
with love; janaù - person; ayam - this.

O beloved of the prince of Vraja! When will this person, after

washing Your lotus feet, lovingly braid Your hair with the beautiful fine
garlands made by the florist girl Narmadä?

Explanations: In his svarüpäveça Çré Raghunätha däsa has dried off Çrématé's limbs
after Her bath and dressed Her. Then, when that vision leaves him, he cries and rolls on the
bank of Çré Rädhäkuëòa, saying: "When will You fulfill the longstanding aspirations of this
wretch by giving me my desired service?" His heart melts for want of direct, personal service.
Then again humility wells up in his heart and, understanding his unworthiness, he begins to
weep again. Still he cannot give up hoping. When he remembers the compassion of his
Çréla Raghunätha däsa Gosvämé's Stavävalé 93

beloved deity his heart is illuminated by the light of hope. This hope is nectar that revives the
sädhaka, who is suffering the pangs of separation. In Stavamälä Çréla Rüpa Gosvämé prays:

präcénänäà bhajanam atulam duñkaraà çåìvato me

nairäçyena jvalati hådayaà bhakti leçälasasya
viçvadrécém aghahara taväkarëya käruëya vécém
äçäbindükñitam idam upaity antare hanta çaityam

"O destroyer of Aghäsura! The greatest souls (like Çukadeva, Ambaréña and others)
have hardly been able to worship You, and when I hear about that my heart, that is totally
devoid of any devotion, feels pain! But when I hear from the scriptures and the sages that the
waves of Your compassion are flowing towards everyone, from Lord Brahmä down to the
meanest creature, the drops of nectarean hope cool off my heart and soothe it!" {Stavävalé}
When the practising devotee is immersed in remembrance of Çré Rädhä (smaraëa niñöha) he
feels as if he directly serves Her and when he gives up that remembrance and returns to
worldly thoughts he feels as if he falls from heaven into a desert. Hope is what keeps that
practising devotee alive. He can not do bhajan when he feels: "I'm not going to get it!" The
hope for attainment makes a seat for himself in the heart of the devotee. uddhava däsa äça
kore heraite sakhé saha yugala kiçora "Uddhava däsa hopes to see the Yugala Kiçora with
Their sakhés!" When meditation becomes very deep visions start coming. Although the
Gosvämés are eternal associates of the Lord they still relish the flavours of sädhana, calling
out and lamenting: "Hä Svämini! Be merciful to me and take me into the kingdom of
devotional service!" Then Raghunätha's mind and heart return to the kingdom of
transcendental pastimes as he gets a vision of his next gradual service.
In his spiritual identity as Tulasé Çré Raghunätha takes Sväminé into the dressingroom
and washes Her lotus feet again there before she starts drying Sväminé's wet hair by
squeezing it in a white cloth and perfuming it with fragrant aguru-(aloe) incense. How
expert she is in that service! upäsanä means: Staying close by. Çréla Narottama däsa Öhäkura
sings:
rädhä Kåñëa sevo mui jévane maraëe; tära sthäne tära lélä dekho rätri dine
ye sthäne ye lélä kore yugala kiçora; sakhéra saìginé hoiyä täe hao bhora

"I serve Rädhä and Kåñëa in life or in death and I look at Their playgrounds and Their
pastimes day and night. Wherever the adolescent Couple performs Their pastimes I will be,
as a companion of the sakhés." When a devotee is fully absorbed in smaraëa it is as if he
directly serves the divine Couple. smaraëa means: mental association. A brähmaëa from
Pratiñöhänapura burned his finger after sticking it in an offering of hot sweet rice (kñéra)
which he had just cooked in his meditation,61 Çré Raghunätha däsa Gosvämé got physically
diagnosed indigestion from overeating in his meditation,62 Çré Kåñëa däsa bäbäjé from
Govardhana broke a bottle of oil in his meditation, and all of the people that lived at Mänasi
Gaìgä could actually smell it, and the body and clothes of Çréla Madhusüdana däsa bäbäjé of
Süryakuëòa were covered with colored powders after he had mentally played Holi with
Rädhä and Kåñëa. These examples show the miraculous transcendental power of devotion. If
devotion is false, then what is real? Devotion is a portion of the Lord's innate energy
(svarüpa çakti). Just as devotees have spiritual discussions with Each other (iñöa goñöhé),
similarly the sädhaka should also awaken his desire to have iñöa goñöhés with the sakhés and
maïjarés: thäko tädera säthe, boso täder käche, mahatera väëéra çakti äche "Stay with them,
sit with them, for the words of the great devotees have great power!" The scriptures and the

61 This is described in the Bhaviñya Puräëa.

62 This is described in Bhakti Ratnäkara.
94 Çré Viläpa Kusumäïjali

great saints say that when the devotee's devotion ripens he can see his beloved deity in all the
moving and non-moving creatures.

mahä bhägavata dekhe sthävara jaìgama; tähä tähä hoy tära çré Kåñëa sphuraëa
sthävara jaìgama dekhe, nä dekhe tära mürti; sarvatra hoy nija iñöa deva sphürti

"The pure devotee sees only Çré Kåñëa when he looks at the moving and nonmoving
entities. He sees the moving and nonmoving beings, but he does not see their forms.
Everywhere he perceives his beloved deity." (C.C. Madhya 8)

sarva bhüteñu yaù paçyed bhagavad bhävam ätmanaù

bhütäni bhagavaty ätmänyeña bhägavatottamaù

"He who sees only his worshipable Lord in all the living entities and who sees all the
living entities in his worshipable Lord is the greatest devotee." (Ç. Bhäg 11.2.45) Devotion
makes the Lord perceivable through all the devotee's senses. This is the greatness of
devotion.
Çré Rädhä sits on a golden platform and Tulasé combs Her curly monsooncloud-like
hair with a golden comb, making it look like a golden net (the comb) that is dragged through
the blackish Yamunä-water (the hair), sometimes contracting it by holding it in her left fist
and sometimes allowing it to expand and to swallow Her blooming lotuslike face when she
opens her left fist and combs it again63. What a loving service! Each single strand of hair is
dearer to Tulasé than millions of lives! These are, after all, no ordinary hairs! The äcäryas
define Çrématé's hair as follows:

rädhä manovrtti latäìkurägataù Kåñëasya ye bhävanayä tad ätmatäm

sükñmäyatäù prema sudhäbhiñekatas te niùsåtäù keça miñät bahir dhruvam

(Govinda Lélämåta 11,112)

"By always thinking of Kåñëa the vine-sprouts of Rädhä's thoughts and desires have
become black, and after they were sprinkled by the nectar of love for Him they have come
out as Her thin, long hair." The maidservants experience this more vividly than anybody else,
for their hearts are non-different from Sväminé's! Outside of prema's domain there can be no
acquaintance with Premamayé Rädhä at all!
Tulasé has finished combing Rädhikä's hair and sits down on her knees behind Her
now to braid it with loving expertise. She sits behind Sväminé, but she strongly desires to see
Her beautiful face. That's why she calls Her goñöhendra sünu dayite: O beloved of the prince
of Vraja! This address is full of secrets. How many emotions can be known through this
address! Sväminé is Kåñëa's bhävamayé (full of love for Him) and the kiìkarés are Sväminé's
bhävamayé. Çrématé loves Çré Kåñëa and the maidservants love Çrématé. Tulasé maddens
Sväminé by awakening the remembrance in Her of one of Her sweet sports with Kåñëa. The
word goñöhendra sünu dayite can mean 'You are the beloved of the prince of Vraja' or 'the
prince of Vraja is Your beloved' (Because it is a bahu-vréhi compound in the sixth tense,
which is mutually applicable). This shows Their mutual love. Tulasé says: "At the end of Your
pastimes in the kuïja Çyäma is making Your braid with His own hands, and You also put His
crown on. Or sometimes, out of deep love, You may reverse roles and Çyäma may think
Himself to be You and You think of Yourself as Him and then He will put His crown on Your
head and You will lovingly braid His hair. Can I also once serve You so expertly and lovingly

63 Kåñëa Bhävanämåta Chapter 4.

Çréla Raghunätha däsa Gosvämé's Stavävalé 95

as Çyäma does? I am Your poor unqualified maidservant. Be so merciful to give me that

service! That is my desire!"64 When Sväminé hears Herself being called 'beloved of the prince
of Vraja', She is overwhelmed and thinks that it is Çyäma who makes Her braid instead of
Tulasé. She keeps Her eyes half closed while She relishes that thought and feeling, like a bee
falling into the nectar of a blue lotus flower. Blessed is Tulasé! Blessed is her service! With
one address she manages to crystallize the lélä-rasa and submerge Sväminé in relishing that
savour. The practising devotee should try to remember these sweet pastimes every day.
When the svarüpäveça remains mäyä has no chance to contaminate the devotee's mind. All
of mäyä's disturbances are caused by bodily consciousness. Narmadä, the florist's daughter,
makes beautiful small garlands with fragrant Yüthé and Cämelé-flowers for Tulasé to make a
braid with. With a beautiful handicraft! Just as Tulasé stretches out her hand to do the work
the spiritual vision disappears and she cries and laments out of disappointment: "When can
this fallen soul lovingly make Your braid with small garlands that were strung by Narmadä?"
Çré Rasika-Candra Däsa sings:

puna päda padma duti, päkhälibo paripäöé,

suväsita jale sayatane
nija keça päça diyä, dibo tähä muchäiyä,
bosäibo vicitra äsane

"Again I will carefully and expertly wash Your lotus feet with fragrant water and dry
them off with my own hair before I seat You on a wonderful throne."

çuno çuno vrajaräja nandana dayite!

äcari caìcara keça; veëé bänäite veça,
bosibe e däsé harña cite

"Listen, O listen, beloved of the prince of Vraja! After combing Your hair this
maidservant will blissfully sit down to make it into a braid."

nänä phula gänthi mälä, bhariyä kusuma dälä,

narmadä änibe tvarä kori
kobe tähä préta hoiyä, sei phula mälä loiyä,
vicäribo vicitra kavaré

"Then Narmadä quickly comes with a basket containing a garland made of different
flowers. With love I will take that garland and string it into a wonderful braid with Your hair!"

VERSE 24:

SUBHAGA MÅGAMADENÄKHAËÒA ÇUBHRÄÀÇUVAT TE

TILAKAM IHA LALÄÖE DEVI MODÄD VIDHÄYA
MAÑÅËA GHUSÅËA CARCAM ARPAYITVÄ CA GÄTRE
STANAYUGAM API GANDHAIÇ CITRITAÀ KIÀ KARIÑYE

64 This pastime is described by Çré Änanda Gopäla Gosvämé.

96 Çré Viläpa Kusumäïjali

subhaga - beautiful; mågamadena - with musk; akhaëòa - full; çubhräàçuvat - like a moon; te
- Your; tilakam - tilaka; iha - here; laläöe - on the forehead; devi - O Goddess!; modät - out of joy;
vidhäya - placing; masåëa - shining; ghusåëa - kuìkuma; carcam - ointment; arpayitvä - placing; ca -
and; gätre - on the body; stanayugam - on both breasts; api - even; gandhaiù - with perfumes;
citritaà - pictures; kià - what; kariñye - will do.

O Goddess, may I then joyfully make a fullmoon-like tilaka on

Your forehead, anoint Your body with fine glistening vermilion and
make pictures on Your breasts with perfumes?

Explanations: Çré Raghunätha suffers intolerable agony because he cannot attain his
beloved deity, and then again he relishes the flavours of Sväminé's devotional service in a
transcendental vision. After bathing Sväminé he dried Her off, dressed Her and made Her
braid, and now he will make a tilaka-mark on Her forehead. How can the devotee continue
on his path if he never experiences or relishes anything? This relish causes the devotee to
forget everything else and awakens his constant meditation on the Lord. This is the purpose
of upäsanä. In the introduction to his commentary to the Chandogya Upaniñad, Çrépäda
Çaìkaräcärya has explained the word upäsana as follows: upäsanaà tu yathä-çästra samäpitaà
kiïcid älambanam upädäya tasmin samäna citta våtti santäna karaëam tad avilakñana
pratyayäntaritam iti: "Upäsana means to hold on to a certain subject of meditation, according
to the scriptural injunctions, with such one-pointedness that no other subject matter can
enter." For Çré Raghunätha däsa Gosvämé there is nothing in this world except his connection
with Çré Rädhä. In Bhakti Ratnäkara (Fifth Wave) it is described how, in his spiritual
absorption, he rejected buttermilk from Sakhésthalé, the village of Rädhä's arch-rival
Candrävalé:
däsa näme eka vrajaväsé etha roy; däsa gosväméra täre sneha atiçoy
teho eka dina sakhé-sthalé gräme gelä; båhat paläça patra dekhi tuli' nilä
däsa gosväméra kothä mone mone kohe; annädika tyäga koilä däruëa virahe
eka donä takra piye niyama tähära; ithe kichu atirikta hoibe ähära
aiche mone kori ghare äsi donä koilä; tähe takra loiyä raghunätha äge äilä
navya patra donä dekhi' jijïäse gosäi; e båhat patra äji päilä kon öhäi
däsa kohe - sakhé-sthalé genu gocäraëe; päiyä uttama patra äninu ekhäne
sakhé-sthalé näma çuni' krodhe pürëa hoilä; takra saha donä düre pheläiyä dilä
koto kñaëe sthira hoiyä kohe däsa prati; se candrävaléra sthäna - na yäibä tathi

"There was one Vrajaväsé (inhabitant of Vraja) named Däsa who loved Raghunätha
Däsa Gosvämé very much. He went to the village of Sakhésthalé (close to the town of
Govardhana) and found a big leafcup there, which he brought along, thinking of Raghunätha
Däsa Gosvämé, who had given up eating all solid food out of coarse separation from
Rädhäräëé. Däsa thought: "It is Raghunätha Däsa's rule to drink only one cup of buttermilk a
day. When I give Him this bigger leafcup he can eat a little more", and brought some
buttermilk from his house to fill up the big leafcup. When he came before him, Raghunätha
Däsa Gosvämé, seeing the new cup, asked him: "Where did you get this big leaf cup from?"
Däsa said: "I went to Sakhé-sthalé to herd my cows and I found this good leaf cup there and
brought it to you!" Hearing the name 'Sakhé-sthalé', Raghunätha Däsa became filled with
anger and threw the leaf cup with the buttermilk far away. After some time he calmed down
and told Däsa: "That is the place where Candrävalé lives! Don't go there!"
Çréla Raghunätha däsa Gosvämé's Stavävalé 97

How wonderful is Çré Raghunätha's loyalty to Çré Rädhä! What else can there be but
strong feelings of possessiveness towards someone that you have known for eternity! Anyone
who has tasted even a little of this spiritual practice will get some of this feeling of
possessiveness towards Rädhäräëé also, and, even though it may not be so strong, he will also
feel some separation from Çré Rädhä! The nectar of Çré Rädhä's lotus feet is the greatest
support for a devotee. "The body and everyone and everything connected with it is all
temporary, it will all go! With whom shall I stay then? I don't have any other place to stay but
Çré Rädhä's lotus feet!” This is the mood of an ekänta-(one-pointed) devotee. When feelings
of separation set in, the devotee feels intolerable agony. He cannot eat, sleep and be merry
anymore, and nothing can please his heart anymore. He can only be consoled by
experiencing Sväminé's form, taste, sound, touch and smell, whether in dreams, smaraëa or
during revelations.
In his spiritual identity as Tulasé, Çré Raghunätha sits down close to Çrématé, lovingly
holds Her chin with her left hand and a brush in her right hand, and starts to make full
moon-shaped tilaka of musk on Her golden forehead.65 First she draws a circle of aguru
mixed with musk, within that circle she draws a beautiful fine lotus with lines of sindüra and
in that fine lotus she makes a tilaka-dot with sandalwoodpulp mixed with camphor. This
sweet tilaka, that shimmers on Sväminé's sweet forehead, is known as the Käma-yantra, or
Cupid's instrument, is able to control Çyämasundara and give Him the greatest bliss. It
reminds Sväminé of Çyäma because it has the same colour and fragrance as His. While Tulasé
relishes all this beauty she calls Sväminé devi. How many meanings are hidden in this single
word!
devi kohi dyotamänä paramä sundaré;
kimvä Kåñëa kréòä püjära vasati nagaré

"Devi means the most effulgent and most beautiful girl, or the girl who lives in the
town of Kåñëa's worship." (C.C. Ädi 4) She is most beautiful because of Her mädana mahä
bhäva, which is not a material kind of beauty. Rasika Çekhara Kåñëa cannot appreciate mere
surface beauty which is not arising from pure love for Him. He does not accept any bliss
which does not come forth from His pleasure-potency. Only the flavour of pure love is dear
to Him. The word 'devé' also means dévyati kréòati asyäà, She who plays with Kåñëa,
satisfying Him with Her worship. Because Kåñëa plays in Rädhä She is called devi. He plays
in other beloveds also of course, but Çré Rädhä is the fountainhead of all of them! Hence She
is the empress of the town of Kåñëa's worship! The word püjä means: establishing
gratification. Çré Rädhäräëé is the endless storehouse of things that can gratify Çré Kåñëa. She
can madden Him with desires that He could not even have imagined Himself! She is
kåñëendriya viçräma vidhu çälikä: The resting place for all of Kåñëa's senses. There is no
other such a playground for Kåñëa anywhere! How many sweet pastimes Tulasé reminds
Rädhikä of while she calls Her 'devé' and paints the tilaka on Her forehead! The black colour
and the scent of the musk both remind Sväminé of Çyäma. Sväminé is immersed in it and
pours Her body into the stream of Tulasé's devotional wishes. Blessed is this maidservant!
There is no comparison to her love, which is marked by an abundance of feelings of
possessiveness. Rädhäräëé trusts Her maidservants even more than She trusts Herself! They
understand things before Sväminé Herself understands them. Çré Raghunätha says: "I don't
just want devotional service; I want devotional service which is nourished by love! praëaya
puñöa däsyäptaye. There seems to be a kind of feeling of non-difference of heart between Çré
Rädhikä and Her maidservants. All of Rädhäräëé's heart's experiences awaken within the
maidservants' hearts also. Çré Rädhä is the Self of the Self, how intolerable is the misery of
not attaining Her lotuslike feet! The maidservants feel the same pain of separation from

65 This entire explanation is by Çré Änanda Gopäla Gosvämé.

98 Çré Viläpa Kusumäïjali

Kåñëa that Rädhäräëé feels and the same bliss of meeting with Kåñëa that Rädhäräëé feels.
The course of love can not be stopped! It enabled Mahäprabhu to break through the three
bolted doors of His Gambhérä-cell (at Puré) to go out and 'meet' Kåñëa! Another vision is the
only thing that can save Raghunätha's life during this painful time of separation. The relish of
Rädhä and Kåñëa's sweetness in a transcendental vision is his very life-support. Each devotee
needs such visions as food-for-the soul. manera smaraëa präëa, madhura madhura dhäma,
yugala viläsa småti sära (Prema Bhakti Candrikä) "The life-force of the mind is smaraëa,
which is the abode of all sweetness, and the essence of remembrance is the pastimes of Çré
Rädhä and Kåñëa." From the words of the Gosvämés we can understand how expert they are
in relishing the sweetness of these transcendental pastimes. Çré Rüpa Gosvämé writes:

gaveñayantäv anyonyaà kadä våndävanäntare;

saìgamayya yuväà lapsye häriëaà päritoñikam

(Kärpaëya Païjikä Stotram - 35)

"When, as You search for Each other in Våndävana, will I bring You together and get
necklaces from You as a reward?" Kåñëa begs Çrématé Rüpa Maïjaré: "Rüpa! Won't you let
Me meet your Sväminé?" Rüpa says: "What reward shall I get then?" Kåñëa gives her a
necklace as a reward and Çré Rüpa Maïjaré keeps it on her chest. Sväminé awards Her
maidservant by kissing Her Nägara, and Rüpa keeps this vision as a necklace on her chest.
The sweetness of the Yugala Milana (meeting) is her best reward.66
Tulasé expertly draws scented pictures of Makaré-fishes on Sväminé's golden pitcher-
like breasts and anoints Her beautiful body, that mocks the beauty of molten gold, with
glossy vermilion. The black colour and the fragrance of the musk of the tilaka reminds
Sväminé of Çyäma. Sväminé is overwhelmed by these incitements. The expert dresser Tulasé
makes Sväminé bloom up by reminding Her of the beautiful time when She first fell in love
with Çyäma (pürva räga): Once Sväminé was in an ecstatic swoon for six hours after hearing
Hari's flutesong and the sakhés, having failed in all their endeavours to wake Her up, finally
brought Her to Paurëamäsé's straw hut. Paurëamäsé (the personification of Kåñëa's mystic
illusion Yogamäyä, who always arranges for Rädhä and Kåñëa's meeting) had Madhumaìgala
(her grandson) call Kåñëa and tell Him that Çré Rädhä had fainted because of His
fluteplaying. When Kåñëa finally came Våndädevé forcibly placed His lotus feet, that are like
the leaves of the reviving Saïjévané-plant, on Rädhikä's heart, making Her wake up instantly.
When She opened Her eyes and saw Kåñëa She softly wept, making Kåñëa shyly walk away.
Which poet could possibly describe even a drop of the transcendental bliss that Çré-Çré
Rädhä-Mädhava experienced when Kåñëa's lotusfoot touched Rädhikä's heart? When Kåñëa
walked away, the kuìkuma from Rädhikä's breasts, that got stuck on His footsole, was
printed on the grass of Våndävana and the lowclass Pulinda-girls felt great joy from smearing
that kuìkuma on their own breasts. That is described in the Çrémad Bhägavata (10.21.17).67
For this reason, Tulasé blissfully rubs this reddish kuìkuma on Çré Rädhikä's breasts or
makes pictures of wonderful playful Makaré-fishes on them while drawing pictures of these
past sports on the slab of Her heart. rasa (spiritual flavour) is thus served by rasa in the
kingdom of rasa.
Çré Rasika-Candra Däsa sings:

jini pürëa çarad indu, diyä måga mada bindu,

tilaka raciyä dibo bhäle

66 This paragraph is quoted from Çré Änanda Gopäla Gosvämé.

67 This paragraph is quoted from Çré Jéva Gosvämé's comment ary on the Bhägavata verse 10.21.17.
Çréla Raghunätha däsa Gosvämé's Stavävalé 99

kuìkuma kasturé paìke, tava cäru gaura aìge

lepana koribo kutühale

"With spots of musk I will make a tilaka like the full moon in autumn on Your
forehead and I will eagerly anoint Your beautiful golden body with an unguent of kuìkuma
and musk."
nänä vidha gandha säre, tava stana yugopare,
citrita koribo sayatane
karuëä nayana hero, däsé aìgikära koro,
sevä diyä räkhaho caraëe.

"I will carefully make pictures on Your breasts with different excellent perfumes.
Please cast a merciful glance at me and accept me as Your maidservant! Please keep me at
Your lotus feet to serve You!"

VERSE 25:

SINDÜRA REKHÄ SÉMANTE DEVI RATNA ÇALÄKAYÄ

MAYÄ YÄ KALPITÄ KIÀ TE SÄLAKAÀ ÇOBHAYIÑYATI

sindüra - vermilion; rekhä - line; sémante - in the part; devi - O Goddess!; ratna - jewelled;
çaläkayä - with a pencil; mayä - by me; yä - what; kalpitä - considered; kià - what; te - Your; sa
alakam - with hair; çobhayiñyati - will beautify.

O Goddess! When will I make a stripe of sindüra (vermilion) on

Your part with a jewelled pencil? That will make Your hairlocks so
beautiful!

Explanations: After he painted wonderful, playful Makaré-fishes on Çré Rädhikä's

breasts Çré Raghunätha experiences the pain of separation when this vision vanishes from
him. Then, when he experiences the flavours of devotional service again, the ocean of his
bliss wells up again. In this way it goes on continuously. Nothing in this world can compare
to that succession of bliss and agony, which is always present in a lively way in the hearts of
the rasika devotees. It is as if the ocean of joy and sorrow is being churned, producing the
reviving nectar (of union) and the concomitant poison (of separation). The hearts of the
loving devotees are constantly immersed in the ocean of prema and the clashing waves in
that ocean sometimes produce the transcendental agony of separation and sometimes the
transcendental bliss of meeting. The devotees are permanently inundated by these waves as
they advance towards their beloved deity.
In this verse Tulasé applies a line of sindüra, reddish powder that married girls wear,
on Çrématé's part. It is the service of the embodiment of ecstatic love. Tulasé sits in front of
Çrématé and puts the stripe of sindüra on Her part with deep concentration, using a jewelled
pencil with steady hand. That sindüra shines like the morning-red in the deep dark night of
100 Çré Viläpa Kusumäïjali

Çré Rädhikä's hair. Tulasé is amazed to see that beauty and says: "Devi! When will that
sindüra, that I apply now with a jewelled pencil, beautify Kåñëa's curly locks also? It may
stick on His hair during some special love-pastime You play! At that time it may seem that
the work I'm doing now will be ruined, but if this happens during Your love-pastimes it is
actually making my endeavours (of making Kåñëa attracted to You) a complete success! This
decoration is not made for You, nor for me; only Çyäma is qualified to enjoy it!" Blessed is
that maidservant, who can make Çyäma mad after Sväminé! Sväminé independently
experiences how Çyäma alone is qualified to see Her clothing, and no one else.68 That's why
one day She told Her girlfriends in rasodgära :

marame kohiluà, mo puna öhekiluà

se janära piréti phäìde
räti dina cite, bhävite bhävite,
täre se paräëa käìde

"He told Me what's on His heart and He touched Me again! He was trapped in the
noose of love; night and day He was thinking of Me and crying His life-airs out!"

buke buke mukhe, caukhe lägi thäke,

tamu satata häräya
o buka ciriyä, hiyära mäjhäre,
ämäre räkhite cäya

"Although He keeps His chest on My breasts and His face on My face, and He
constantly looks at Me, He still feels as if He lost Me. Tearing open His chest He wants to
keep Me in His heart."
hära nahoà piyä, galäya paraye
candana nahoà mäkhe gäya
aneka yatane, ratana päiyä,
thuite öhäi nä päya

"He does not wear His favorite necklace around His neck, nor does He anoint His
body with sandalpaste anymore. With great effort He attained a jewel, but He does not know
where to keep it."
karpüra tämbüla, äpani säjiyä,
mora mukha bhari deya
häsiyä häsiyä, cibuka dhariyä,
mukhe mukha diyä leya

"He singlehandedly makes betel-leaves with camphor and fills My mouth with them.
He laughs and smiles and holds My chin as He takes the pän out of My mouth with His
mouth."
säjäiyä käcäiyä, vasana poräiyä,
äveçe loiyä kore.
dépa loiyä häte, mukhe nirakhite,
titila nayane lore

"He dresses Me, bathes Me and ornaments Me and ecstatically takes Me on His lap.
He takes a lamp in His hand to look at My face as tears trickle from His eyes."

68 This pastime is described by Çréla Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 101

caraëe dhariyä, yävaka racai,

äuläiyä bändhaye keça.
balaräma cite, bhävite bhävite,
päìjara hoilo çeña

"Holding My feet He anoints them with footlac and He binds My dishevelled hair
into a braid. As Balaräma däsa meditates on this pastime the song ends."
Tulasé awakens all these sweet memories within Sväminé's mind while marking Her
part with a line of sindüra. Now expert Tulasé holds a big mirror before Bhävamayé (all-
emotional Rädhikä) and says: "Just see how I've decorated You! I have dressed You, but now
I want to see my work spoiled (by Çyäma)!" Sväminé is startled when She sees Her own form
in the mirror. Proudly She thinks: "If even My undecorated body makes Çyäma mad, what
then to speak of this fully decorated body? How long before I can make My hero enjoy this
sweet form of Mine? When can I make Him happy with this limitless youthful beauty, that
knows no match in all the three worlds?"69 Such beautiful thoughts are even desired by the
Lord. During a particular pastime He sees His own reflection in Çrématé Rädhäräëé's breasts
and with an enchanted heart He says:

nélendévara-vånda-känti-laharé cauraà kiçora dvayaà

tvayy etat kucayoç cakästi kim idaà rüpena me mohanaà
tan mäm ätma sakhéà kuru dvi taruëéyam nau dåòham çliñyati
sva cchäyäm abhivékñya muhyati harau rädhä smitaà pätu naù

(Rädhä Rasa Sudhänidhiù - 246)

May Çré Rädhä protect us as She smiles when She hears Hari, who sees His own
reflection in Her shining golden breasts, telling Her: "There are two beautiful boys visible on
Your breasts, their luster steals the glories of blue lotus flowers and they completely
enchanted Me! Make Me Your sakhé, so that these two boys can tightly embrace us young
girls!" Sväminé reacts by saying: "Çyäma! You are the young transcendental Cupid Himself! Is
the desire to enjoy Your own sweetness so strong?" And She thinks to Herself: "How
beautiful I am! It would all be wasted if beautiful Çyäma couldn't relish it!" Kåñëa's happiness
is Rädhäräëé's happiness. She dresses Herself with the strong desire to make Kåñëa relish it.
The address devi simply touches the heart! "Unfortunately I am unable to speak with
Her. Why don't I desire to speak with Her, to whom I was introduced long ago by my Guru,
although I have a desire to speak with people that I'm just newly acquainted with? What kind
of a devotee am I if I don't get any response from Her, although I'm repeating the words of
the Gosvämés? Surely if I would purely repeat and practise the words of the äcäryas She
would respond!" The Gosvämés' description of the qualities, names and pastimes of the
Divine Pair will ultimately awaken eagerness in the devotee's heart and the devotee's eager
calls will pull the bearer of the holy name towards him. "When I call my wordly friends they
respond, but You are dearer to me than millions of lives - why don't You respond then?"
Such aspirations should awaken within the heart of the eager devotee. Eagerness is the very
life of bhajana, and without eagerness bhajana is lifeless. The Lord also wants the devotees'
bhajan to be filled with eagerness. In Çrémad Bhägavata (Canto 1, Chapter 6) the Lord told
Devarñi Närada: "Just to increase your eagerness for Me I disappeared after once revealing
Myself to you. I play these tricks on you just to make all of your senses absorbed in Me!" Çréla
Raghunätha däsa Gosvämé, the embodiment of eager devotion, carries a strong desire for

69 Kåñëa Bhävanämåta Chapter 4

102 Çré Viläpa Kusumäïjali

devotional service in his heart when he addresses Çré Rädhä with the word devi70. Kåñëa
kréòä püjära vasati nagaré "She is the empress of the town of Kåñëa's worship". When will I
see Çyäma's curly locks become reddened by the sindüra that I apply to Your part?" Why
wouldn't this ornamentation (çåìgära) become filled with çåìgära rasa (the flavours of eros)?
The Näyaka (hero) is çåìgära-rasa personified, the Näyikä is mahä bhäva personified and
the bodies of the maidservants are made of sevä-rasa (the flavour of devotional service). The
verbal root div means play. "You should play in such a way that the line of sindüra that I
made on Your part will be spoiled!" There are three kinds of çåìgära-play: 1) One in which
Kåñëa leads and Sväminé assists 2) One in which Sväminé leads and Kåñëa assists, and 3) One
in which both are leading. "Rasa itself will decorate You! May I see this after Your
pastimes!"71 Sväminé becomes overwhelmed when She hears the moving words of the
maidservant. How can Sväminé be decorated by rasa (spiritual flavour)? By Her crushed
flower garland, Her half opened braid, Her broken necklaces, Her loosened dress and
ornaments, Her inwardly exhausted, blooming and rolling eyes and Her externally softly
crying, yet sweetly smiling face. Çré Kåñëa Himself, who is transcendental blissful flavour
personified (rasänäà rasatamaù, He is the greatest flavour of all flavours) and who the
devotees want to experience in the innermost core of their hearts, loses Himself in beholding
that beauty. A loving poet has written about Kåñëa's experiences:

lélä ante sukhe ihära ye aìga mädhuré

tähä dekhi sukhe ämi äpana päsari

"Seeing the sweetness of Her limbs after Our blissful pastimes I forget Myself in
happiness!" (C.C. Ädi 4, 256) Can there be any doubt that the devotees who are surrendered
to Çré Rädhä and who are absorbed in maïjaré bhäva are floating endlessly on the waves of
rasa? The lives of such devotees are thoroughly pervaded by the highest experience of rasa,
this is proven by the books written by the sensitive rasika saints. This material world is the
playground of God's endlessly variegated pastimes, and there are innumerable creatures
there with innumerable different feelings. Some feel like a karmé (result-oriented worker),
some like a yogé (mystic), some like a jïäné (wise man), some like a bhakta (devotee of a
personal God) and there are so many other feelings with which people wander over the
earth, but beyond all these classes of people there are those who have been ornamenting the
earth since time immemorial by carrying a particular kind of extraordinary feeling, and
these people are known as rasikas. Rasa is the very heart of the Lord, and therefore it is
endless, complete and not limited by time, place or circumstances. It is universal and self-
manifest and finds its culmination in Kåñëa's pastimes in Vraja, and most particularly in Çré-
Çré Rädhä-Mädhava's nikuïja-lélä-rasa. The äcäryas relished this personally and recorded
their experiences in their books out of their endless mercy on the practising devotees of this
material world. How many sweet things Tulasé is saying to Sväminé while she puts the
sindüra in Her part! Suddenly the vision vanishes and Çré Raghunätha weeps:

sindürera rekhä tava sémanta upari; racita koribo ratna-çaläkäya kori

ämära kalpita sei sudåçya sindüra; alakä sahita çobhä ho'be ki pracura

"I will make a line of sindüra on Your part with a jeweled pencil. Will this nicely
applied sindüra greatly enhance the beauty of Your locks?" (Çré Rasika-Candra däsa)

70 In 'Stavävalé' are the brilliant examples of how wonderfully eager Çréla Raghunätha däsa Gosvämé prayed for
the devotional service of Çrématé Rädhäräëé. A devotee should particularly study his 'Utkaëöha daçakam'.
71 From "Tulasé awakens..." down to here the explanation is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 103

VERSE 26:

HANTA DEVI TILAKASYA SAMANTÄD

BINDAVO'RUËA SUGANDHI RASENA
KÅÑËA MÄDAKA MAHAUÑADHI MUKHYÄ
DHÉRA HASTAM IHA KIÀ PARIKALPYÄÙ

hanta - alas!; devi - O Goddess!; tilakasya - of the tilak; samantäd - all around; bindavaù -
drops; aruëa - crimson; sugandhi - fragrant; rasena - with the substance; Kåñëa - of Kåñëa; mädaka -
intoxicating ; mahä - great; auñadhi - medicinal herb; mukhyä - chief; dhéra - steady; hastam - hand;
iha - here; kià - what; parikalpyäù - done.

O Devi (Goddess), can I, with steady hand, make red fragrant

spots all around Your tilaka that is the best enchanting herb for Kåñëa?

Explanations: In his svarüpäveça Çré Raghunätha has placed the sindüra-stripe on

Çrématé's part, and now he sees himself making red spots all around Her tilaka. The deity of
his vision appears before him. The only way to attain räga bhakti is deep sacred greed, and
Çré Raghunätha's heart is filled with that intense yearning. The more the räga bhakta
becomes filled with this great anxious devotional yearning, the more he forgets about his
body and his home and the sooner the time of his attainment of his beloved deity comes
near. Çré Raghunätha däsa Gosvämé's intense yearning for his Éçvaré's darçana after She
vanishes from him is a good subject of meditation for the neophyte devotees. The deity of
Raghunätha's meditation is playing inside and outside of him. With love Tulasé sits down
before Sväminé, holds Her chin with her left hand and begins to make fragrant red spots
around Her tilaka with full concentration. How deeply she concentrates can be seen on her
eyes, her face and her hands. The practising devotee should mentally sit next to her to learn
such expertise from her! The Gosvämés are the gurus of the Yugala-sevä, and the greatest
aspiration of the Gauòéya Vaiñëavas is to follow in their footsteps.

priya sahacaré saìge, sevana koribo raìge,

aìge veça koribeka sädhe
räkho ei sevä käje, nija pada paìkaje
priya sahacaré-gaëa mäjhe

"I will blissfully serve with the priya sakhés, dressing Their limbs nicely. Keep me at
Your lotus feet for this devotional service, amidst Your beloved girlfriends."

sugandhi candana, maëimaya äbharaëa,

kauñika vasana nänä raìge
ei sab sevä yära, däsé yeno hao tära,
anukñaëa thäki tära saìge.
104 Çré Viläpa Kusumäïjali

"I always stay with the sakhés as if I am their maidservant, playfully serving the Divine
Couple in different ways with fragrant sandalwoodpulp, jewelled ornaments and silken
garments." Full surrender to the sakhés will take the one-pointed devotee along to the
kingdom of love and bless him with the gift of their company and the association of the
Yugala Kiçora. Çréla Narottama däsa Öhäkura sings: vrajapura vanitära, caraëa äçraya sära, koro
mana ekänta koriyä (Prema Bhakti Candrikä): "Fix Your mind on the girls of Vraja and take
shelter of their lotus feet." In sädhakäveça the devotees also anxiously pray at the sakhés'
lotus feet (in their sädhaka-rüpa as the Gosvämés, Ed.): kähä mora svarüpa rüpa kähä sanätana;
kähä däsa raghunätha patita pävana "Where are my Svarüpa Dämodara, and where are my
Rüpa and Sanätana? Where is Raghunätha däsa Gosvämé, the saviour of the fallen?" These
anxious prayers will cause their mercy to descend in the form of the full relish of the
sweetness of the Yugala Kiçora.
When Çré Raghunätha says "O Devi!", he means "O Lélämayi!", which means 'O
playful girl!' "These red spots are a great medicinal herb for Çré Kåñëa. Your Kåñëa will go
crazy when He sees You dressed in this way! He will go crazy while playing with You, and
that play will be unhindered. Many people (other gopés in this case) use occult methods and
incantations of enchantment, therefore we will give him this herb that will drive Him crazy!
It will remove all obstacles and nobody else will be able to attract Him!"72
Blessed is this maidservant, who enchants Çrématé in such a way, immersing Her into
an ocean of bliss! Çré Jéva Gosvämé explains the name Kåñëa as follows in his commentary on
Brahma Saàhitä: tad evaà svarüpa gunäbhyäà parama båhattamaù sarväkarñaka änandaù Kåñëa
çabda väcya iti jïeyam. sa ca çabdaù devaké-nandana eva rüòhah. asyaiva sarvänandakatvaà
väsudevopaniñadi dåñöam 'devakénandano nikhilam änandayet iti. änanda mätram avikäram ananya
siddham. "He who is attracting everyone's hearts with His form and qualities and gives the
greatest transcendental bliss is called Kåñëa. Another, more conventional meaning of the
name Kåñëa is Çré Devaké-nandana (the son of Devaké or Yaçodä, since Devaké is another
name for mother Yaçodä of Vraja). The Väsudeva-Upaniñad declares His all-blissful nature by
saying: "Devaké-nandana delights the world. That delight is purely transcendental and is
exclusively perfect in Çré Kåñëa, in other words, it cannot be found in any other form of
God". Only love can awaken waves of desire in this pure ocean of transcendental bliss. Çré
Rädhäräëé is the personification of complete, condensed prema-rasa. She is the quintessence
of love of God called mahä bhäva, and it is this mahä-bhäva which serves as an intoxicating
herb for Kåñëa. Whatever falls into an ocean of nectar becomes immortal and nectarean, and
similarly the spots that are made on Çré Rädhikä's forehead, which is an ocean of nectarean
mahä-bhäva become a great enchanting herb for Kåñëa. Tulasé is the teacher of love for the
Yugala Kiçora, and she thinks: "These spots will make sure that Kåñëa will not be attracted to
any other girl! All these obstacles will be crossed over and You will be able to meet Him
freely!" Although Rädhikä's chief rival Candrävalé also has mahä bhäva for Kåñëa, Tulasé is
always proudly aware of the fact that her mistress Rädhä can attract Him more with Her
strong feeling of possessiveness. Çréla Rüpa Gosvämé writes (Utkalikä Vallari 60):

aghahara balévardaù preyän nas tava yo vraje

våñabha vapuñä daityenäsau baläd abhiyujyate
iti kila måñä gérbhiç candrävalé nilaya sthitaà
vanabhuvi kadä neñyämi tväà mukunda mad ésvarém

In the morning Rädhä and Kåñëa meet shortly in Kåñëa's abode Nandéçvara, and
Their full meeting takes place at noontime at Çré Rädhäkuëòa. On the pretext of going out to
worship the Sun-god Çré Rädhikä and Her sakhés eagerly rush out to the bank of Çré

72 Note by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 105

Rädhäkuëòa to meet Kåñëa. But where is this Çyäma? Çrématé's heart is squashed! Çré Rüpa
Maïjaré sees how anxious Éçvaré is and goes out to search for Çyäma. She looks here and
there, but she cannot find Çyäma anywhere, so finally she has a look in Sakhésthali, the village
of Candrävalé, Rädhikä's chief rival, and there she finds Çyäma, sitting in Candrävalé's kuïja.
Suddenly Çré Rüpa Maïjaré enters into that kuïja and says with terrified voice: "O Aghahara!
A demon has come to Vraja in the form of a bull and is harrassing Your dear young bull!
Quickly come and help!" Rasika Çiromani Çré Kåñëa understands from the word 'Aghahara'
(destroyer of Aghäsura) that Sväminé is swallowed by the demon of separation from Him and
that only He can destroy that fiery demon with the soothing moonlight of His smile (that's
why He is again called Mukunda, the saviour). He tells Candrävalé: "Dearest One! Excuse
Me, duty calls! Just forget about it for today! When I kill this demon all the people will come
out to see Me, and how can I secretly come back to you then?" Candrävalé is naive, she's not
so clever, so she says: "Yes, go, dearest One!" Then Kåñëa quickly leaves Candrävalé's kuïja
with Çré Rüpa Maïjaré. Çré Rüpa Gosvämé prays: "O Mukunda! When will I use these false
words to take You out of Candrävalé's kuïja and bring You into the kuïja of My Éçvaré
(Rädhikä) in the forest?"
Tulasé is absorbed in her service, thinking: "These are not red spots, they are an
aphrodisiac for driving Çyäma crazy! He's a womanizer, just once show Him Your face very
clearly!"
The sensitive practising devotees should fix their minds on such scenes. Smaraëa
means mental association. If we can not meet Çré Rädhikä directly, then what obstacle will
there be to speaking with Her in the mind? Mental service will make Her most happy,
therefore the devotees are always absorbed in the Vraja-pastimes and blissfully have direct
mental association with Çré Rädhikä. Sväminé is very much afraid that some other girl may
snatch Her Präëa Çyäma away from Her, and to remove that fear Tulasé places these fragrant
red spots around Her tilaka.73 Tulasé keeps her hand steady as she makes the dots with great
expertise, understanding Sväminé's anxious feelings. This heart-pouring service cannot be
rendered by anyone else but Rädhä's maidservant. No one else knows how to render such
services! Therefore the Mahäjanas have said:

tvat prema sevanam aho puruñärtha ratnam çästraà vicärya viduñäà ca mataà viloke
jänan mudä madana mohana mugdha rüpe däsé bhaväni våñabhänu kumärike te

"O daughter of Våñäbhanu! I know from studying the scriptures and hearing the sages
that Your service is the jewel of all human goals of life! Therefore, O You whose form
enchants even the enchanter of Cupid, I blissfully became Your maidservant!"
And so the succession of Tulasé's devotional services, that center around awakening
relish of Kåñëa's remembrance within Sväminé's heart, continues. The sensitive devotee
should anxiously think: "If I cannot render this service, let me then at least get all the
ingredients, let me at least see Your service being performed! Will I not be blessed in this
way?" From such thinking the experience of the Yugala-rasa will come. rüpa raghunätha
pade hobe äküti; kobe häm bujhabo sei yugala préti "When will I understand the love of
Rädhä and Kåñëa by becoming eager to be like Rüpa and Raghunätha däsa Gosvämé?" The
worship of Rädhä and Kåñëa is the worship of love, and Çré Rädhikä embodies that love.
prema means intense yearning for the beloved, and until the beloved is directly attained that
yearning will simply increase. hema tanu gauré räi, äìkhi daraçana cäi, rodana koribo
abhiläña (Prema Bhakti Candrikä) "My ears want to see golden-limbed Räi and I cry for want
of Her." Tulasé says: "Your Çyäma will go crazy when He sees these spots. Show Your face to

73 From 'These spots..." down to here the explanation is by Çré Änanda Gopäla Gosvämé.
106 Çré Viläpa Kusumäïjali

Him and, if there is any opportunity inbetween, then cast a slight merciful glance upon this
fallen maidservant!"74 Suddenly the vision stops and Çré Raghunätha cries out in prayer:

he devi! kobe tava hoibe karuëa!

aruëa sugandhi rase, tilakera cäri päçe,
bindu sob koribo racanä
sutévra sambhrama bhore, dhéra sunipuna kore,
kalpanä koribo manohara
mädaka auñadhi präya, heri tära suñamäya,
unmatta hoibe vaàçédhara

"O Devi! When will I achieve Your grace? When can I make fragrant red spots all
around Your tilaka? Extremely respectfully and with steady and expert hand I will make
these captivating spots that are like an aphrodisiac. When Vaàçédhara (Kåñëa, the holder of
the flute) sees their beauty He will go mad!"

VERSE 27:

GOÑÖHENDRA PUTRA MADA CITTA KARÉNDRA RÄJA-

BANDHÄYA PUÑPA-DHANUÑAÙ KILA BANDHA RAJJOÙ
KIÀ KARËAYOS TAVA VARORU VARÄVATAÀSA
YUGMENA BHÜÑAËAM AHAÀ SUKHITÄ KARIÑYE

goñöhendra - the king of Vraja; putra - son; mada - intoxicated; citta - heart; karéndra - king of
elephants; räja - king; bandhäya - for binding up; puñpa-dhanuñaù - by Cupid, the flower-archer; kila
- surely; bandha - binding; rajjoù - the rope; kià - what; karëayoù - both ears; tava - Your; vara -
nice; uru - thighs; vara - excellent; avataàsa - earrings; yugmena - by a pair; bhüñaëam - ornament;
ahaà - I; sukhitä - happy girl; kariñye - will do.

O Varoru (nicely-thighed girl)! Your excellent earrings are like

ropes that the flower-archer Cupid has placed to bind the mad
elephant king of the prince of Vraja's heart! Can this happy girl hang
these ornaments on Your ears?

Explanations: Çré Raghunätha däsa, who suffers separation from his beloved deity,
experiences the gradual service of the embodiment of mahä bhäva. After tilaka and çåìgära
he puts on Her earrings in this verse. It is the nature of mahä bhäva to make Kåñëa happy by
playing with Him. Only mahä bhäva contains all the ingredients to awaken Vrajaräja-
nandana Kåñëa's desires for çåìgära rasa and to fulfill these desires as well. sei mahä bhäva
cintämaëi sära; Kåñëa väïchä pürëa kore ei kärya yära (C.C.) "This mahä bhäva is the
quintessence of the Cintämaëi-jewel of love, whose only duty is to fulfill Kåñëa's desires."

74 This last paragraph is narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 107

Therefore this rasika kiìkaré immerses Mahä-bhävamayé in an ocean of bliss by speaking

ever-so-sweet Kåñëa-kathä to Her. "Do You know what Vraja-räja-nandana's heart is like?
Like the maddened king of elephants!" A relishable thing can be understood in two ways: in
the tattva-way and in the rasa-way, or the way of truth and the way of flavour. Take a
rasagolla (sweet-ball). To know how the rasagolla is made and what ingredients are required
to make it is the tattva-way of understanding it, and to place it on the tongue and actually
taste it is the rasa-way of understanding it. Without placing the rasagolla on the tongue its
taste cannot be known and relished. In the same way God is our relishable object. This
prince of Vraja is Himself the full manifestation of non-dual truth, the abode of full opulence
and sweetness, and transcendental relish personified (the Upaniñads therefore call Him raso
vai saù - 'He is taste'). All the sensual pleasure of the world is just the reflection of a single
drop from the ocean of the Lord's endless transcendental bliss, and only pure selfless love
can make waves of desire in this ocean of bliss. Nothing else but the ropes of pure selfless
love can bind down this freely enjoying, mad elephant-like prince. That is the tattva-point of
view, but from the rasika point of view He is always sporting with Çré Rädhäräëé and the
gopés of Vraja. He is Himself not the king of Vraja, He's just the prince (goñöhendra putra).
He doesn't have to worry about maintaining the kingdom, He is the careless Dhéra Lalita
hero who is freely enjoying Himself in the kuïjas of Vraja! But Cupid has placed some ropes,
in the form of Çré Rädhikä's ears (representing Her pure love), as a trap to catch this
intoxicated mad elephant king. Tulasé says: "Your ears are naturally enchanting Kåñëa with
their beauty, and now I've even hung these earrings on them! Now this mad elephant will
always remain under Your control and will freely play with You!" What a wonderful
passionate love for Kåñëa Tulasé incites in Rädhikä's mind in this way! How wonderfully that
shines on the face of Kåñëänuräginé Rädhikä! To see Rädhä and Kåñëa one must understand
Their deep passionate love for Each other (with the ointment of anuräga). Çyämasundara is
the beloved of anuräginé Sväminé. That's to be experienced in Their names, mantras and
gäyatré. (The sweetness of all this becomes revealed through the sädhaka's anuräga). A
devotee who is fixed in smaraëa should take special care of that. Çré Rädhikä enters into
Nandéçvara-town in the morning to cook for Kåñëa and Çyäma is already standing by the
town-gate to watch Her passing by. The sakhés show Her: "Hey look, there by the town gate
is Çyämasundara!" As soon as Sväminé hears this She naughtily pulls Her veil in such a way
that Her face and some of Her other limbs become slightly exposed. The thorns of Vraja are
also servants of Çré-Çré Rädhä-Mädhava. Çrématé steps into one such a thorn and a
maidservant helps Her by pulling it out of Her foot again. Sväminé uses this opportunity to
look at Çyämasundara once and to show Him Her face. All this is done for Kåñëa's pleasure
only, therefore there is so much anuräga. Çréla Rüpa Gosvämé gives an example of that räga:

tévrärka dyuti dépitair asilatädhärä karäläsribhir

märtaëòopala maëòalaiù stha puöite'py adres taöe tasthuñé
paçyanté paçupendra-nandanam asäv indévarair äståte
talpe nyasta padämbujeva muditä na spandate rädhikä

(Ujjvala Nélamaëi, Sthäyibhäva 127)

Seeing Çré Rädhä from afar, Lalitä tells her sakhés: "O sakhés! Look, look! Çré Rädhikä
keeps Her lotuslike feet on top of the sunstones that are as sharp as swords and that have
become as hot as fire because of the mid-summersun shining on it, but to Her they feel as
soft as a bed of blue lotus flowers, because She feels very happy by seeing the prince of
cowherders (Kåñëa) standing on that mountain! Thus She does not budge an inch!" That is
the nature of räga! When one experiences that räga as everfresh, then it is called anuräga.
Although Çyäma sees Çrématé, who had come to cook for Him, at the town-gate, Çyäma
108 Çré Viläpa Kusumäïjali

thinks: "I don't know how sweet She will look in the kitchen!" When Sväminé stands in the
kitchen Her clothes and ornaments are dishevelled and She has no veil on Her head. Çyäma
quietly peeks through the window, having given the maidservants a hint beforehand not to
say anything. But Sväminé soon notices that Çyäma is watching Her, so She pulls Her veil
over Her head and rebukes Her maidservants. That also looks very sweet! Çyäma thinks to
Himself: "I've never seen You so beautiful before!" This is the nature of anuräga. In this way
Kåñëa's mother, father, friends and servants also all nourish the sweet rasa of Rädhä and
Mädhava's pastimes. All of them are required for Kåñëa's sweet pastimes with Çré Rädhä!
Tulasé hangs the earrings, that enchant even mind-enchanting Kåñëa, on Sväminé's
ears. When Tulasé hangs the earrings she notices that the earrings illuminate Rädhikä's
golden mirror-like cheeks and the cheeks illuminate Her earrings. Tulasé slightly smiles and
says: "Çyäma's mind is like a mad elephant that will be completely subdued by You!" 75 The
beauty of Çré Rädhikä's cheeks and earrings is described in detail in Govinda Lélämåta
(11.94):
rädhäyä jita hema darpaëa madaà gaëòa-dvayaà sundaram
läväëyämåta pürëitam hi kanaka kñauëyäà saro-yugmakam
yat täöaìka suvarëa padma kalikaà kasturikä citra sac
chaibälaà makaré viläsa balitaà kåñëäti tåñëä-haram

"Çré Rädhä's cheeks defeat the lustre of golden mirrors, and they are like two ponds
full of nectarean elegance in golden soil. There are two golden lotusbuds hanging on them
from Her ears (Her earrings), they are covered with moss (the musk-pictures that Her
maidservants have drawn on Her cheeks) and Makaris Capricorns (aquatic beings, or Her
earrings) are playing in them. Therefore these cheeks naturally quench Kåñëa's (erotic)
thirst." tåñita cäöaka janu jaladhare milalo, bhukhilo cakora caru cäìde "He feels like a thirsty
Cätaka-bird meeting a monsoon cloud or like a hungry Cakora-bird meeting the beautiful
moon."
Tulasé calls Sväminé 'Varoru', or the girl with the best thighs, here. What does the
sweetness of the earrings have to do with Her thighs? What is the relationship of the mad
elephant Kåñëa with these excellent thighs? That is also explained in Govinda Lélämåta
(11.56):
asyä miñät prasåtayor madanäya haimäläna dvayaù vidhir adäd amunärthitaù kià
yat Kåñëacitta madamatta gajaà sa cäsmin tanmädhuré sudåòha çåìkhalayä babandha

"Has the Creator given Cupid, upon being asked for, Rädhikä's thighs, that are like
golden posts for tying up elephants? These posts have now tightly bound down Kåñëa's mad
elephant-like mind with the chain of their sweet beauty." Only Kåñëa can directly experience
how excellent these thighs are! Through the address Varoru we must understand that
earrings are oscillating on Rädhä's ears. When Rädhä and Kåñëa dance the Räsa Sväminé's
dance attracts Çyäma's eyes. How sweetly Sväminé's locks are swinging on Her thighs with
the rhythm of the music! Sväminé's dancing attracts Çyämasundara, and He rewards Her with
kisses on Her cheeks and Her thighs. That's when He enjoys both the earrings and the nice
thighs. Çré Rädhikä's maidservants understand all this, the Divine Couple cannot hide
anything from them! Tulasé serves Sväminé by letting Her understand what is on
Çyämasundara's mind. No-one else but the kiìkarés can serve like that! This is the supreme
goal of the Gauòéya Vaiñëavas in the age of Çré Caitanya Mahäprabhu! All this can be
understood by following in the footsteps of Rüpa and Tulasé Maïjaré.
Sväminé asks Tulasé: "If My ears are anyway so beautiful, then why do you bother
hanging earrings on them?" Tulasé says: "You are that Varoru (nicely-thighed girl)!" Sväminé

75 This point is made by Çréla Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 109

slightly smiles and says: "Tulasi! Have You remembered all this (the explanation of varoru
given above)?" Tulasé says: "Simply by serving You even a little, I was able to remember all
this!"76
Çré Rasika-Candra Däsa sings:
ayi Kåñëa manohara varoru çälini!
jaga mäjhe anupama, kandarpa bandhana däma,
tava çruta yuga viläsiné

"O nicely-thighed girl! O enchantress of Kåñëa! Your playful ears are like Cupid's
binding-ropes, that find no match in this world"

vrajendra nandana hari, tära citta mada karé,

bandhana koroye anäyäse.
se cäru çravaëa dvaye, kobe sukhänvita hoiyä,
poräibo vara avataàsa

"The mind of Hari, the prince of Vraja, is like a lusty elephant that is easily caught
with these two beautiful ears. When can I blissfully hang the best ornaments on them?"

VERSE 28:

YÄ TE KAÏCULIR ATRA SUNDARI MAYÄ VAKÑOJAYOR ARPITÄ

ÇYÄMÄCCHÄDANA KÄMYAYÄ KILA NA SÄ SATYETI VIJÏÄYATÄM
KINTU SVÄMINI KÅÑËA EVA SAHASÄ TAT TÄM AVÄPYA SVAYAÀ
PRÄËEBHYO'PY ADHIKAÀ SVAKAÀ NIDHI-YUGAÀ SAÌGOPAYATY EVA HI

yä - which; te - Your; kaïculiù - blouse; atra - here; sundari - beautiful girl!; mayä - by me;
vakñojayoù -on the breasts; arpitä - placed; çyäma - Kåñëa; acchädana - covered; kämyayä - desiring;
kila - surely; na - not; sä - that (blouse); satya - true; iti - this; vijïäyatäm - to be known; kintu - but;
svämini - O mistress; Kåñëa - Kåñëa; eva - only; sahasä - suddenly; tat - that; täm - that; aväpya -
attained; svayaà - himself; präëebhyaù - than life; api - even; adhikaà - more; svakaà - his own;
nidhi - jewel; yugaà - pair; saìgopayati - hides; eva - surely; hi - certainly.

O Sundari (beautiful girl)! I did not desire that Çyäma would not
see Your breasts when I placed this kaïculé (bodice) on them, but, O
Svämini (mistress), I wanted Him to suddenly come to cover (hide)
Your jewellike breasts, that are dearer to Him than His very life, and
to become Your blouse Himself by firmly embracing You.

Explanations: The earrings are hung and now Tulasé must put on Sväminé's bodice.
"Svämini! I did not put this Çyäma-colored bodice on You to cover Your breasts - I put it on

76 Explanation in the last two paragraphs by Çré Änanda Gopäla Gosvämé.

110 Çré Viläpa Kusumäïjali

so that Çyäma will suddenly come and cover Your breasts Himself, thereby serving as Your
real, best-fitting blouse!" This expertise in service must be learned from the eternal
maidservants, as Çréla Narottama däsa Öhäkura has taught:

ei sab anugä hoiyä; prema sevä nibo cäiyä;

iìgite bujhibo sab käja.
rüpe guëe òagamagi, sadä hobo anurägé,
vasati koribo sakhé mäjha

"I will lovingly serve, following in the footsteps of all the maïjarés and understanding
what are my duties on their mere indications. I will always be very attached to Rädhä and
Kåñëa's forms and qualities and stay among the sakhés!" These eternally perfect maidservants
are also very eager to teach others. Although no one reveals his experiences in bhajana they
have revealed their experiences by recording them in their books!
Tulasé must serve Sväminé while She suffers separation from Her Priyatama. Simply
on seeing the blackish blouse Çrématé becomes startled by the remembrance of Kåñëa, but
Tulasé consoles Her by making Her relish the Çyäma-rasa (the spiritual flavour of Kåñëa). "O
Sundari!", she says, "a bluish kaïculé (bodice) would look splendid on a golden bosom, but I
did not desire to cover these breasts! I just wanted to create a wonderful beauty at that time!"
Tulasé is not at all shy to call Sväminé Sundari. Does a maidservant speak like that? The
service is situated in sweetness By chattering in this way Tulasé fills Sväminé's mind with
memories of Her past sports with Her Priyatama. During each service, which belong to the
madhura rasa-category, she gives Sundaré the relish of Çré Kåñëa-rasa. Blessed is this
maidservant! Blessed is her service!
Also during the stage of sädhana there must be relish according to one's own rasa at
the time of meditation. This relish according to one's relationship (with the deity) awakens
while identifying oneself with one's svarüpa. Taking shelter of the lotus feet of Çré Guru will
remain fruitless if this relationship with the deity is not established.77
maïjaré bhäva means to have your mind completely reflect the picture of Çrématé's
moods and feelings. It is not easy to reflect Çrématé's bhäva citra (pictures of Her feelings)
completely. She is the embodiment of the full mädanäkhya mahä-bhäva, and on top of that
She is completely mad with attraction to the form, qualities and pastimes of Çré Kåñëa, who
embodies the transcendental erotic çåìgära rasa. There is nothing in the spiritual world as
pure as this çåìgära rasa or çuci rasa. By associating with like-minded and more advanced
saints and by gaining their grace these feelings and flavours will gradually be experienced,
but the heart must be prepared for this rasa-saàskära by giving up all material customs. The
svarüpa I came to know through Çré Guru's grace must be brought to full realisation by
giving up the service of mäyä, which consists of identification with the material body.

ätmänaà cintayet tatra täsäà madhye manoramäà

rüpa yauvana sampannäà kiçoréà pramadäkåtià
sakhénäà saìginé rüpäm ätmänaà väsanämayém
äjïä seväparäà tadvat ratnälaìkära bhüñitäm

(Çré Sanat Kumära Saàhitä)

"A practising devotee should think himself to be amongst them (the other gopés), as
an enchanting beautiful young adolescent female. As a female associate of Rädhä and Kåñëa's
girlfriends such as Çré Lalitä, Viçäkhä and Çré Rüpa Maïjaré she is dedicated to the services

77 These paragraphs of the explanation are by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 111

that are ordered to her and her väsanämayé mürti (form consisting of divine desires) is
decorated with jewelled ornaments (that are given to her by Çré Rädhä as remnants). The
word cintayet means that one should see and face one's spiritual self as having a special form
and feeling, like the nitya siddha maïjarés."
This siddha deha is automatically manifest in the heart of a jäta rati sädhaka (a
devotee whose love of God has awakened). It is as if he forgets his sädhaka deha (external
devotee-body). The sädhakas whose rati has not yet awoken will conceive of this siddha deha
within the mind. The stronger and clearer this meditation on the siddha deha becomes, the
further the sädhaka advances into the kingdom of bhäva.78
Why hesitate to meditate on Rädhäräëé's breasts? They must be meditated upon in a
blissful state of mind. When the heart is not pure this sevä cannot be contemplated. When
bodily consciousness is strong one has no right to meditate on these intimate pastimes - this
is the opinion of Çré Jéva. Çré Çuka Muni has said: "Anyone who faithfully hears and chants
about the pastimes of Çré-Çré Rädhä-Mädhava will swiftly attain the topmost prema bhakti in
the mood of the gopés and will become grave, having given up heart's diseases like lust. (see
the final verse of the Räsa-lélä, starting with vikréòitaà vrajavadhübhiù). Therefore, if that is
so, then the qualification to worship Çré-Çré Rädhä-Mädhava will be accomplished through
the process of hearing and chanting these pastimes. The great words of the äcäryas are the
support for the weak sädhakas. These words are very powerful and they will scent the hearts
of the fortunate devotee with the desire for Çrématé's devotional service, like a powerful
mantra.79
mahatera bhäva bhävite bhävite, tad-bhäve hobe sarva vismaraëa
antar bähye tabe ekäkära hobe, mahad bhäve rasa hobe äsvädana

"When we attain the ecstatic mood of the great devotional teachers we will forget
everything. The internal and the external will then assume one form. In the mood of the
great souls we will relish transcendental flavours."
Çré Raghunätha däsa maintained his renunciation because he remembered the
pastimes of Rädhä and Kåñëa. Just as a chaste wife loses all taste for sense-gratification when
she is separated from her beloved husband, being completely absorbed in thinking about
him, similarly Çré Raghunätha däsa is always absorbed in remembering Çré Rädhä's lotus feet
when he feels separation from Her, and thus he has lost all appetite for sense-gratification.
The sweetness of Çrématé's form, qualities, and pastimes stole his mind and made it totally
absorbed in Her. He personally sang:

candra-vadani dhani måga nayané

rüpe guëe anupama ramaëé maëé
madhurima häsini, kamala vikäçini,
motima häriëi kambu-kaëöhiné
thira saudämini, galita käïcana jini
tanu ruci dhäriëi pika vacané

"The face of this fortunate girl shines like the moon and Her eyes are like those of a
deer. The qualities and form of this jewel of ladies is incomparable! Her sweet smile makes
the lotuses bloom, She wears a pearl necklace and Her neck is as fair as a conchshell. She
resembles a steady lightning-strike, Her bodily lustre defeats that of molten gold and Her
voice is sweeter than that of the cuckoos."

78 Çré Kåñëadäsa Kaviräja's Säraìga Raìgada commentary on Bilvamaìgala's Kåñëa Karëämåta,verse 3.

79 The explanation of the last paragraph is by Çré Änanda Gopäla Gosvämé.
112 Çré Viläpa Kusumäïjali

uraja lambita veëi, meru pore yeno phaëi

äbharaëa bahu maëi gaja gamané.
véëä parivädini, caraëe nüpura dhvani,
rati rase pulakini jaga mohiné
siàha jini mäjha-khini, tä'he maëi kiìkiëi
jhäàpi oòhani tanu pada avané
våñabhänu nandini, jaga jana vandini,
däsa raghunätha pahuà manohäriné

"Her braid hangs over Her breasts like a snake hanging over the golden Meru-
mountain. She is decorated with many jewels and walks with the charming gait of an
elephant. She plays the Véëä, Her anklebells jingle sweetly, She has goosepimples on Her
skin when She relishes the rati rasa (erotic mellow) and She enchants the world. Her waist is
more slender than that of a lion's and on it She wears a jewelled belt. Her veil touches the
earth. Våñabhänu Mahäräja's daughter is praised by the people of the world and She
enchants the mind of Raghunätha Däsa."
He always desires to relish the sweetness of the devotional service, pastimes, forms
and attributes of the Yugala Kiçora, Who are the endless abode of beauty and sweetness, Çré
Vrajaräja-nandana, and the crown jewel of Vraja-girls, Çré Rädhäräëé. This sweet taste is so
attractive that even the Lord desires to taste it together with His devotees, but in the end
Mahäprabhu forbade His Bengali devotees to come to visit Him at Puré, and He stayed alone
in His Gambhérä-cell to relish the songs of Caëòé däsa and Vidyäpati, the play of Rämänanda
Räya as well as Jayadeva's Géta Govinda and Bilvamaìgala Öhäkura's 'Kåñëa Karnämåta' in
the company of Çréla Rämänanda Räya and Çrépäda Svarüpa Dämodara. Anyone whose heart
is drawn towards Çré Rädhäräëé is most fortunate! Çrépäda Prabodhänanda Sarasvaté has
written: "The lustre of Çrématé Rädhäräëé's jewellike toenails will swiftly arise in the heart of
anyone who loves Çré Caitanya Mahäprabhu."80 Çréla Narottama Däsa Öhäkura has sung:
gaura prema rasärëave, se taraìge yebä òube, se rädhä mädhava antaraìga "Anyone who dives
into the ocean of divine love and flavour of Lord Gaura, becomes an intimate associate of
Çré-Çré-Rädhä-Mädhava!" The sädhaka should aspire: "If I should attain anything, it should
be Çré Rädhikä's devotional service!" This is the dhruva tärä (pole-star or guiding light) for
the sädhakas: "I have to become Çré Rädhä's däsé!"
Tulasé calls Sväminé Sundari, or beautiful girl. When Léläçuka (Bilvamaìgala Öhäkura)
described the sweetness of Çyämasundara's form he said: néräjana kramadhuräà bhavad
änanendor nirvyäjam arhati ciräya çaçi-pradépaù (Kåñëa Karëämåta—98): "O Kåñëa! The moon
can never become qualified to be compared to Your face! This moon (camphor)-lamp has
just become qualified enough to be used in the ärati-worship of Your face!" The purport of
this verse is: "Just as the burnt-out wick is cast away after it was used in the ärati-ceremony,
the moon can be thrown away after having been used as a lamp in the ärati-ceremony that
worships Your face!" But even this endlessly sweet Çré Govinda becomes mad after relishing
even one drop of Çré Rädhikä's sweet form! Just as Bilvamaìgala wants to throw the moon
away Tulasé wants to throw Rädhikä's bodice away, thinking it to be unfit to serve Her. But,
she thinks, if Her breasts are covered then Kåñëa will be even more attracted to Her! Even
the endlessly sweet Çré Govinda is mad after tasting even a single drop of Her sweet form! Çré
Kåñëa's äpta-düté (personal girl-messenger) told Çré Rädhä:

dekhäyyä vayäna cäìde, täre - phelili viñama phände,

tuhu - turite äoli, lakhite närilo,
oi oi kori kände

80 Çré Caitanya Candrämåtam, 88.

Çréla Raghunätha däsa Gosvämé's Stavävalé 113

"Revealing Your moonlike face You cast a dangerous net! You came so suddenly - I
couldn't see what's going on! Oi, oi! I exclaim, bursting into tears!" (Kavi Raïjana)
Just to make Çré Rädhä's naturally beautiful form bloom up Tulasé places this black
bodice on Her body, that mocks the beauty of molten gold, and when she sees the wonderful
sweetness of Her form welling up she says: "I did not put this bodice on Your breasts to
cover them! Truly Çré Kåñëa is the bodice that will cover Your breasts! He will consider Your
bodice to be unworthy, rip it open and cover Your breasts, that are as valuable to Him as
millions of His own life-airs, with His own chest! If I cover Your breasts like this I will simply
increase His greed for them; that's why I put this bodice on You!" Blessed is this
maidservant! She serves her sevya by crystallizing Her favorite flavours within Her heart!
Çré Rasika-Candra Däsa sings:
he sundari! çuno mora nivedana!
Kåñëa yeno nähi here, ei abhiläña kore,
kaïculé na poräi kokhon

"O beautiful girl! Hear my prayer! I never put Your blouse on with the desire that
Kåñëa would not see (Your breasts)!"

tomära vakñoja pore, saàpibo go yatna kore,

heno käle äsi çyäma räya.
kaïculikä unmociyä, prema pulakita hoiyä,
äliìgana koribe tomäya.

"Just as I carefully put the blouse on Your breasts Çyämasundara comes, opens it and
embraces You with goosepimples of ecstatic love on His skin."

svayaà kaïculikä rüpe, ävarilo stana-yuge,

präëäpekña priya-nidhi jäni.
täi e kaïculé häy! kibä prayojana täy?
våthä mora prayäsa svämini !

"Then He personally covers Your breasts, that are like jewels that are dearer to Him
than His own life, as their blouse. Then, alas ! What was the use of this blouse? O Svämini!
My efforts were wasted!"
·

VERSE 29:

NÄNÄ MAËI PRAKARA GUMPHITA CÄRU PUÑÖYÄ

MUKTÄ SRAJAS TAVA SUVAKÑASI HEMA-GAURI
ÇRÄNTYÄBHÅTÄLASA MUKUNDA SUTÜLIKÄYÄÀ
KIÀ KALPAYIÑYATITARÄÀ TAVA DÄSIKEYAM

nänä - various; maëi - jewels; prakara - multitude; gumphita - strung; cäru - beautiful; puñöyä
- increased; muktä - pearl; srajaù - necklace; tava - Your; suvakñasi - nice chest; hema gauri - golden;
çränti - fatigue; äbhåtälasa - resting; mukunda - the bestower of liberation; su tulikäyäà - on the nice
cotton-like chest; kià - what; kalpayiñyatitaräà - will fashion; tava - Your; däsikä - maidservant;
iyam - this.
114 Çré Viläpa Kusumäïjali

O Hemagauri (golden girl)! When You are tired of lovemaking

You lie down on the pillow of Mukunda's chest, which is as soft as
cotton. When can this maidservant decorate Your nice chest with a
charming necklace of big pearls strung with different gems?

Explanations: In his svarüpäveça Çré Raghunätha däsa serves Sväminé and says: "O
Hema Gauri! (Hema Gauri means: She Who is more golden than gold) When can this fallen
maidservant of Yours hang this pearl necklace, made of different jewels, on Your beautiful
chest?" Tulasé sits down to hang the pearl necklace on Sväminé's beautiful chest and to
enchant Her mind with her ever-so-beautiful talks about Kåñëa. Apparently Tulasé has strung
that necklace herself. Holding the necklace before Sväminé's eyes, Tulasé says: "This necklace
is so beautiful because it was strung with different kinds of gems, and it is so dear to You
because it brings the remembrance of Your beloved here!" With her prattling Tulasé draws a
picture of previous pastimes on the canvas of Sväminé's heart. "Why is the necklace so dear to
You? Because it enabled You to see Kåñëa after You performed sürya püjä (ritual worship of
the sungod), in which He dressed up like a brähmaëa-priest to perform the püjä for You
right in front of Your mother-in-law Jaöilä. When Jaöilä took You back home You purposefully
broke Your pearl necklace to have another good chance to look at Kåñëa while picking up the
pearls, before You had to separate from Him for the rest of the day. And in the morning,
when Çyäma goes out to the meadows to tend His cows, You can see Him reflected in Your
pearl necklace even in front of Your superiors. How happy that makes You!" In this way
Tulasé immerses Sväminé's mind in thoughts of Çyäma. The word puñöyä (increased) in the
text here stands for: attracting the eyes (of both Çyäma and Sväminé). Çrématé experiences
Her Priyatama through the jewel-string. Sometimes it is as if a dream comes true. Once
during pürva-räga Präëeçvaré revealed the following dream to a sakhé:

manera marama kathä, tomäre kohiye ethä,

çuno çuno paräëera soi!
svapane dekhiluà ye, çyämala varaëa de,
tähä vinä ära käru nai

"Listen, oh listen! Präëa sakhi! Now I'm revealing My heart's secret to you! In My
dream I saw this Çyämala (blackish/bluish) boy! It could not have been anyone else but
Him!"
rajané säìna ghana, ghana deyä garajana,
rimi jhimi çabade variñe.
pälaìke çayäna raìge, vigalita céra aìge,
ninda yäi manera hariñe

"In the dark night of Çrävana (the rainy season, July-August) the clouds were
thundering and the rain was pouring with a slithering sound. While resting in My bed My
clothes fell away and I fell asleep in an ecstatic mood."

çikhare çikhaëòa rola, matta däduré bola,

kokila kuhare kutühole.
jhiìjhä jhiniki bäje, dähuka se ghana gäje,
Çréla Raghunätha däsa Gosvämé's Stavävalé 115

svapana dekhiluà heno käle

"The peacocks call from the mountain-peaks and the female frogs and cuckoos are
calling in their intoxicating pitch. As the Dähuka-bird (galluline) calls like the jhiìjhä-jhiniki-
sound of the mådaìgas (or the crickets) I saw Him in My dream!"

nayane paiöhalo seho, marame lägalo neho,

çravaëe bharalo sei väëé
heriyä tähära réta, ye kore däruna cita,
dhik rahu kulera käminé

"Seeing His behaviour My mind couldn't resist, and My ears filled with His sweet
words! Cursed are these hard-hearted housewives who hold onto their chastity after seeing
His behaviour!"
rüpe guëe rasa-sindhu, mukha chaöä jini indu,
mälatéra mälä gale dole
bosi mora padatale, päye häta dei chale,
ämä kino, vikäilu bole

"His form and His attributes are like an ocean of nectar and His face defeats the
splendor of the moon. A garland of Mälaté-flowers dangles from His neck. Sitting at My
footsoles He tries to touch My feet with His hands, saying: "Purchase Me! I've sold Myself to
You!"
kibä se bhurüra bhaìga, bhüñaëera bhüñaëa aìga,
käma mohe nayänera koëe.
häsi häsi kothä koy, paräëa käòiyä loy,
bhuläite koto raìga jäne

"How beautifully He plays with His eyebrows! His body ornaments its own
ornaments, and the corners of His eyes enchant even Cupid! He smiles and laughs as He
speaks and with that He snatches away My heart, making Me forget whatever I know in such
a playful way!"
rasäveçe dei kola, mukhe nä niùsare bola,
adhare adhara paraçilo.
aìga avaça bhelo, läja bhaya mäna gelo,
jïäna däsa bhävite lägilo

"In a rasika äveça (absorption) I take Him on My lap, not saying anything when Our
lips touch. Jïäna däsa thinks: "All shame, fear and pride have gone when They touched Each
other."81
In some way it is even more attractive to Them to see Each other through the pearls
than to see Each other directly, the sensitive intelligent rasikas will understand this.
Therefore it will cause pain and misery to call this experience false. In the same way visions
of such pastimes are never thought of as false. How sweet is Sväminé's remembrance of all
this! One day Paurëamäsé-devé tested Rädhikä's love by telling Her: "O Rädhe! You are
famous all over Vraja as a chaste girl, but now I hear that You have become attached to Çré
Kåñëa!" Sväminé says: "O holy mother! This Çyäma-person is a shameless rascal who doesn't
want to leave Me alone! Wherever I go He stretches out His arms and stands before Me to

81 Padakartä Jïäna däsa was a disciple of Mother Jähnavä, Çré Nityänanda's consort (C.C. Ädi 11,52). He was a
life-long renunciant and wrote many padas in Bengali and Vraja-buli.
116 Çré Viläpa Kusumäïjali

stop Me! He won't leave Me even if I beat Him with My ear-decorating lotus flowers! When
I scream He covers My mouth with His leaf-like hands and when I fall at His feet and beg
forgiveness from Him He bites My lips! Who can restrain Him in any way, tell Me?" 82 All
this is the relish of a vision. All of Sväminé's senses are absorbed in relishing the Çyäma-rasa,
whether it be in dreams, during smaraëa or during visions. Therefore Çrématé often laments
as follows:
yoto niväriye cita nivära nä yäya; äna pathe dhäi pada känu pathe dhäya
e chära rasanä mora hoilo ki väma; yära näma nä loibo loya tära näma
e chära näsikä mui yoto koru bandha; tabu to däruna näsä päya çyäma gandhe
yära kathä nä çunibo kori anumäna; parasaìga çunite äpani yäya käna
dhik rahu e chära indriya-gaëa sab; sadä se käliyä känu hoy anubhava
caëòé däsa kohe räi bhälo bhäve ächo; manera marama kathä käre jäni pucho

"No matter how much I try to control My mind, it cannot be controlled. If I run down
another path Känu also runs there. Have I lost control over this contemptible tongue?
Although I do not (want to) pronounce His name it pronounces His name! No matter how
much I try to block My rubbish nose, this cruel nose still catches Çyäma's fragrance.
Although I try not to hear topics about Him, My ears automatically go off and listen to talks
about Him! Let all My useless senses be cursed, for They always experience Käliyä Känu!
Caëòé dasa says: "O Räi! You're doing fine - just ask someone if they know what's on Your
mind!"
Kåñëamayé Kåñëa yära antare bähire; yähä yähä netra poòe tähä Kåñëa sphure (C.C.) "Çré
Rädhikä's name Kåñëamayé means that Kåñëa is within Her and without Her; wherever She
casts Her glance there She perceives Kåñëa." How enchanting are the rewards this Sevikä
(maidservant) gets from Kåñëamayé! Viçäkhä teaches Tulasé how to sing lovesongs when
Sväminé suddenly passes by and asks her: "O how sweet! Won't you let Me hear it?" When
Tulasé dances and sweetly sings this song it is as if the subject of the song, the pastimes of
Çré-Çré Rädhä-Mädhava, takes shape before Sväminé! How beautiful are Tulasé's dancing-
gestures! Everyone is fully engrossed. Sväminé feels that She should give Tulasé a reward, so
She goes up to Çyäma, unlocks one of His pearl necklaces and hangs it around Tulasé's neck.
Tulasé feels blessed with such a reward, for this necklace has become very sweet by relishing
the flavours of the Yugala Kiçora. Tulasé sees how this necklace dances on Sväminé's breasts
during the game of çåìgära rasa.
Tulasé says: "O Svämini! I hung this necklace on Your beautiful chest! When will it
look most beautiful? When it is close to Çyämasundara! Near Him there can be nothing so
beautiful. It will look most beautiful to Çyämasundara while You dance, walk, swing and
move, and in this way it will serve Him! The sweetness of this dangling necklace will madden
Your Nägara when You dance the Räsa-dance! Your chest will be a good pillow for
Mukunda's sofa-like chest when You lie on it to take rest after You became tired of Your love
sports with Him!"83 In his Prema Püräbhidha-stotram Çré Raghunätha däsa says pramada
madana yuddha çräntitaù känta Kåñëa pracura sukhada vakñaù sphära talpe svapanti "O Rädhe!
After You become exhausted from Your tremendous erotic battle You dream on the broad
and greatly delightful chest of Your lover Kåñëa!" This indicates viparéta viläsa, or contrary
pastimes, in which the lady takes the position of the man. But another reading of the verse
can be çräntyäbhrtälasa mukundasya sutülikäyäà tava suvakñasi "When You are tired of love-
making Mukunda finds a resting-place on Your breasts." In this case They are in an ordinary

82 Quoted from Çréla Rüpa Gosvämé's 'Vidagdha Mädhava Näöakam', Act II.
83 Baìga Vihäré Vidyälaìkära was a disciple of Madhusüdana, a descendent from Çréniväsäcärya. He wrote the
only Sanskrit öékä on Stavävalé, named Käçikä, in 1723. His commentary on this verse is: he hemagauri vakña-
stha svarëäbharaëam iva gaura varëam "O Hemagauri! You shine on Kåñëa's chest like a golden ornament!"
Çréla Raghunätha däsa Gosvämé's Stavävalé 117

position. Why is Kåñëa named 'Mukunda' in this verse? He is the bestower of freedom,
freeing Sväminé from the tight bondage of Her bodice, Her underwear and Her braid. When
Sväminé lies on Mukunda's chest She looks like a steady lightning strike on a dark raincloud.
She cannot find a better restingplace than this! "I'm Your humble maidservant, Your
unworthy maidservant, but I will hang this pearl necklace on You! I would feel succesful if I
could bring Your Sundara to You after hanging this necklace on You!" It is as if Sväminé's
bodily effulgence gushes out of the verse when Tulasé addresses Her with the compound
word 'Hemagauri', meaning golden girl. Çrématé does not look at the pearl necklace, She
looks at the pastimes that Tulasé describes. She cannot understand this. According to Çréla
Kavi Karëapura Kåñëa is Himself like a sapphire necklace around the gopés' necks. He told
this to Çré Caitanya Mahäprabhu after sucking His toe when he was just seven years old:

çravaso kuvalayam akñnor aïjanam uraso mahendra-maëi däma

våndävana tarunénäà maëòanam akhilaà harir jayati

"Victory to Hari, who fully adorns the young girls of Våndävana by being the sapphire
necklace on their breasts, the black eyeliner around their eyes and the blue lotus flower on
their ears!"
hätaka darapaëa, mäthaka phula, nayanaka aïjana mukhaka tämbüla
hådayaka mågamada gémaka hära; dehaka saravasa gehaka sära
päkhéka päkha, ménaka päni; jévaka jévana häma tuhu jäni
tuhu kaise mädhava koho tuhu moya; vidyäpati koho - duhu dohä hoy

"You are the mirror in My hand, the flower on My head, the eyeliner around My eyes
and the betelleaves in My mouth! You are the musk on My breasts, the necklace around My
neck and the all-in-all of My body and My house! You are to Me what the wings are to the
bird, the water is for the fish, and the life is to the soul. O Mädhava! What are You not to
Me?" Vidyäpati says; "In this way They belong to Each other!"84
Çré Rasika-Candra däsa sings:
viparéta kréòä rase he kanaka gauri!
çränta avaça käya, hoiben çyäma räya,
tära vakñaù çayyära upari

"O golden beauty! When You play reverse pastimes Çyäma becomes exhausted and
You lie down on the couch of His chest."

çobhitä ye prema khani, tomära hådaya khäni,

nänä maëi mukuöa milaye.
gäìthiyä sucäru hära, loye däsé upahära,
dibe kobe tähäte poräya?

"Your heart is like a mine with jewels of love! When can this maidservant string a
beautiful necklace with different jewels and pearls and offer that to You by hanging it on
Your chest ?"
·

84Çréla Rüpa Gosvämé says that Sväminé's necklace is called Hari Manohara, the enchanter of the enchanting
Hari (Rädhä-Kåñëa Gaëoddeça Dépikä).
118 Çré Viläpa Kusumäïjali

VERSE 30:

MAËI-CAYA KHACITÄBHIR NÉLA CÜÒÄVALÉBHIR

HARI DAYITA KALÄVID DVANDVAM INDÉVARÄKÑI
API BATA TAVA DIVYAIR AÌGULÉR AÌGULÉYAIÙ
KVACID API KILA KÄLE BHÜÑAYIÑYÄMI KIÀ NU

maëicaya - jewels; khacitäbhiù - studded with; néla - blue; cüòävalébhiù - with bangles; hari -
of Hari; dayita - dear; kalävid - knower of all arts; dvandvam - couple; indévara - kind of blue lotus
flower; akñi - eyes (fem.); api - even; bata - o!; tava - Your; divyaiù - divine, beautiful, glistening;
aìgulé - fingers; aìguléyaiù - with fingerrings; kvacid api - at any time; kila - certainly; käle - in time;
bhüñayiñyämi - I will decorate; kià - what; nu - whether.

O Indévarakñi (girl with blue lotus-eyes)! Will there ever be a

time when I can ornament You with blue bangles inset with many
jewels? When can I adorn both Your hands, that are expert in all arts
and that are very dear to Çré Hari, with beautiful glistening rings?

Explanations: A divine stream of transcendental visions streams through Çré

Raghunätha's heart. Even those who are in the class of neophytes have some of these
realizations, but Çré Raghunätha is in the kingdom of mahä-bhäva. He experiences all these
things in a lively and vivid way, and after experiencing this he reveals it through his prayers.
Even in his external consciousness the internal consciousness twangs through, that's why his
prayers are touching the heart so much! In his svarüpäveça Çré Raghunätha däsa Gosvämé, as
Tulasé, puts blue bangles on Sväminé's wrists. A golden colour slightly shimmers through the
blue, reminding Sväminé of Çyäma (the blue bangles) and His yellow dhoté (the golden
colour). What a wonderful handicraft! How wonderful is also the address 'Indévaräkñi'! Tulasé
especially addresses Sväminé like this to express what She relishes within Her heart as She
sees the blue bangles. All the emotions are manifest in Bhävamayé. Her form and Her bhäva
are one and the same thing.85 Caitanya Caritämåta says: premera svarüpa deha prema
vibhävita; kåñëera preyasé çreñöhä jagate vidita "Her body consists of prema and is formed by
prema, hence She is known in the world as Kåñëa's beloved." From the time of pürva räga,
when Rädhikä first saw Kåñëa, She saw the whole world to be full of Kåñëa. Therefore She
told Her girlfriends:
sajani! yaba dhari pekhaluà käna
taba dhari jagabhari, bharalo kusuma çara,
nayane nä heriye äna

(Govinda däsa)

"O sakhi! As soon as I saw Käna the whole world became filled with (Cupid's) flower-
arrows and My eyes could not see anything else anymore."

85 This paragraph is an explanation by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 119

This is the love of the embodiment of love. The poet Jayadeva describes the condition
of virahiné Räi in the kuïja. Çyämasundara is late, and the sakhés decribe Virahiné's condition
to Çyämasundara as follows:

vilikhati rahasi kuraìga-madena bhavantam asama çara bhütam

praëamati makaram adho vinidhäya kare ca çaraà nava cütam
pratipadam idam api nigadati mädhava tava caraëe patitäham
tvayi vimukhe mayi sapadi sudhä-nidhir api tanute tanu däham
dhyäna layena puraù parikalpya bhavantam atéva duräpam
vilapati hasati viñédati roditi caïcati muïcati täpam

(Géta Govindam)

"O Çyäma! Virahiné Räi dwells in a lonely place and draws a form of You with musk.
Taking You to be Cupid She draws a Makara-fish under Your form and offers obeisances
unto You with a mangobud-arrow in the hand. Offering Her obeisances She says: "O
Mädhava! I take shelter of Your lotus feet! If You reject Me even the nectarean moon is
burning Me with its scorching flames! You are so rarely attained, and today I came so close to
You in My meditation!" She takes the form She drew on the canvas to be Kåñëa Himself,
therefore She sometimes tells it about Her separation from You and cries, and sometimes
She laughs, thinking You to be close by. Sometimes She is sad, thinking You to have gone
away from Her, and sometimes She extinguishes the burning fire in Her heart by embracing
Your form, thinking that You have come back."
In this way the embodiment of mahä bhäva is decorated by a qualified maidservant
who makes Her relish rasa. Çrématé sees Çyämasundara's reflection in the blue lustre of the
bangles. When Tulasé sees the beauty of Sväminé's eyes she calls Her Indévaräkñé, She whose
eyes are as beautiful as blue Indévara-lotuses. "Your eyes are naturally beautiful, but when
they see Çyäma they are so much more beautiful!" In the opening verse of his Däna Keli
Kaumudé Çréla Rüpa Gosvämé prays to Çré Rädhä's eyes, that reveal the ecstatic symptom of
kila kiïcit, for the welfare of the world.

antaù smeratayojjvalä jala-kaëa vyäkérëa pakñmäìkurä

kiïcit päöalitäïcalä rasikatotsiktä puraù kuïcati
ruddhäyäù pathi mädhavena madhura vyäbhugnatärottarä
rädhäyäù kila kiïcita stavakiné dåñöiù çriyaà vaù kriyät

"May Çré Rädhä's glances, that are beautified by the bouquet of the seven-fold kila
kiïcit-ecstasy, bestow auspiciousness on you! When Kåñëa stops Çré Rädhä on the road near
the Däna Ghäöi (at Govardhana Hill), Her eyes attain a certain shimmer because of Her
slight smile of joy, Her eyelashes are covered with teardrops and the corners of Her eyes
have become slightly reddish, having been sprinkled by rasikatä (tastiness). They have begun
to shrink because She sees Kåñëa standing before Her, and Her pupils have become
extraordinarily beautiful as they assume a certain sweet kind of crookedness." Sväminé is fond
of black things, and any kind of blue colour incites Her. As soon as any kind of blue colour
comes to Her She feels as if Çyämasundara has come before Her.86

Kåñëaù pakño nava kuvalayaà Kåñëa-säras tamälo

nélämbhodas tava ruci-padaà näma rüpaiç ca kåñëä

86 Narrated by Çré Änanda Gopäla Gosvämé.

120 Çré Viläpa Kusumäïjali

(Rädhä Rasa Sudhänidhiù - 89)

"Hey Çré Rädhe! You are fond of anything which may remind You of Çyäma through
its color or name: Tamäla-trees, the new moon night, a fresh monsooncloud or blue lotus
flowers!" She does not see the blue bangles, but Kåñëa. She cannot understand this!
Kåñëamayé - Kåñëa yära antara bahire; yähä yähä netra poòe tähä Kåñëa sphure (Caitanya
Caritämåta Ädi 4) "Rädhikä is called Kåñëamayé because Kåñëa is within Her and without Her.
Wherever Her glances fall, there She sees Kåñëa!" She's seeing the bangles but She thinks
She sees Çyäma. Tulasé sees that Sväminé's eyes, that are of the same blue colour as Kåñëa is,
are filled with emotion when She thinks She sees Çyäma, that's why she addresses Her as
'Indévarakñi', blue lotuseyed girl. When they see Kåñëa, these blue eyes become even more
beautiful! She does not know whether She sees Kåñëa or the blue bangles! Tulasé performs
prasaìga sevä by reminding Sväminé of Çyäma.87 Tulasé will now place the bangles on
Sväminé's arms, that she calls hari dayita, Hari's beloveds. He is Rädhikä's Hari and He
removes all obstacles with the savour of His own sweetness. He takes away (haraëa) all Her
shyness, opposition and other obstacles to Their meeting or Her savouring of His sweetness.
Hari is catura çiromaëi, the crownjewel of clever pranksters. By cleverly attracting Çré
Rädhikä with the sweetness of His form, qualities, pastimes and flute-playing He makes Her
forget everything! In his Rädhä Rasa Sudhänidhi (231) Çré Prabodhänanda Sarasvaté shows
how difficult it is for Çré Rädhä to maintain Her pride –

aprekñe kåta niçcayäpi suciraà dåk koëato vékñate

maune däròhyam upäçritäpi nigadet tam eva yähéty aho
asparçe sudhåtäçayäpi karayor dhåtvä bahir yäpayed
rädhäyä iti mäna dusthitim ahaà prekñe hasanté kadä

When Çré Rädhikä is angry with Kåñëa, Her first resolution is: "I will not look at Him
anymore!" But Kåñëa, the crownjewel of clever pranksters, speaks in such a sweet way and
stands before Her as if He begs Her: "Look at Me just once!" Seeing the sweetness of His
form the sakhés tell Each other: "Aha! How sweetly He stands there in His threefold bending
form! The life of that lady-love who does not see that sweetness is wasted!" Hearing these
words of Her friends, Çrématé becomes eager to see Kåñëa and looks at Him once. Thus Her
first resolution is broken! Her second resolution is: "I won't speak with Him!" How nicely
Kåñëa is speaking! Sväminé cannot stay silent anymore and tells Him: "Go to that girl that You
love (another gopé), what are You standing here for, speaking such clever words?" Thus Her
second vow is gone! Her third vow is: "I won't touch Him", but Kåñëa gradually brings His
foot forward and touches the tips of Çrématé's toes. This makes Her unsteady, so She angrily
takes Kåñëa by the hand and pushes Him out of the kuïja. Çrématé thinks: "Just see, now I've
also touched Him! If I could not keep any vow, then how can I keep Him away?", so She
holds Him by the neck and brings Him back into the kuïja. In this way Hari steals Sväminé's
heart in so many ways.88 Therefore She once told Her sakhés:

koho sakhi! ki kori upäy?

nä jäni ki guëa koilo vidagadha räy
gharera äìginä dekhibäre läge sädha;
tabu nä gaëe mone eto paramäda
o-rüpa dekhiyä koilu maraëa samädhi;

87 Çré Baìgabihäré Vidyälaìkära adds: he indévaräkñi kåñëa-bhåìgäkarñaka nélotpala-nayane "O Indévaräkñi!

Your eyes are like blue lotus flowers that attract the Kåñëa-bee!"
88 Narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 121

räti dina käïde präëa viñama veyädhi

äna kathä kaho yadi gurura sammukhe;
bharame çyämera näma äise mora mukhe

"O sakhi, tell Me, what should I do? I don't know what kind of spell Vidagdha Räy
(the king of clever pranksters) has put on Me! Yet, I can't resist the temptation to step onto
the veranda to see Him, without considering how crazy and dangerous that is! By seeing His
form I have built My own samädhi (I dug My own grave); day and night My heart cries in a
severe fever! If I say anything else in front of My superiors the name of Çyäma may
accidentally come from My mouth!" (Pada Kalpataru)
Tulasé puts the bangles on Sväminé's wrists. How beautiful these bangles look when
they attain a place on Sväminé's wrists! How sweetly they jingle 'runu jhunu runu jhunu',
enchanting the enchanter of the world! When Sväminé dances or plays ball Her bangles
jingle like the enchanting weapon of Cupid. In the morning when Kåñëa goes out to tend His
cows (pürva goñöha) He sees Rädhikä standing on the watchtower, like a golden lightning-
strike on a jewelled palace, wearing a cloud-blue dress: tuìga maëi-mandire thira bijuré
saïcare, megha-ruci vasana paridhänä (Kavi Çaçi-Çekhara). In front of Her superiors Sväminé
cannot openly gaze at Kåñëa. While She pulls Her veil over Her head Her bangles jingle.
This enchants the enchanter of Cupid. The surrendered maidservants understand Their
mood. During the Räsa-dance Sväminé's bangles also jingle. How wonderfully She moves
Her lotus-like hands! Her bangles buzz sweetly like she-bees on lotus flowers (Her hands)
with stems (Her arms). How sweetly these bangles jingle when Sväminé shakes the dice with
both hands during Their daily game of dice! How much Çyäma relishes this! This sweet sight
is an elixir for the eyes and this sweet sound is an elixir for the ears! While she serves Sväminé
the kiìkaré brings all this relish of Çyäma Nägara into Her heart. Sväminé's heart is engrossed
in rasa. She is Hari Dayita and Indévaräkñi. Once, during the Räsa-dance, when both Rädhä
and Çyäma are dancing, Çyäma suddenly stops dancing and Sväminé says: "Why don't You
dance? You dance so nicely, I don't know how to dance like that!" Çyäma says: "You dance
even nicer than Me! I see how beautifully You dance and I can see how I dance Myself in
the pupils of Your eyes, that defeat the blue lotus flowers! When I see My own reflection in
Your eyes it's clear to Me that I don't dance as nicely as You do!" Tulasé gladdens
Bhävamayé's (emotional Rädhikä's) heart with the pictures of these memories. How beautiful
are Sväminé's eyes when She is with Çyäma! Sväminé says: "Tulasi! I am anyway mad (after
Him)! Why do You make Me even more mad by reminding Me of Him?" After hanging the
bangles on Tulasé puts jewelled rings on Sväminé's fingers, that defeat the buds of golden
Campaka-flowers in beauty. Çré Viçvanätha Cakravarté writes in Kåñëa Bhävanämåta (4.86):

kara-daleñu dhåta vabhur urmikäs trayam åte varam atra tu dakñiëam

kim u nakhendubhir abja-yuge çrite navavale vavale'py uòu maëòalé

"Çré Rädhikä wears jewelled rings on all of Her fingers, except for the thumb, the
indexfinger and the middle finger of Her right hand. Normally the moon and the lotus can
not be seen together, but on Çré Rädhikä's extraordinary transcendental lotuslike hands it is
as if the moon fearfully takes shelter. Therefore the moon's beloved stars are surrounding
the petal-like fingers of these lotuslike hands in the form of the fingerrings, diffusing a lovely
kind of beauty!" Çrématé can see Kåñëa reflected in Her jewelled rings without being noticed
by Her superiors!89 90

89
This paragraph is explained by Çré Änanda Gopäla Gosvämé.
90Çréla Rüpa Gosvämé states that Çré Rädhikä's rings are marked with Her own name and are called 'Vipakña
Mada Mardiné', the destroyer of Her rivals' pride.
122 Çré Viläpa Kusumäïjali

Çré Rasika Candra Däsa sings:

he indévaräkñi rädhe Kåñëa bhåìga äkarñite,

tomä boi nähi keho ära.
tomära yugala kare, maëimaya alaìkäre,
säjäibo väsanä ämära.

"O Rädhe with the blue lotus-eyes! No one can attract the Kåñëa-bee like You! I have
a keen desire to decorate Your hands with jewelled ornaments!"

kanaka campaka kali, sundara aìguli guli,

anguré päraye dibo täya.
heri sei çobhä räçi, préta hobe Kåñëa çaçi,
däsé bole räkho nija päy!

"I will put rings on Your fingers that are as beautiful as the golden buds of Campaka-
flowers. Seeing that abundance of beauty, the Kåñëa-moon will be very pleased! Please call
me Your maidservant and keep me at Your feet!"

VERSE 31:

PÄDÄMBHOJE MAËIMAYA TULAKOÖI YUGMENA YATNÄD

ABHYARCE TAD DALA-KULAM API PREÑÖHA PÄDÄÌGULÉYAIÙ
KAÏCI-DÄMNÄ KAÖI-TAÖAM IDAM PREMA-PÉÖHAÀ SUNETRE
KAÀSÄRÄTER ATULAM ACIRÄD ARCAYIÑYÄMI KIÀ TE

päda - feet; ambhoje - on the lotus; maëimaya - studded with jewels; tulakoöi - anklebells;
yugmena - with a pair; yatnäd - with care; abhyarce - having worshiped; tad - that ; dala - leaves
(toes); kulam - group; api - even; preñöha - dear; päda - feet; aìguléyaiù - with rings; käïcé dämnä -
with a sash in the form of waistbells; kaöi-taöam - on the hips; idam - this; prema - of love; péöhaà -
seat; sunetre - fair eyed girl; kaàsa äräteù - of Kåñëa, the enemy of Kaàsa; atulam - incomparable;
acirät - soon; arcayiñyämi - will worship; kià - what; te - Your.

O Sunetre (fair-eyed girl)! Will I soon worship Your lotus feet by

carefully putting jewelled anklebells on them, and worship the petals
of those lotuses (Your toes) with Your dearest toerings? Will I soon
worship Your waist, which is Kåñëa's matchless loveseat, with a golden
sash of jingling bells?

Explanations: First Çré Raghunätha has a vision in his svarüpäveça and then he prays
for devotional service in his 'external' consciousness; in this way it varies. The sädhaka does
not concoct his own path and he does not want his independent conceptions; he depends on
Çréla Raghunätha däsa Gosvämé's Stavävalé 123

the words of the äcäryas. His prayers will be very pure when he serves the Gosvämés'
syllables by hearing and chanting them. Each of these syllables is filled with the flavour of
worship and the great eagerness with which their voices were filled when they offered their
prayers. There is a merciful blessing for those who serve these syllables:

imaà våndävaneçvaryä jano yaù paöhati stavaà

cäöu puñpäïjalià näma sa syäd asyäù kåpäspadaà

Çréla Rüpa Gosvämé closed off his beautiful prayer named 'Cäöu Puñpäïjali' with the
following benediction: "Anyone who recites this Cäöu Puñpäïjali-prayer, dedicating it to the
Queen of Våndävana, Çré Rädhikä, will certainly become the object of Her mercy." rädhä-
däsya-bhajan cannot be performed in mundane consciousness and it should not depend on
any external condition. The words of the Gosvämés are very powerful, they will remove
material consciousness and cause the heart to be absorbed in Çré Rädhä's devotional service.
Çré Raghunätha floats into the kingdom of lélä on the waves of prayer. Tulasé worships
Çré Rädhikä's lotus feet with anklebells. The word abhyarce in the text means 'formal
worship', which usually means regular worship of the deity in the temple with incense,
flowers, bath and so on. It is quite unusual to worship with anklebells, waistbells and
toerings, but such are the ingredients of worship in the transcendental kingdom of Rädhä
and Kåñëa's pastimes. Sometimes when Çré Rädhikä goes out at night to meet Kåñëa
(abhisära) She wraps Her cloth around Her anklebells to stifle them. Why doesn't She take
them off altogether? She wants to make them jingle later, when She approaches the trysting-
kuïja, so that Kåñëa can hear Her coming. Kåñëa will be so eager for Her to come that He
stares down the road for Her at every moment, always imagining that He hears Her footsteps
when He hears the dry leaves falling from the trees. So these anklebells are meant to drive
Him mad. Also during intimate pastimes they drive Him mad, so they are the best possible
ingredients for this formal worship, and Tulasé is the 'priest' who performs that worship. The
jewelled anklebells are shimmering on Çré Rädhikä's beautiful lotus feet. Tulasé says: "How
will You make the Räsa-dance glorious without having Your jingling anklebells on? You have
to madden Your hero, don't You?" Sväminé shows the thoughts on Her mind through Her
artistic dancing. The anklebells jingle along with every gesture She makes during the dance.

nägara näcata näyaré saìga; vividha yantra koto çabda taraìga

balaya ghuìghura maëi kiìkiëé kalane; nüpura runu jhunu bäjata caraëe

"The hero dances with the heroine and different musical instruments make waves of
sound. The bangles, waistbells and anklebells all resound on Their limbs."
The more ecstatic the gopés dance, the louder their anklebells jingle! Çyäma plays His
flute and the jingling of Sväminé's anklebells enhances the sweetness of His fluteplaying.
Suddenly one of these anklebells falls off, so that Çyäma's flute does not sound so sweet
anymore. It is as if something is missing. Çyäma looks in all four directions and then finds out
that one anklebell is missing on Sväminé's feet. Çyäma tucks His flute in His belt and hangs
the anklebells back on Sväminé's foot with both hands. Now His flute sounds as sweet as
before again. Sometimes a kiìkaré may also put the anklebell back while she dances and
dances. While Tulasé makes Sväminé relish this rasa she puts the jewelled anklebells on Her
feet. The practising devotee should also have some experience while he meditates on his
devotional service. The flavour of Vraja is transcendental and as long as there is even a whiff
of material consciousness in the heart these realizations cannot be had. The practising
devotee should nicely follow the process of hearing and chanting with great attachment and
without committing offenses, and the more purified he gets, the more his heart will become
like a crystal that will reflect (perceive) the rasa of Vraja. Although we may be practising
124 Çré Viläpa Kusumäïjali

bhajan for a long time feelings of love or rati may not arise due to bad luck, or because we
contaminate our hearts by commiting sins and offenses. Bhajan is the means and the goal.
We do bhajan to attain only more bhajan. Çréla Narottama däsa Öhäkura sings: päkile se prema
bhakti, apakke sädhana réti, bhakati lakñaëa tattva sära (Prema Bhakti Candrikä) "When bhajan is
ripe it is called prema bhakti and when it is unripe it is called sädhana. This is the essential
definition of devotion." How wonderfully Çréla Raghunätha däsa Gosvämé was fixed in his
bhajan! He was always floating in an ocean of uninterrupted meditation on the rasika
pastimes of the Yugala Kiçora! raghunäthera niyama yeno päñänera rekhä (C.C.) "Raghunätha's
discipline was like the line carved in a stone".
While she makes Sväminé dive in the ocean of Çyäma-rasa Tulasé puts the jewelled
anklebells on, calling Her Sunetre (beautiful-eyed girl), seeing the wonderful blooming
beauty of Her eyes. The eye that sees Kåñëa is a sunayana, a good eye, but the gopés will
never call that eye that does not see Kåñëa, a beautiful eye, rather they will curse such an eye:

vaàçé gänämåta dhäma, lävaëyämåta janmasthäna,

ye na dekhe se cäìda vadana
se nayane kibä käja, poòu tära mäthe bäj,
se nayana rahe ki käraëa?

(Caitanya Caritämåta Madhya 2,29)

"Kåñëa's moonlike face is the abode of His nectarean flutesong and the birthplace of
natural nectarean beauty. What is the use of the eye that does not see Him? Let a
thunderbolt fall on it!" The gopés cannot imagine that there can be any other use of the eye
than seeing Kåñëa, therefore they say in Çrimad Bhägavata (10.21.7) akñaëvatäà phalam idam
na paraà vidämaù "We do not know of any other (or greater) fruit for the eyes!"91 Tulasé
serves Sväminé by crystallizing Çyäma before Her with her rasika descriptions. Then Tulasé
puts sweetly jingling toerings on Çrématé's lovely toes, calling them preñöha (dearly beloved)
and thinking: "Aha! How fortunate are these toe-rings! What if I could always stay on
Sväminé's sweet lotus feet like that? Who would not feel fulfilled by always staying on these
lotus feet?" Çréla Narottama Däsa Öhäkura sings: yäbo go vrajendra pura, hobo gopikära nüpura,
tädera caraëe madhura madhura bäjibo go! (Prärthanä - 21) "O! I will go to the abode of the
king of Vraja (Våndävana) and become the anklebell of a gopé, jingling ever-so-sweet on her
lotusfoot!" These toerings are also the greatest paraphernalia of worship, because they can
illuminate the sweet beauty of Sväminé's lotus feet. Çréla Viçvanätha Cakravarté writes (in
Kåñëa Bhävanämåta 4,95):

madhurimaiva dadhäd vividhäbhidhaù sva saphalé-kåtaye padayor luöhan

raëa raëety aparan api tad guëän sukåtinaù kåtinaù kim atuñöuvat

"Sweetness itself rolled at Çré Rädhikä's feet to make itself successful in different
ways, appearing as Her footornaments and engaging other fortunate souls in praising Her
glories by making sounds like 'raëa raëa'." mahakåtä mahatä madanena kià nija gåhe jagåhe
maëi toraëam (K.B. 4.92) "Just as wealthy people almost always have a festivity at their
homes the very wealthy Cupid also made a jewelled gate (in the form of the bells that hang
from Çré Rädhikä's buttocks) in front of his own house to perform his endless festival." Prema
püjäriné (the priest of love) Tulasé hangs a belt with bells on Sväminé's hips and says: "I want

91 Çré Baìgabihäré Vidyälaìkära writes: he sunetre sarva cittäkarñaka çré kåñëasyäpi cetasa äkarñakatvät
saubhägya pracura locane "O Sunetre! Your very beautiful eyes attract even Çré Kåñëa, although He Himself
can attract everyone's hearts!"
Çréla Raghunätha däsa Gosvämé's Stavävalé 125

to see Çyäma going mad from the jingling of Your jewelled sash of bells when You turn and
swing during the Räsa-dance with Your matchless buttocks! All His heart's attachments are
in Your hips! It is the incomparable seat of His love!" idam atulaà kaöitaöaà kaàsäräteù
premapéöhaà. Sväminé's beautiful eyes are startled when She hears Tulasé speaking about
Kaàsäri. She anxiously looks at Tulasé's face with some fear in Her eyes. Tulasé says: "There's
no need to be afraid! This powerful hero, who is able to kill Kaàsa, is now completely
captured by the beauty of Your buttocks. There's no comparison to them (and to Him)!"
Hearing the word Kaàsäri Çré Rädhikä thinks: "Has He come?"
Çré Rasika-Candra Däsa sings:

çuno rädhe! sulocane! tava raìga çré caraëe

poräibo kanaka nüpura.
colibe go yei kñaëe, mäjäye çyämera mana,
bäjibe go madhura madhura!

"Listen, O fair-eyed Rädhe! I will hang golden anklebells on Your beautiful crimson
lotus feet! As soon as they move they will inundate Çyäma's mind with their ever-so-sweet
jingling!"
kanaka kamala dala, pädäìgulé ye sakala,
tähe dibo aìguli bhüñaëa.
tava kñéëa kaöi-taöe, çré kåñëera prema-péöha,
käïcé däme koribo çobhana

"I will put ornaments (rings) on Your toes, that are like the petals of Your lotus feet,
and I will beautify Your thin waist, that is the seat of Çré Kåñëa's love, with a sash of bells!"

VERSE 32:

LALITATARA MÅËÄLÉ KALPA BÄHU DVAYAÀ TE

MURAJAYI MATI HAÀSÉ DHAIRYA VIDHVAÀSA DAKÑAM
MAËI-KULA RACITÄBHYÄM AÌGADÄBHYÄÀ PURASTÄT
PRAMADA-BHARA VINAMRÄ KALPAYIÑYÄMI KIÀ VÄ

lalitatara - very lovely; måëälé - lotusstem; kalpa - considered; bähu - arm; dvayaà - couple;
te - Your; murajayi - the victor of Mura; mati - mind; haàsé - (fem.) swan; dhairya - patience;
vidhvaàsa - destroying; dakñam - expert; maëikula - jewels; racitäbhyäà - both made with;
aìgadäbhyäm - with both armlets; purastät - in the presence; pramada - bliss; bhara - abundance;
vinamrä - humbly; kalpayiñyämi - I will make; kià - what; vä - or.

When can I humbly and joyfully decorate Your arms, that are like
very lovely lotusstems that are expert in destroying the patience in the
swan-like intelligence of Murajayi (Kåñëa), with armlets studded with
various jewels, or render any other service to You?
126 Çré Viläpa Kusumäïjali

Explanations: Thus the loving maidservant serves Çré Rädhäräné. The services that
are dear to the heart are externally manifest in these prayers. Çréla Raghunätha däsa Gosvämé
is Çréman Mahäprabhu's mercy-incarnation, descending along with the Lord to give the
world the perfect example of bhajan. He and the other Gosvämés are Vraja's eternally perfect
maïjarés, who have descended to earth as Mahäprabhu's beloved associates to teach the
world the ways of bhajan. Çréman Mahäprabhu gave them that responsibility, and there is no
other shelter than their lotus feet. One must meditate on how Tulasé renders her devotional
service. They are extraordinary maidservants, who never descend from their maidservant-
seats! Lalitä and Viçäkhä sometimes act as Kåñëa's näyikäs (heroines, or amorous partners),
but the kiìkarés do not accept that position even in their dreams, although in form and
qualities they are qualified to be Yütheçvarés (gopé-groupleaders) in all respects!

tä vidyud udyuti jayi prapadaika rekhä vaidagdhya eva kila mürtibhütas tathäpi
yütheçvarétvam api samyag arocayitvä däsyämåtäbdhim anusasnur ajasram asyäù

"Each line on these maïjarés' toes defeats the bright splendour of the lightning. They
are cleverness personified and although they are qualified to be yütheçvarés (gopé-
groupleaders) they have no taste for this at all. They are always immersed in the nectar ocean
of Çré Rädhikä's service." (Çré Kåñëa Bhävanämåta 3.2) In dreams, wakefulness or deep sleep
the light of Çré Rädhä's shimmering toe-nails shines in the kiìkarés' hearts. Çréla Däsa
Gosvämé says "I offer my obeisances unto Your friendship! I only desire Your devotional
service!" They are maïjaré in name, maïjaré in nature and maïjaré in form (maïjaré means
'bud' and the maïjarés are similarly girls of very tender youth, both in form and in nature).
Buds never allow the bumblebee (Kåñëa) to enjoy them, although they do increase the bee's
thirst for the blooming flowers that they accompany. This is their supreme purity. Çré Rüpa
Maïjaré is the bud (maïjaré) of Çré Rädhä's form (rüpa), and Çré Rati is the bud of Çré
Rädhä's love (rati).
Tulasé serves Sväminé with prasaìga sevä, making Her relish Her own sweetness
while putting Her armlets on. Tulasé says: "Do You know what Your arms are like?" Sväminé :
"No, tell Me!" Tulasé: "He who understands it has made me understand. Çyäma is a good
follower of Yours! His swan-like mind was enchanted by the sweetness of Your golden lotus
stem-like arms and it destroyed His patience! (Swans are naturally fond of eating sweet lotus
stems by the shores of the ponds) Sometimes, when You are proud and angry with Him,
Kåñëa will beg You for a festival of embraces, but You will wave Your arms and say: "No! No!"
You think I did not understand that? Even the patience of the victor of the Mura-demon will
be destroyed by the beauty of Your arms and he will anxiously pray: 'My heart is breaking,
give Me some happiness!' In this way Tulasé maddens Sväminé by reminding Her of Her
lover with Her prasaìga-service.92
How wonderfully the truth hums through this rasika verse: murajayi-mati-haàsi
dhariya vidhvaàsa dakñam "The beauty of Your arms destroys the patience of Murajayi
Kåñëa's swan-like intelligence." The word 'mati' in the text means: 'that intelligence which
determines the truth'. Only the beautiful arms of Çrématé can destroy the great intelligence of
that great hero who destroyed the demon Mura. That shows how great Çrématé's love for
Him is, for it is Her love that makes Her so beautiful.

Kåñëa kohe - ämi hoi rasera nidhäna

pürëänandamaya ämi cinmoy pürëa tattva; rädhikära prema ämä koräya unmatta

92 Purport by Çréla Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 127

nä jäni rädhära preme äche koto bol; ye bole ämäre kore sarvadä vihvala
rädhikära prema - guru; ämi çiñya naöa; sadä ämä nänä nåtye näcäya udbhaöa

(Caitanya Caritämåta Ädi 4)

"Kåñëa says: "I am the abode of transcendental flavours. I am the fully ecstatic, full
transcendental truth, but Rädhikä's love is making Me mad. I don't know how much power
there is in Rädhikä's love that it always overwhelms Me! Rädhikä's love is the guru and I am
the dancing disciple. She always makes Me dance various dances." Çré Kåñëa considers to
Himself: "I am the shelter of all transcendental bliss and flavours and when My devotees
taste even a drop of this bliss and relish they are able to give up all other attachments and
they become totally mad, it is absolutely impossible to madden me. Secondly I am the
embodiment of full transcendental bliss. The whole world becomes mad from even a single
drop of the ocean of My bliss. It is therefore impossible for anyone to make Me happy!
Thirdly, I am the full transcendental truth. The blissful experience of Kåñëa-consciousness
fulfills the desires of the whole world. No one is able to cover over My knowledge and drive
Me mad. But Çré Rädhikä's love is making the impossible possible. Not only can She madden
Me, Her love is My guru who makes Me dance various dances like a dancing-pupil!" Çréla
Viçvanätha Cakravarté writes the following commentary on this: ..nänä nåtye ityatra ayam
bhävaù.sarva çakti sarva sukha paripürëaù satya svarüpo nitya jïänädimayo'py ahaà kadäcit jaraté
bhayät rädhä präìgaëa koëe nihåtya tiñöhämi kadäcit rädhä saìga sukhäçayä tad ägamana
panthänaà paçyämi kadäcit tad arthaà chadma-veçé bhavämi kadäcit latäyäà tad bhränto
bhaväméty adikam tat premaiva kärayatéti. "Çré Rädhä's love makes Me dance various dances.
This means that although I am all-powerful, the power of Rädhä's love makes Me hide in a
corner of Her courtyard out of fear of Her mother-in-law Jaöilä, although I am the
embodiment of bliss I sometimes look down the road for Rädhä to come, being
overwhelmed by desires for Her blissful company, although I am the embodiment of truth I
sometimes may disguise Myself (for the sake of meeting Her) and although I am the eternal
embodiment of knowledge I sometimes embrace a vine, mistaking it to be Her. All these
things I do because of Her great love for Me."
Addressing the armlet, Tulasé says: "O Aìgada! Surely you will take care that the
matchless body of the One who wears You will be given to Someone (aìga means body and
da means giver, thus: 'giver of the body')." I have put this Aìgada called Hari-raìgada
(delighter of Hari) on Your arms, and if I don't then the derivative meaning of the word
aìga-da (giver of the body) will be reversed and mean 'he who severs the body (dä dhätu
chedanärthe, the verbal root dä means cutting)'. Through this interpretation Your fault will
be publicly announced!"
Tulasé tells Sväminé: "I have placed the Hari-raìgada-aìgada on Your arm. Dance
once with Çyämasundara while waving Your arms and singing sweetly, Your maidservant will
be so fortunate to see You! Çyäma will be a good Dohära93 for You! That day You will place
Your lovely arms on His shoulder and embrace Him! Your arms will be studded with
goosepimples when You embrace Each other! You will have given it to Him exactly the way
He wanted it; Your arm will be attended to by Çyäma's shoulder, hence I called this aìgada
Hari-raìgada! How much wonderful happiness will that give to Çyäma!" Tulasé intoxicates
Sväminé by reminding Her of all these bygone pastimes. When Tulasé said all this, Sväminé
said: "Allright, put them on then!"94 Çré Léläçuka has said:

adhéram älokitam ärdra jalpitaà gataà ca gambhéra viläsa mantharam

93 A member of the choir who repeats the pradhäna, the leader; a yes-man.
94 Narrated by Çréla Änanda Gopäla Gosvämé.
128 Çré Viläpa Kusumäïjali

amandam äliìgitam äkulonmada smitaà ca te nätha vidanti gopikäù

"O Lord! The gopikäs know the sweetness of Your restless glances, Your luscious
words, Your grave, yet playfully beautiful gait, Your tight embrace and Your eager and frantic
smile." (Çré Kåñëa-Karëämåta - 27) The gopés are experienced, therefore the practising
devotees should accept the mood of the gopés. The maidservants of Rädhä understand
everything, but someone who is in mundane consciousness cannot understand. Therefore Çré
Narottama däsa Öhäkura prays: sakhéra saìginé hoiyä tähe hobo bhora "I will become
absorbed in this as a female companion of the sakhés!' We must follow in the footsteps of
Rüpa and Tulasé Maïjaré. When the transcendental vision thus vanishes Çré Raghunätha
loudly laments and prays for devotional service with topmost eagerness: "When will I put
jewelled armlets on Your arms or adore You with other ornaments?"
Çré Rasika-Candra Däsa sings:

sundara måëäla präya, bähu dvaya çobhä päya,

Kåñëa manahaàsa yähä heri
kabhu dhairya nähi dhare, kobe ämi harña bhare,
vinamra hoiyä sukumäri !

sugaöhita maëicaye, kanaka kaìkana dvaya,

bähu dvaye koribo bhüñita.
kim vä cäi anya veça, kori devi sunirdeça,
täi diyä säjäbo tvarita

"Your arms are like beautiful lotus-stems, and when Kåñëa's swan-like mind sees them
He will never stay calm. O Tender girl! When can I blissfully and humbly decorate these
arms with nicely shaped golden, jewel-studded armlets? Or, O Devi, if You want any other
dress, then just order me and I will quickly adorn You with that!"

VERSE 33:

RÄSOTSAVE YA IHA GOKULA-CANDRA BÄHU

SPARÇENA SAUBHAGA-BHARAÀ NITARÄM AVÄPA
GRAIVEYAKEËA KIM U TAÀ TAVA KAËÖHA DEÇAÀ
SAÀPÜJAYIÑYATI PUNAÙ SUBHAGE JANO'YAM

räsa utsave - in the Räsa-dance festival; ya - who; iha - here; gokula candra - the moon of
Gokula, or the pleaser of the senses; bähu - arm; sparçena - by the touch; saubhaga - fortune; bharaà
- full; nitaräm -fully; aväpa - attained; graiveyakeëa - by a so called neck-ornament; kià - whether; u
- indeed; taà - that; tava - Your; kaëöha-deçaà - area of Your neck; saàpüjayiñyati - will fully
worship; punaù - again; subhage - O beautiful, or fortunate girl!; janaù - person; ayam - this.

O Subhage (beautiful, fortunate girl)! Will this person one day

worship Your neck, which attained all good fortune when it was
Çréla Raghunätha däsa Gosvämé's Stavävalé 129

touched by Kåñëa, the moon of Gokula, during the festival of the Räsa-
dance, with a Graiveya-ornament?

Explanations: In his svarüpäveça Çré Raghunätha serves Sväminé according to

his/her feelings. Each verse of this book is filled with his eager yearning for Her devotional
service, and this yearning for the beloved deity is called prema. Çré Raghunätha däsa lives in
the kingdom of mahä bhäva, therefore his strong yearning causes Him to experience the
divine pastimes and his personal service in his siddha svarüpa. The armlets have been placed
and now Tulasé will place the Graiveya-ornament, which is hung around the neck and which
hangs like a triangle on the chest. Raghunätha then remembers the Räsa-dance: "O Subhage
(beautiful, fortunate girl)! Will this person one day worship Your neck, which attained all
good fortune when it was touched by Kåñëa, the moon of Gokula, during the festival of the
Räsa-dance, with a Graiveya-ornament?" There are many instruments played during the
Räsa-dance, but the most important ones are the Bheré-drum of Çré Kåñëa's tasteful
cleverness and the Dundubhé-drum of Çré Rädhikä's good fortune.

räsa-lélä jayaty eñä yayä saàyujyate'niçam

harer vidagdhatä bheryä rädhä saubhägya dundubhéù

"All glories to the Räsa-lélä, in which the Bheré-drum of Hari's cleverness and the
Dundubhé-drum of Rädhä's fortune are always united!" The extraordinary fortune of Çré
Rädhä is announced within the assembly of millions of gopés that come to dance the Mahä
Räsa with Kåñëa. Through the Räsa-dance the world could know that: rädhä saha kréòä-rasa
våddhira käraëa; ära sab gopégaëa rasopakaraëa "The other gopés are actually meant only to
increase Kåñëa's enjoyment with Rädhä. They are only the instruments of Their mutual
enjoyment." (C. C. Ädi 4,127) rädhä vinu sukha hetu nahe gopégaëa "Without Rädhä the gopés
can not make Kåñëa happy." (verse 218) tähä vinä räsa-lélä nähi bhäy cite "Without Rädhä,
Kåñëa does not enjoy the Räsa-dance" These are all glorifications of the extraordinary good
fortune of Räseçvaré Çré Rädhä. Subhage can also mean Sundaré. Raghunätha calls Her
Subhage when he sees Her endless rüpa lävaëya (indescribable subtle beauty shining out
through the physical appearance). Each time Tulasé places a decoration (çåìgära) on
Sväminé's limbs it is as if she brings Çyämasundara, who is çåìgära rasa (amorous love)
personified before Her in His very own form! This increases Rädhä's sweetness without
limit. The Mahäjanas sing as follows about Rädhä's natural rüpa lävaëya:

dekho dekho rädhä rüpa apära!

aparüpa ko vidhi, äni miläola, kñiti-tale lävani sära
aìgahi aìga, anaìga mürachäyata, herai poòoye adhéra
manamatha koöi, mathana koru yojana, so heri mahi mähä géra

"Behold, behold the endless beauty of Rädhä! Which Creator has brought this
amazing essence of lävaëya to the surface of the earth? When Cupid sees Her limbs he
faints and falls down in a very unsteady consciousness. Indeed, She can agitate even millions
of Cupids! I have seen this myself on this earth!"
This natural lävaëya-beauty is again colored by Kåñëänubhava (the Kåñëa-
experience); therefore Çré Rädhikä is named Subhage. This is the devotional service of
ecstatic love personified. It is as if Raghunätha däsa is standing directly in the Räsa-sthalé,
that is how vivid his visions are! When the devotee becomes advanced in smaraëa he no
longer thinks: "I'm doing smaraëa". He feels as if he is directly experiencing the léläs in
130 Çré Viläpa Kusumäïjali

transcendental revelations. When the practising devotees have a little such experience within
their minds they think: "I've gotten a response!", but that is not so. The great äcäryas had
experience and they also preached. The wise rasikas are most attracted to the sweet and
lovely prayers that emanated from Çré Raghunätha däsa Gosvämé's pen and that are
testimonies of his ecstatic experiences. Through constant meditation the heart becomes ripe,
and then the transcendental revelations come, that save the practising devotees' lives.
Engrossment in the material world will lessen and attachments to sense-objects will vanish.
Gradually the visions will become deeper and deeper. There is nothing sweeter than this in
the world. Çréla Jéva Gosvämé writes (Bhakti Sandarbha 304): astu tävad bhajana prayäsa kevala
tädåçatväbhimänenäpi siddhir bhavatéti: "Leaving aside the endeavours in practical devotion,
simply by considering oneself to belong to God one attains perfection." To be engrossed in
maïjaré-bhäva and think: "I feel that I'm actually with Her!", that will please the heart! How
wonderfully vivid is Sré Raghunätha däsa Gosvämé's svarüpäveça, even when he is in external
consciousness! This can be felt while reading his sweet prayers. How miserable he feels
when he cannot see his Sväminé anymore! My heart wants to feel separation, what a goal! Be
virahé (one separated), otherwise you cannot experience the joy of milana (meeting)!
How sweet is the address Subhage or Sundari! Such an address is not possible in
bodily consciousness! It is Tulasé Maïjaré who speaks of the Räsa-festival, not Raghunätha!
Tulasé infuses experience in Sväminé's heart, as if she wants to show the lélä to Sväminé's eyes.
She paints it on the canvas of Her heart with the brush of love and gives it shape again
through words. She sees the festival of the Räsa-dance: The Räsa-ground is flooded with
concentric circles: gopé-Kåñëa-gopé-Kåñëa-gopé. Let this effulgence shine in my heart! All
the Kåñëas are at the gopés' chests, like sapphire medals in a golden gopé-necklace. madhye
manénäà haimänäà mahä marakato yathä (Bhägavata Puräëa). The word räsa is a derivative of
the word rasa. Rasa is being taken (ädäna) and given (pradäna) , and the root ingredient
(upädäna) of the Räsa is rasa. Çréla Jéva Gosvämé writes in his Laghu Toñaëé-commentary
räsah parama rasa kadambamaya: The Räsa-dance is a great abundance of rasa, spiritual
flavour. The greatest and most desirable rasa of Vraja is mahä bhäva, and Çré Rädhä has the
parama rasa called mädana mahä bhäva, hence She is called Räçesvaré. The Räsa is only
there so that Kåñëa can enjoy Rädhäräëé, but a festival cannot be accomplished with two or
three people only. Billions of gopés are there just to increase the beauty of this pastime;
therefore it is called 'an abundance of the greatest rasa'.95 In fact these gopés are all Çré
Rädhä's expansions.

äkära-svabhäva bhede vraja gopégaëa; käya vyüha rüpa tära rasera käraëa
bahu käntä vinä nahe rasera ulläsa; lélära sahäya lägi bahuta prakäça
tära madhye vraje nänä bhäva rasa bhede; Kåñëake koräya räsädika léläsväde
govindänandiné rädhä - govinda mohiné; govinda sarvasva - sarva käntä çiromaëi {C.C}

"The Vraja-goddesses (gopés) appear in different forms and with different natures.
They are all Rädhä's expansions and they are the cause of rasa. Without the presence of
many consorts there can be no joy in rasa, therefore many consorts are manifested to assist
in the pastimes. Of them, there are many kinds of consorts in Vraja with different natures
and different flavours, that make Kåñëa relish the Räsa-lélä and other pastimes. Rädhä
delights Govinda, She enchants Govinda, She is everything to Govinda and She is the
crownjewel of all divine consorts!" There are many gopés and there's only one Kåñëa, so there
is no limit to the ecstasy of the festival of rasa! The gopés see that one Kåñëa dances like a
fire-brand in between many gopés with great expertise. How wonderful is His beauty! The
Mahäjanas sing:

95 The last two paragraphs are explanations by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 131

käïcana maëi-gaëe, janu niramäyalo,

ramaëé-maëòala säja.
mäjhai mäjha, mahä marakata sama, çyämaru naöavara räja.

"The circle of girls resembles a chain of gold and jewels and in the middle is the great
emerald Çyäma, the king of dancers."

dhani dhani aparüpa räsa vihära.

thira vijuré saye, caïcala jaladhara, rasa varikhaye anivära.

"O fortunate girl! How wonderful is this Räsa-play! The restless monsooncloud
constantly showers rasa, having met with the steady lightningstrikes!"

koto koto cäìda, timira pora vilasai,

timirahu koto koto cäìde
kanaka latäye, tamälahu koto koto,
duhu duhu tanu tanu bändhe

"How many moons (gopés) are playing in the darkness (Kåñëa), and how many
darknesses are playing in the moons! How many golden vines (gopés) are embracing how
many Tamäla-trees!"
koto koto paduminé, païcama gäyata,
madhukara dhara çruti bhäña,
madhukara meli koto, paduminé gäyata,
mugadhala govinda däsa

Govinda däsa sings: "How many Padminés (lotuslike gopés) are singing in the fifth
note, heard by the bumblebees (Kåñëas), and how many bumblebees are singing with the
Padminés!" (Caitanya Caritämåta says:)

maëòalé-bandhe gopé-gaëa kore nartana;

madhye rädhä saha näce vrajendra-nandana

"The gopés dance in a circle and Rädhä and Vrajendra-nandana dance in the middle."
Each gopé thinks: "Kåñëa is with me alone!" They don't even have time to notice that Kåñëa is
with other gopés! That absorption is like a curtain for Kåñëa as well as for the gopés! How do
we serve this Räsa-lélä, that is there to proclaim Rädhä's fortune?
Tulasé says: "Your neck was worshiped by the touch of Gokula-candra's arm. Kåñëa
pleases (candra) Your senses (go-kula), therefore He is named Gokula Candra. He performs
the Räsa-dance simply to make You relish rasa! The Dundubhé-drum of Your good fortune
resounds; shouldn't such a fortunate girl like You be worshiped (by Kåñëa)? Gokula-candra
used His arm as an ingredient for this püjä; now that arm is not manifest (because Kåñëa is
not with You now); if it was then I could not put this ornament on You, so now I use this
(golden) Graiveya-ornament to worship You! Right now that is the best item of worship! May
He go mad when He sees this ornament and take the püjä over from Me, beautifying Your
neck by embracing You! Desiring this to happen, I am now decorating You!"96 Blessed is this
maidservant! Blessed is Her service! She crystallizes the lélä before Bhävamayé by serving
Her this deep relish. Sensitive devotees will directly experience this pastime by hearing
about it. Their purified hearts are like clear mirrors that will directly reflect this lélä-rasa,

96 Explanation by Çré Änanda Gopäla Gosvämé.

132 Çré Viläpa Kusumäïjali

which will be spontaneously manifest in them. Mahäbhävamayé's mind and heart are always
absorbed in an ocean of lélä-rasa and Tulasé makes great waves on that ocean by describing
these different léläs to Her while serving Her. Bhävamayé's mind and heart are greatly
agitated. Tulasé says: "I put the Graiveya-ornament around Your neck now! May I now see
that a new ornament has come to Your neck!" After this the vision disappears and
Raghunätha däsa cries of agony when he misses His beloved Sväminé once again.
Çré Rasika-Candra Däsa sings:

våndävane räsotsave, vrajaräja suta yabe,

tava kaëöha koilo äliìgana.
tähäte saubhäga bhare, tava kaëöha manohara,
loye kobe kaëöha äbharaëa.

peye tava kåpädeçe, porä'bo se kaëöhadeçe,

sadä mone kori e väsanä
he subhage tumi kobe, karuëä nayane cäbe,
püräibe däséra kämanä

"When the prince of Vraja embraces You in Våndävana's Räsa-festival, it increases the
beauty of Your enchanting neck. When can I take a neck-ornament and hang it around Your
neck after receiving Your merciful order? Such are the desires on my mind! O beautiful girl!
When will You fulfill the desires of this maidservant by mercifully glancing at her?"

VERSE 34:

DATTAÙ PRALAMBA-RIPUËODBHAÖA ÇAÌKHACÜÒA

NÄÇÄT PRATOÑI HÅDAYAÀ MADHUMAÌGALASYA
HASTENA YAÙ SUMUKHI KAUSTUBHA MITRAM ETAÀ
KIÀ TE SYAMANTAKA MAËIÀ TARALAÀ KARIÑYE

dattaù - given; pralamba - the demon Pralamba; ripuëa - by the enemy (Balaräma); udbhaöa
- proud; çaìkhacüòa - Çaìkhacüòa-demon; näçät - after destroying; pratoñi - satisfied; hådayaà -
heart; madhumaìgalasya - of Madhumaìgala; hastena - by the hand; yaù - who; sumukhi - O Fair-
faced girl; kaustubha - the Kaustubha gem; mitraà - the friend; etaà - this; kià - what; te - Your;
syamantaka manià - the Syamantaka jewel; taralaà - on the locket; kariñye - I will do.

O Sumukhi (fair faced girl)! After Kåñëa killed the proud

Çaìkhacüòa-demon He gave the Syamantaka jewel, that He took from
the demon's head, to His brother Balaräma (the enemy of
Pralambäsura). With a happy heart Balaräma gave it to Madhumaìgala
and You received it from Madhumaìgala's hand. When can I hang this
Çréla Raghunätha däsa Gosvämé's Stavävalé 133

Syamantaka jewel, which is the friend of Kåñëa's Kaustubha-gem, in a

locket around Your neck?

Explanations: In the previous verse Çré Raghunätha had a vision of himself hanging
the Graiveya-ornament around Sväminé's neck, and when the vision subsides he feels a
burning heartache. A great attraction to Sväminé's beauty and sweetness and the sweetness of
Her love awakens in his heart. The taruëé sevikä (young maidservant) is eagerly crying out of
separation from her Éçvaré, who is dearer to her than millions of her own life-airs. Here all
lamentations over bodily conditions are absent. Çréla Raghunätha däsa Gosvämé feels
separation from Rädhäräëé, and that separation is like a darkness that becomes twice as deep
after the lightning flash of Her sporadic audience is seen in the sky of his heart. She is like a
golden Piké-bird that flies in and out of the garden of his heart. Weeping and weeping Çré
Raghunätha's heart, that is eager to attain Her internally and externally, goes to the kingdom
of pastimes, where he has one vision of Sväminé's dressing-pastimes after the other. This
time he perceives his service of hanging the Syamantaka-jewel in a locket around Çrématé's
neck. "Shall I hang this Syamantaka-jewel, which is the friend of Kåñëa's Kaustubha-jewel, in
a locket on Your chest?" Çré Baladeva, the destroyer of the Pralamba-demon, was very
pleased with Çré Kåñëa, the killer of the Çaìkhacüòa-demon, and gave Çré Rädhä the
Syamantaka-jewel through the hands of Madhumaìgala. Tulasé awakens the remembrance of
so many previous pastimes in Sväminéjé's heart!
The story of the killing of Çaìkhacüòa is related in Çrémad Bhägavata, canto Ten,
chapter 34. One spring-night, the night of Holi97, the two divine brothers, Kåñëa and
Balaräma, enjoyed with the gopés in Vraja's forest. How wonderful is Våndävana's beauty!

kadäcid atha govindo rämaç cädbhuta vikramaù

vijahratur vane rätryäà madhyagau vraja yoñitäm
upagéyamänau lalitaà stré ratnair baddha sauhådaiù
svalaìkåtänuliptäìgau srag viëau virajo'mbarau
niçä mukhaà mänayantäv uditoòupa tärakam
mallikä gandha mattäli juñöaà kumuda väyunä

"One night Govinda and His wonderfully powerful brother Balaräma were rambling
in the forest with the young ladies of Vraja. Sweetly singing, They were very much loved by
these jewel-like ladies. Their bodies were nicely ornamented and anointed and They wore
beautiful clothes and flowergarlands. They honoured the nightfall, which was marked by the
appearance of the moon and the stars as well as by the humming of bumblebees that were
intoxicated by the fragrance of the fresh Jasmine-flowers and was fanned by a breeze filled
with the fragrance of waterlilies." The Mahäjanas sing:

eke åtu-räja, vraja samäja,

hori raìge raìgiyä
nägaré-vara hori raìge, unamati cita çyäma saìge,
näcata koto bhaìgiyä
gäyata koto rasa prasaìga, bäyata koto véëämucaìga,
thaiyä thaiyä mådaìgiyä

97 The fullmoon night in March, also known as Gaura Pürëimä. Ed.

134 Çré Viläpa Kusumäïjali

"It is the king of seasons, spring, and the society of Vraja blissfully celebrates Holi.
The gopés, the best of amorous heroines, are madly dancing with Çyäma, making so many
delectable movements! How many rasika songs they sing and how many Véëäs and other
instruments they play! The mådaìgas are pounding 'thaiyä thaiyä!"

caïcala gati ati suraìga, nirakhi bhule koto anaìga,

saìgéta rase suraìgiyä.
svara-maëòala svara abhaìga, vividha yantra jala-taraìga,
madhura svara upäìgiyä

"The gopés dance with restless, captivating steps - seeing them, many Cupids would
faint! The saìgéta-rasa (flavour of song) is simply a knock-out! The svara-maëòala (gamut)
clearly resounds (with unfailing voices), mixing with an array of instruments that reverberate
in flowing waves of sweet enchantment!"

kheli goläpa aìga-läla, sundara-vara dyuti rasäla,

raìgiëé-gaëa saìgiyä
vrajavadhü-gaëa dharata täla, gäota pada nandaläla,
räi aìge aìgiyä

"Rose-petals are showered over Çyämasundara and the Raìgiëés' (playful gopés)
beautiful, luscious and juicy bodies as His dancing ensues with theirs. The Vraja-gopés give
the rhythm and Nandaläla (Kåñëa) sings songs while holding Räi's body to His."

ho ho hori koroto bhäña, karatäli ghana mana ulläsa,

jaya jaya vara òhaìgiyä.
govinda guëa kori prakäça, racita géta uddhava däsa,
hori rasa taraìgiyä

"They exclaim "Ho ho hori!" and blissfully clap their hands, while others chant 'Jaya!
Jaya!' Uddhava däsa wrote this song, revealing Govinda's glories and the waves of rasa that
are relished during the Holi-pastimes."
It was the night of Holi when the Çaìkhacüòa demon came to disturb Their
enjoyment by trying to kidnap the gopés. After Kåñëa had killed the demon He took the
Syamantaka jewel, that shone like the sun, from his head and gave it to His older brother
Balaräma in front of all the gopés.

çaìkhacüòaà nihatyaivaà maëim ädäya bhäsvaram

agrajäyäd adat prétyä paçyanténäà ca yoñitäm

(Bhägavata 10.34.33)

When Kåñëa came carrying the brilliant Syamantaka-jewel each Vraja-gopé proudly
thought that their Präëa känta Govinda was going to hand them the jewel. Çré Kåñëa knew
what was on the gopés' minds and did not give any of them the brilliant jewel, rather He gave
it to His elder brother Balaräma. Çré Sanätana Gosvämé writes in his commentary on this
Bhägavata-verse: präëa priyatamäyai çré rädhikäyai maëir eño'vaçyam arpayitum iñyate säkñän
mayä datte ca khalu mahyam asüyä sambhavet. "Kåñëa, after killing Çaìkhacüòa, thought to
Himself: "Surely I'll have to give this jewel to My heart's beloved Çré Rädhikä, but if I give it
to Her directly all the other gopés will surely bear a grudge against Me!" tato'grajäya datto'py
ayaà paramäbhijïena mat préty ekäpekñyakeëa tasyä evänena dätavyaù tato na roñaù ko'pi çaìkate.
Çréla Raghunätha däsa Gosvämé's Stavävalé 135

gurau ca täsäà katham apy asüyä "Let Me therefore give it to My elder brother. He knows
everything and, out of love for Me, will give it to Çré Rädhikä. No gopé can be angry with
Him or blame Him, because He is My superior!" In his Särärtha Darçiné-commentary, Çré
Viçvanätha Cakravarté adds: sa ca mahävijñaù kåñëäbhépsita sthala eva tam maëià nyadhad iti
jïeyam: "He (Balaräma) knows everything, so He will give the jewel to Madhumaìgala, who
will give it to Çré Rädhikä." Balaräma thus blesses Çré Rädhikä as if She is His younger sister-
in-law. Because of Balaräma's sweet affection Tulasé can now decorate her Sväminé with this
costly jewel. Tulasé is like Sväminé's shadow, never leaving Her. Her gaze is fixed on Her
service and she serves Sväminé the honey-sweet lélä-rasa. How sweet it is to sit by their lotus
feet, even while hearing and chanting about these services! "The Kaustubha-jewel on Kåñëa's
chest is the friend of the Syamantaka-jewel on Your bosom! They are friends through the lélä,
not despite the lélä!" A slight sweet smile appears like a line on Rädhikä's face as She hears
the sweet intimate words of Her surasikä kiìkaré!
The Kaustubha-gem and the Syamantaka-jewel are friends, like two devotees whose
friendship is centered around Çré-Çré Rädhä-Kåñëa. The kiìkarés' friendship is also based on
their service to Çré Radhika. How wonderful is the friendship of Rüpa and Raghunätha! The
friendship of Kaustubha and Syamantaka is just like that, accomplished through the léläs!
This cannot be experienced without thinking of oneself as Çré Rädhä's maidservant. As long
as the mind drags the devotee here and there and keeps him absorbed in bodily
consciousness there can be no aim at the truth. "Why am I always carried away by things that
were not there before and that will not remain later? I am ruining myself by forsaking the
service of the Lord, who is my all-in-all. I cannot forsake temporary things and strive for the
eternal!" Raghunätha däsa Gosvämé lived like a prince before he joined Mahäprabhu. He was
as wealthy as the heavenly king Indra, and his wife was as beautiful as an angel, but he gave it
all up. Mahäprabhu, being very satisfied with his extraordinary example of loving devotion
and renunciation, presented him with a Govardhana-çilä and a guïjä-mälä, thereby offering
him to the lotus feet of Giridhäré and Çré Rädhikä. In this way Çré Rädhikä took a seat in his
heart. The aspirants should also be asleep to the world and be awake to Çré Rädhäräëé's
service - that is the teaching of the äcäryas.
Tulasé calls Sväminé 'Sumukhi'. By speaking about the friendship between the
Kaustubha- and Syamantaka-jewels she awakens the memories of so many rasika pastimes
within Sväminé's mind.98 Çrématé's eyes and face light up with feelings of love when She hears
Tulasé's nectarean words about the jewels. This beautiful face is the gate through which the
feelings of the embodiment of feeling are manifest. That is why Tulasé calls Her Sumukhi, or
fair-faced girl, here. Çréla Rüpa Gosvämé describes the endless waves of bhäva on the ocean
of Çrématé's face as follows when he gives an example of Rädhikä's quality of Suviläsä in
Ujjvala Nélamaëi (Rädhä Prakaraëa - 41):

tiryak kñipta cala dågaïcala rucir läsyollasad bhrülatä

kundäbha smita candrikojjvala mukhé gaëòocchalat kuëòalä
kandarpägama siddha mantra gahanäm arddhaà duhänä giraà
häriëyädya harer jahära hådayaà rädhä viläsormibhiù

"Çré Rädhikä's waves of playfulness, like Her crooked roving sidelong glances, the
enchanting dancingsteps of Her vine-like eyebrows, Her smile, that shines like Kunda-
flowers or like the moonbeams that brighten Her moon-like face, Her restlessly dangling
earrings whose beautiful lustre illuminates Her cheeks, and Her sweet inarticulate words

98 The last three paragraphs are commentaries by Çré Änanda Gopäla Gosvämé.
136 Çré Viläpa Kusumäïjali

that sound like Cupid's perfect mantras, are stealing Hari's heart!"99 When Tulasé
remembers Sväminé's moonlike face, so full of ecstatic love, she prattles: "O Sumukhi! The
gems of both of Them (Rädhä and Kåñëa) are in an embrace. The black moon plays with the
lotus. I saw Him relishing the honey that trickles from that lotus. Blessed is that moon if He
can serve this lotus flower!" When Tulasé calls Her Sumukhé She immerses Sväminé in the
remembrance of the lélä-rasa. Sväminé laughs at Tulasé in a naughty way and says: "O! Did
you remember all this?" Tulasé: "I have to remember all this for You! You are Anurägavaté,
what if You would forget because of Your natural insatiability? Then I will have to remind
You, won't I?" Sväminé would be shy to discuss such topics with Her friends Lalitä and
Viçäkhä, but She can trust Her loyal maidservant Tulasé, so She speaks out without shame.
The maidservants are Çré Rädhikä's viçväsa-bhümi, the objects of Her trust. Just as
Raghunätha däsa wants to hang the Syamantaka-jewel on Sväminé's chest he does not get
anything anymore, and he prays and laments while eagerness awakens in him.100
Çré Rasika-Candra Däsa sings:

duñöa çaìkhacüòa äsi, våndävana paraveçi,

tomä lo'ye kore paläyana.
sei käle vanamälé, tähära vinäça kori.
çiromaëi korila grahaëa

"The wicked Çaìkhacüòa came, entering Våndävana to kidnap You, and ran away. At
that time Vanamälé (Kåñëa) destroyed him and took away the jewel from his head."

dilä räme håñöa hoiyä, madhumaìgalera diyä,

tomäre dilena upahära
sei syamantaka maëi, sakala çobhära khani,
kaustubhera saha maitri yära

"He blissfully handed the jewel to Balaräma, who gave it to Madhumaìgala, who
again presented it to You. That Syamantaka-jewel is itself a mine full of jewels of beauty and
is befriended with Kåñëa's Kaustubha-jewel."

mukutära mälä gaìthi, maëiräja dibo tathi,

poräibo tomära goläy.
he sumukhi! koho kobe, ei sevä more dibe,
däsé kori räkhibe go päy !

"I will string that king of jewels on a pearl necklace and hang it around Your neck. O
fair-faced girl! Tell me, when will You grant me that service and keep me at Your feet as a
maidservant?"
·

VERSE 35:

PRÄNTA-DVAYE PARIVIRÄJITA GUCCHA-YUGMA

99 The commentary on this verse by Çré Viçvanätha Cakravarté (named Änanda Candrikä) is especially relishable
for the devotees.
100 Narrated by Çréla Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 137

VIBHRÄJITENA NAVA KÄÏCANA ÒORAKEËA

KÑÉËAÀ TRUÖATY ATHA KÅÇODARI CED ITÉVA
BADHNÄMI BHOS TAVA KADÄTI BHAYENA MADHYAM

pränta - at the end; dvaye - both; pariviräjita - manifest; guccha - tassles; yugma - pair;
vibhräjitena - shining; nava - new; käïcana - golden; òorakena - with a string; kñéëaà - thin; truöati -
it breaks; atha - and then; kåçodari - O slender girl!; cet - if; iti - thus; iva - as if; badhnämi - I will
bind; bho - O!; tava - Your; kadä - when; ati - very much; bhayena - with fear; madhyam - middle.

O Kåçodari (slender girl)! Your waist is so thin that I'm very much
afraid that it will break when I bind it with a golden string with tassles
at both ends!

Explanations: In the previous verse Çré Raghunätha hung the Syamantaka-jewel

around Sväminé's neck and when this vision disappears he laments: "When will You give Me
Your personal service?" Suddenly the vision of his devotional service returns and after
hanging the Syamantaka-jewel he sees himself hanging a golden sash around Sväminé's waist
with tassles on both ends. "Ayi Kåçodari (slender girl)! When will I very fearfully hang this
string around Your waist? Afraid that Your waist will break I will hang this string around it,
just to bind it up!" Seeing how thin Çrématé's waist is Tulasé is afraid that it will break. The
Mahäjanas sing: kesari jini, kåça mäjhakhäni, muöhe kori yäya dharä "Her waist is more thin
than that of a lion and it can be held even with a fist!" One can never serve God with love
unless one knows the desires on His mind. We must get some impulse from Him therefore.
On the strength of his loving devotion the curtain of God's mind will open for the devotee
and he can see what is the Lord's desire. How glorious then are the kiìkarés, who are
dedicated to the service of the full mädana mahä bhäva, Supreme Love personified, Çrématé
Rädhikä, who keeps even Kåñëa under Her control? Kåñëa Himself worships prema, Divine
Love, therefore He is also subdued by Çré Rädhikä's maidservants; that is their full pride and
glory. Kåñëa became Gaura to taste the Love that Rädhikä feels for Him, and after He had
experienced that He also wanted to taste the nectar of the kiìkarés' service. While He
relished the mood of the maïjarés the Lord's body became formed like a turtle, or
sometimes His limbs would loosen and stretch out. Çré Caitanya Caritämåta describes
Mahäprabhu's mad words after He came out of His kürmäkåti (turtle-form, Antya-lélä chapter
14):
ihä hoite äji mui geluà govardhana; dekho yadi Kåñëa kore godhana cäraëa
govardhane coòi Kåñëa bäjäilä veëu; govardhanera caudike core sob dhenu
veëu-näda çuni äilä rädhä öhäkuräëé; tära rüpa bhäva sakhi varëite nä jäni
rädhä loiyä Kåñëa praveçilä kandaräte; sakhégaëa kohe moke phula uöhäite

"Today I went to Govardhana Hill", Çré Caitanya Mahäprabhu said, "to see if Kåñëa
was tending His cows there. Climbing on Govardhana Hill, Kåñëa played His flute,
surrounded by the cows. Hearing the flutesong, Çrématé Rädhä came there. O sakhi, I can
not describe Her form and mood! Kåñëa took Rädhä by the hand and entered a cave with
Her, while the sakhés told Me to pick some flowers." For the service of Çré-Çré Rädhä-
Mädhava the sakhés are asking the kiìkarés to pick flowers. Here it is clear that Mahäprabhu
finally came to relish the mood of the spiritual maidservants, maïjarés, in the pinnacle of His
ecstatic absorption. And when Mahäprabhu almost drowned of ecstasy in the ocean (see
138 Çré Viläpa Kusumäïjali

Caitanya Caritämåta Antya-lélä 18) and all the joints of His bones became disconnected out
of ecstasy, He told His devotees in half-external consciousness:

kälindé dekhiyä ämi geläm våndävana; dekhi - jalakréòä kore vrajendra nandana
rädhikädi gopégaëa saìge ekatra meli; yamunära jale mahäraìge kori keli
tére rahi dekhi ämi sakhégaëa saìge; eka sakhé sakhégaëe dekhäya se raìge

"Seeing the Yamunä-river I went to Våndävana, where I saw the prince of Vraja,
Kåñëa, playing in the water with Çré Rädhikä and the gopés, having great fun. I stayed on the
shore with the other sakhés, while one sakhé showed this pastime to the others." Here again
Mahäprabhu explains that He did not play an active role in Kåñëa's pastimes, but that He
(she) was relishing a service-position, like that of the maïjarés, witnessing these sweet
pastimes without taking active part in them! Caitanya Caritämåta then says: "äpani kori
äsvädane, çikhäilo bhaktagaëe", 'whatever He Himself came to relish, He taught to His
devotees'. Since, as is shown above, He did relish maïjaré-bhäva, He was the One who
taught it to the devotees also, notably through Çréla Rüpa and Çréla Raghunätha Däsa
Gosvämé. One can never understand the flavours of Vraja while remaining in a mundane
consciousness, and the devotees who take shelter of Çréman Mahäprabhu's lotus feet are the
suitable candidates for relishing these flavours. To relish the sweetness of the love in Vraja
one must give up the attitude of awe and reverence towards God. Våndävana is the kingdom
of sweetness and the upäsana (subject of worship and meditation) of Vraja rasa is a sweet
upäsana, in which we want to see Kåñëa as the laukika sad bandhu, a good worldly friend.
Of course, Çrématé Rädhikä's waist will not break so soon, but out of great,
unadulterated love for her Sväminé Tulasé is afraid that it will. What does love seek? Only the
happiness of its object! Only the lovers can make the beloved happy; the lovers think: "May
You be happy!" vrajera viçuddha prema, yeno jämbunada hema, ätma-sukhera yähä nähi gandha
(C.C.): "The love of Vraja is as pure as molten gold, and there's not even a whiff of personal
happiness there (in the hearts of these devotees)!" In Çré Rädhä's mood Çréman Mahäprabhu
sings:
Kåñëa mora jévana, Kåñëa mora präëa-dhana,
Kåñëa mora paräëera paräëa.
hådaya upare dharoì, sevä kori sukhi koroì,
ei mora sadä rahe dhyäna.

"Kåñëa is My life, Kåñëa is the treasure of My life and Kåñëa is the life of My life. I
keep Him on My heart and I make Him happy with My service. I always meditate on this."

mora sukha sevane, kåñëera sukha saìgame,

ataeva deha deì däna
Kåñëa more käntä kori, kohe tumi präëeçvaré,
mora hoy däsé abhimäna

"My happiness lies in service and His happiness lies in intercourse, so I give My body
to Him. Kåñëa makes Me His consort and tells Me: "You are the Queen of My heart!", but I
just consider Myself to be His maidservant!" {C.C.}
The maidservants just meditate on the pleasure of the Yugala Kiçora. Çré Rädhikä and
Çré Kåñëa have given Themselves to Each other and left all responsibilities for the
arrangements of Their loving affairs to the sakhés and the manjarés. The playful Çré Yugala
has taken shelter of them. Unmädiné Räi (maddened Rädhä). One day Çré Rädhikä is going
out alone to meet Kåñëa, with merely anuräga (deep passionate attachment to Kåñëa) as Her
düté (girl-messenger), but when She comes to the gate of the kuïja where Kåñëa is waiting
Çréla Raghunätha däsa Gosvämé's Stavävalé 139

for Her She suddenly feigns shyness and unwillingness and asks Her dütikä: "Why have you
brought Me here?" Even then She tries to satisfy Çyäma by making Him relish the vämya
rasa, the flavour of opposition. Çyäma and the sakhés are very eager for Her to give up this
opposition, but nothing helps. The ocean of Kåñëa's eagerness increases and everyone feels
great heartache. Then Våndävana thinks: "Let me once see what I can do!" It is the
Varñäharña-vana , the blissful rainy season (or: Våndävana suddenly creates a monsoon-forest
with its lélä-çakti) and clouds are calling in the sky with deep rumbling voices, making
Sväminé fearfully and tightly embrace the Lord of Her Life. The sakhés say: "Blessed you are,
friend the cloud! Today you were even more clever than all the sakhés together!" In this way
even the clouds of Våndävana are blessed with the devotional service of the Çré Yugala. This
is the first meeting, described by the great poet Kavi Karëapüra after he sucked the nectar
out of Çréman Mahäprabhu's toe. Again, sometimes Çyäma is helpless and finds no other
means to meet Rädhikä but to take shelter of the maïjarés. The kiìkarés know the grace and
the beauty of the Yugala-prema.
Tulasé is in the kingdom of devotional service and decorates her Sväminé, telling Her:
"Your waist is so thin, on top of that You have a heavy burden (Your bosom) and under it You
have a heavy basis (Your broad hips)! What if it will break while You dance? That's why I'm
always afraid!" By calling Her Kåçodaré, slender girl, Tulasé reminds Sväminé of Her previous
pastimes with Kåñëa. Blessed is this maidservant! One day Rädhä and Kåñëa have Their
amorous pastimes in the kuïja. Sväminé is now the active lover and Çyäma is passive, the
roles of the lovers are reversed... How wonderfully Kåçodaré moves Her slender waist then!
The transcendental youthful Cupid is beside Himself of ecstasy. Although He Himself is full
of transcendental bliss His mind becomes overwhelmed when He carries the burden of
mahä bhäva. The Nägara is overwhelmed by Çré Rädhikä's undulating sweetness! And
Rädhäräëé? When She gets Kåñëa like this She is attacked by two enemies -änanda (ecstasy)
and madana (Cupid):
ye käle vä svapane, dekhinu vaàçé vadane
se käle äilä dui vairé
änanda ära madana, hari nilo mora mon,
dekhite na päinu netra bhari

"That time or dream in which I saw Kåñëa holding the flute to His mouth, two
enemies came: ecstasy and Cupid. They stole My mind, so that I could not fully see Him
anymore."
puna yadi kon kñaëa, koräya Kåñëa daraçana,
tabe sei ghaöé kñaëa pala.
diyä mälya candana, nänä ratna äbharaëa,
alaìkåta korimu sakala

(Caitanya Caritämåta, Madhya 2)

"If I could see Kåñëa again for just one moment, then I would decorate these seconds,
minutes and hours with flower garlands, sandalwood pulp and jewels." Although the desire
awakens in Her to praise even one moment that She can see Kåñëa, Çré Rädhikä can not
even serve Him when She gets Him on Her lap! Thus She feels endless heartache. Çré
Rädhikä's activities increase Çyäma's ecstatic absorption. Then Tulasé leans against the gate
of the kuïja and sings a love song. When our Hero, who is in a swoon, hears it, He comes
back to life again. He had lost His body (or bodily consciousness, this is the explanation of
the word 'anaìga' in the Käma Gäyatré-mantra) out of loving ecstasy, but now He has His
body back, through Tulasé's doing. Cupid regains His body as soon as the amorous pastimes
resume. Tulasé thus awakens the memory of all these pastimes within Sväminé's heart. As
140 Çré Viläpa Kusumäïjali

soon as Tulasé takes the new golden sash, on each side of which is a beautiful tassle, in her
hand to tie it around Sväminé's slender waist, the vision disappears and Çré Raghunätha däsa
prays for more çåìgära-sevä (decorating service).101
Çré Rasika-Candra Däsa sings:
çuno devi! ämära äçaya
ayi rädhe kåçodari, våndävana adhéçvari,
kaöi tava kñéëa atiçaya
päche tähä bhaìgé yäy, e äçaìka kori täy,
bandhana koribo svarëa òore.
du'päçe thopna tära, kibä çobhä camatkära,
kaöideça koribe ujore

"Listen, O Devi, to my aspiration! Ayi Slender Rädhe! O Queen of Våndävana! Your

waist is very slender, so I will bind it with a golden string with tassles at both ends, being very
much afraid that it (Your waist) will break. How astonishing is the beauty of Your waist when
it is thus decorated!"

VERSE 36:

KANAKA GUËITAM UCCAIR MAUKTIKAÀ MAT KARÄT TE

TILA KUSUMA VIJETRÉ NÄSIKÄ SÄ SUVÅTTAM
MADHU-MATHANA MAHÄLI KÑOBHAKAÀ HEMA-GAURI
PRAKAÖATARA MARANDA PRÄYAM ÄDÄSYATE KIM

kanaka - golden; guëitam - strings; uccaiù - great; mauktikaà - pearl; mat - my; karät - from
the hand; te - Your; tila-kusuma - sesame flower; vijetré - defeating; näsikä - nose; sä - that; suvåttam
- round; madhu-mathana - Kåñëa, the churner of the honey; mahä - great; ali - bumblebee;
kñobhakaà - agitating; hemagauri - golden beauty; prakaöatara - becomes manifest; maranda -
honey; präyam - like; ädäsyate - will take; kim - whether.

O Hema-Gauri (golden girl)! When will Your nose, that defeats

the beauty of a sesame flower, take a great, round nosepearl, attached
to a golden string, from my hand? The great bee Madhumathana
(Kåñëa) will be very agitated by the honey that appears thus!

Explanations: When the transcendental vision disappears and the lack of devotional
service is felt it becomes hard to tolerate the resultant misery. Sometimes the premika
devotee even faints, but when the beloved deity responds the swoon may subside. When
there is no vision there is again lamentation and prayers for devotional service. In this way it
gradually continues. From this verse we can understand that Tulasé has fainted, but now
Sväminé personally calls Her back to consciousness in a transcendental vision: 'Tulasi! Won't

101 The last three paragraphs are narrated by Çréla Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 141

you put on My nosering?" Çré Raghunätha is awakened by Sväminé's merciful call. He is

sitting there, waiting for devotional service and thinking: "I see I'm getting it, I'm getting it!
How can I survive if I cannot serve Her even a little?" Tulasé's vine-like body is burning in
the forest-fire of separation, and nothing but the shower of Sväminé's mercy can save his life!
How merciful Sväminé is to call Tulasé for service like that!
"External consciousness is an obstacle for a conditioned soul like me. My mind is
going in the other direction. I have no relationship with my svarüpa at all! How intense are
my wordly relationships, I cannot forget them even if I try! All the things that drive me mad
are temporary. All these things will go, with whom shall I stay?" Again others decide to keep
one share for their bodies and those things related to the body, and another share for the
Lord. But by tugging at the heart like this, trying to divide it into different parts, Çrématé's
mercy cannot be attained! The whole heart must be given to Rädhäräëé, all other
engrossments are simply stumbling blocks - this is the teaching of the äcäryas! We should
live in Vraja to follow the example of these äcäryas. Çrépäda Prabodhänanda Sarasvaté has
written in Rädhä Rasa Sudhänidhi (60):

kälindé salile ca tat kucataöé kastürikä paìkile

snäyaà snäyam aho ku-dehaja malaà jahyäà kadä nirmalaù

"When will I wash the dirt off my wretched body by bathing again and again in the
water of the Yamunä, which is muddled by the musk that is washed of Çré Rädhikä's
nipples?" The awareness of being Rädhikä's däsé cannot awaken in the heart of someone who
is intoxicated by material, bodily consciousness!102
Çré Raghunätha däsa has fainted of love-in-separation. Sväminé calls out: "Tulasi!"
How nectar-sweet is Her voice when She calls Her kiìkaré by name! At least a slight desire
should awaken in the heart of the räga-sädhaka like this: "O Svämini! When will You also call
me by name like that? I'm sitting here with this endless expectation!" Blessed is Çréla
Raghunätha däsa Gosvämé, for he has forgotten everything and has fallen on the bank of
Rädhäkuëòa and is crying in a heartrending way for the personal service and darçana of Çré
Rädhä. A sädhaka should also desire to be called for service like that, weeping and crying:
"Aho! In which birth can I also obtain a drop from this ocean of spiritual emotions?" As much
as even the faintest moonrays of räga, that arise in Çré Raghunätha däsa Gosvämé's moon-like
heart, become reflected in the crystal-like hearts of the räga bhakti-practitioners, that much
their spotless hearts will be colored by his divine emotions. For the sake of those who desire
to serve Çré-Çré Rädhä-Mädhava in the eternal supernatural playgroves of Vraja in a bhäva-
deha (body made of transcendental love) Çré Däsa Gosvämé mercifully kept this treasure of
incomparable emotions in the form of this guidebook for spiritual recollection (smaraëa
paddhati), that is full of ever-expanding feelings of ecstatic love, in this world.
Sväminé calls Tulasé: "Tulasi, come! Won't you put on My nosepearl?" Tulasé thinks:
"I've put on all decorations, now the nosepearl on the golden string is left! Let me see if
Sväminé will take it Herself or not!", and openly she says: "Your nose-pearl is hooked to a
golden string! Will You take it from my hand? This pearl is very dear to You, and I have to
put it on You! If there is no gold on Your nose Your breathing may be inauspicious for
Priyatama, that's why You want to wear the nosepearl! My heart cries for this ordered
service."103 Blessed is this kiìkaré, who knows like nobody else how to serve the deity
according to His heart's desire! Çrépäda Çuka Muni has called mother Yaçodä Kåñëa hitaiñiëé
, she who works for Kåñëa's well-being. When His names, qualities and pastimes are being
heard, chanted and remembered Kåñëa bestows the greatest welfare on the world, but

102 Until here the explanation is given by Çré Änanda Gopäla Gosvämé.
103 This lélä is described by Çré Änanda Gopäla Gosvämé.
142 Çré Viläpa Kusumäïjali

mother Yaçodä is always worried about His welfare. Kåñëa is all-pervading (vibhu), and on
the strength of His great love even the greatest sinner can be liberated from the material
world and attain ecstatic love of God, simply by chanting His holy name. This Kåñëa became
known in the world as Dämodara because His mother Yaçodä bound Him with ropes. For
Kåñëa's welfare Çré Rädhikä goes to His village Nandéçvara every morning to cook for Him,
being blessed by Durväsä Muni that whatever She would cook would be like nectar,
increasing the life-span and health of anyone who would eat it and curing him from diseases.
Every day Sväminé worships the Sungod and prays to him for the good health of Her
Präëanätha. That is the nature of the love of Vraja, and that's why Sväminé asks Tulasé for this
nosepearl on a golden string. When Tulasé puts on the nosepearl she immerses Sväminé in an
ocean of sweet Kåñëa-topics. "Your nose defeats even the sesame-flower in beauty and will
make the Kåñëa-bee very greedy! Even a Hero like Him cannot resist it!" Çré Kåñëa's pürva
räga is described as follows:

yab koru kheli äli saiye bälä; heralu pathe janu cäïda ki mälä
aparüpa rüpa nayane majhu lägi; anukhana mädhuré maramahi jägi
e sakhi e sakhi mohe heri räi; vihasi rahali dhani géma moräi
so mukha jhalamala niramala jyoti; lolita näsika veçara moti
raìgima jäda vithäralo péöha; cakitahi majhu mana lägalo déöha
aiche sukeçiné häma nähi pekhi; cita mürati hiye rahalahi lekhi
pada-nakha aìgulé yävaka çobhä; daça cäïda aruëa bahu lobhä
so pada kamala hådaya kori seva; govinda däsa yaba anumati debo

"When I saw Rädhä playing with Her girlfriends the path became lit up as if the full
moon was emanating from there (or: they all resembled a garland of moons). The devastating
beauty of Her form plays with My eyes, and its sweetness constantly awakens within My
heart. O sakhi! O sakhi! Räi stayed there, turning Her neck to look at Me and smiled at Me.
What a spotless light emanated from Her brilliant face - a dangling pearl hung from Her
nose! The colorful tassles tossing from Her braid reach down to Her buttocks and make My
mind and eyes restless. And I've never seen such beautiful curly hair - Her enchanting form
is painted on My mind! The Yävaka-lac on Her toes and around Her toenails make them
desirable for ten red moons. (Or: The ten moons of Her toenails and the sun of Her footlac
increase My desires!). Let me serve these lotus feet within my heart, says Govinda däsa, as
soon as She gives permission!"
"The beauty of Your nose naturally agitates the Çyäma-bee, and now I even hang this
charming nosepearl under it on a golden string! The (sesame-)flower is there, but there's no
honey to drip from it! How will the bee come then? This pearl will oscillate just as the honey
dangles before it falls down when it is poured out!" While Tulasé hangs the nosepearl she's
astonished by its beauty. Is it a new seed for a vine of elegance? Something to make Kåñëa's
parrot-like mind greedy? A globule of sweet nectar? A bait to attract the fish-like eyes of
Kåñëa? Or Cupid's arrow that is fired from the quiver of Sväminé's nose to destroy Kåñëa's
patience?104 Tulasé says: "I have put Your nose-pearl on! It vibrates through the touch of the
wonderful rasa of Your breath! How sweetly it oscillates when You are dancing! It is as if it's
almost going to fall off! Within it is the beauty of çåìgära rasa, the transcendental erotic
flavour, and it increases Your mutual relish. This relish can be understood by absorbing one's
mind in it. Çyäma will not relish the beauty of Your nose unless I hang this pearl on it! The
bee only loves a flower when some honey oozes out of it. This flower-like nose of Yours is
especially desirable for the Kåñëa-bee when this honey-like nosepearl comes out of it!" While
Tulasé speaks to Her like this Sväminé's golden lustre comes gushing out, that's why Tulasé

104 Kåñëa Bhävanämåta, 4.63

Çréla Raghunätha däsa Gosvämé's Stavävalé 143

addresses Her here as 'Hema-Gauri', a compound-word of gold. Suddenly the vision

disappears and it seems as if Raghunätha's eyes have lost their light (jyotiù-çünya), so he
prays: "O Hema-Gauri! Where are You? When will You take this nose-pearl from My
hand?"105
Çré Rasika-Candra Däsa sings:

çuno puna he çré rädhike, kanaka varaëädhike,

tila phula jini näsa müle.
nirmala mukuta våtte, gäìthiyä kanaka sütre,
poräibo nija kare tule.

"Listen once more, O Rädhike, You who are more beautiful than gold! Your nose
defeats the beauty of a sesame-flower, and with my own hands I will hang a pearl on it
attached to a golden string."

heri se mukutä phala, makaranda òhala òhala,

çyäma ali hoibe mohita,
ära vä kohibo kibä, sei sevä more dibä,
ei mora monera vaïchita.

"When the Çyäma-bee sees the honey-pearl dripping from Your flower-like nose He
will become enchanted. What more can I say? It is the desire on my mind that You will give
me this service!"
·

VERSE 37:

AÌGADENA TAVA VÄMA DOÙ STHALE

SVARËA-GAURI NAVA RATNA-MÄLIKÄM
PAÖÖA GUCCHA PARIÇOBHITÄM IMÄM
ÄJÏAYÄ PARIËAYÄMI TE KADÄ

aìgadena - with the armlet; tava - Your; väma - left; doù - arm; sthale - in the place;
svarëagauri - golden beauty; nava - nine; ratna - jewelled; mälikäm - string; paööa guccha - silken
tassles; pariçobhitäm - beautified; imäm - this; äjïayä - on Your order; pariëayämi - I will marry; te -
Your; kadä - when.

O Svarëagauri (golden girl)! When will I, on Your order, marry

(join) the armlet on Your left arm with a string of nine auspicious
jewels, beautified by a silken tassle?

Explanations: Çré Raghunätha däsa's heart is immersed in the mellow of devotional

service. Sometimes he serves as he wants it and sometimes as he is ordered. He relished the

105 Narrated by Çréla Änanda Gopäla Gosvämé

144 Çré Viläpa Kusumäïjali

flavours of devotional service as an associate of Çré Caitanya Mahäprabhu. Through his own
life, that was full of sädhanä, he showed that the äcäryas are doing bhajan in faithful
adherence. Çré Raghunätha däsa follows Çré Rüpa Gosvämé:

äbhéra pallipati putra käntä däsyäbhiläñäti baläçvavärah

çré rüpa cintämala sapti saàstho mat svänta durdänta hayecchur ästäm

Çréla Raghunätha däsa Gosvämé opens his Abhéñöa Sücana Stava by writing: "The
desire to serve the lover of the son of the king of the cowherd-village is like a strong rider.
May he mount the spotless horse of remembrance of Çré Rüpa Gosvämé. This should be the
desire of the wild horse of my heart." In other words: It is not good to have my own thoughts
about how to attain Çré Rädhä's service. Those who are like bumblebees, intoxicated by
drinking the honey that oozes from Çré Caitanya's lotus feet, are always eager to attain the
intimate service of Çré Rädhä, and they cannot attain it and experience it without following in
the footsteps of the teachers of Vraja-rasa, Çré Rüpa and Raghunätha däsa Gosvämé. rüpa
raghunätha pada hobe äkuti; kobe häm bujhabo sei yugala préti (Narottama Däsa): "When I
become eager for Rüpa and Raghunätha Däsa's grace I will understand the love of Rädhä
and Kåñëa."
Çré Raghunätha Däsa Gosvämé, in his spiritual absorption as Tulasi Maïjaré, is
decorating Sväminé's beautiful body. What a great thing this is in the life of sädhana! By the
grace of Rüpa and Raghunätha the sädhaka's mind becomes qualified to relish these flavours
and to think of Çré Rädhäräëé. Without great eagerness this sweetness cannot be known. How
great is the eagerness of Rüpa and Raghunätha! Çréla Rüpa Gosvämé's 'Utkalikä Vallari' and
Çréla Raghunätha däsa Gosvämé's 'Viläpa Kusumäïjali' are proof of that. They are lamenting
over Çrématé Rädhäräëé, and if the neophyte devotees can also lament like that over them
(the Gosvämés) their ecstatic mood can be infused in them. Çréla Narottama däsa Öhäkura
lamented:
kähä mora svarüpa rüpa kähä sanätana; kähä däsa raghunätha patita pävana
kähä mora bhaööa yuga kähä kaviräja; eka käle kothä gelä gorä naöaräja
päñäëe kuöibo mäthä anale paçibo; gauräìga guëera nidhi kothä gele pä'bo
se saba saìgéra saìge ye koilo viläsa; se saìga nä päiyä käìde narottama däsa

"Where is my Svarüpa Dämodara and where is my Sanätana Gosvämé? Where is

Raghunätha däsa, the saviour of the fallen? Where are My Raghunätha Bhaööa and Gopäla
Bhaööa, and where is Kåñëa däsa Kaviräja? Where has Lord Gaura, the king of dancers, gone
this time? I will smash my head against the wall and enter into the fire. Where shall I go to
find the ocean of qualities, Çré Gauräìga? Narottama däsa weeps when he cannot get their
association, and the association of all those who sported with them." The fire of this love-in-
separation is like the reviving nectar churned from the transcendental ocean of joy, sorrow,
happiness and distress. The remembrance of this great love-in-separation tastes like nectar
and keeps the rasika devotees alive. The räga sädhakas should always pray: "Hä Svämini! In
exchange for my life I just want to understand that You are everything to me! Although I am
unqualified to attain Your lotus feet please make it clear to me at least that I have no one but
You in this world!"
Çré Raghunätha däsa is weeping, feeling great heartache. His loyalty is immeasurable.
He wants to see Çrématé Kuëòeçvaré directly, so he falls on the bank of Çré Rädhakuëòa with
an unshakable vow: "I will not go anywhere outside of Rädhäkuëòa without having seen my
Kuëòeçvaré!" This enthusiasm will also awaken in the hearts of any fortunate sädhaka who
serves the mahä-väëé (great words) of the Gosvämés. mahä çakti-çälé väëé - these words are
very powerful, and they will take the räga sädhaka by the hand and bring him to the lotus
feet of the beloved deity. This väëé will awaken a deep awareness of one's spiritual identity
Çréla Raghunätha däsa Gosvämé's Stavävalé 145

within the heart. "Unfortunately I have no self-identification as Rädhä's kiìkaré; I'm always
intoxicated by bodily consciousness. I am boasting about my learning and knowledge, but I
have never recognised my true self. How tender is the thought: "I am Rädhä's maidservant!",
and how much flavour awakens within the heart then! Please awaken my svarüpa, O
Svämini! I don't want anything else!"
Raghunätha has hung the nosepearl and sits still now. As a proud maidservant she
waits until her mistress will order her: "What else will you put on Me?" Tulasé then says: "O
Svarëa-Gauri! On Your order I will give a string of new jewels in marriage to Your left
armlet!" This string is very dear to Sväminé. She wears it for Çyämasundara's welfare,
thinking: "It is very auspicious for My Priyatama!" When She goes for Sürya-püjä, Sväminé
thinks: "Let all dangers and obstacles of Çyämasundara be destroyed! Let Him always freely
play His erotic games with Me, and let His qualities of the Dhéra Lalita-hero increase!" This
new string of jewels is sown on a silken band with flower-like tassles at each end. Tulasé
thinks: "Let me marry that string with the armlet on Sväminé's left arm!", as if symbolising
Rädhä and Kåñëa's meeting with this act of service.106 The bhäva and the mürti are the same
here. Tulasé does not join the new jewel-string to Çrématé's armlets, she establishes Çrématé's
meeting with Çyämasundara - She does not understand it!107 Çrématé is called Svarëa-Gauri
here because Her bodily effulgence paints the whole forest of Våndävana golden like fresh
Campaka-flowers: nava campaka gaura käntibhiù kåta våndävana hema rüpatam. (Saìgéta
Madhava) "Worship that indescribable presiding goddess of love, world-enchanting Rädhä,
who paints the naturally green environment of Våndävana golden with Her own lustre, that
resembles fresh Campaka-flowers!" Kiìkaré Tulasé awakens an upsurge of Çyämänuräga
(passionate love for Kåñëa) in that Rädhä, whose form is naturally beautiful.
Sväminé passionately stretches out Her left arm to grab the string of new jewels. Aha!
How wonderful is the beauty of Her arm! Tulasé is enchanted. This is not a mundane arm.
Some compare it with a golden lotusstem, and some say: naite svarëa måëälake rati-pater ye
päçatam ägate: 'These are not golden lotusstems, but Cupid's ropes!' (Govinda Lélämåta)
These ropes are expert in embracing the black Tamäla-tree Kåñëa. How many past sports
with Priyatama is Tulasé awakening in Sväminé's memory! Blessed is this maidservant, the
embodiment of love! How many ornaments of love isn't she using? With great attachment
the devotee should meditate on the loving services he is rendering to His Éçvaré (goddess),
who is dearer to him than millions of lives. It is not enough for the practising devotee to
systematically memorize a quota of verses about these services and to remember the gradual
añöa käliya lélä (Rädhä and Kåñëa's eternal eightfold daily pastimes) without having actual
love, devotion, humility, intuition and spiritual experience. That is not rägänugä bhakti. This
kind of devotion is not based on mere book knowledge or scriptural injunctions, but on
divine passionate greed that arises after hearing about the activities of the people of Vraja, on
the manifest plane (the six Gosvämés) and on the unmanifest plane (Nanda, Yaçodä,
Rädhäräëé, Rüpa Maïjaré etc.). tad bhäva lipsunä käryä vrajalokänusärataù (Bhakti Rasämåta
Sindhuù) Çréla Rüpa Gosvämé and Çréla Raghunätha Däsa Gosvämé are the greatest shelter for
such spontaneous devotees. Without hearing their expert loving prayers for devotional
service one's sädhana can not be beautiful and successful. How greatly Raghunätha suffers
when he does not feel Sväminé's hand holding him! He laments and prays:

svarëa-gauri sukumäri çuno vraja-bälä;paööa vastra gucche diyä nava ratna-mälä

äjïä päiyä väma bhuje änandita cite; viye dibo ratna-mälära aìgada sahite

106 The jewel string is female (mälä) and the armlet is male (aìgada). Ed
107 This paragraph is narrated by Çré Änanda Gopäla Gosvämé.
146 Çré Viläpa Kusumäïjali

"O hear me, tender golden girl of Vraja! When I receive Your order I will ecstatically
marry Your aìgada (armlet) with a ratna-mälä (jewel-string) with silken tassles at both ends,
on Your left arm!" (Çré Haripada Çila)

VERSE 38:

KARËAYOR UPARI CAKRA-ÇALÄKE

CAÏCALÄKÑI NIHITE MAYAKÄ TE
KÑOBHAKAÀ NIKHILA GOPA VADHÜNÄÀ
CAKRAVAD BHRAMAYATAÀ MURA-ÇATRUM

karëayoù - both ears; upari - above; cakra çaläke - hoop earrings; caïcaläkñi - restless eyed
girl; nihite - placed; mayakä - by this fallen maiden; te - Your; kñobhakaà - agitating; nikhila - all;
gopa vadhünäm - of the cowherdgirls; cakravad - like a disc; bhramayataà - making spin; mura-
çatrum - the enemy of Mura, Kåñëa.

O Caïcaläkñi (restless-eyed girl)! Although Muraçatru (Kåñëa)

agitates all the gopés, I make Him spin like a disc with the disc-shaped
hairpins that I place above Your ears!

Explanations: The visions of devotional service and the end of those visions follow
Each other successively, creating simultaneously an amazing satisfaction and agony. This
agony is a deeply relishable bliss. Although Çréla Däsa Gosvämé is an eternal maidservant of
Çré Rädhikä he always feels as if he loves Her for the first time, regardless of what condition
he is in. At every moment the awareness of a lack of direct meeting with the beloved deity
awakens in his heart. How great is his agony! "I have fallen on the bank of Your lake! Please
take me to Your lotus feet, knowing me to be Your fallen maidservant!" The neophyte
devotees must learn this eager devotional longing from him. The life of a devotee is naturally
full of thoughts of the beloved deity and nothing else. His mind wants nothing and nobody
else. Such intimicy with Çré Rädhäräëé cannot be attained while being engrossed in the
mundane kingdom. "A person like me has left all his kith and kin far behind to go to Vraja,
where his mind became absorbed in thinking of temporary things. I'm living in Våndävana,
where the birds are singing Çré Rädhikä's glories, where the trees and vines shudder out of
love for Çré Rädhikä and where each speck of dust is sprinkled with the mahä bhäva that
emanates from Çré Rädhikä's footsoles - where is that realization?" Sensitive devotees
experience the real form of Vraja, but fellows devoid of devotion see it as just an ordinary,
mundane place. Therefore the practising devotees should give up their material
conditionings and bring in their transcendental conceptions. The soul thrives on prema-rasa
and must relish that and attain the honey-sweet association of the Divine Couple.
Çré Däsa Gosvämé sits on the bank of Çré Rädhäkuëòa and weeps for want of the
direct, personal service of Çrématé Rädhikä, to whom he has offered his whole mind and
heart. The Gosvämés have taught by example that if the mind wanders off elsewhere Sväminé
is running off. "Why won't I become absorbed in You? Why can I not make my life a full
Çréla Raghunätha däsa Gosvämé's Stavävalé 147

success? I will purify my muddy mind with this mahä-väëé!" A person who thinks like that is
a bhakta-véra (devotee-hero). Çré Raghunätha's life-airs reach his throat when he suffers the
pain of love-in-separation. Just then he gets a vision; he's no longer Raghunätha, now he is
Tulasé Maïjaré. "Svämini! I have put these hoop-earrings above Your ears!" How wonderful
is the slight smile that appears on Sväminé's face then! niramala vadana, häsa rasa parimale,
malina sudhäkara ambare roi "When the spotted moon in the sky sees Rädhikä's spotless
face scented with the rasa of laughter, he must cry." Tulasé serves without hesitation, and
Sväminé also accepts her service without hesitation. Is this only a mental concoction? She
accepts all service rendered within the mind. Çré Däsa Gosvämé personally relished the sweet
rasa of devotional service and taught: vraje rädhä-Kåñëa pracura paricaryäm iha tanu
(Manaù Çikñä 2) "Elaborately serve Rädhä and Kåñëa in Vraja!" Serve the heart's friend of Çré
Rädhä within the mind, He will accept it all! This mental service is the very life-force of the
externally rendered devotional service.108 Çréla Rüpa Gosvämé has proven from the Padma
Puräna that one who always serves Lord Hari mentally has direct association with He who is
otherwise not perceived with (material) words and mind:

mänasenopacäreëa paricarya harià sadä

pare väì manasägamyam tam säkñät pratipedire

(Quotation from Padma Puräëa in Bhakti Rasämåta Sindhuù)

In his commentary on this verse Çréla Jéva Gosvämé quotes the story from the Brahma
Vaivarta-Puräëa about the brähmaëa from Pratiñöhäna-pura who mentally offered hot kñéra
(sweet rice) to the Lord, but burned his physical finger by touching it. The condensed form
of smaraëa is dhyäna (meditation) and the condensed form of meditation is sphuraëa
(transcendental visions). Çréla Raghunätha Däsa Gosvämé was a living example of that. It is
mentioned in 'Bhakti Ratnäkara' that he became sick one day, so Viööhalnätha, the son of
Vallabhäcärya, called for a doctor, who said that Raghunätha Däsa was suffering from
indigestion. Viööhalnätha, who knew that Raghunätha Däsa was renunciation personified and
that he hardly ate anything at all, refused to believe that, but the doctor insisted. Raghunätha
Däsa then confirmed the doctor's diagnosis, saying: "It is true. I had mentally offered kñéra
(sweet rice) to Rädhä and Kåñëa and I mentally ate too much of the remnants of Their
enjoyed food." This is one of several occasions in which the mental contact with God
becomes physically manifest.
In a vivid vision Tulasé places hoop-earrings above Çrématé's ears. Çrématé is still
absorbed in the placing of the jewel-string on Her left arm. Her body consists of bhäva and it
is as if She searches for someone with Her restless eyes. Tulasé attracts Her mind by saying:
"O Caïcaläkñi, restless-eyed girl! Your eyes restlessly go here and there, mistaking every
object to be Kåñëa! Hence I call You Caïcaläksé, or restless-eyed girl!" Sväminé says: "Tulasi!
For whose sake have you ornamented Me?" Tulasé replies: "I will make Muraçatru, who
agitates all the gopés with His matchless all-attractive beauty and sweetness, spin around like
a disc! When He cannot find His beloved anywhere He will come to You, spinning and
spinning!"109 That Kåñëa, who is very anxious to meet Rädhäräëé, is very dear to the maïjarés.
The kiìkarés are very proud of the sweet form of their mistress, and they say: "I will bring
Muraçatru here, spinning like a disc, by attracting Him with these disc-shaped hoop-
earrings!" In pürva räga a düté describes Çyämasundara's condition to Çrématé when He
anxiously searches for Her:

108 Until here this verse's explanation is given by Çré Änanda Gopäla Gosvämé
109 This paragraph is narrated by Çré Änanda Gopäla Gosvämé.
148 Çré Viläpa Kusumäïjali

campaka däma heri, cita ati kampita,

locana bohe anuräga
tuya rüpa antare, jägaye nirantara,
dhani dhani tohäri sohäga

"O Rädhe! When Kåñëa sees the golden garland of Campaka-flowers that Subala gives
Him, His mind trembles and tears of passionate love flow from His eyes. O beautiful,
fortunate girl! Your form always awakens great love in His heart!"

våñabhänu nandini, japaye räti dini

bharama nä bolaye än.
läkho läkho dhani, bolaye madhura väëé,
svapane na pätaye kän.

"Day and night He murmurs: 'Våñabhänu Nandini!' without saying anything else.
Although hundreds of thousands of fortunate girls speak sweet words to Him He does not
listen to them even in dreams!"

'rä' kohi 'dhä' pahuà, kohoi na päroi,

dhara dhari bohe lora
soi purukh maëi, loöäya dharaëé puna,
ko koho ärati ora

"He can only pronounce the first syllable of Your name, 'Rä', but out of ecstasy He
can not pronounce the other one, 'Dhä'. His eyes carry streams of tears. That jewel of men
rolls on the ground . Who can describe His distress?"

govinda däsa tuyä, caraëe nivedalo,

känuka etohuà saàväda
nécaye jänaho, tachu dukha khaëòaka,
kevala tuyä parasäda.

"Govinda Däsa submits this news about Känu (Kåñëa) to Your lotus feet: Know that
He feels miserable and that only Your grace can destroy His suffering!"
Tulasé says: "Although it is just an insignificant ornament it will still cause Kåñëa to
spin around after I put it on You! That was my intention! I wanted to agitate Him and make
Him spin around like this, searching and searching for You until He meets You!" Kåñëa is
very dear to the maïjarés when He becomes anxious to meet Sré Rädhikä. The heart of the
kiìkaré is filled with pride when she sees the sweet form of her mistress, and she says:
"These disc-like earrings will make Muraçatru spin like a disc and bring Him to You!" How
many hundreds of experiences of Kåñëa Tulasé gives to Sväminé in this way! The word
mayakä in the text is a sign of humility: 'I am not qualified to serve You, but You are all-
merciful and You have accepted this sevikä (maidservant)! Alas! Although You are anxious to
meet Çyäma, I have not been able to bring Him here! How unfortunate I am! Despite all
this, You are full of love (premamayé), and I have placed these disc-shaped hair-pins above
Your ears to pull Çyäma towards You, spinning and spinning! I will agitate even Muraçatru,
who can agitate all the gopés!" In the night of the Räsa-dance the gopés personally expressed
how agitated they were by seeing Kåñëa's beauty and sweetness:

vékñyälakävåta mukhaà tava kuëòala-çré gaëòa-sthalädhara sudhaà hasitävalokam

dattäbhayaà ca bhuja daëòayugaà vilokya vakñaù çriyaika ramaëaà ca bhaväma däsyaù
Çréla Raghunätha däsa Gosvämé's Stavävalé 149

(Çrémad Bhägavata 10.29.39)

"O beautiful one! When we saw Your beautiful face, flanked by curly locks and
beautiful earrings dangling on Your cheeks, Your nectarean lips, Your glances that are
beautified by slight smiles, Your strong rod-like arms that grant fearlessness and Your most
attractive chest, we became Your maidservants!" How amazing is the way in which Çré
Caitanya Mahäprabhu relished this verse later in the mood of the gopés!

kåñëa jiti padma-cända, pätiyäche mukha-phäìd,

täte adhara madhu smita cära.
vraja-näré äsi äsi, phäìde pori hoy däsé
chäòi nija pati ghara dvära

"Kåñëa's face, that defeats the lotus and the moon, has spread out a net and has
placed the nectar of His smiling lips in it as a bait. The girls of Vraja come there, fall in it and
become His maidservants, giving up their homes and their husbands."

bändhava! Kåñëa kore vyädhera äcära

nähi gaëe dharmädharma, hare näré mågé marma,
kore nänä upäya tähära

"O friend! Kåñëa behaves like a hunter! Not counting what is virtue and vice He steals
the hearts of the doe-like gopés through different means!"

gaëòa-sthala jhalamala, näce makara kuëòala,

sei nåtye hare näré-caya
sasmita katäkña bäëe, tä sabhära hådaye häne,
näré vadhe nähi kichu bhaya

"His dancing Makara-earrings shimmer on His cheeks and their dancing steals the
hearts of the girls. His smiling glances are like arrows that pierce their hearts. He's not at all
afraid to commit the crime of killing women!"

ati ucca suvistära, lakñmé çrévatsa alaìkära,

kåñëera ye òäkätiyä vakña.
vraja-devé lakña lakña, tä sabhära manovakña
hari däsé koribäre dakña

"Kåñëa's broad and raised chest, that is decorated with the goddesss of fortune and
the Çrévatsa-sign, is like a dacoit that is expert in turning the minds and the breasts of
hundreds of thousands of Vraja-devés into Hari's maidservants."

subalita dérghärgala, Kåñëa bhuja yugala

bhuja nahe - Kåñëa sarpa käya
dui çaila chidre poiçe, näréra hådaye daàçe,
mare näré se viña jväläya

"Kåñëa's long and strong arms are like bolts. They are not arms - they are the bodies
of black snakes, penetrating in the holes of the gopés' breasts and biting their hearts, making
them die of the burning poison."
150 Çré Viläpa Kusumäïjali

Kåñëa kara padatala, koöi candra suçétala,

jiti karpüra veëämüla candana
eka bära yära sparçe, smara jvälä viña näçe,
yära sparçe lubdha näréra mana

"Kåñëa's handpalms and footsoles are cooler than millions of moons, camphor,
Veëämüla (vertiver) and sandalwoodpulp. Anyone who touches them just once has the
burning sensation of Cupid's poison destroyed and therefore all the girls desire this touch."
Tulasé prattles: "Although Çyäma can enchant the gopés in such a way, the ornaments
I decorate You with will enchant even Him!" The äcäryas performed bhajan and they also
preached. They were exemplary in both. They closed the door of the house and cried, and
sometimes they wandered from kuïja to kuïja and cried. The Mahäjanas sing:

cheòä käìthä mätra gäy, mukhe rädhä-Kåñëa gäy

paridhäne cheòä bahirväsa
kabhu käìde kabhu häse, kabhu premänande bhäse
kabhu bhikñä kabhu upaväsa

"They wore only torn quilts and torn outer garments on their bodies, but their mouths
were always singing 'Rädhä-Kåñëa!' Sometimes they cried, sometimes they laughed,
sometimes they floated in loving ecstasy, sometimes they begged some food and sometimes
they fasted."
vrajapure ghare ghare, madhukaré bhikñä kore,
eirüpa katho dina thäke
gauräìgera yoto guëa, kohe rüpa-sanätana,
hä nätha hä nätha boli òäke

"For some days Çré Rüpa and Sanätana begged alms from door to door in Vraja and
glorified all of Lord Gauräìga's qualities, calling out to Him: 'O Lord! O Lord!"

tähä chäòi kuïje kuïje, preme rädhä-kåñëe khoïje

phala müla koroye bhakñaëe
uccaiùsvare ärta näde, rädhä-Kåñëa boli käìde,
ei rüpa thäke katho dina

"Then they gave this up and began to eat just fruits and roots, looking for Rädhä and
Kåñëa in every kuïja. Anxiously they cried out loud: "Rädhä-Kåñëa!" This they maintained for
some days."
koto dina antarmanä, chäpänna daëòa bhävanä,
cäri daëòa nidrä våksa tale
svapne rädhä-Kåñëa dekhe, näma gäne sadä thäke,
avasara nähi eka tile

"For some days they meditated 22 hours a day and slept only two hours under a tree.
But even then they dreamt of Rädhä and Kåñëa, always singing their names. In this way they
would not waste even a second." How am I spending my days, having gotten äcäryas like
that! By doing bhajan some realizations will come. The reflection of the forms, qualities and
pastimes of the Divine Couple will be attained, as well as the awareness of the flavour of
Their compassion. The Gosvämés say that the best practice is to become attached to the
pastimes of the beloved deity. The mind will slowly but surely proceed towards Sväminé's
Çréla Raghunätha däsa Gosvämé's Stavävalé 151

lotus feet by hearing and chanting about these pastimes. After Çré Raghunätha placed the
hoop-earrings the vision stops and this makes him cry and lament.
Çré Rasika-Candra Däsa sings:

caïcala nayani rädhe, ei mora mano sädhe,

tuya pade kori nivedana
karëa dvaye camatkära, cakraçälä alaìkära
korechi ye sukhe samarpaëa.

"O restless-eyed Rädhe! I submit my desire to Your lotus feet: I blissfully want to
decorate Your ears with astonishing disc-shaped hairpins!"

nikhila gopéra mona, kore ye vimohana,

sei çyäma cäìde anäyäse.
sarvadä cakrera nyäya, bhramaëa koräbe häy,
se çobhära daraça piyäse

"They will easily cause that black moon (Kåñëa), who enchants the minds of all the
gopés, to constantly spin around like a disc! I am very eager to witness such a beautiful
scene!"
·

VERSE 39:

KADÄ TE MÅGA ÇÄVÄKÑI CIBUKE MÅGA NÄBHINÄ

BINDUM ULLÄSAYIÑYÄMI MUKUNDÄMODA MANDIRE

kadä - when; te - Your; måga çäväkñi - O fawn-eyed girl!; cibuke - on the chin; måga näbhinä
- with musk (obtained from the navel of a deer); bindum - drop; ulläsayiñyämi - I will gladden;
mukunda - Mukunda; amoda - bliss; mandire - in the abode.

O Måga Çäväkñi (fawn-eyed girl)! When can I beautify Your chin,

that is the abode of Mukunda's bliss, with a drop of musk?

Explanations: During a transcendental vision Çré Raghunätha, in svarüpäveça, hangs

disc-shaped hairpins above Çrématé's ears, and now he proceeds by placing a musk-drop on
Her chin. When the vision of placing the hairpins disappears Raghunätha däsa laments. The
pain of separation that a jäta-prema devotee (a devotee whose love for Kåñëa has awakened)
feels is very intense, no doubt, but Çréla Raghunätha däsa Gosvämé is in the kingdom of mahä
bhäva (far beyond that). When the devotee reaches the stage of rati he gets visions of the
Lord's forms and qualities and he experiences great transcendental ecstasy. But when the
stage of prema is attained there is not so much bliss felt from perceiving the Lord's form in a
sphürti anymore. The mind then becomes greedy after something even more special - that is
the attainment of the Lord's direct darçana. Çré Raghunätha däsa is on the level of mahä
bhäva, so his heart is always filled with great eagerness to see the Lord directly. Between
152 Çré Viläpa Kusumäïjali

sphürti (visions) and säkñät darçana (direct seeing) there is an medium-stage which is called
säkñätkära kalpa or visphürti, a more vivid kind of sphürti. All the transcendental visions of
Çré Raghunätha däsa are in that category. Both in his external consciousness and during
transcendental visions he is focused on Çré Rädhä's lotus feet. Wherever there is full
surrender there can be no question of a division of interests. The perfection of prema cannot
be attained by thinking: "I will give something to my body and my family, and the rest I will
give to my beloved deity." Everything must be surrendered to the lotus feet of the beloved
deity! A devotee must take shelter unequivocally. niñkapaöe nä bhajinu tomä (Çré Narottama
däsa) "O Lord! I did not worship You without hidden motives!" If there are any other motives
within the heart it is called deceitfulness. Without being free from ulterior motives the
prema sädhanä cannot be done. The desire for distinction is a great enemy of the practising
devotee. Even a person who has renounced everything may desire to touch the hog-stool of
the desire for distinction: "I'm a great scholar, I'm very qualified, I'm very wise, I'm absorbed
in bhajan, I'm very famous! I will lord it over everyone and thus become very happy!" These
desires are called pratiñöhäçä, or desire for distinction, and there's no greater obstacle to the
development of devotion than that. This desire is like a band of pirates that enters the boat of
sädhanä and plunders it, dragging it down to hell. In his 'Manaù Çikñä (teachings for the
mind)' Çré Raghunätha däsa writes:

pratiñöhäçä dhåñöä çvapaca ramaëé me hådi naöet

kathaà sädhu-prema spåçati çucir etan nanu manaù
sadä tvaà sevasva prabhu dayita sämantam atulam
yathä täm niñkäçya tvaritam iha taà veçayati saù

"O mind! The shameless dogeating woman of the desire for prestige, distinction and
position is dancing in my heart. How can beautiful pure love of God ever touch it then?
Therefore always serve the matchless leading devotees who are dear to the Lord, so that this
pariah woman can quickly be chased out of the heart and love of God may enter it!"

nä koriho asat ceñöä, läbha püjä pratiñöhä,

sadä cinta govinda caraëa
sakala vipatti yäbe, mahänanda sukha päbe,
prema bhakti parama käraëa

(Prema Bhakti Candrikä)

"Do not endeavour for the false, like profit, adoration and distinction. Always think of
Govinda's lotus feet! All calamities will then go and you will become very happy. This is the
greatest cause for loving devotion!" Unequivocal surrender cannot take place when we keep
on pulling between different interests. "I am Çré Rädhä's maidservant! I don't have a
relationship with anyone else!" This kind of loyalty will awaken in the heart of a pure,
independent devotee. Çré Raghunätha däsa falls on the bank of Rädhäkuëòa and weeps.
What to do, how to become Çré Rädhäräëé's beloved, that must be learned from the äcäryas.
Tulasé is in the kingdom of lélä. Holding a cup with musk in her left hand and a brush
in her right hand, she stands before Sväminé, wearing Her leftover glistening blue säré.
Sväminé mercifully gave her the säré because She was very much satisfied with Tulasé's
service. How beautiful she looks in it! Seeing Sväminé's playful eyebrows and eyes, Tulasé
calls Her måga çäväkñi (fawn-eyed girl). She holds the cup with fragrant musk close to
Sväminé's nose so that She will remember Kåñëa's bodily fragrance. While Her eyes, that
extend to Her ears, move around restlessly, Sväminé asks Tulasé: "Where does that fragrance
come from? I understand that My Priyatama is coming!"
Çréla Raghunätha däsa Gosvämé's Stavävalé 153

kasturé lipta nélotpala, tära yei parimala,

tähä jini Kåñëa aìga gandha
vyäpe caudde bhuvane, kore sarva äkarñaëe,
närégaëera äìkhi kore andha

"The fragrance of Kåñëa's body defeats that of a blue lotus flower anointed with musk.
This fragrance pervades all the fourteen worlds and attracts everyone, blinding the eyes of
the girls!"
sakhi he! Kåñëa gandha jagat mätäy
näréra näsäya poiçe, sarva käla tähä boise,
Kåñëa päçe dhari loiyä yäy

"O sakhi! Kåñëa's fragrance maddens the world! It enters the womens nostrils and
always remains sitting there, holding them and taking them to Kåñëa!"

hare näréra tanu mana, näsä kore ghürëana,

khasäya névé, chuöäya keça bandha.
kori äge bäuré, näcäya jagat näré,
heno òäkäti Kåñëa aìga gandha.

(Caitanya Caritämåta Antya 19)

"It steals the bodies and minds of women and makes their noses twirl. The women of
the world then become like madwomen whose braids and girdles loosen of agitation. That's
how the highwayman of Kåñëa's bodily fragrance is!"
Çrématé is agitated by smelling the musk and She shows many sweet emotions through
the expressions on Her face and in Her eyes. Tulasé then says: "O Fawn-eyed girl! He who
becomes agitated from the smell of this musk, has not come!" Hearing 'He has not come',
Sväminé becomes upset and it is as if Her heart breaks, but Tulasé makes Çyäma appear in
the form of the muskdrop on Her chin. "You know what this chin of Yours is? It is the temple
of Mukunda's bliss! He frees You from whatever You have - that's why He is Mukunda!",
Tulasé prattles. Hearing this, Sväminé is overwhelmed and She sits still, so that Tulasé seizes
her opportunity and puts the muskdrop on Her chin. How wonderfully this muskdrop blazes
there, like a baby-blackbee drinking honey from a golden lotus flower! Tulasé says: "He
(Kåñëa) is black, the drop is also black! That drop has now attained its rightful place! Kåñëa
will become jealous of that drop. The owner of the temple will come and fade that drop out
by kissing Your chin! And that's exactly what I want!" Being fully surrendered to Her, the
maidservants know exactly what is on Sväminé's mahä-bhäva-mind, and they serve Her
accordingly. By Sväminé's grace they know exactly what She needs! "I call myself a
maidservant, but still Sväminé does not respond! As soon as my mind and my heart become
qualified She will certainly respond! I can't eat, I can't sleep, I'm crying for Her day and
night! Can merciful Sväminé remain silent and callous, although She sees all this?" In Çrémad
Bhägavata (9.4.65) Çré Näräyaëa told Durväsä Muni:

ye därägära puträpta präëän vittam imaà param

hitvä mäà çaraëaà yätäù kathaà täms tyaktum utsahe

"How can I forsake My devotees who have given up their wives, homes, children,
relatives and wealth to surrender unto Me?" And Sväminé is the embodiment of compassion!
A puruña (a man, or the Personality of Godhead) bestows his mercy after due consideration,
154 Çré Viläpa Kusumäïjali

but Sväminé is an apära dayävaté, an endlessly merciful goddess, and She bestows Her mercy
without any consideration! Her compassion will certainly descend when She hears a devotee
anxiously praying: "My heart is blinded by illusion! Please purify me and give me shelter at
Your lotus feet!" This is why Gaura is so merciful - He has accepted the mood and
complexion of Çré Rädhä! Çréla Raghunätha däsa Gosvämé is the full receptacle of Çré Gaura's
grace. He cannot even swallow a little water anymore: "I did not see Sväminé! What's the use
of staying alive?"
käìde gosäi rätri dine, puòi yäya tanu mane,
kñaëe aìga dhüläya dhüñara
cakñu andha anähära, äpanära deha bhära,
virahe hoilo jara jara

(Pada Kalpataru)

"Raghunätha däsa Gosvämé wept day and night. His body and mind were burning,
and his body was greyed by dust. He had gone blind from fasting, and his body, that felt to
him like a mere burden, was burning in the fire of separation!"
Although we may repeat the words of the äcäryas our prayers to Sväminé's lotus feet
must become pure. There seems to be no practice more delightful than this. Those who want
to make their bhajan a success must depend on this väëé, these great words. Each syllable
crystallizes one-pointed loyalty to Rädhä's lotus feet.110
Tulasé lovingly makes many luscious jokes while putting the musk-drop on Sväminé's
chin. This drop makes the natural beauty of Çré Rädhikä's face even more brilliant! Çréla
Viçvanätha Cakravarté writes in Kåñëa Bhävanämåta (4.74):

madhurimäbdhi bhavasya sudhänidhau yad iha Kåñëa ruciù påñato'ìkitaù

tad avagamya sa Kåñëa imaà nijaà sarasayan rasayan ramayen muhuù

"This blue drop is like the full moon rising from an ocean of sweetness. Seeing this,
Kåñëa will consider it to be a seal declaring it to be His, and He will personally come to
rejoice in experiencing its flavour again and again!" Tulasé brings strong emotions into
Sväminé's heart, that is suffering separation. Blessed is her expertise in devotional service!
How many memories of different pastimes doesn't Tulasé awaken in Sväminé's heart! When
she holds Sväminé's chin she suddenly doesn't get anything anymore and her heart immerses
in an ocean of love-in-separation as she anxiously laments: "To whom shall I give this musk-
drop now?"

he mågäkñi! çré govinda keli ärädhike! pramoda mandira divya tomära cibuke
kobe dibo jhalamala mågamada bindu; vadanera çobhä yeno ñola kalä indu

"O fawn-eyed girl! O worshiper of Çré Govinda's play! When will I put a glistening
musk-drop on Your chin, that is like a divine temple of bliss, so that Your face will become as
beautiful as the moon with all its sixteen digits?" {Çré Haripada Çila}

VERSE 40:

110 From 'unequivocal surrender....' down to here the explanation is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 155

DAÇANAÀS TE KADÄ RAKTA REKHÄBHIR BHÜÑAYÄMY AHAM

DEVI MUKTÄPHALÄNÉHA PADMARÄGA GUËAIR IVA

daçanaà - teeth; te - Your; kadä - when; rakta - red; rekhäbhiù - with lines; bhüñayämi - will
adorn; aham - I; devi - O Goddess!; muktä-phaläni - of a pearl; iha - here; padmaräga - ruby; gunaiù
- with strings; iva - as if.

O Devi (Goddess)! When will I decorate Your teeth with reddish

lines, making them look just like pearls with lines of ruby on them?

Explanations: The stream of Çré Raghunätha's transcendental visions flows on. This
time he serves Sväminé's row of teeth, saying: "O goddess! When will I decorate Your teeth
with reddish lines, making them look just like pearls with lines of ruby on them?" Çré
Raghunätha's heart is filled with an amazing eagerness to serve his Sväminéjé. Just as food
does not taste sweet when one is not hungry, the flavour of devotional service is not
astonishing when there is no eagerness in the devotee's heart. Sväminé stood behind
Raghunätha to relish the sweetness of His eager and earnest devotion, She did not show
Herself in front of him!111 The Lord enjoys the eagerness of His devotees.

bhaktera prema vikära dekhi kåñëera camatkära;

Kåñëa yära nä päya anta kevä chära ära

"Kåñëa is astonished when He sees the devotees' loving transformations. Even Kåñëa
cannot find the limit to their loving ecstasy, what to speak of ordinary living beings?" {C.C.}
Therefore Sväminé increases the ocean of Raghunätha's prema by making him more eager.
Çré Raghunätha's heart is very eager to attain the personal service of Çré Rädhä's lotus feet.
By crying in a heart-rending way for Sväminé he caused Çré Rüpa Gosvämé's heart to melt.
Therefore Çré Rüpa Gosvämé ended his 'Däna Keli Kaumudé' with the following prayer for
Raghunätha's sake:
rädhäkuëòa taöé kuöéra vasatis tyaktänya karma janaù
seväm eva samakñam atra yuvayor yaù kartum utkaëöhate
våndäraëya samåddhi dohada pada kréòä kaöäkña dyute
tarñäkhyä tarur asya mädhava phalé türëaà vidheyas tvayä

"O Mädhava! My friend (Raghunätha Däsa) has given up all other activities and is
now living in a cottage on the bank of Rädhäkuëòa, very anxious to exclusively serve You and
Çré Rädhikä. You always cast Your merciful glance on those who live in Våndävana and You
fulfill all their desires, so please make the tree of his (Raghunätha's) aspirations bear fruit
soon!" In this Viläpa Kusumäïjali Çré Raghunätha däsa Gosvämé offers flower-like
lamentations at Çrématé's lotus feet and renders loving devotional service to Her. With love-
steeped minds and eyes the rägänugä-devotees should see and relish the picture drawn with
bhäva of the intense suffering the maidservant goes through day and night when she is
separated from her beloved mistress. How much relish and how many hundreds of different

111This refers to the pastime of Çré Rädhikä shading Çréla Raghunätha däsa Gosvämé with Her own veil when
he meditated upon Her on the bank of Çyämakuëòa once. This is described in Bhakti Ratnäkara, Fifth Wave.
156 Çré Viläpa Kusumäïjali

moods are revealed in these lamentations-of-separation can be learned from Çré Caitanya
Mahäprabhu's lamentations in the Gambhérä-pastimes:

korite aiche viläpa, uöhilo udvega bhäva,

mone käho nähi älambana.
udvega viñäda mati, autsukye träsa dhåti småti,
nänä bhävera hoilo milana

(Caitanya Caritämåta Antya 17)

"While Mahäprabhu lamented in this way agitation and ecstasy awoke in His heart
and He could not find any support or hold in His mind. Different ecstasies, like eagerness,
lamentation, fear, attention, complacency and remembrance met in His heart." It was in the
ecstasy of Çré Rädhä that all these saïcäré-bhävas arose in the heart of the Lord, who is
known as Bhäva Nidhi, the ocean of transcendental ecstasies. This is also called bhäva-
çäbalya, or a clashing of different contradicting emotions. Just as a vision of Kåñëa appeared
in His mind the strong eagerness to attain Him conquered all the other feelings and took
place like a king on the throne of the Lord's heart.

autsukyera präviëye, jiti anya bhäva sainye,

udoya koilo nija räjya mane
mone hoilo lälasa, nä hoy äpana vaça,
duùkhe mone korena bhartsane

"His highly developed eagerness conquered all other soldiers of ecstasy and an
uncontrollable desire arose in the kingdom of His mind. Then he sadly rebuked His own
mind."
mana mora väma déna, jala vinä yeno ména,
Kåñëa vinä kñaëe mori yäya
madhura häsya vadane, mana netra rasäyane,
Kåñëa tåñëä dviguëa bäòäya

"Without Kåñëa My poor mind will die within a moment, just like a fish out of water.
Kåñëa's sweetly smiling face, which is like a reviving elixir for the mind and eyes, doubles My
thirst for Kåñëa."
hä hä Kåñëa präëa dhana, hä hä padma-locana
hä hä divya sad guëa sägara
hä hä çyäma-sundara, hä hä pétämbara dhara,
hä hä räsa viläsa nägara

"O Kåñëa, treasure of My heart! O lotus-eyed One! O ocean of divine qualities! O

Çyämasundara! O wearer of the yellow dhoté! O hero of the Räsa-lélä!"

kähä gele tomä päi, tumi koho - tähä yäi,

eto kohi colilä dhäiyä
svarüpa uöhi kole kori, prabhure änila dhari,
nija sthäne bosäilä loiyä

"Where should I go to find You? Tell Me, and I will go there!" Saying this,
Mahäprabhu began to run. Svarüpa got up, though, and brought the Lord back on his lap.
Then Svarüpa brought the Lord back to His own place and seated Him there."
Çréla Raghunätha däsa Gosvämé's Stavävalé 157

Because Çréla Raghunätha däsa Gosvämé is the receptacle of Mahäprabhu's full grace
different waves of bhäva, headed by eagerness, are seen to arise in him also. In a
transcendental vision Çré Raghunätha däsa says: 'devi!' Tulasé sees how much Srématé's
sweetness increases because she awoke the remembrance of the lélä-rasa in Her heart while
putting the musk-drop on Her chin, hence she calls Her devi. devé kohe dyotamänä paramä
sundaré (C.C.) "Devi means effulgent and most beautiful girl." Tulasé will now draw red lines
on Sväminé's teeth. Çré Rädhikä sits on a golden seat and extends Her matchless bodily lustre.
Tulasé holds her left hand on Çrématé's head and slightly lifts Her moonlike face. Holding a
brush in her right hand Tulasé makes red lines on Çrématé's white teeth with deep
concentration, saying: "Your teeth are just like pomegranate-seeds that will attract the parrot
from Våndävana! Their bright effulgence will destroy the darkness of His lonely despair!"
Seeing the red lines on Çrématé's teeth, Tulasé is astonished and says: "Aha! How beautiful
Your teeth are! They look just like pearls with lines of ruby on them! They will act just to
increase the greed of the parrot from Våndävana! If He can enjoy this, then all My
endeavours are successful!" When Sväminé hears Tulasé's words, She imagines that Çyäma is
sitting at Her feet, praying to Her in great humility and with tearfilled eyes:

vadasi yadi kiïcid api danta ruci kaumudé harati dara timiram ati ghoram
sphurad adhara sédhave tava vadana candramä rocayati locana cakoram
priye ! cäru çile ! muïca mayi mänam anidänam !
sapadi madanänalo dahati mama mänasam dehi mukha kamala madhupänam

"If You say even the slightest thing the moonlight of Your beautiful teeth will take
away the dense darkness! The nectar of Your lips, that emanates from Your moonlike face,
pleases My Cakora-bird-like eyes. O beloved! O Girl with the beautiful nature! Give up Your
causeless pique! My mind burns in the fire of lust! Please give Me the honey-drink from
Your lotus-like face!" {Géta Govindam}
Tulasé's prattling crystallizes Çyäma before Sväminé. How many pastimes can she
awaken within Sväminé's memory! Now it is as if Sväminé is Kåñëa kréòä püjära vasati nagaré,
the empress of the town of Kåñëa's play and worship. That's why Tulasé calls Her devi. Tulasé
draws red lines on Sväminé's teeth and is astonished by their beauty, saying: "Aha! How
beautiful are Your teeth! They look just like pearls with lines of ruby on them! All these
endeavours are made to increase the greed of the Kåñëa-parrot. When He can relish this all
my endeavours have become worthwhile!" The beauty of this peerless service must be
learned from the Gosvämés. It is the service of mahä-bhäva and must be understood through
mahä bhäva. Where are the insignificant living entities, and where is that mahä-bhäva, the
essence of love of God? But now, in this particular age of Kali, the afflicted souls have
become so fortunate to enter into this kingdom of mahä-bhäva, which is otherwise difficult
to access, by the special mercy of Çré Caitanya Mahäprabhu. Being empowered by
Mahäprabhu the Gosvämés have revealed this kingdom, and the only way to get the great
fortune of relishing Sväminé's devotional service is to follow in their footsteps. rasa can only
be understood through personal experience and it can only be attained by the mercy of the
rasika devotees. The desired lélä-kathä (talks about Rädhä and Kåñëa's pastimes) cannot be
done with others than with rasika devotees. Even the Lord Himself is very greedy to taste
these topics with the rasika devotees. Mahäprabhu told Çré Rämänanda Räya:

tumi ämi néläcale rahibo eka saìge;

sukhe käöäibo käla Kåñëa-kathä raìge (C.C.)

"You and I will stay together at Puré and blissfully spend the time speaking about
Kåñëa!" The äcäryas are extraordinary knowers of rasa and by associating with their väëé
158 Çré Viläpa Kusumäïjali

(words) one associates with them directly. Relishing their sweet words in the company of
like-minded saintly rasika devotees is both the means and the goal. For the yogés the Lord
said this in Bhagavad Gétä (6.10):

yogé yuïjéta satatam ätmänaà rahasi sthitaù

ekäké yata cittätmä niräçér aparigrahaù

"The yogé always remains within himself in a lonely place, controlling his senses and
his mind, free from desires and not taking anything for himself." In the Säìkhya-darçana
there is a verse saying bahubhir yoge virodho rägädibhiù kumäré çaìkhavat "When you live
with many people together, anger and conflicts will arise and the resultant quarrel will ruin
your yoga-practice, just as the maiden's bangles will always jingle as long as she moves her
hands, and as long as she wears even more than one bangle on each wrist." But when the
Lord discusses the devotional practice of the devotees He says:

mac cittä mad gata präëä bodhayantaù parasparam

kathayantaç ca mäà nityaà tuñyanti ca ramanti ca

"My devotees have given their minds and their hearts to Me. They converse about Me
with Each other and always enlighten Each other. This keeps them very happy and satisfied."
(Bhagavad Gétä 10.9) Tulasé is the embodiment of deep love and affection and she is immersed
in the flavours of the devotional service of Mahä-bhävamayé Rädhikä. Suddenly the vision
vanishes and Çré Raghunätha anxiously prays:

he devi padmaräga maëite nirmita; sütra dvärä muktäphala hoy suçobhita

gaja-muktä päìkti jini tomära daçane; bhüñita koribo rakta varëa rekhä gaëe

"O Goddess! Your teeth defeat even the big Gaja-muktä-pearls in beauty. When will I
ornament them with red-colored lines that make them look like pearls surrounded by strings
of ruby?" {Çré Haripada Çéla}
·

VERSE 41:

UTKHÄDIREËA NAVA CANDRA VIRÄJITENA

RÄGEËA TE VARA SUDHÄDHARA BIMBA-YUGME
GÄÌGEYA-GÄTRI MAYAKÄ PARIRAÏJITE'SMIN
DAÀÇAÀ VIDHÄSYATI HAÖHÄT KIM U KÅÑËA-KÉRA

utkhädireëa - with catechu; nava - fresh; candra - camphor; viräjitena - with shining; rägeëa
- with colour: te - Your; vara - excellent; sudhä - nectar; adhara - lips; bimba - Bimba fruits; yugme -
on the couple; gäìgeya - golden; gätré - (fem.) body; mayakä - by me; pariraïjite - colored: asmin - in
this; daàçaà - bite; vidhäsyati - will do; haöhät - by force, or suddenly; kim u - whether; Kåñëa -
Kåñëa; kéra - parrot.
Çréla Raghunätha däsa Gosvämé's Stavävalé 159

O Gäìgeya Gätri (girl with a golden body)! When will I colour

Your excellent nectarlike lips, that are red like Bimbafruits, with
lipstick of catechu mixed with fresh camphor? Will the Kåñëa-parrot
suddenly come then and forcibly bite them?

Explanations: Çré Raghunätha's prayers for devotional service, that are resting in his
heart, flow on like a clear stream of ever-increasing emotions. It is as if Çrématé Rädhäräëé sits
in his heart and soothes it. A wonderful relish of love of Kåñëa can be tasted while serving
Priyäjé's (Rädhikä's) lotus feet on the bank of Her kuëòa. Without worshiping Çré Rädhä's
lotus feet and taking shelter of Her divine abode, Kåñëa's sweetness cannot be relished. Çréla
Raghunätha däsa writes in his Sva Saìkalpa Prakäça stotram (1):

anärädhya rädhä padämbhoja reëum anäçritya våndäöavéà tat padäìkäm

asambhäñya tad bhäva gambhéra cittän kutaù çyäma-sindho rasasyävagähaù

"Without worshiping the dust of Rädhä's lotus feet, without taking shelter of
Våndävana, where Her footprints are lying, and without conversing with those whose hearts
are filled with deep love for Her, how can anyone enter into the Çyäma-ocean?" Çrépäda
Prabodhänanda Sarasvaté says: "Those who give up Rädhä's service and try only to taste
Kåñëa's sweetness only attain a drop of the ocean of nectar" (Rädhä Rasa Sudhänidhi, 80). In
this connection it is said that once the worldfamous Vedäntik sannyäsé Madhusüdana
Sarasvaté came to Vraja and gave a note with the words Kåñëa sindhu (the Kåñëa-ocean) on it
to some bypassing sädhu, asking him to bring this note to the leading scholar of Vraja and to
bring the reply of that scholar back to him. At that time the leading scholar of Vraja was Çré
Jéva Gosvämé. When the sädhu handed him the note, Çré Jéva wrote a verse on the back,
saying: "What will you do in the Kåñëa-ocean without worshiping Çré Rädhä's lotus feet and
the dust of Vraja, that was trampled by these feet?" In this way the äcäryas show that Kåñëa's
sweetness can only be really be tasted by serving Çré Rädhikä.
In a transcendental revelation Çré Raghunätha says: "Ayi Gäìgeya Gätri! O Golden-
limbed girl! When can I color Your nectarean Bimbafruit-like lips with lipstick made of
catechu scented with nice fresh camphor?" Çré Rädhä's lips are naturally reddish, so why do
they still need lipstick? For this one must know what's on the mind of the sevya, the
worshipable deity. Çré Rädhä is full of mahä bhäva. It is natural for Her to make Kåñëa relish
çåìgära rasa. Kåñëake koräya çyämarasa madhupäna; nirantara pürna kore kåñëera sarva käma
(C.C.): "She makes Kåñëa drink the honeydrink of çyäma-rasa (erotic flavours), and She
always fulfills all of Kåñëa's desires." The Gosvämés prayed to Çré Rädhä: "Please personally
teach me how to serve You more expertly!"

hari padanakha koöé påñöha paryanta sémä taöam api kalayantéà präëa koöer abhiñöäm
pramudita madiräkñévånda vaidagdhya dékñä gurumati guru kértià rädhikäm arcayämi

(Rüpa Gosvämé's Rädhäñöakam, 7)

"I worship Çré Rädhikä, who considers the tip of Çré Hari's toenail millions of times
more dear than Her own life, who teaches all the blissful fickle-eyed gopés expertise in arts
and who is very famous." The practising devotee should always think: "Is She accepting the
service that I offer to Her or not? I'm only doing bhajana because it gives me personal
happiness. I'm doing my quota, nothing more. If I don't give myself a certain quota I won't
160 Çré Viläpa Kusumäïjali

do anything!" But this is not the natural beauty of bhajan. Bhajan is beautiful when you feel
some want, some void. "I've got my meals, I'm healthy, everything's OK!" If you think like
this, your bhajana will be lifeless and mechanical. "How many worldly things, like profit,
adoration, distinction, money and fame, a person like me misses, but I never miss Rädhäräëé
at all!" But the great devotees' thirst for bhajan can never be quenched, just as the thirst for
water of someone who suffers from cholera can never be quenched. parama nägara Kåñëa,
tä'he hao ati tåñëa, bhajo tä're vraja-bhäva loiyä (Narottama däsa) "Kåñëa's the greatest
amorous hero, be very thirsty for Him and worship Him in the mood of Vraja." Expertise in
bhajan does not depend on anything else. There won't be even a whiff of empirical
knowledge, result-oriented works, profit, adoration or distinction anymore. All these ulterior
motives make the mind very coarse -112 how can one then taste the clear, spotless flavours of
Vraja? Ulterior motives deceive us in different ways. Although we know these things in
theory, we still don't realize them. Çrépäda Premänanda Öhäkura has written in his Manaù
Çikñä:

ore mana! e tora bujhibära bhula!

kohicho vedera pära, koricho niñiddhäcära,
bhäva dekhi äpanära müla.

"O Mind! You just don't understand! You say that you are beyond the Vedic
regulations, but you perform forbidden activities! When I see this I see your very essence."

muktike aiçvarya boli, dürete diyächo pheli,

iìgite bujhäo ei tattva.
anitya asära artha, se bhälo sadäi prärthya,
yä lägi rajané divä matta.

"You call liberation a luxurious distraction and have thrown it far away. Give me a hint
so that I can understand this truth. Fleeting, useless riches are always desirable and you are
going mad thinking about it day and night."

nirhetu yäjana koro, hetu se chäòite näro,

kathäya virakta e saàsära
sarvasva bolicho yära, dite eka baöa tära,
se cähile koho äpanära.

"You outwardly perform rituals without desire for gain, but you are not able to free
yourself from the same. In your speech you are detached from the material world. Who you
call 'my everything' is the same everything you give only a lousy Banyan-leaf to. And you
think that it is yours to give!"

koho bhaji våndävana, ghare sukhaväsa mana,

bhälobäso vasaëa bhüñaëe
santuñöa mänicho mäne, mahäkrodhe apamäne,
ätma-sukha ghucilo kemone?

"You say 'I worship Våndävana', but you're happily staying at home - you love all
exterior trappings. You're satisfied with praise, but are enraged when insulted. How did you
manage to destroy the happiness of your soul?"

112 Explanation by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 161

kohicho gopéra dharma, ki bujhicho tära marma,

svabhäva chäòite näro tile.
dekhiyä päicho sukha, prakåti bäghiné mukha,
sarvätmä sahite yei gile.

"You say that you follow the gopés but what do you understand about the meaning of
that? You can't let go of your nature one iota. You get pleasure seeing the face of material
nature (or women), who swallows you whole."

kohe çuno premänanda, vicärile sab dhandha,

kohile çunile kibä hoy.
hari hari avirata, koho ei prema patha,
nirmala hoibe suniçcaya.

"Listen", says Premänanda, "if you think about it, it's all a ball of confusion. What's to
be gained by listening or flapping your mouth? Always chant 'Hari, Hari' while you traverse
the path of love, and you will surely be cleansed of all impurities!" By taking full shelter of Çré
Hari-näma mäyä will go far away. "I'm taking shelter of the holy name - what can mäyä do to
me?" A dauntless devotee should think like that.
Çréla Raghunätha Däsa Gosvämé is in the kingdom of spiritual léläs and says: "O
golden-limbed girl! I have coloured Your lips now! Do You know what Your lips are like?
Like the most excellent hardened nectar!" Sväminé says: "Lips are not liquid, are they? Why
are you calling them 'nectarlips' then?" Tulasé says: "I myself don't understand! He who
understands it has made me understand! The Cakora-bird (that lives on nectar alone) cannot
live without drinking the solid nectar from Your moonlike face! He doesn't drink it - He
chews it, and You keep Him alive with this nectar!" While Sväminé hears this all a golden
effulgence comes from Her body. That's why Tulasi calls Her Gäìgeya Gätri in this verse.
How blessed is this däsé that She can make Sväminé mad by making Her relish these words!
Svämini says: "But then why did you apply colour to My lips? Aren't they naturally reddish?"
Tulasé: "Will some black Kåñëa-parrot come and forcibly bite these lips unless I apply this
colour? He'll only come when He gets a hint from You! If He gets no hint, He won't come!
You may shake Your head and say ' No No!', making Your nosepearl swing and Your
eyebrows dance. How wonderfully beautiful You are at that time! There will be a 'yes' visible
in all the 'no's' that You exclaim! It is as if all the 'no's' will be swallowed by a big 'yes'!"
Sväminé is overwhelmed by ecstasy when She hears Tulasé's words, and it is as if this lélä
appears before Her eyes. This lélä will actually be visible to the spiritual eyes of those
devotees who have developed love for Rädhä and Kåñëa. Sväminé is, after all, the
embodiment of mahä bhäva! Tulasé concludes by saying: "O Gäìgeya Gätri! Do You know
why I colored Your naturally reddish lips with this Khädira-lipstick? The natural color of the
lips will stay on the lips! This is not a solid colour, it is liquid and it will look very beautiful
when it is transferred to a black spot ! When I see a red spot on Kåñëa's black cheek I will
feel fulfilled!" In this way Tulasé makes Sväminé relish sweet rasa through her joking words.
The stream of Çré Raghunätha's transcendental visions flows on.113
Çré Rasika-Candra Däsa sings:

kanaka varaëi rädhe, kobe ämi mano sädhe,

sudhädhara adhara tomära.
karpürera susaàyoge, utkåñöa khadira räge,

113 This paragraph is narrated by Çré Änanda Gopäla Gosvämé

162 Çré Viläpa Kusumäïjali

raïjita koribo camatkära

"O golden-hued Rädhe! When can I fulfill my desires by coloring Your lips, that are
like a stream of nectar, in an astonishing way with the best catechu-lipstick, mixed with
camphor?"
atulita suñamäya, pakka bimbaphala präya,
hobe tähä ati suçobhana
nirakhiya çyäma çuka, hoiben samutsuka,
mana sukhe koribe daàçana

"These lips are already as beautiful as ripe Bimba-fruits, but now they will become
even more beautiful. When the Çyäma-parrot sees this He will become very enthusiastic to
bite them to His mind's pleasure!"

VERSE 42:

YAT PRÄNTA-DEÇA LAVA-LEÇA VIGHÜRËITENA

BADDHAÙ KÑANÄD BHAVATI KÅÑËA-KARÉNDRA UCCAIÙ
TAT KHAÏJARÉÖA-JAYI NETRA-YUGAÀ KADÄYAM
SAÀPÜJYAYIÑYATI JANAS TAVA KAJJALENA

yat - of whom; präntadeça - corners; lava leça - slightest; vighürëitena - by spinning; baddhaù
- bound; kñaëäd - in a moment: bhavati - is; Kåñëa - Kåñëa; karéndra - king of elephants; uccaiù -
greatly; tat - that; khaïjaréöa - wagtail birds; jayi - defeating; netra - eyes; yugaà - couple; kadä -
when; ayam - this; saàpüjyayiñyati - will worship; janaù - person; tava - Your; kajjalena - with
eyeliner.

With even the slightest blink from the corners of Your eyes You
immediately tie down the king of elephants Kåñëa tightly. When will
this person worship those two eyes, that defeat the fickleness of the
wagtailbird, with eyeliner?

Explanations: Çrémat Raghunätha däsa Gosvämé attains a virtual succession of

relishable devotional services to Sväminé. The devotees that are fixed in smaraëa will also
attain these relishable services within their minds. When smaraëa becomes deep it is called
dhyäna, or meditation. This dhyäna or nidhidhyäsana is the best means of meeting the Lord
face-to-face. In the Pätaïjala-darçana it is written - tatra pratyayaikatänatä dhyänam: "To fix
one's mind on a single object without interruption is called dhyäna or meditation".
According to Çré Jéva Gosvämé this refers to deep meditation, or dhruvänusmåti. Çrépäda
Çaìkaräcärya describes this kind of deep meditation, which he calls upäsanä, as follows in
the introduction to his commentary on the Chandogya Upaniñad: upäsanaà tu yathäçästra
samäpitaà kiïcid älambanam upädäya tasmin samäna cittavåtti santänakaraëam tad avilakñaëa
Çréla Raghunätha däsa Gosvämé's Stavävalé 163

pratyayäntaritam: "Upäsanä means to hold on to a certain object of meditation according to

scriptural injunctions and fix the mind on it in such a way that other thoughts cannot
interrupt." The best way for a devotee to enhance his meditation is to chant the holy name of
the Lord in the company of other devotees. The more the devotee's heart gets purified by
this practice of näma saìkértana and the goddess of devotion Bhakti-devi becomes manifest
in the heart, the closer the devotee will get to the kingdom of dhruvänusmåti-meditation and
will be blessed by attaining spotless bliss.
In this deep meditation Çré Däsa Gosvämé serves Sväminé by ornamenting Her. In
this verse he perceives the kajjala-sevä, the service of applying eyeliner, praying: "When can
I worship these eyes, that tightly bind the Kåñëa-elephant with even the slightest wink, with
eyeliner?" Within the prayer lies the acquaintance with the mood. Sväminé is always
victorious over Him, hence She is known as Jaya-Çré. dyuta narma jalakeli suratädiñu ca
jayenotkarñeëa çréù çobhä yasyäù (Säraìga Raìgadä Öékä on Kåñëa Karëämåta, 1): She
whose beauty consists of superiority and victory in gambling, joking, watergames, lovegames
and others. Rädhäräëé's superiority is evident, for Her playful glances are Kåñëa's only
support. She need not make any great movements with Her eyes, the slightest movement is
enough to tightly bind the Kåñëa-elephant! There is an abundance of Her mädana-rasa
infused in these playful glances, that's why they have so much power over the transcendental
youthful Cupid of Våndävana! In pürva-räga-condition Kåñëa tells Rädhikä's sakhés:

niramala vadana- kamala vara mädhuré,

heraite bhai gelu bhora.
alakhite raìgiëé, bhäìga bhujäìginé,
maramahi daàçala mora

(Pada Kalpataru)

"I became absorbed in staring at Her spotless face, which is exquisitely sweet like a
lotus flower. In an unseen way this playful girl has bitten My heart, like a female snake!"
When an arrow-like glance is fired from Her wonderful bow-like eyebrows Kåñëa, who is full
of transcendental bliss, may even faint of ecstasy! Çréla Prabodhänanda Sarasvati writes in
Rädhä Rasa Sudhänidhi (39):

veëuù karän nipatitaù skhalitaà çikhaëòaà bhrañöaàca péta-vasanaà vrajaräja sünoù

yasyäù kaöäkña çara päta vimürcchitäsya täà rädhikäà paricarämi kadä rasena

"When can I worship that Rädhikä, whose arrow-like glances cause the prince of
Vraja to faint, His yellow dhoté to fall off, His crown to loosen and His flute to fall from His
hand, with rasa?"
"Çyäma is absorbed in relishing the wonderful beauty of Your eyes! How beautiful
Your eyes are!"
äìkhi tärä duöi, virale bosiyä,
såjana koreche vidhi
néla padma bhävi, lubadha bhramarä,
chuöiteche niravadhi

(Pada Kalpataru)

"The Creator sat down in solitude to create the pupils of Her two eyes. Thinking
them to be blue lotus flowers, the greedy bumblebees (or Kåñëa) constantly run for them."
164 Çré Viläpa Kusumäïjali

The beauty of Çré Rädhikä's eyes subdue Çré Kåñëa, the freely enjoying mad young
elephant of Vraja, who is otherwise uncontrollable. Kåñëa is named Hari because He steals
everyone's hearts and minds with His extraordinary beauty and sweetness, and He is named
Kåñëa because He is all-attractive and all-blissful. He can only be controlled by pure selfless
love and there are different amounts of love different devotees have for Him. The amounts
are classified in four levels: aëu (atomic), äpekñika nyünädhika-maya (more or less), mahän
(great) and parama mahän (the greatest love). Ordinary devotees have an atomic amount of
prema, Närada Muni and other sages have more or less prema, the Vrajaväsés have great love
and only Rädhäräëi has the greatest love. Kåñëa is controlled by His devotees according to
the amount of love they have for Him, and Çré Rädhikä has the greatest love for Him,
therefore She controls Him to the utmost. Madana Mohana, the enchanter of Cupid, is
bound tightly by even Sväminé's slightest glance, like the king of elephants.
When Kåñëa returns to His village in the afternoon (this lélä is called uttara goñöha)
Sväminé stands on Her moontower to discretely admire His beauty from a distance, burning
in the fire of separation from Kåñëa and considering each second that She is separated from
Him to last like a millenium. Her girlfriends show Her: sundari paçya milati vanamälé! (Géta
Govindam) "O beautiful girl! Look, Vanamälé (Kåñëa who wears a garland of forest flowers)
has come!" Our Hero does not look up, so Sväminé, Her heart filled with tremendous
anguish of love-in-separation, stares fully at Him, drinking the boundless nectar of His form
with the cups of Her eyes. How many hundreds of emotions She reveals! The forest fire of
separation that burned in Her heart was extinguished simply by seeing Çyämasundara. This
time Çyämasundara looks back at Her, and both the Lovers become shy. Çré Rädhikä pulls
Her veil straight and goes away. Then She stops and turns around again, thinking: 'Before I
go I have to see Him once more', and casts a slight glance at Him. it is a restless, momentary
glance because She is very shy. She slightly smiles in a nervous way because She's so happy
to see Him. Her beautiful glance is anointed with bashfulness and humility. Çyäma thirsts for
that glance of Sväminé. Sväminé thinks to Herself: 'I could not give anything to You (during
Our midday pastimes)', that's why Her sidelong glance is also filled with humility, and She is
very glad, because She thinks: 'At least one time I could see Him!' How many things is She
telling Him through Her glances! Her glance is the great medicine that saves the life of
Çyäma, who also suffers of separation from Her. This is the treasure of His meditation!
Çyäma keeps the sweetness of that glance carved on the slab of His heart. Without receiving
this formal worship of Her Çyäma could not survive. "How many things She told Me through
this momentary glance!", Çyäma meditates. During pürva räga these glances madden Him
and keep Him awake all night. Although Kåñëa controls everything and everyone these
momentary glances control even Him! Although innumerable gopés are eager for His sweet
glance, Kåñëa eagerly covets Rädhikä's slightest beautiful glance! The slightest gesture of
these eyes bewilder Kåñëa, the king of elephants! The sweetness of these eyes makes Him
helpless. Tulasé serves Sväminé and makes Her relish the flavours of the remembrance of
these pastimes as well, saying: "Hey Svamini! Can this maidservant not worship Your eyes,
that control the Kåñëa-elephant with even the slightest movement? Is such a goddess not
offered püjä?" The Mahäjanas say that this exchange of glances is even more relishable than
the intimate sexual pastimes. That's why there is so much worship of Çré Rädhä's emotional,
loving glances!
ei bhäva yukta dekhi' rädhäsya nayana;
saìgama hoite sukha päy koöi guëa

"When I look at Rädhä's eyes and face in this mood I feel a million times more
happiness than when I directly unite with Her." {C.C.}
Tulasé says: "I cannot live without worshipping the goddess of Your eyes! With what
shall I formally worship these eyes of Yours? With kajal! it's not actually kajal (eyeliner), but
Çréla Raghunätha däsa Gosvämé's Stavävalé 165

garal (poison), putting Kåñëa's heart on fire! This is not just püjä, this is complete püjä.
saàpujyayiñyati. Not only Your eyes will be worshipped - the prasädé flowers will also stick
to Kåñëa's lips! When Kåñëa sees this kajal He will kiss Your eyes, so that the kajal will stick
on His lips! In this way Kåñëa gets the leftover flowers of my püjä on His lips and my formal
worship is complete (saàpujya)!" Tulasé puts eyeliner around Kiçoré-maëi's eyes, that extend
upto Her ears. How wonderful is the beauty of these kajal-anointed eyes!114 Çré Vidyäpati
Öhäkura sings:
nayana naliné dau, aïjane raïjala,
bhäìg vibhaìgi viläsa
cakita cakora, jora vidhi bändhalo,
kevala käjara päça

"Two lotus eyes - painted with black aïjana. They're blinking and playing hide-and-
seek! The Creator has tightly bound the startled Kåñëa-Cakora to the ropes of these black
kajjal-borders!" Çréla Viçvanätha Cakravarté writes in Kåñëa Bhävanämåta (4.55):

kiraëa-mälini na prabhuteti tat priyatame naline yad ime tamaù

sva mahasä våëuter vä tad apyaho ruciratä ciratävalataitayoù

Seeing Çré Rädhikä's lotus-like eyes with eyeliner on it seems as if the enemy of the
sun, dense darkness had thought: "In this way the power of the sun will fade!", and
surrounded the friends of the sun, the lotus flowers (eyes) as the eyeliner. But how amazing!
Despite this, the luster of these lotus-ike eyes simply continues forever!" While Tulasé tells
Sväminé all this she says to Her anointed eyes: "O eyes! If you ask me: Why are you smearing
this black stuff around us, the best of Çré Rädhikä's senses, while you adorn all Her other
limbs with gold and pearls?, then I'll tell you: You don't want anything else but to see Kåñëa,
and you are always eager for that, that's why I adorned you with this blackish kajal, that has
the same colour as Kåñëa (Kåñëa ruci)!"115 Suddenly the vision disappears and Çré
Raghunätha däsa laments:

he rädhe! ki apürva nayana kaöäkña; sarva citta äkarñaye pakña pratipakña

neträïcale sukaöäksa viläsa mädhurye; nimeñete vighürëita Kåñëa gaja-räje
baddha hoiyä tuyä päda-padma cäri päçe; ghuriyä ghuriyä phire sukha saìga äçe
khaïjana nartana jayi cäncala nayane; bhüñita koribo ki go dalita aïjana

(Çré Haripada Çila)

"O Rädhe! How wonderful are Your glances! They attract everyone's eyes - friends
and enemies alike! Even a momentary playful sidelong wink with these sweet eyes is making
the king of elephants, Kåñëa, dizzy! He gets bound up and spins all around Your lotus feet,
desiring Your blissful company! When can I ornament Your restless eyes, that defeat the
fickleness of the wagtail-bird, with this crushed eyeliner?"

114Narrated by Çré Änanda Gopäla Gosvämé.

115The words kåñëa ruci can also mean: liking for Kåñëa, and in that case Tulasé says: "I adorned you with this
eyeliner, that is made of sheer liking for Kåñëa and that will thus incite your attraction to Kåñëa!" Ed.
166 Çré Viläpa Kusumäïjali

VERSE 43:

YASYÄÌKA RAÏJITA ÇIRAS TAVA MÄNA BHAÌGE

GOÑÖHENDRA SÜNUR ADHIKÄÀ SUÑAMÄM UPAITI
LÄKÑÄ-RASAÙ SA CA KADÄ PADAYOR ADHAS TE
NYASTO MAYÄ'PY ATITARÄÀ CHABIM ÄPSYATÉHA

yasyä - whose; aìka - mark; raïjita - colours; çiraù - head; tava - Your; mäna - of the pique;
bhaìge - breaking; goñöha indra - the king of Vraja; sünuù - the son; adhikäà - more; suñamäm -
beauty; upaiti - attains; läkñä - footlac; rasaù - liquid; sa - He; ca - and; kadä - when; padayoù - both
feet; adhah - under; te - Your; nyasta - placed; mayä - by me; api - even; atitaräà - great; chabim -
splendor; äpsyati - attains; iha - here.

Just to soothe Your proud pique, the prince of Vraja places Your
feet on His head, thus making it even more beautiful with the mark of
Your footlac! When will I make Your feet most splendid with this
nectarean footlac?

Explanations: Çré Raghunätha's svarüpäveça is very vivid, and in this absorption he

prays to Sväminé for Her devotional service. How wonderful is his savour of these visions!
How agitated he is when he loses this consciousness again! Those who have attained
perfection have nothing else but experience, and those who are advanced in bhajan also
experience some kind of succession of experiences, otherwise, how could they continue?
This succession of transcendental experiences, including even their dreams, are the life-
support of the premika devotees. Çré Raghunätha's svarüpäveça is genuine and not at all
false. The sädhakas should first endeavour for these experiences, and afterwards everything
becomes natural, as is the case with the devotees who have attained rati. How sweet it is to
be with Sväminé in a transcendental absorption! The experienced devotee is always
immersed in this rasa!
A great agony awakens in Çré Raghunätha's heart when the vision (of the previous
verse) disappears from him, and his heart is floating once again on the waves of anxious
prayer that carry him back into the kingdom of lélä. This time he (she) will anoint Çré
Rädhikä's footsoles with lac-dye, saying: "Hey Svämini! Do You know the greatness of the
footlac?" How sweet are these words, even if they are just uttered within the mind! When
the smarana becomes very intense it is as if one speaks them directly to Sväminé. One does
not think anymore: "I am doing smaraëa!" This is a visphürti of Çré Raghunätha däsa
Gosvämé. Çré Däsa Gosvämé sees that, as Tulasé Maïjaré, he/she takes a cup of footlac and a
brush while sweetly saying: "Vrajendra-nandana's head will become more beautiful when it is
anointed with Your footlac as He tries to soothe Your pique by placing Your feet on His
head. But that does not make Kåñëa inferior, it will increase His superiority!"116
The Gosvämés say that Çré Kåñëa's greatest qualities are that His mind melts with love
and that He is controlled by love. This attribute gives life to all other attributes. Çré Rädhikä
is the embodiment of that love, so naturally She controls Kåñëa the most and Kåñëa's quality
of prema vaçyatä, subjugation by love, is manifested to the utmost when He is with Her.

116 The explanation of the verse so far is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 167

Everyone wants to reveal his own superiority. When the poet Jayadeva was describing in his
famous 'Géta Govindam' how Kåñëa held Rädhä's feet on His head just to soothe Her pique,
he could not find the right words to end the Sanskrit verse. While the poet went for his bath,
Kåñëa Himself came and wrote the missing syllables down for him in the book: dehi päda
pallavam udäram : 'Give Me Your generous lotus feet'. We meditate on Kåñëa as He
submits Himself to Çré Rädhikä.
The lac-dye from Çré Rädhä's lotus feet sticks on Kåñëa's head and the marks form its
decoration. The colorful peacockfeather-crown can not make His head as beautiful as this
red footlac of Çré Rädhikä's! The kiìkarés know the purpose of this very well. Çréla Léläçuka
says: "You are uniquely known as çikhi-piïcha maulé, He who wears a crown of
peacockfeathers!" Why does Kåñëa wear the peacockfeather? When He enters Våndävana
forest to tend the cows, the peacocks, seeing His fresh monsooncloud-like lustre, dance in
ecstasy. Seeing their dancing, Çré Govinda Naöaräja, the king of dancers, dances along with
them, imitating them by wiggling around on His knees and lifting His hands. When they see
this, the peacocks dance in even greater ecstasy, dropping a feather or two. Çré Kåñëa thinks
that the peacocks thus say to Him : "O God of love! If Fate had given us human bodies we
could have served You with fruits and flowers from the forest, but alas! We are not so
fortunate! We are just birds and everybody loves our feathers! If You would lovingly accept
this insignificant offering, then we would be blessed!" So Kåñëa, who is gives Himself away in
exchange for an offering of even a spoon of water and a Tulasé-leaf, accepted this simple gift
of love on His head. Çré Rädhikä makes the best offering by printing Her red footlac on His
head with great pride. It is the love with which She does it that increases the beauty of His
head, not just the colour of the footlac! Transcendence becomes decorated with the colour of
pure love in this way.117 Çréla Kavi Karëapura has expertly glorified Rädhikä's footlac as
follows:
çrévatsasya ca kaustubhasya ca ramä devyäç ca garhäkaro
rädhä päda-saroja yävaka-raso vakñaù sthalaù stho hareù
bälärka dyuti maëòaléva timiraiç chandena vandékåta
kälindyäù payaséva péba vikacaà raktotpalaà pätu vaù

"One day, when Çré Rädhikä was in an independent mood, Çré Hari was anointing Her
lotus feet with footlac and He became so attracted to the sweetness of these feet that He
held them to His chest, so that the lac, that was not dry yet, got stuck to His chest. May that
red lac on Rädhä's lotus-like feet, that sticks on Hari's chest more beautifully than even the
Çrévatsa-mark, the Kaustubha-gem and the goddess of fortune, that is praised with eloquent
verses by the glow of the rising morning-sun that destroys the nocturnal darkness and that
perks like a blooming red lotus flower in the bluish water of the Yamunä-river, protect you!"
{Alaìkära Kaustubha, 8.3} In the same way Mäniné's footlac increases the beauty of Hari's
head. One day Çrématé is angry with Kåñëa, so Kåñëa falls at Her feet and says: "If You won't
look at Me or speak with Me even once, then how can I live?", pacifying Her proud anger by
placing Her feet, that are moist with perspiration, on His head, thus coloring it with Her red
footlac and making His peacockfeather fall off. Kåñëa is the emperor of the kingdom of rasa,
and by holding these feet on His head He becomes rasika çekhara, the crown-jewel of
relishers!
rasaghana mohana mürtià vicitra keli mahotsavolläsitam
rädhä caraëa viloòita rucira çikhaëòaà harià vande

(Rädhä Rasa Sudhänidhiù - 201)

117 Explanation by Çré Änanda Gopäla Gosvämé.

168 Çré Viläpa Kusumäïjali

"I praise Hari, who is gladdened by a wonderful festival of play who is the very form
of intense, enchanting rasa, and whose beautiful peacockfeather rolls at Çré Rädhä's feet."
Because He forgets everything and becomes absorbed in the mädhurya rasa Kåñëa is called
rasa-ghana mohana mürti, the embodiment of thickly condensed flavours. Such rasa cannot
exist if there is still a fibre of awe and reverence for Kåñëa as the majestic Lord. Tulasé holds
Svämini's feet to her chest and paints the red footlac on them while making Her relish the
rasa of so many léläs. She dries the lac off by blowing on it. Who else but an expert kiìkaré
can render such a service? How beautiful is that red lac! It looks like the king of sunrise
taking shelter of Her reddish lotus-footsoles to serve them. The sun is, after all, the friend of
the lotus flowers! Anurägiëé Tulasé, admiring the beauty and loveliness of these footsoles,
tells the red lac: "O red footlac! Don't be distressed, thinking that you are not qualified to
colour these coral-red footsoles! It's not through a small amount of good fortune that you can
attain the shelter of these feet! As a result of taking shelter of these feet Your fortune will
simply increase. You will be able even to beautify the curly locks of Çyämasundara! Blessed
you are for attaining the shelter of Mahäbhävamayé's lotus feet!" How many sweet things
Tulasé speaks within her mind! Sväminé's mind is elsewhere. Her mind is immersed in the
rasa that was served to Her by Tulasé. Then Tulasé attracts Sväminé's mind by saying: "Hey
Svämini! We will feel blessed by seeing You beautify Çyämasundara's crest! This red lac will
increase the beauty of His deep blackish curly locks!" From the Gauòéya Vaiñëava äcäryas we
can learn the greatness of surrender to Çré Rädhä's lotus feet. They love Rädhä more than
Kåñëa (rädhä snehädhikä). This is the great gift of Çré Caitanya Mahäprabhu. Çréla Jéva
Gosvämé laments for those who do not take shelter of Çré Rädhä's feet in the age of Çré
Caitanya Mahäprabhu, although they may have taken shelter of Çré Kåñëa's feet:

nåpo na hari sevitä vyayakåté na hary arpakaù

kavir na hari varëakaù çrita gurur na hary äçritaù
guëé na hari tat paraù sarala-dhér na kåñëäçrayaù
sa na vraja ramänugaù sva hådi sapta çalyäni me

"A person who may be a king, but who does not serve Lord Hari, a person who may
be very generous, but who does not offer anything to Lord Hari, a poet who does not glorify
Lord Hari, a person who surrenders to a guru without surrendering to Lord Hari, a person
who may be very qualified, but who is not dedicated to Lord Hari, a person who may be very
sincere, but who does not take shelter of Çré Kåñëa and he who does not follow in the
footsteps of Çré Rädhä, Vraja's goddess of fortune - these seven persons pierce my heart like
javelins!" (Gopäla Campüù, Pürva 33)
Tulasé is absorbed in Sväminé's service, applying Her footlac. This service is so
attractive that Çré Hari sometimes even takes the risk to enter into mother Jaöilä's house to
freely engage in it, dressed like a barber-girl.

dhari napitäné veça, mahalete paraveça,

yekhäne bosiyä äche räi
häte diyä darapané, khole nakha raïjané,
bole boiso dei kämäi

"Dressed like a barber-girl Kåñëa entered the palace where Räi (Rädhä) was sitting.
Holding a mirror in His hand and naillac on His chest, He told Her: 'Sit down for a
pedicure!'
bosilä ye rasavaté näré
khulilo kanaka bäöé, äniyä vimala ghaöé,
òhälilo suväsita väri
Çréla Raghunätha däsa Gosvämé's Stavävalé 169

kare nakha raïjané, cäncaye nakhera kaëé,

çobhita korolo yeno cäìde
näpitäné eke çyämä, nanéra putalé jhämä,
buläiche monera änande

"That humorous, amorous girl sat down, opened her golden box and filled a clean jug
with scented water. Then she began to make Räi's nails as beautiful as the moon with Her
naillac. This barber-girl is named Çyämä and blissfully wanders around like a puppet of
butter."
ghasi ghasi räìgä päy, älatä lägäya täy
nirakhi nirakhi aviräma
racaye vicitra kori, caraëa hådaye dhari'
tale lekhe äpanära näma

"She rubbed and rubbed Räi's feet with footlac and constantly looked whether it was
done nicely or not. Holding Räi's feet to her chest, she wrote her name on Her footsoles in a
wonderful way."
näpitäni bole dhané, dekhaho caraëa khäni,
bhälo manda koroho vicära
dekhi suvadané kohe, ki näma likhilä ohe,
paricoy deho äpanära

"The barber-girl said: 'O fortunate Girl! Look at Your feet and consider if my work is
good or bad!' Looking carefully, fair-faced Räi said: 'Ohe! Which name have you written
there? Introduce yourself to Me!"

näpitäné kohe dhani, çyäma näma dhari ämi,

vasati e tomära nagare
dvija caëòé däse koy, ei näpitäné noy,
kämäila yäho nija ghare

"The barber-girl said: "O fortunate girl! I am named Çyäma and I live in Your town!"
Dvija Caëòé Däsa says: "This is not a barber girl! Go home after You have finished Your
pedicure-job (or:after You collected Your earnings, having enjoyed Your Beloved)".
The service of premamayé's (Rädhä, who is full of love for Kåñëa) feet is the greatest
wealth of rasika räja (Kåñëa, the king of relishers). bujhibe rasika bhakta, na bujhibe müòha
(Caitanya Caritämåta): "The rasika devotees will understand it, but the ignorant will not."
While Raghunätha däsa applies the footlac the vision disappears and he laments and prays
for that devotional service.
Çréla Rasika-Candra Däsa sings:

bhaìgite durjaya mäna, caraëe luöäya käna,

läkñä rase çire raïje tära.
tähäte se çiro çobhä, adhika bäòäye kibä,
anupama saundarya vistära

"Kåñëa rolls at Your feet to soothe Your turbulent jealous anger and dyes His head
with Your footlac. That makes His head even more beautiful, beyond comparison!"

kobe sei läkñä rase, tava pada adho deçe,

raïjita koribo nija kare.
170 Çré Viläpa Kusumäïjali

sarva känti garva öuöi, uöhibe mädhuri phuöi,

nirakhibo du'nayana bhare

"When will I apply that lac to Your footsoles with my own hands and fill my eyes with
its beauty, that breaks the pride of all other luster with the rising of its blossoming
sweetness?"

VERSE 44:

KALÄVATI NATÄÀSAYOÙ PRACURA KÄMA PUÏJOJJVALAT

KALÄNIDHI MURA-DVIÑAÙ PRAKAÖA RÄSA SAMBHÄVAYOÙ
BHRAMAD BHRAMARA JHAÌKÅTAIR MADHURA MALLI MÄLÄÀ MUDÄ
KADÄ TAVA TAYOÙ SAMARPAYATI DEVI DÄSÉ-JANAÙ

kalävati - artistic girl; nata - lowered; aàsayoù - shoulders; pracura - abundant; käma - lust;
puïja - abundant; ujjvalat - blazing; kalänidhi - ocean of arts, or a full moon of lust; mura-dviñaù -
Kåñëa, the enemy of Mura; prakaöa - manifest; räsa - Räsa dance; sambhävayoù - meeting; bhramad
- wandering; bhramara - bees; jhaìkåtaiù - by humming; madhura - sweet; malli - jasmine flowers;
mäläà - garland; mudä - joyfully; kadä - when; tava - Your; tayoù - of them; samarpayati - offers;
devi - goddess; däsé janaù - maidservant.

O Devi, when He touches Your lowered shoulders in the Räsa-

dance, Kåñëa, the enemy of Mura, looks like a full moon (Kalänidhi)
shining with an abundance of lust. O Kalävati (artistic girl)! When will
this maidservant joyfully place a garland of sweet jasmine flowers,
surrounded by wandering humming bees, on those shoulders?

Explanations: When the vision (of the previous verse) disappears Çré Raghunätha
däsa prays for direct service. After applying Çré Rädhikä's footlac he now proceeds with
hanging a jasmine-garland surrounded by sweetly humming bees around Her neck. How
many beautiful pastimes Tulasé remembers when she hangs this sweet jasmine-garland on
Her shoulders! When she calls Her Kalävati she perceives the Räsa-lélä. How sweet are
Çrématé's shoulders when She dances the Räsa and She is embraced by Räsa Viläsé's (Kåñëa,
the enjoyer of the Räsa-dance) strong arms! How many arts Çyämasundara shows! That's why
He is called Kalä-nidhi, the ocean of arts and Rädhikä is called Kalävaté, the artistic girl.

rasavaté raìge rasika-vara räya

aparüpa räsa- viläsa kalärase, koto manamatha mürachäya
kusumita keli, kadamba kadambaka, surabhita çétala chäy
Çréla Raghunätha däsa Gosvämé's Stavävalé 171

"Rasavaté (tasty Rädhikä) sports with the greatest Rasika (Kåñëa) in the wonderful,
artistic Räsa-lélä. How many Cupids faint (when they see Their beauty)! The Kadamba-trees
provide a cool shade and their flowers give a nice scent."

bäìdhulé bandhu, madhura adhare dhari,

mohana muralé bäjäy
käminé koöi, nayana néla utapala,
paripüjite mukha-canda

"Kåñëa plays His enchanting Muralé-flute, holding it to His sweet lips, that are the
friends of the beautiful Bändhuka-flower, while millions of gopés worship His moonlike face
with the blue lotus flowers of their eyes."
Although there are millions of gopés in the Räsa-dance, Kalävaté Rädhä gets special
attention. A sweet remembrance of this Räsa-festival awakens in Tulasé's heart, and she
infuses that relish in Sväminé's heart. One person's feelings are thus transferred to another
person's heart, just as a person can have devotion infused within his heart by associating with
a great devotee. The devotee should serve Sväminé and make Her float on the waves of the
proper moods at the same time. How can we serve like this unless our hearts are qualified
for these feelings? We must transfer this joy to the heart of mahä bhäva personified, Çré
Rädhikä!118 We serve çåìgära (Kåñëa, the personification of the transcendental erotic
flavours) through mahä bhäva (Çré Rädhä, the personification of the greatest ecstatic love)
and we serve mahä bhäva through çåìgära. Çréla Narottama Öhäkura Mahäçaya sings:

rädhä-Kåñëa duhu prema, lakña bäëa yeno hema,

yähära hilola rasa sindhu
cakora nayana prema, käma rati kore dhyäna,
piréti sukhera duhu bandhu

"The love of Rädhä and Kåñëa is purer than gold molten a hundred-thousand times,
and this love makes high waves in the ocean of rasa. Let us relish this prema with our
Cakora-bird-like eyes and meditate on this transcendental Käma (Cupid Kåñëa) and Rati
(Rädhikä), for They are the friends of ecstatic love."

rädhikä preyasé-varä, väma dike manoharä,

kanaka keçara känti dhare
anuräge rakta çäòé, néla paööa manohäré,
maëimaya äbharaëa pore

"Çré Rädhikä is Kåñëa's dearmost beloved, She is basically in opposition to Him and
She is very enchanting, having the lustre of a golden Keçara-flower. Her red säré shows Her
passionate love for Kåñëa and Her silken blue outer-garments are very enchanting, decorated
with jewelled ornaments."
koroye locana päna, rüpa lélä duhu gäna,
änande magana sahacaré
veda vidhi agocara, ratana vedéra para,
sevo niti kiçora kiçoré

118 This point is made by Çré Änanda Gopäla Gosvämé.

172 Çré Viläpa Kusumäïjali

"Drink Their nectarean forms and pastimes with Your eyes and sing Their glories,
being Their female assistant absorbed in bliss! Nicely serve Kiçora-Kiçoré, who are unknown
to the Vedic rules and who sit on a jewelled platform!"
When we serve the mahä-väëé (great words) of the äcäryas our hearts will become
qualified. The väëé itself will bring the qualification! kevala bhakata saìga, prema bhakti rasa
raìga, lélä kathä vraja rasapure (Prema Bhakti Candrikä) "Only in the company of devotees one
can blissfully discuss Kåñëa's rasika pastimes in Vraja in a loving, devotional way." This
process of hearing, chanting and remembering the rasika pastimes of Vraja is again
illuminated by the best of devotional practice, Näma Saìkértana! Çré Sanätana Gosvämé
teaches in Båhad Bhägavatämåta (2.5.218):

taddhi tat tad vrajakréòä dhyäna gäna pradhänayä

bhaktyä sampadyate preñöha näma saìkértanojjvalam

From devotional service, that consists of meditating on the Vraja-pastimes, and

singing about them, and which is illuminated by näma-saìkértana of the beloved, Vraja-
prema will arise." On this Çré Sanätana himself comments: gänetyuktvä näma saìkértane
präpte'pi nija priyatama näma saìkértanasya premäntaraìgatara sädhanatvena punar viçeñena
nirdeçaù. kià vä tat sampatti lakñaëa jïänäya. "Although gäna, or singing, is the same as näma
saìkértana of the beloved, it is still mentioned separately because it is the most intimate item
of loving devotional practice. Or the näma saìkértana of the beloved is separately mentioned
because that is the definition of the treasure of prema."
The word natäàsayoù brings Sväminé's beautiful shoulders on the path of our
memories. How sweet are Çré Rädhikä's shoulders during the Räsa-lélä! Her shoulders are
lowered because Räsa Viläsé Çyämasundara keeps His big rod-like arm on them. How many
arts of Çyämasundara are revealed! Kalävati Çré Rädhä, Kalänidhi Çré Kåñëa. Artistic Rädhä
and Çyäma! How beautiful is Their expert meeting! Without accepting the mood of a
maidservant this beauty is hard to imagine.127 In his narration of the Räsa-lélä Çré Çuka Muni
has certainly mainly described näyikä-bhäva (the relationships of independent heroines with
Çré Kåñëa), but it is not that he did not mention sakhé-bhäva (the mood of the gopés who
prefer to arrange for Rädhä and Kåñëa's meetings over their own meetings with Kåñëa) at all!
maïjarés are a kind of sakhés. They are dedicated to devotional service alone. It cannot be
conclusively ascertained from the verses of Çrémad Bhägavata Puräëa whether there were
maïjarés present during the Räsa-dance or not, but Çréla Kavi Karëapura writes in 'Änanda
Våndävana Campüù', his elaboration on the Tenth Canto of Çrémad Bhägavata, about
anucarés, or maidservants, in the Räsa-dance. And Çrémat Rüpa Gosvämé has written a verse
in his 'Utkalikä Vallari'-stava (42) about maïjarés in the Räsa-lélä and about their superiority
over the sakhés:

räsärambha vilasati parityajya goñöhämbujäkñé våndaà våndävana bhuvi rahaù keçaveëopanéya

tväà svädhéna priyatama padapräpaëenärcitäìgéà düre dåñövä hådi kimaciräd arpayiñyämi darpam

"When will my heart be filled with pride as I see from afar how Keçava leaves all the
lotus-eyed girls of Vraja at the beginning of the Räsa-dance in Våndävana and takes You to a
lonely place where He, under Your command, decorates You with flowers?" This verse
particularly shows the presence of maïjarés in the Räsa-dance (and their usual uniquely
fortunate position). Wherever Çrématé is, there are Her maidservants, following Her like Her
shadow. Çrématé cannot keep anything secret from them, for they are nondifferent from Her
life and Her body.

127 Purport by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 173

Çréla Raghunätha Däsa Gosvämé says: pracura käma puïjojjvalat kalänidhi: Each
limb of Kåñëa, the ocean of arts, is blazing with desire to unite with each limb of the artistic
girl Çré Rädhikä. He is, after all, the embodiment of the transcendental erotic flavour. This
desire is not a mundane, selfish desire. Çréla Jéva Gosvämé writes about the opening verse of
the Räsa-lélä chapters of Çrémad Bhägavata (vékñya rantuà manaç cakre Ç.B. 10.29.1): sarvätiçaya
premavaténäà çré vraja-sundarénäà manoratha paripüraëam eva priya mätra sukhärthaà sarvaà
kurvatah çré bhagavato mukhyatara prayojanam iti darçayaàs tad eva tasya sarvätiçäyi mukhya
sukham iti prakaöayan...täbhiù saha räsakréòäà païcendriya tulya priyai païcabhir adhyäyair
varëayati (Vaiñëava Toñaëé Öékä). Although the Lord is ätmaräma, or self-satisfied, and äpta-
käma, completely fulfilled, devotional love can still awaken desires within His heart. The
Lord can do anything to increase the ecstasy of His loving devotees and to accept the service
rendered by them. His main purpose is to fulfill the desires of the beautiful girls of Vraja,
and the gopés' only purpose is to make their beloved happy. To reveal this supreme truth
Çrémad Bhägavata relates the Räsa-lélä of the Lord and the Vraja-sundarés in five chapters
that are like the five life-airs of Çrémad Bhägavata." Of all these loving girls Çrématé Rädhikä is
supreme and unrivalled. She is the crown-jewel of gopés and no-one can make Kåñëa enjoy
so much as Her. Ujjvala (shining) Kåñëa's abundant lust makes Him yearn for playful
pastimes with Çré Rädhä. There are other consorts also, but Kåñëa's mind is fixed on Çré
Rädhikä, and although millions of gopés dance wonderfully during the Räsa-dance Kåñëa's
gaze is fixed on Çré Rädhä. How wonderfully sweet are these pastimes! çliñyati käm api
cumbati käm api käm api ramayati rämäm (Géta Govindam): "He embraces one gopé, He
kisses one gopé and He makes love with another gopé." He can please everyone, but only Çré
Rädhikä can please Him. That is Her speciality!
She is Kalävaté (an artistic girl) indeed! Her lowered shoulders show that She has met
Çyämasundara. His left arm rests on Her shoulder and this makes Her very blissful. Tulasé's
expert narration crystallizes the flavours of the Räsa-dance before Mahäbhävamayé. Tulasé
immerses Kiçoré-maëi's mind in the lélä-rasa, prattling: "Now His arm rests on Your
shoulders! If I hang this Jasmine-garland on them now it may ultimately break! Anyway, let it
break! (its only purpose is anyway to make Çyäma attracted to You and to make Him touch
You)" Blessed is this maidservant! Who can make Sväminé happy like her? She won't just
hear any old topic! If it suits Her mood She will hear it, otherwise not. Mahäprabhu also did
not hear from everybody:

géta çloka grantha kibä yei kori äne; prathame çunäya sei svarüpera sthäne
svarüpa öhäi uttare yadi, loiyä tära mana; tabe mahäprabhu sthäne koräya çravaëa
rasäbhäsa hoy yadi siddhänta virodha; sahite nä päre prabhu, mone hoy krodha

(Caitanya Caritämåta Antya 5)

"Whoever brought a song or a Sanskrit verse to Mahäprabhu first had to recite it to

Svarüpa Dämodara, and if Svarüpa approved of it he would let Mahäprabhu hear it. If the
song or text was not in good taste or was philosophically controversial the Lord could not
tolerate it and would be angry within His mind." These confidential topics must be discussed
in a group that is favorably disposed. While doing bhajan the mind must meet the minds of
the äcäryas. Devotional service cannot be rendered while the mind remains in material
consciousness. We must be able to exchange thoughts with Each other. How pure the mind
must be for that! "Won't I become the way She, to whom I have given my life, wants me to
be? O Svämini! Then You will not have any secrets for me anymore!" For attaining
Rädhäräëé's service the devotee must give his whole mind to Her, giving up everything else!
Çré Raghunätha's mind is in the kingdom of transcendental pastimes. Standing before
Sväminé he/she says: "Look! I will adorn Your lowered shoulders with this jasmine-garland!"
174 Çré Viläpa Kusumäïjali

Rädhä and Çyäma keep Their arms on Each other's shoulders, that's why Their shoulders are
low. How sweetly and expertly They shuffle with Their feet! When Çyäma places His left
arm, that is so long that it reaches down to His knees, on Çrématé's left shoulder during the
Räsa-dance, He extends it so far that He can touch Her left breast, but Sväminé slaps Him on
the hand to stop Him from such naughty acts. They lick (relish) Each other's sight from the
corners of Their eyes and Their arms are studded with goosepimples. Gauré (golden)
Sväminé and blackish Çyäma have low shoulders because of Their meetings. Tulasé says:
"Çyäma is set alight by the fire of abundant lust, and You extinguished that fire." 119 Çré
Rämänanda Räya told Çré Caitanya Mahäprabhu: çata koöi gopéte nahe käma nirväpana; ihätei
anumäna çré rädhära guëa (C.C. Madhya 8,116) "Not even a billion gopés can extinguish the
blazing fire of Kåñëa's lusty desires. (But Rädhikä can, so) from this we can understand Çré
Rädhä's glories!"
Blessed is this maidservant! How much rasa she makes Sväminé relish while serving
Her! This can not be experienced without allegiance to Çréla Rüpa and Çréla Raghunätha
däsa Gosvämé. Çréla Narottama däsa Thäkura sings: jaya sanätana rüpa prema-bhakti
rasaküpa "All glories to Sanätana and Rüpa Gosvämé, the wells of nectar of loving devotion!"
The mind should be immersed in that well!
While TulasI hangs the garland around Sväminé's neck she reminds Her of Her past
sports with Çyäma: "If Çyäma was now embracing You, there would be no need and no
chance anymore for me to put this garland on!" After adorning Çrématé with the
flowergarland Tulasé places a big jewelled mirror before Her and says: "Hey Çyämäjü! Just
see now how I decorated You!" Sväminé is enchanted when She sees Her sweet reflection in
the mirror, and proudly says: "Tulasi! You really know how to make Kåñëa enjoy! Even when
He sees Me without make-up He becomes enchanted, so I cannot imagine how He will feel
when He sees this extraordinary beauty! Everything will be wasted when My hero cannot
enjoy all this!" In this way Sväminé speaks out Her heart to Tulasé in so many ways.120
Suddenly the vision ends and Çré Raghunätha däsa laments and prays as follows:

o go devi kalävati räseçvaré rädhe; mahä räsa rasa-lélä tomära prasäde

dhariyä tomära kaëöha madana mohana; çré räsa maëòala mäjhe koribe nartana
he rädhe! kandarpa viläse räse tava nätha; mahojjvala kalänidhi nämete vikhyäta
emata mahimä-maya tomära kaëöha-deça; ke vä jäne kivä guëa mädhurya viçeña
se heno galete dibo madhu malli mälä; jhaìkäriche ali yathä koriyä ujälä
koto mate sevä kori rahibo caraëe; çrépäda çré däsa gosvämé kore nivedana

"O artistic Queen of the Räsa-dance, Çré Rädhe! By Your mercy Madana Mohana can
hold You around the neck during the luscious Mahä-Räsa-lélä, as You both dance in the
middle of the Räsa-circle! O Rädhe! During this erotic Räsa-pastime Your Lord became
known as the brightly shining full moon of lust. Who knows the glory of Your neck and of
Your special sweet attributes?! I will hang a sweet jasmine-garland, that is surrounded by a
swarm of buzzing bumblebees, around that neck and thus make it even more splendid. Çré
Däsa Gosvämé prays: I will stay at Your feet and render so many kinds of service!"

VERSE 45:

119 Purport by Çré Änanda Gopäla Gosvämé.

120 Purport by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 175

SÜRYÄYA SÜRYAMAËI NIRMITA VEDI MADHYE

MUGDHÄÌGI BHÄVATA IHÄLI-KULAIR VÅTÄYÄÙ
ARGHYAÀ SAMARPAYITUM UTKA DHIYAS TAVÄRÄT
SAJJÄNI KIÀ SUMUKHI DÄSYATI DÄSIKEYAM

süryäya - unto the sungod; süryamaëi - sunstones; nirmita - made of; vedi - altar; madhye -
on; mugdhäìgi - beautiful-limbed girl; bhävata - with love; iha - here; ali - girlfriends; kulaiù - by a
group; våtäyäù - surrounded; arghyaà - oblation; samarpayitum - to offer; utka - eager; dhiyaù -
heart; tava - Your; ärät - near; sajjäni - the articles of worship; kià - what; sumukhi - fair-faced girl;
däsyati - will give; däsikä - maidservant; iyam - this.

O Mugdhäìgi (beautiful-limbed girl) Sumukhi (fair-faced girl)!

When will this maidservant sit close by You and lovingly hand You the
paraphernalia when You offer formal oblations to the Sungod, sitting
on an altar made of sunstones, surrounded by Your friends?

Explanations: In his transcendental visions Çré Raghunätha däsa relishes the flavours
of ornamenting Sväminé and when this vision disappears he prays for devotional service. For
the benefit of the neophytes in rägänugä-bhakti he has revealed the expertise of these
ornamenting-services through his prayers. The neophyte should not serve as he likes it; he
should serve according to Çré Rädhäräëé's wish, following in the footsteps of those who
understand what is on Her mind. Çréla Narottama däsa Öhäkura has described it like this in
his Prema Bhakti Candrikä: mahäjanera yei patha, tä'te hobo anurata, pürväpara koriyä vicära
"Be dedicated to the path outlined by the mahä-janas (the Gosvämés), and consider their
teachings in past and present". The Gauòéya Vaiñëavas that take shelter of the Yugala-
bhajana (worship of Rädhä and Kåñëa) follow in the footsteps of Çré Rüpa and Çré
Raghunätha däsa Gosvämé. They are Vraja's maïjarés, that have descended to earth with Çré
Caitanya Mahäprabhu to teach expertise in serving the Divine Couple. They are very eager
to teach the world how the maidservants, that are called säkñät sevädhikäriëé (girls that are
qualified for direct devotional service), must serve the Divine Pair. The compilations
'Stavamälä' of Çréla Rüpa Gosvämé and 'Stavävalé' of Çréla Raghunätha däsa Gosvämé are filled
with their experiences and their expertise in bhajana, and are thus most relishable. From this
confidential treasure of bhajana can be learned how to be eager for devotional service. How
intense was the love-in-separation of Rüpa and Raghunätha! This distress is not a wordly
kind of distress, it is distress soaked in transcendental bliss! Is it so easy to feel the want of Çré
Rädhikä? It cannot be felt without being absorbed in the identification of a maidservant! The
äcäryas have taught - do bhajana by awakening your want! When feelings of separation have
awoken everything can be given up, nothing can or should be given up by force. 121 Çré
Narottama prays: kobe Kåñëa-dhana päbo, hiyära mäjhäre thobo, juòäibe e päpa paräëa
(Prärthanä): "When will I get the Kåñëa-treasure and keep it in my heart, thus soothing my
sinful life-airs? There's no other way to soothe the life-airs! Taste for wordly things will
automatically be lost. Can a flowergarland around the neck and sandalwoodpulp on the
forehead satisfy you when you are hungry? Can you peacefully eat and sleep when your heart

121 This explanation was made by Çré Änanda Gopäla Gosvämé.

176 Çré Viläpa Kusumäïjali

is pierced by a lance? In the same way the Gosvämés naturally lost their appetite for material
pleasure out of separation from Kåñëa. This stage should be reached through the sane
process of balanced detachment and sincere selfless devotion. One must practise great
patience in that process and not try to jump artificially to such soaring heights. päbo rädhä-
Kåñëa pä, ghucibe monera ghä, düre yäbe e sab vikala "When I attain Rädhä-Kåñëa's lotus feet all
contamination will go from my mind and all anxiety will go far away." Until now I could not
recognize myself as Çré Rädhikä's maidservant! This is the worship of love, and all love
accepts defeat by the love of Rädhäräëé's maidservants! How wonderful the mood of the
maïjarés who worship Çré Rädhikä (çré rädhikärädhikä) is! Çrépäda Prabodhänanda Sarasvaté
glorifies them as follows:

rädhä-Kåñëa padäravinda makarandäsväda madyan mano-

bhåìgäù santatam udgatäçru pulakas tat prema tévraughataù
aty änanda bharät kadäpy ati laye çocyantya ätmeçayoù
seväyäù vihateù sphurantu mama tä çré rädhikärädhikä

(Våndävana Mahimämåta 6.81)

"May the worshipers (maidservants) of Çré Rädhikä, whose minds are like bumblebees
that are intoxicated by constantly drinking the honey from Rädhä and Kåñëa's lotus feet, who
always cry great streams of tears, whose bodies are studded with goosepimples out of great
ecstatic love for Them, and who greatly lament when they are unable to serve their master
and mistress for even a moment, because they have momentarily fainted of great ecstasy, or
because the Divine Pair have hidden Themselves from them in great ecstasy, be revealed to
me!"
After Sväminé has been fully dressed and ornamented She goes to Kåñëa's abode
Nandéçvara to cook for Kåñëa, but first She will offer oblations to the Sungod, Her father's
worshipable deity, on a platform made of sun-stones. She does not desire any material
benefit from the Sungod, but She simply prays for Çyämasundara's welfare and for a meeting
with Him without obstacles. Later in the afternoon, at about 3.p.m., She offers a full formal
worship (püjä) to the Sungod. Since the next verse, 46, deals with the afternoon-pastimes,
this verse can apply to the afternoon-püjä also. That is described in Govinda Lélämåta
(Chapter 18): Çré Rädhikä comes to the town of Süryakuëòa (about 12 km north of
Rädhäkuëòa) with Her girlfriends, while Kåñëa has come dressed like a priest (brähmaëa),
named Viçva Çarmä Brahmacäré to perform the ceremony. His body, draped in saffron robes,
shines with the resultant effulgence of celibacy! Mother Jaöilä is there, so Kåñëa says: "I'm a
brahmacäré (celibate student)! I don't touch women! Touch this Kuça-grass while accepting
Me as Your priest!" How wonderful is that mantra of acceptance!

jagan maìgala kåt gotraà çucivit pravaraà çucim

bhavantaà viçva çarmänäà purohitatayä våëe

"I accept Viçva-çarmä, whose dynasty (gotra) performs welfare work (maìgala kåt) for
the world (jagat) and who is most pure (çucivit pravaraà çuciù), as my priest!" (Govinda
Lélämåta 18,68) The naughty pun of this verse is: "I accept Kåñëa, who bestows welfare
(maìgala) on the world (jagat) by the recitation of His holy name (gotra), who is the best
(pravara) of knowers of erotic flavours (çuci rasa), as My priest!" Sväminé understands all
these secret jokes made by Kåñëa in front of Her mother-in-law. How beautiful is Her face!
Therefore She is named Sumukhi in this verse. After She accepts Viçvaçarmä as Her ritual
priest She must recite another mantra :
Çréla Raghunätha däsa Gosvämé's Stavävalé 177

çré bhäsvate'tanu tamaù saàhantrety anurägine

puraù sate'smai miträya padminé-bandhave namaù

"I offer My obeisances to the effulgent (bhasvän) Sungod (padminé bandhu is the
sun, the friend of the lotus flowers) Mitra, who destroys the darkness (atanu-tama) and who
has a red splendour (anurägé) at dawn and dusk." (Govinda Lélämåta 18,69) Second meaning:
"I have been given to Mitra (My beloved Kåñëa), who is endowed with the splendour of Çré
(the goddess of fortune as a golden stripe on His chest), who destroys the affliction caused by
Cupid (atanu) ,who is very passionate (anurägé), and who is the friend of the Padminés
(padminé bandhu), the lotuslike gopés!" While Çré Rädhikä recites these mantras the
brahmacäré Kåñëa offers flowers, padya (footwater) and arghya (handwater) to the deity of
the Sungod. Sväminé is very eager to offer the oblations, being faced by Jaöilä! How sweetly
She stands there, surrounded by Her dearest girlfriends! That's why She is named
Mugdhäìgé, the Girl with the enchanting limbs. The rasika maïjarés have prepared an altar
made of sunstones with the different paraphernalia for this formal worship. Mugdhäìgé
offers oblations to awaken desires. Everyone's minds and hearts float away in innumerable
directions on the stream of the relish of wonderfully variegated transcendental flavours. Old
Jaöilä, satisfied with the procedure of the ritual, offers eatables and Rädhikä's jewelled ring to
the brahmacäré as a reward. How much fun all the gopés have inwardly! Our brahmacäré,
who claims to be a disciple of Garga Muni, accepts nor the food, nor the ring. He is learned
in astrology and marine scriptures, and He tells old Jatilä: 'I am purchased only by the love of
the people of Vraja!" Knowing that Viçva Çarmä is also a great astrologer, Jaöilä says: "I would
be blessed if You could read the hand of my daughter-in-law so that you could tell me about
Her future success and failure!" Seeing Rädhä's handpalm Viçva Çarmä becomes
overwhelmed by ecstasy and, concealing His astonishment, says: "How amazing! When I see
all these sacred signs in Her hand I am convinced that this girl is the goddess of fortune
Herself! Wherever She stays all opulence and auspiciousness can be found!" Each limb of
Rädhäräëé is filled with waves of mahä bhäva. How much Her heart is throbbing! Sväminé
thinks: "This boy must be Çyämasundara, otherwise why would I feel so ecstatic? My desires
would be fulfilled if I could unite with this brahmacäré!" Tulasé, being in a sense non-
different from Sväminé, feels these desires also awakening in her heart and thinks: "It would
be great if I could unite my Sväminé with this brahmacäré, but Her mother-in-law is around,
so there's just no way! O Rädhe! I'm so unqualified, alas! I could not serve You according to
Your heart's wishes!" Thus lamentations well up and the vision disappears. In external
consciousness Çré Raghunätha then prays to Sväminé's lotus feet for this devotional service:

he mugdhäìgi! çré rädhike våñabhänu sutä; priya sakhégaëa yüthe hoiyä veñöitä
sürya-maëi vinirmitä ujjvala vedéte; bhakti bhäve sürya deve pädya arghya dite
vyäkulita hoile tumi püjä upahära; arpaëa koribo ämi nikaöe tomära
ei väïchä pürëa koro ämära éçvaré; anuküla sevä mätra cähe e kiìkaré

"O Çré Rädhike with the enchanting limbs! O Princess of Våñabhänu! Surrounded by
Your dearmost girlfriends You sit on a brilliant altar made of sun-stones and offer oblations
to the Sun-God with great devotion! You are very eager to offer different items, so I'm
staying right next to You to help You. O Éçvari! Please fulfill this desire of mine! This
maidservant just wants to serve You favorably!" (Çré Haripada Çila)

·
178 Çré Viläpa Kusumäïjali

VERSE 46:

VRAJAPURA PATI RÄJÏYÄ ÄJÏAYÄ MIÑÖAM ANNAÀ

BAHU VIDHAM ATI YATNÄT SVENA PAKKAÀ VARORU
SAPADI NIJA SAKHÉNÄÀ MAD VIDHÄNÄÀ CA HASTAIR
MADHUMATHANA NIMITTAÀ KIÀ TVAYÄ SANNIDHÄPYAM

vrajapura - of Vraja; pati räjïyä - by the Queen; äjïayä - on the order; miñöam - sweet;
annaà - rice; bahu - many; vidham - kinds; ati - very; yatnät - carefully; svena - personally; pakkaà -
cooked; varoru - nicely thighed girl; sapadi - simultaneously; nija - own; sakhénäà - of the girlfriends;
mad - my; vidhänäà - like; ca - and; hastaiù - by the hands; madhumathana - Kåñëa; nimittaà - for
the sake; kià - what; tvayä - by You; sannidhäpyam - placed.

O Varoru (nicely thighed girl)! After You very carefully cook

many kinds of sweets for Madhumathana (Kåñëa) on the order of the
Queen of Vraja, Yaçodä, You hand them to Your girlfriends like me (to
bring them to Kåñëa).

Explanations: In his svarüpäveça Çré Raghunätha däsa serves Sväminé. He has a very
vivid experience of these rasika services. In the previous verse he perceived the sürya-püjä,
and in this verse he sees how he/she is ordered by Sväminé to bring laòòus and other
savouries to Kåñëa's abode Nandéçvara in the afternoon, after Sväminé had been ordered to
diligently prepare these dishes by Mother Yaçodä. After Çrématé performed the worship of
the Sungod (at 3.30 p.m), She is forced to separate from Kåñëa (after playing with Him for
more than four hours at midday) because Her mother-in-law takes Her back home. In
Govinda Lélämåta (18.94) this event is beautifully depicted:

hådaya-dayita lélä snigdha dugdhaiù prapürëä tanu kanaka ghaöé yä subhruvo'syaù sakhénäm
nayana mudam atänét säçu vairasyam äptä viraha viña vivarëä netra santäptaye'bhüt

"The pitcher of fair-browed Rädhikä's golden body was filled with the pleasing milk
of Her heart's lover's playful sports. This gave great joy to the eyes of Her girlfriends, but
now this jug lost its colour since the poison of Her separation from Kåñëa turned the milk
sour and their eyes began to burn of it." When Çré Rädhikä comes home Her girlfriends
anoint Her transcendental body with cooling substances like camphor, sandalpaste and so on,
but these things immediately dry up and fall from Her burning body again. That is how
afflicted She is out of separation from Her Präëa Vallabha! The sakhés are thus continually
engaged in anointing Çré Rädhikä's limbs with sandalwoodpulp, lotusstems, green tender
leaves and shoots and other cooling substances. Meanwhile, one gopé named Candanakalä
comes and tells Rädhikä that the Queen of Vraja, Yaçodä, has ordered Her to cook Kåñëa's
evening-meal. After Rädhikä hears from Candanakalä about all the nectarean léläs that Kåñëa
Çréla Raghunätha däsa Gosvämé's Stavävalé 179

was playing at His parental home, She personally begins to cook sweets for Him just to
remain patient.122 Çré Siddha Kåñëa däsa Bäbäjé sings in his Prärthanämåta Taraìgiëé:

hä hä gändharvike! vrajeçvaréra prerita; äsiyä candana-kalä kohibe tvarita

säyaà käle govindera bhojana nimitta; baöaka nirmäna kori päöhäiyä dite
se vacanämåta tumi karëe päna kori; pakkänna çäläte yäbe saìge sahacaré
hä hä kåpämayi! mora heno daçä hobo; pakkännera çälä kobe märjana koribo
culléra mäjhete dävänala viracibo; kaöäha märjana kori' tä' pore dharibo
néra närikela, ghåta, cämpä kalä, cini; godhümera sükñma cürëa dhari dibo äni
maricädi cürëa kori dibo tuyä päçe; caukéte bosibe tumi parama hariñe
amåta kelikä ädi koribe nirmäna; tä' dekhi däséra kobe juòä'be nayäna

"O Gändharvike! Candana-kalä, a gopé that was sent by Queen Yaçodä, quickly comes
to You and tells You to make and send some cakes for Govinda's evening-meal. When You
drink these ambrosial words through Your ears You immediately go to the kitchen with Your
assistants. O merciful One! When can I attain that fortunate state that I can clean Your
kitchen, make a fire in the hearth, clean the cauldron and put it on the hearth? I will bring
water, coconuts, ghé, small bananas, sugar and farina and I will grind black pepper and hand
that to You while You blissfully sit down on a stool. When will You delight the eyes of this
maidservant by making Amåta Kelikä-pies and other savouries for Your beloved?"
The preparations Sväminé singlehandedly cooks for Her Präëanätha in the evening,
on the order of mother Yaçodä, are excellent. She does not wear many ornaments and She
cooks alone. There's nobody around so She does not have many clothes on. The maidservant
can thus relish the sweetness of Her scantily clad body, and she jokingly says:

tuyä aìge vilepinu sucandra candana; se sab hoiyä gelo dhülira samäna
e täpa baöakävalé sädhana agnite; e ati äçcarya çétala hoilo tvarite
e vacana çuni' dhani mora gaëòa-sthale; koribe aìguli-ghäta ati sneha-bhare

(Prärthanämåta Taraìginé)

"Hey Çyämäjü! The cooling sandalpaste and camphor I put on Your body to (to
extinguish the fire of Your separation from Kåñëa) swiftly turned into dust and powder! But
how amazing! Now the fire You use to make cakes for Kåñëa is quickly cooling You off!"
Hearing these words You affectionately tap me on the cheek with Your finger."
Sväminé puts all the preparations on golden plates and covers them with sheets. She
has full faith that Tulasé and the other maidservants will feed Kåñëa as if She Herself is doing
it. mad vidhänäm nija sakhénäm means 'Your girlfriends, of whom I am one!' The practising
devotee should also immerse himself in that rasa. Çré Narottama Öhäkura sings: dehe nä
koriho ästhä: "Don't place your trust in the material body!" Trust should be placed in the
spiritual body. "I am Your maidservant!" - what a beautiful introduction! Kåñëa däsa abhimäne
ye änanda-sindhu; koöi brahma-sukha nahe tära eka bindu (C.C.) "The bliss of brahman
multiplied ten million times is not one drop compared to the ocean of bliss the devotee
swims in when he considers himself to be Kåñëa's servant". And the self-identification as
Rädhä's maidservant is even more blissful than that! Rädhäräëé considers the kiìkarés to be
Her own: "My Rüpa! My Tulasi! My maidservant!" "O Svämini! I don't want anything else
but to belong to Your group! Please take me by the hand and accept me as Your

122 Çré Baìgabihäré Vidyälaìkära writes: he varoru varä cäsau päka-caryädinä uru mahaté püjyä ceti "O
Varoru! varä means cooking and uru means the greatest or worshipable. Thus Varoru here also means 'the
greatest cook'.
180 Çré Viläpa Kusumäïjali

maidservant!" A little of this great aspiration should also awaken within the hearts of the
practising devotee.
Sväminé now sends Tulasé off to Nandéçvara with Çyämasundara's eatables. Tightly
hugging her, She says: "Tulasi, go now! I cannot go Myself, but I will be as much satisfied
when you feed Kåñëa as when I would do it Myself!" How affectionate Sväminé is to Tulasé!
The practising devotee should awaken feelings like: "O! Will I not get such affection from
You even one day in my life? My heart cries for getting that affection! Have mercy and keep
me at the feet of Your Rüpa and Your Tulasé!" Crying like this, the sädhaka will faint and
bring down the shower of Sväminé's mercy. How mercifully Sväminé keeps the maidservant
at Her chest! Such compassion, as the maidservants enjoy, cannot be found anywhere else.
"O Svämini! I want to spend my whole life with the awareness that I am Your maidservant!"
If one cherishes this desire one will indeed be able to spend one's whole life in this mood.
Sväminé wears a thin säré, not covering Her head with Her veil. She's in Her own
home, saying: "Tulasi, go now! Feed Him nicely and then come back! You all know that I am
controlled by My superiors! I cannot go Myself! When you keep your chest to Mine, then
you will understand! Look into My eyes once!" Then She holds Tulasé to Her chest and
lovingly hands her the dishes for Her Präëanätha. What an excellent service this is! The
Gosvämés cried for such service with breaking hearts! "I have to serve Çyäma while my heart
is merged in Sväminé's heart and my eyes have merged in Her eyes". Such a sweet service
can not be found anywhere! As soon as Tulasé takes the plates from Sväminé's hands she does
not feel anything anymore. What a heartrending agony she feels when the vision stops.
Raghunätha pitifully cries: "O Svämini! When will You send Your preparations to Kåñëa
through me?"135

he varoru çré rädhike! govinda mohiné; goñöheçvaré yaçodära äjïä päiyä tumi
bahu vidha sumiñöänna näma parämåta; äpani prastuta kori nija icchä mata
lalitädi sakhé-vånda kià vä mora häte; bhojana sämagré yoto arpaëa koribe
catur vidha paramänna vahana koriyä; yaçodära kare dibo änandita hoiyä
heno çubha kñaëa mora koto dine hobe; däsa raghunätha kohe maïjaré svarüpe

"O nicely-thighed Çré Rädhike! O enchantress of Govinda! When You receive the
order from Goñöheçvaré Yaçodä You prepare many kinds of sweets named Parämåta,
according to Your own wish." In his maïjaré svarüpa Raghunätha däsa says: "When will that
blessed day come when You will place these dishes in the hands of Lalitä and Your other
sakhés, or even in my hands? When can I blissfully carry these four kinds of delicious
foodstuffs and place them into Mother Yaçodä's hands?" {Çré Haripada Çila}

VERSE 47:

NÉTÄNNA MAD-VIDHA LALÄÖA-TAÖE LALÄÖAÀ

PRÉTYÄ PRADÄYA MUDITÄ VRAJARÄJA RÄJÏÉ
PREMËÄ PRASÜR IVA BHAVAT KUÇALASYA PÅCCHÄÀ
BHAVYE VIDHÄSYATI KADÄ MAYI TÄVAKATVÄT

135 The last two paragraphs of this purport are narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 181

néta - brought; anna - eatables; mad vidha - like me; laläöa - forehead; taöe - on the edge;
laläöam - on the forehead; prétyä - with love; pradäya - given; muditä - happily; vraja - of Vraja; räja
räjïé - the Queen; premëä - with love; prasüù - mother; iva - just like; bhavat - Your; kuçalasya - of
welfare; påcchäà - inquires; bhavye - O beautiful, auspicious girl!; vidhäsyati - will do; kadä - when;
mayi - to me; tävakatvät - because I am Yours.

O Bhavye (beautiful, auspicious girl)! When will the Queen of

Vraja, as I bring her the sweets, hold her forehead on my forehead in
loving joy as if she is my mother, and inquire about Your wellbeing,
knowing me to be Yours?

Explanations: In a divine vision Çré Raghunätha perceived his devotional service,

and now that the vision is gone he prays. In this way it goes on continuously. Çré Rädhikä
sends Tulasé off to Nandéçvara with sweets for Kåñëa. When Tulasé arrives at Nandéçvara she
keeps the plate with eatables on a proper place and bows down to mother Yaçodä. Mother
Yaçodä embraces Tulasé, affectionately holds her forehead on Tulasé's forehead, and asks her
about Rädhikä's welfare. Çré Rädhikä is called Bhavyä here, or auspicious girl, She who works
for Kåñëa's welfare. Mä Yaçodä loves Rädhikä as much as Her own mother Kértidä does and
Çréla Raghunätha Däsa says: vrajendra gåhiëé Kåñëa präya sneha niketanam (Çré Rädhikä 108
näma Stotram) - she loves Rädhikä as much as she loves Kåñëa even! How much mother
Yaçodä loves Rädhäräëé! Çréla Rüpa Gosvämé has written: vatsaläcyuta mätåkä "She is loved
by Acyuta's mother" It was only seven or eight hours since Rädhikä was at Nandéçvara to
cook Kåñëa's breakfast, yet mother Yaçodä is already very anxious about Her welfare. How
much Yaçodä loves the maidservants, knowing them to belong to Çré Rädhä! She loves them
as if she is their own mother! Çré Raghunätha däsa, who floats on the waves of prayer,
directly perceives this pastime within his heart. Through their own example the äcäryas have
shown that one must be very eager to attain one's beloved Lord. The devotee should never
think: "Whatever I do, I'm satisfied with it!" It is the nature of devotion that one is never
satiated with it.123 In Båhad Bhägavatämåta (1.7.135-139) Çré Sanätana Gosvämé describes
how Närada Muni prayed for the following boon:

çré Kåñëacandra kasyäpi tåptir astu kadäpi na

bhavato'nugrahe bhaktau premni cänanda bhäjane

"O Çré Kåñëacandra! May, by Your mercy, nobody ever be satiated with their love and
devotion for You, for You are transcendental bliss personified!"
Çré Kåñëa replied:
vidagdha nikaräcärya ko nämäyaà varo mataù;
svabhävo mat kåpä bhakti premnäà vyakto'yam eva yat
prayäga tértham äräbhya bhrämaà bhrämam itas tataù;
aträgatya ca ye dåñöäù çrutaç ca bhavatä mune
sarve samasta sarvärthä jagan nistärakäç ca te;
mat kåpä viñayäù kiïcit täratamyam çritäù paraà
tathäpi teñäm eko'pi na tåpyati kathaïcana;
tad gåhäëa varan anyän matto'bhéñöatarän varän

123 This explanation is given by Çré Änanda Gopäla Gosvämé.

182 Çré Viläpa Kusumäïjali

"O teacher of all clever arts! What kind of boon do you seek from Me? My devotion,
My mercy and My love are naturally inexhaustible! You have wandered around everywhere,
starting from Prayäga Tértha, hearing about My devotees and seeing them. They are all the
objects of My mercy, they have all their desires fulfilled and they can deliver the whole
world. Although You see that there are different levels of them, you can not see that any one
of them is ever satiated with their devotion to Me. Therefore please pray for another boon to
Me!" The devotee should know that his bhajan is in a diseased state if he feels satiated in his
sädhanä. One can measure one's advancement and taste for bhajan in the way in which one
is greedy, eager and unsatisfied with spiritual flavours. How eager Çré Rüpa and Raghunätha
were! Hearing it, even a stone heart will melt! Çré Rüpa Gosvämé said: "You are sukhamaya
and sukhamayé, You're always absorbed in blissful pastimes! I thought I would not show You
how my heart is burning, but I cannot keep from telling You anymore! See how Your Rüpa's
heart is burning: udghäöayämi jvalataù kaöhoräà bäñpasya mudräà hådi mudritasya
(Utkalikä Vallari: 1). "All the pastime-places are still here, right before my eyes , and even
today these pastimes are going on. But I don't get any response! Your pastimes are not
floating upon my eyes!" A devotee should wander around like mad in this way. Çré Rüpa and
Raghunätha stayed under different trees every night, just to experience the different spiritual
pastimes that Rädhä and Kåñëa were performing at each place. When the devotee is in Vraja,
he should feel: "Even now Your pastimes are going on here! Why I cannot see them? Please
let me see what pastimes are going on now! Let me be so fortunate! Why can't I see
Våndävana as Your real, actual playground?" Çré Raghunätha has chosen Çré Rädhä's
dearmost playground Çré Rädhäkuëòa as his place of worship, and by the mercy of the kuëòa
he directly perceives all Her transcendental pastimes. Now he is not Raghunätha, he is
Tulasé Maïjaré: "Mother Yaçodä holds her forehead on my forehead and asks me about Çré
Rädhikä's welfare, saying: 'How is my Rädhikä?' Will I not even experience one drop of this
affection?" The neophyte devotees should lament like this also. Mä Yaçodä loves the kiìkarés
so much because she knows that they belong to Çré Rädhä. Rädhäräëé's affection is infused in
Her maidservants and when mother Yaçodä sees them she is as happy as when she sees
Rädhäräëé Herself. Blessed is Çré Rädhä's service! The devotees should eagerly wander from
forest to forest of Vraja, crying and crying: "Ohe Våndävana! O Våndävana's inhabitants! O
Våndävana's sky, wind, trees, vines, deer and birds! Let everyone know that I am Rädhä's
maidservant! You all be kind to me! Make this consciousness within me very firm! O Rädhe!
Where are You? This whole forest is illuminated by Your golden splendour! Keep me
(spiritually) alive with just one drop of this luster! I don't have anyone else but You!"124

adhama durgata jane, kevala karunä mone,

tribhuvane e yaça kheyäti
çuniyä sädhura mukhe, çaraëa loinu sukhe,
upekhile nähi mora gati

(Çré Narottama's Prärthanä)

"You are famous throughout the three worlds for being so compassionate on the
fallen and unfortunate souls. Hearing this from the mouths of the sädhus I have joyfully
taken shelter of You. Don't let me down, You are My shelter!"
"I'm living in Våndävana, the kingdom of devotional enthusiasm, but I'm simply
engrossed in bodily consciousness. How unfortunate I am! When I hear and chant the great
words of the äcäryas I will certainly attain that devotional eagerness. Then I will wander

124 Purport by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 183

from forest to forest, crying: "Where are You, O Rädhäräëé? Your golden lustre illuminates
the whole of Våndävana! My mind and eyes subsist on a mere drop of this lustre!" Day and
night there will be only this prayer in the heart:

hari hari! heno dina ki hoibe ämära?

doìha aìga paraçibo, duhuì aìga nirakhibo,
sevana koribo doìhäkära

"Hari Hari! When will that day be mine when I can touch Their bodies, see Them,
and serve Them?"
lalitä viçäkhä saìge, sevana koribo raìge,
mälä gäìthi dibo nänä phule
kanaka sampuöa kori, karpüra tämbüla bhori,
yogäibo adhara yugale

"I will blissfully render service with Lalitä and Viçäkhä, stringing garlands of different
flowers. I fill up a golden basket with camphor and betelleaves and place them on Their lips."

rädhä Kåñëa våndävana, sei mora präëa dhana,

sei mora jévana upäya
jaya patita pävana, deho more ei dhana,
tuyä vine anya nähi bhäya

(Narottama däsa Öhäkura, Prärthanä)

"Rädhä and Kåñëa and Våndävana are the treasure of my heart and the means of my
subsistence. All glories to the saviour of the fallen! Please give me this treasure! I don't want
anything else but that!" This is the pure experience of the äcäryas: "I don't want anything
else but that!" We should stay in the Vraja-vana in this mood, not having a liking for anything
else. "But unfortunately a soul like me likes many other things, despite living in the Vraja-
vana: profit, adoration, distinction, money and whatnot. Where will I find this treasure of my
heart, for whom I have given up everything to come to Vraja, Rädhä-Kåñëa? There's no other
hope than Their mercy!"
Tulasé enjoys mother Yaçodä's affection. Mother Yaçodä engages Çré Rädhikä in
cooking for her Gopäla because she knows that it will increase His lifespan, His health and
His beauty. This purpose is clearly visible in her eyes. How much possessiveness she feels for
the eatables that were cooked by Rädhikä's own hands! Mother Yaçodä is Gopäla's Kalyäëa-
käriëé, she who arranges for Gopäla's welfare. This is clearly visible in her eyes. Tulasé
understands her mood and thus calls Rädhikä 'Bhavye', She who works for Kåñëa's welfare.
Tulasé's heart is filled with Mother Yaçodä's affection and Çré Rädhikä's great glories and this
makes her very proud. Suddenly the divine vision vanishes and anxiously Raghunätha däsa
falls on the bank of Rädhäkuëòa and prays for devotional service.
Çré Rasika-Candra Däsa sings:
he rädhike maìgala rüpini!
tomära ädeça päiyä, vividha miñöänna loiyä,
yäbo kobe yathä nandaräëé

"O Rädhike! You are the very form of auspiciousness! Receiving Your order I will take
different kinds of sweets and go to Nandaräëé (Queen Yaçodä)"

änande se sab thuyä, laläöe laläöa diyä,

184 Çré Viläpa Kusumäïjali

jananéra mata sneha bhare

tomära kuçala kathä, jijïäsibe çré yaçodä,
tava nija sakhé jäni more

"Mother Yaçodä will blisfully put everything away and then place her forehead to my
forehead full of affection, as if she is my mother. Then she will enquire about Your welfare,
knowing me to be Your girlfriend!"

VERSE 48:

KÅÑËA VAKTRÄMBUJOCCHIÑÖAÀ PRASÄDAÀ PARAM ÄDARÄT

DATTAÀ DHANIÑÖHAYÄ DEVI KIM ANEÑYÄMI TE'GRATAÙ

Kåñëa - Kåñëa; vaktra - mouth; ambuja - lotus; ucchiñöam - remnants; prasädam - mercy;
paraà - supreme; ädarät - out of affection; dattaà - given; dhaniñöhayä - by Dhaniñöhä; devi - O
Goddess!; kim - whether; aneñyämi - I will take; te - Your; agrataù - before.

O Devi (goddess)! When will I most affectionately bring the

remnants from Kåñëa's lotuslike mouth, that were given to me by
Dhaniñöhä, before You?

Explanations: How wonderful is Çré Raghunätha's devotional service in full

svarüpäveça! On Sväminé's order Tulasé has gone to Nandéçvara to serve Çyämasundara Her
own cooked dishes there. After Çyämasundara has eaten, mother Yaçodä lovingly gives some
of His sweet remnants to Tulasé, so that she can bring them to Sväminé. Dhaniñöhä had
secretly mixed some of Kåñëa's adharämåta (lip-nectar, or food-remnants) in it. Çré Kåñëa
knew what Dhaniñöhä wanted, so, while giving her a hint with His eyes, He spat some food
out as if He did not like it. Dhaniñöhä picked that food up and mixed it with the sweets that
Yaçodä had reserved for Çré Rädhikä. Dhaniñöhä is responsible for all devotional services at
Nandéçvara, as is Kundalatä. Both of them are very attached to the Loving Pair. They know
what is on Their minds and they render their services in secret, unnoticed by others. All this
can only be understood by awakening one's svarüpa. A person who is absorbed in bodily
consciousness is not qualified to render these confidential services to the Çré Yugala. How
deeply Çré Däsa Gosvämé is absorbed in his svarüpa! How vividly he experiences these
services! Can the sädhaka continue when he does not even experience a little of this kind of
devotional service? How I wasted such a pure life with all kinds of external dealings! When
will I cry for Sväminé with a breaking heart?

tomära se ämi, ämi ära käru noi; tomä vine nähi jée nivedaye täi
ihä jäni devi! tumi more kåpä kori; nija päda padma päçe koro anucaré

"I am Yours and no-one else's! I cannot live without You, and therefore I pray to You:
"O Devi! If You know this, then be so merciful and take me to Your lotus feet, making me
Your maidservant!" "My heart is always open for She Who is millions of times dearer to me
Çréla Raghunätha däsa Gosvämé's Stavävalé 185

than my own heart. I must surely get a response from Her! To whom shall I speak of my
feelings? I don't have anyone else in this world!" The desire must be very strong. The
activities of the äcäryas is the target. Çréla Rüpa Gosvämé cried out:

hanta sändra karuëä sudhä-jharé pürëa mänasa hradau prasédatam

durjane'tra diçatam rater nija prekñaëa pratibhuvaç chaöäm api

(Utkalikä Vallari - 16)

"O Rädhe! O Kåñëa! The lakes of Your minds are filled with nectarstreams of deep
compassion! Be pleased with this wicked soul! Please show me the luster of love that is the
guarantee of seeing You!" Why is rati the guarantee? ahaàtä ca präpsyamäne sevopayoginé
siddha dehe praviçyantéva sädhaka çaréram präyo jahätéva viräjata mamatä ca tac caraëäravinda
makaranda eva madhukaré bhavitum upakrameteti (Mädhurya Kädambiné - 7th Shower) Çréla
Viçvanätha Cakravarté writes that when rati appears the devotee's feeling of 'I-ness' (self-
identitification) enters into the spiritual body, which is fit for the execution of devotional
service, and it is as if he leaves his material devotee-body (sädhaka-çaréra). The feeling of
mineness then turns into a bumblebee that is very thirsty for the honey that trickles from the
Lord's lotus feet". The äcäryas are in the kingdom of mahä bhäva. Holding straws between
their teeth, they are loudly crying: "I cannot tolerate this waiting anymore! Quickly make the
tree of my aspirations bear fruit!" kuruñva kñipraà me phalatu nitaräà tarña viöapé (Utkalikä
Vallari). In this way they cry out for Sväminé and call Her. How merciful the äcäryas are for
recording their transcendental experiences in their books! If Sväminé's mercy comes from
within their smaraëa or their experiences then we will sell our hearts to their lotus feet. Çré
Raghunätha däsa eagerly cries out: "O my lords Rüpa and Sanätana!" The worship of Vraja is
one of faithful allegiance. Because the goddess of Vaikuëöha, Kamalä-devé, did not accept the
mood of Vraja she could not attain Govinda's devotional service, despite performing so many
austerities - tap kore tabu nähi päya. By following in the footsteps of the gopés the Upaniñads
and the sages of the Daëòaka-forest attained the service of Çré Kåñëa (in Vraja). In Caitanya
Caritämåta (Madhya 9) it is described:

çruti sab gopégaëera anugata hoiyä; vrajeçvaré-suta bhaje gopé-bhäva loiyä

vyühäntare gopé-deha vraje yabe päilo; sei dehe Kåñëa saìge räsa-kréòä koilo
gopa-jäti Kåñëa - gopé preyasé tähära; devé vä anya stré Kåñëa nä kore aìgékära
lakñmé cähe sei dehe kåñëera saìgama; gopikä anugä hoiyä nä koilo bhajan
anya dehe nä päiye räsa viläsa; ataeva näyam çloka kohe vedavyäsa

"The Upaniñads all followed the gopés. Accepting the mood of the gopés they
worshiped the son of the Queen of Vraja and thus attained a place in the gopé-group in Vraja.
In these bodies they could associate with Kåñëa in the Räsa-lélä. Kåñëa is born amongst the
cowherders and the gopés are His beloveds. Kåñëa does not accept goddesses or any other
kind of women for His consorts. The goddess of fortune, Lakñmé, wanted to unite with Kåñëa
in Her selfsame body, but she did not worship Him in allegiance to the gopékäs. In other
bodies (other than a gopé-body) the Räsa-lélä cannot be attained, therefore Veda-Vyäsa spoke
the verse näyaà çriyo'ìga u nitanta rateù prasäda ("Even the goddess of fortune did not
attain Kåñëa's great loving mercy like the gopés did." Bhägavata 10.47.61)." Allegiance to the
gopés reaches perfection in hearing, chanting and remembering the eager prayers of the
äcäryas. That is why it is called an internal sädhanä.
Meanwhile, in Yävat (Rädhä's in-laws' abode), after sending Tulasé to Nandéçvara, Çré
Rädhikä has fainted out of powerful feelings of separation from Kåñëa and the sakhés are
unable to bring Her back to Her senses. Then Tulasé comes back from Nandéçvara.
186 Çré Viläpa Kusumäïjali

tad viçleña-jvara sama lave'pyakñamä yarhyabhüvan

gändharväyä visa kiçalayoçéra candrämbujädyäù
käpyägatya vyadhita lalitädeçatas tarhi tasyäs
tad våttäntämåta rasa påñat secanaà karëa-randhre

(Kåñëa Bhävanämåta 17,7)

"Even cool things like lotusstems, lotuspollen, uçéra (vertiver), camphor, sandalpaste
and lotus flowers were not able to bring down Gändharvikä's (Çré Rädhikä's) hot fever of
separation from Kåñëa. Just then one sakhé (Tulasé) came from Nandéçvara and began to
sprinkle Her earholes with drops of the nectar-like stories about Kåñëa, being ordered by
Lalitä." Çré Rädhikä immediately comes back to Her senses, sits down and says: "O sakhi! In
My dream My desert-like ears suddenly felt a shower of nectar!" Lalitä says: äyäteyaà
sumukhi! tulasé maïjaré goñöha räjïä gehät sakhyus tava yadavad våttam asmäd ajägaù "O
Fairfaced sakhi! It is Tulasé Maïjaré, who has come back from the abode of the Queen of
Vraja! She brought You back to Your senses by sprinkling You with the nectar of Your friend
Kåñëa's pastimes!" Sväminé sees Tulasé before Her and embraces her. Sväminéjé has an
extraordinary love for Tulasé. She knows that Tulasé has come back after serving Her
wholeheartedly. Again Tulasé serves her Sväminé in an extraordinary way by sprinkling Her
ears with the nectar of Kåñëa's afternoon-pastimes. Sväminé asks Tulasé: "What did mother
(Yaçodä) say?" Tulasé says: "Hey Çyämäjü! How can I describe mother Yaçodä's affection as
she held her forehead on mine, calling me Your maidservant?"

ämära laläöe laläöa préte diyä; preme matta hoiyä tomära kuçala puchiyä
tomära-i ämi ihä jäni vraja-räëé; sneha kori koto préta korilä äpani

(Prärthanämåta Taraìginé)

"Lovingly she held her forehead on my forehead and inquired about Your welfare,
intoxicated by ecstatic love. How much love the Queen of Vraja gave me, knowing me to be
Yours!"
Sväminé pulls Tulasé on Her lap and repeatedly asks her: "He has eaten nicely, hasn't
He? I couldn't cook so nicely! I'm sure He didn't like the sweets! You were close by, weren't
you?" Sväminé thoroughly questions Tulasé, and fortunate Tulasé gives sweet answers to all
the questions, thus rendering a wonderful service by submerging Sväminé in the nectar-
ocean of talks about Kåñëa: "Dhaniñöhä has given me some remnants of Kåñëa's food and I
brought it with me for You!"
Çré Rädhikä is like a Cätaké-bird that does not eat anything else but the nectar from
Kåñëa's lips. As soon as She hears about this nectar the thirst of Her ears and Her heart is
immediately quenched. "Didn't He say anything to you?", She asks Tulasé. "How can He, in
front of His superiors?", Tulasé answers. "With His eyes He asked me if He could meet You
tonight in Våndävana and I told Him, also with the hints from my eyes, "Surely You will meet
Her!" Sväminé says: "Tulasi! Look at Me once! I'm so unfortunate that I could not see Him
personally! Let Me see if He is hidden in your eyes or not!", and She gazes in Tulasé's eyes
without blinking. Her eyes are full of tears and Her body is shivering of ecstatic love. "When
I look into your eyes I can understand that you have seen Him! Otherwise your eyes could
never have been so beautiful!", Sväminé says. What a wonderful service Tulasé is rendering by
Çréla Raghunätha däsa Gosvämé's Stavävalé 187

carrying Kåñëa's picture to Sväminé in her eyes! Blessed is this maidservant! Now Çrématé
starts to take Her meal. How wonderful is Tulasé's expertise in devotional service!125
Çré Haripada Çila sings:

he rädhe guëavati ämära éçvaré; koto ye manera sädha nivedana kori

çré dhaniñöhä priya sakhé parama ädare; Kåñëa bhukta avaçeña dibe mora kare
Kåñëa phelä mastakete koriyä bohon; tomära agrete äni koribo arpaëa
prasädera gandhe daraçane unmädiné; nayana bhariyä kobe dekhibo go ämi

"O Guëavati (qualified girl) Rädhe! O my Mistress! I pray to You so fervently: "When
will Çré Dhaniñöhä, Your dearest girlfriend, most carefully hand me Kåñëa's food-remnants?
When will I carry Kåñëa's remnants on my head and place them before You? When can I fill
my eyes with the sweet vision of Unmädiné (love-intoxicated Räi) seeing and smelling the
prasäda?"
·

VERSE 49:

NÄNÄ VIDHAIR AMÅTA SÄRA RASÄYANAIS TAIÙ

KÅÑËA PRASÄDA MILITAIR IHA BHOJYA PEYAIÙ
HÄ KUÌKUMÄÌGI LALITÄDI SAKHÉVÅTÄ TVAÀ
YATNÄN MAYÄ KIM UTARÄM UPABHOJANÉYÄ

nänä - various; vidhaiù - kinds; amåta - nectar; sära - essence; rasäyanaiù - with elixers; taiù -
with them; Kåñëa - Kåñëa; prasäda - mercy; militaiù - by mixing; iha - here; bhojya - eatables; peyaiù
- drinks; hä - O!; kuìkumäìgi - girl whose body shines like vermilion; lalitä - Lalitä; ädi - and others;
sakhé- girlfriends; våtä - surrounded; tvaà - You; yatnät - with care; mayä - by me; kim u - whether;
taräm - more; upabhojanéyä - to be enjoyed.

O Kuìkumäìgi (girl whose body shines like vermilion)! When will

I carefully serve You the many kinds of remnants left by Kåñëa, that
are like an elixir of the quintessence of nectar, mixed with other
eatables and drinks, as You sit down, surrounded by Lalitä and other
girlfriends?

Explanations: In a transcendental vision Çré Raghunätha sees Sväminé's sweet

bhojana-lélä (eating-pastimes). Tulasé has brought Çyäma's adharämåta (lip-nectar, or food-
remnants). Even a fibre of Madana Mohana's adharämåta is sukåti labhya phelä lava, only
attainable by a lot of pious merit.

kåñëera ye bhukta çeña tära phelä näma; tära eka lava päya sei bhägyavän
sämänya bhägya hoite tära präpti nähi hoy; kåñëera yä'te pürëa kåpä sei tähä päy

125 Entire purport by Çré Änanda Gopäla Gosvämé.

188 Çré Viläpa Kusumäïjali

sukåti çabde kohe - Kåñëa kåpä hetu puëya; sei yära hoy phelä päya sei dhanya

"Kåñëa's food-remnants are called phelä, and anyone who gets even a fibre of it is very
lucky. These remnants are not available through ordinary luck - only a person who has gotten
Kåñëa's full mercy gets it. The word sukåti here means merit which is attained by Kåñëa's
personal mercy. A person who gets this phelä is greatly fortunate." (Caitanya Caritämåta Antya
16) This prasäda is relishable according to one's amount of love for Kåñëa. Rädhäräëé loves
Kåñëa the most, and therefore She also relishes His prasäda to the utmost! sa me madana
mohanaù sakhi tanoti jihvä-spåhäm "O sakhi! This Madana Mohana increases the yearning
of My tongue!" (Govinda Lélämåta). How Çrématé relishes this nectar is best understood from
Caitanya Caritämåta (Antya lélä chapter 16), which describes how Çré Caitanya Mahäprabhu, in
Çrématé Rädhikä's mood, relishes Lord Jagannätha's Gopäla Vallabha-prasäda at Jagannätha
Puré:
koöi amåta svädu päiyä prabhura camatkära; sarväìge pulaka netre bohe açru-dhära
ei dravye eto svädu kähä hoite äilo; kåñëera adharämåta ihä saïcärilo

"Tasting these dishes, that were millions of times more relishable than nectar, the
Lord became astonished. He had goosepimples of ecstasy all over His body and tears of love
flowed from His eyes. He thought to Himself: "Where has such a delicious food come from?
Kåñëa's lip-nectar is infused in it!" Mahäprabhu relished a little of this food and then told
Govinda to tie the rest in the end of his dhoté and take it along. The whole day Mahäprabhu
was deeply absorbed in Kåñëa's adharämåta. When the evening came one star-like devotee
after the other came to surround the golden Gaura-moon and a stream of Kåñëa-kathä took
its rise. On the Lord's indication Govinda began to distribute the prasäda that he kept in his
robe to everyone present. The Lord then began to explain the glories of the prasäda:

prabhu kohe - ei sab prakåta dravya; aikñava karpüra marica eläci labaìga gavya
rasaväsa guòatvak ädi yoto saba; präkåta vastura svädu, sabhära anubhava
sei dravyera ei svädu gandha lokätéta; äsväda koriyä dekho sabhära pratéta
äsväda düre rahu yär gandhe mäte mana; äpanä vinu anya mädhurya koräy vismärana
tä'te ei dravye kåñëädhara sparça hoilo; adharera guëa sab ihäte saïcärilo
alaukika gandha svädu - anya vismärana; mahä mädaka ei kåñëädharera guëa

"The Lord said: "These ingredients, like cane-sugar, camphor, black pepper,
cardamom, cloves, ghé, spices and licorice, are all material. Everyone has tasted them before.
But now these dishes have an extraordinary taste and fragrance. Everyone should taste it and
experience the difference. What to speak of the taste, even the fragrance is maddening and
makes one forget all other sweetnesses but its own! The nectar of Kåñëa's lips have touched it
and has infused the qualities of these lips in the food. The attributes of Kåñëa's lips are
greatly intoxicating and their extraordinary fragrance and taste make one forget all other
experiences." Just as Çré Rädhikä secretly relishes the nectar of Kåñëa's lips with Her sakhés
Mahäprabhu relished this nectar in secret with Çré Svarüpa Dämodara and Çré Rämänanda
Räya:
tanu mana kore kñobha, bäòhäya surata lobha,
harña çokädi bhäva vinäçoy
päsaräya anya rasa, jagat kore ätmavaça,
lajjä dharma dhairya kore kñoya

nägara, çuno! tomära adhara carita

mätäya näréra mona, jihvä kore äkarñana,
vicärite sab viparéta!
Çréla Raghunätha däsa Gosvämé's Stavävalé 189

"O hero! Listen to the nature of Your lips! They agitate the body and mind, increase
lusty desires and destroy all other sentiments like joy and sorrow! They make one forget all
other flavours, they control the whole world and destroy saintly qualities such as shyness,
religiousness and patience! They madden the minds of the women, attract the tongue and
turn all situations upside down!"

ächuka näréra käja, kohite väsiye läja,

tomära adhara boòo dhåñöa räya
puruñe kore äkarñana, äpanä piyäite mana,
anya rasa sab päsaräya

"This may be the work of women, but I am ashamed to say that Your lips are so bold
that they even attract Your flute, which is male. They make it drink as much nectar as they
like and make it forget all other flavours!"

sacetana rahu düre, acetana sacetana kore,

tomära adhara - boòo bäjikara
tomära veëu çuñkendhana, tära janmäya indriya mana,
tära äpanä piyäya nirantara

"What to speak of conscious beings, they make even unconscious beings conscious!
Your lips are great magicians! Your flute is just a dry piece of wood, but Your lips give it a
mind and senses and make it drink themselves!"

veëu dhåñöa puruña hoiyä, puruñädhara piyä piyä,

gopé-gaëe jänäya nija päna,
aho çuno gopé-gaëa, bole piyo tomära dhana
tomära yadi thäke abhimäna

"This flute is a bold male who drinks the lips of another male, telling the gopés: "O
gopés! Listen! Drink Your property by force if you think you can!"

tabe more krodha kori, lajjä bhaya dharma chäòi,

chäòi dimu koro äsi päna
nahe pimu nirantara, tomäya mora nähiko òara,
anye dekhoì tåëera samäna

"Then the flute angrily told Me: "Give up Your shame, fear and religion and come to
drink the nectar of Kåñëa's lips! On that condition I shall give them up. If you don't give up
your attachments to virtue, though, I will keep on drinking it forever more. I'm a little afraid
of You gopés, for you may have the power to compete with me, but all others I consider to
be no more than blades of grass!"
...............
adharera ei réti, ära çuno kunéti,
se adhara sane yära melä
sei bhakñya bhojya päna, hoy amåta samäna,
näma tära hoy Kåñëa phelä

"O, listen to the manners of these lips and other injustices! Everything that is touched
by these lips - like food and drinks - becomes just like nectar and is called Kåñëa phelä."
190 Çré Viläpa Kusumäïjali

se phelära eka lava, nä päya devatä saba

e dambhe kebä pätiyäya?
bahu janma puëya kore, tabe sukåti näma dhare,
se sukåte tära lava päya

"Even the demigods cannot get one drop of this phelä. Who can fathom the pride of
this phelä? By performing pious activities for many births one becomes known as a virtuous
man, and such a person may get a fibre of this phelä!" {Caitanya Caritämåta}
Fortunate Tulasé makes Bhävamayé and Her sakhés relish Kåñëa's lip-nectar. The
devotees will be consoled by the remembrance of these pastimes. The all-enchanting nature
of Rädhikä's names, forms, qualities and pastimes cause the experience of sweetness, and
this takes the consciousness forwards. The forms, qualities and pastimes of the beloved deity
then become the quintessence of a devotee's life. Absorbed in experiencing Çyämasundara's
sweetness, Çré Léläçuka told Him:

premadaà ca me kämadaà ca me vedanaà ca me vaibhavaà ca me

jévanaà ca me jévitaà ca me daivataà ca me deva näparam

(Kåñëa Karëämåta 104)

"O Lord! You are My giver of love, the fulfiller of my desires, the bestower of
devotional knowledge and the treasure of my heart. You and no-one else are my life and my
fate!" To this Çré Kåñëa said: "Very well, Léläçuka! Very well! I have become very pleased
with your loyalty to Me! My darçana will never be in vain for you! Please pray for a boon to
Me!" Then Léläçuka prayed for the following boon:

mädhuryena vivardhantäà väco nas tava vaibhave

cäpalyena vivardhantäà cintä nas tava çaiçave

"May our words be increased by Your sweetness! May You increase the stream of our
thoughts, so that we will be able to remember the sweetness of Your naughty adolescence!"
(Kåñëa Karëämåta 105) The words of the äcäryas are the support for the weak devotees; they
will remove their bodily consciousness and bring them a deep spiritual consciousness, in
which they can relish the sweetness of Çré-Çré Rädhä and Kåñëa.
Tulasé says: "O Kuìkumäìgi! I will serve You different kinds of nectarean food and
drinks while You assemble with Your girlfriends to taste the nectar of Kåñëa's lips! Sväminé's
bodily lustre now resembles fresh kuìkuma from Kashmir, touched with some sandalpaste.
It's a reddish glow that comes out from within Her, showing Her heart's passion for Kåñëa
(passion is symbolised by red colour). That is why Tulasé calls Her Kunkumäìgi here.126 In
each dish Sväminé tastes the nectar of Kåñëa's lips. When Sväminé tastes Kåñëa's nectarean
foodremnants it is as if She touches His lips directly, because the food has taken all their
qualities. The maidservants feed Kåñëa Premonmädiné (She who is mad with love for Kåñëa)
Rädhikä, Who remembers so many pastimes She had with Kåñëa at that time! She closes Her
eyes half when She is immersed in such sweet remembrance. It is as if She is drifting off
somewhere else. The kiìkarés make Her relish according to Her feelings. Lalitä and the
sakhés also help Her to enter the Çyäma-ocean by joking with Her about Her divine pastimes

126Çré Baìgabihäré Vidyälaìkära adds: he kuìkumäìgi çré kåñëa bhojanäpekñayä svasyä bhojanéyatvena yad
aìga-mälinyaà tad äcchädanäya kuìkuma liptam aìgam yasyä "Her body turned grey because of waiting for
Kåñëa's meal and to conceal this greyness She is anointed with kuìkuma."
Çréla Raghunätha däsa Gosvämé's Stavävalé 191

with Kåñëa. Nägara Kåñëa makes Himself useful by becoming the subject of these emotional
talks. What more can He attain than this? No words can express how sweet, effulgent and
beautiful Çrématé Rädhikä is! She makes even Kåñëa's life useful!127 That's why Kåñëa became
greedy for Her mood, and that's why He came in the golden form of Gaura: to float in this
rasa Himself and to make the whole world float in it concomitantly.
Çré Rädhikä does not relish the eatables, She relishes the nectar of Kåñëa's lips, while
Her mind is absorbed in remembering Her extraordinary pastimes with Him. In the kuïja-
pastimes She directly relishes this lip-nectar. How many hundreds of loving moods doesn't
She express through Her eyes and Her face then? Tulasé carefully feeds Sväminé (yatnät),
because she knows that She experiences Çyämasundara's presence in the dishes. She feeds
Sväminé according to the pastime-flavours she makes Her relish. Sväminé is mad with love for
Kåñëa; is it so easy to serve Her? When Lord Caitanya, who was greedy after the ecstatic love
of Çré Rädhä, relished this pastime in the Gambhérä he stared at Svarüpa Dämodara's and
Rämänanda Räya's faces and said: "Where have you brought Me?" How many wonderful
feelings He expressed through His face and His eyes! Svarüpa and Räma Räya understood
the Lord's mind and helped Him to relish these pastimes - svarüpa gäya vidyäpati, géta govinda
géti, çuni prabhura juòäilo käna (Caitanya Caritämåta) "Svarüpa Dämodara sang songs of
Vidyäpati and from Géta Govinda that soothed the Lord's ears.'
Tulasé understands Sväminé's mind completely, and she carefully feeds Her
accordingly. Çréla Raghunätha Däsa Gosvämé has mercifully left the remnants of his
transcendental revelations on paper for the practising devotee of today. "(Alas!) Whatever is
understandable, having received the mercy of such a great äcärya, I do not understand, and
whatever can now be locked within the heart I do not lock within my heart!" Çré Raghunätha
däsa has offered himself to Sväminé's feet. Çré Rädhikä, who is mad with love for Kåñëa, has
now relished the nectar of Kåñëa's lips. Suddenly the vision vanishes and Çré Raghunätha
pitifully prays:

kuìkumäìgi he gauräìgi våñabhänu sutä; lalitädi sakhégaëe hoiyä veñöitä

aparüpa mad éçvaré çré maëi mandire; kåñëera adharämåta daraçana kore
sabära änanda mana äsvädana tare; mahä prasäda dibo ämi ratna thälä bhare
sakhé saìge raìge tomäya koräbo bhojana; nayana bhariyä uhä koribo darçana

"O Kunkumäìgi! O Gauräìgi! O daughter of Våñabhänu! How wonderfully You are

sitting in Your wonderful jewelled temple, surrounded by Your girlfriends like Lalitä, looking
at the nectar that emanates from Kåñëa's lips! I will bring the mahä-prasäda on jewelled
plates while everyone's mind is reeling of ecstasy. When can I feed You and Your sakhés and
fill my eyes with Your sweet vision?" (Çré Haripada Çila)

VERSE 50:

PÄNÄYA VÄRI MADHURAÀ NAVA PÄÖALÄDI

KARPÜRA VÄSITATARAÀ TARALÄKÑI DATTVÄ
KÄLE KADÄ TAVA MAYÄCAMANÉYA DANTA-
KÄÑÖHÄDIKAÀ PRAËAYATAÙ PARAM ARPAËÉYAM

127 Explanation by Çré Änanda Gopäla Gosvämé.

192 Çré Viläpa Kusumäïjali

pänäya - for drinking; väri - water; madhuraà - sweet; nava - fresh; päöala - rose; ädi - etc.;
karpüra - camphor; väsitataraà - more scented; taraläkñi - girl with restless eyes; dattvä - having
given; käle - in time; kadä - when; tava - Your; mayä - by me; äcamanéya - for washing the mouth;
danta - teeth; käñöhä - twig; ädikaà - beginning with; praëayataù - out of love; param - great;
arpaëéyam - to be offered.

O Taraläkñi (restless eyed girl)! When will the time come when I
can offer You sweet drinking water scented with fresh roses and
camphor for flushing Your mouth, along with a twig for brushing Your
teeth?

Explanations: During deep transcendental visions Çré Raghunätha relishes the

sweetness of devotional service as if he is directly with Sväminé, and when the revelation
disappears he laments while remembering the pastimes he had attained. How severely the
fire of the remembrance of his lost joy burns! The remembrance of this joy increases the
severity of his suffering. And then he swims in an ocean of bliss once more, as another
transcendental revelation comes to him. In this way the stream of the devotee's life flows on,
like a succession of the light of union and the darkness of separation. Çré Rädhikä and Her
sakhés have relished the nectar of Kåñëa's lips (the remnants of His food), and now Tulasé
serves drinkingwater, sweetened with the flavour of roses and camphor. Çrématé's eyes are
restless also then. She doesn't know whether She tastes the nectar of Kåñëa's lips or whether
She eats the remnants of His food! When She meets Kåñëa She relishes rasolläsa and when
She is separated from Him She tastes bhävolläsa. She feels a deeper bliss when She is
separated from Kåñëa then when She is together with Him. Çré Rüpa Gosvämé writes:

dviguëä virahärtiù syät sphuraëe veëurägaje

prädurbhäve bhavaty atra sarväbhéñöa sukhotsavaù

(Ujjvala Nélamaëi, Çåìgära bheda 205)

"The pain of separation doubles during the revelation that comes forth from anuräga,
and in this manifestation one feels a festival of bliss that is coveted by all." Therefore, when
Sväminé is viyoginé (separated) She is also saàyoginé (united). She is always Kåñëamayé
(absorbed in Kåñëa). aruëa nayänera koëe, ceyechilo ämä päne, paräëe barasi diyä öäne "When
He stares at Me from the corners of His ruddy eyes He throws out a fishhook that pulls at
My heart." There is no way to fathom the joy and/or distress She feels from this pulling. Pure
transcendental sweetness can be relished when it is pressed out by feelings of separation.
Gradually and shockwise Çyäma's crystallized sound, touch, form, taste and smell can be
relished then. Slowly and with interruptions Sväminé relishes this. As Sväminé meditates like
that it is as if Çyäma appears before Her concretely. This is why She is called Taraläkñi, or
fickle-eyed girl, in this verse. The sweetness of clearly seeing Kåñëa enlivens the eyes. Even
endlessly sweet Çyämasundara is fully subdued when He sees the natural sweetness of
Rädhikä's glances:

nija madhurima mudrä gläpitendévara çrér jayati parama jaitraù ko'pi rädhä kaöäkñaù
tribhuvana jaya lakñmér varyayä datta dämä madhuripur api yena kréòayä nirjito'bhüt
Çréla Raghunätha däsa Gosvämé's Stavävalé 193

(Lalita Mädhava, Act IV)

"All glories to Rädhä's supremely victorious sidelong glance, which with its sweetness
makes the beauty of the most splendid of blue lotus flowers wilt, and which with its
playfulness conquers even Madhu's enemy Kåñëa, who was Himself garlanded by the
goddess of victory victorious in the three worlds!"
The sakhés and maïjarés know everything. Seeing the beauty of Taraläkñé's eyes, they
joke with Her as they were doing when She first fell in love with Kåñëa: "Sakhi Rädhe! Who
has stolen Your heart? Tell us the truth! You are not so eager anymore as before to read
books or to teach Your parrots eloquent verses! We never hear You gossiping or joking with
Your friends anymore! How beautifully You are now playing Your Véëä! Where has this all
gone now?"128
gharera bähire, daëòe çata bäre,
tile tile äiso yäo
mana ucäöana, niùçväsa saghana,
kadamba känane cäo
räi! emon kene vä hoile
guru durujane, bhaya nähi mone,
kothä vä ki deva päile
sadäi caïcala, vasana aïcala,
samvaraëa nähi koro
bosi thäki thäki, uöhaho camaki,
bhüñaëa khasäyä poro
boyose kiçoré, räjära kumäré,
tähe kulavadhü bälä
ki vä abhiläñe, bäòhäle lälase,
nä bujhi tomära chalä
tomära carite, heno bujhi cite,
häta bäòäile cäìde
caëòé däsa bhaëe, kori anumäne,
öhekile käliyä phäìde

"You're going in and out of Your house a hundred times in half an hour! Your mind is
very agitated and You breathe deeply as You gaze at the Kadamba-forest! Räi! How have You
become like this? You're not even afraid of Your wicked superiors! Have You become
possessed by a ghost or so? You don't stop the edge of Your säré from constantly moving in a
restless way (betraying Your own restless mood). You may sit down, but then You become
startled and get up again, making Your ornaments fall off in the shock. You are an adolescent
girl, a princess, and You are married as well. I don't understand which desire is increasing
Your anxiety! When I study Your behaviour I think that You're stretching Your hand out to
the moon (You're trying to achieve the impossible)!" Caëòé däsa sings: "I think You have
fallen into Käliyä's (Kåñëa's) trap!"
When the sakhés see the beauty of Taraläkñé's restless eyes, they joke in so many ways,
saying: "O sakhi! It seems as if Vanamälé (Kåñëa, who wears a garland of forestflowers) has

128 Quoted by Çréla Änanda Gopäla Gosvämé from Änanda Våndävana Campüù (8.14) :
kva te'dhyayana kautukaà kva çuka-çärikä'dhyäpanä
kva barhi naöanekñaëaà kva parivädiné vädanam
kva häsa parihäsiné priya-sakhé-janaiù saàkathäm
kim äli vanamälinä tava mano maëiç coritaù
194 Çré Viläpa Kusumäïjali

stolen the jewel of Your mind!" After Bhävamayé Rädhikä and Her friends have relished the
nectar of Kåñëa's lips Tulasé brings drinking water scented with camphor and fresh roses,
with which they can flush their mouths. Tulasé's pure love gives the water an extra flavour.
The maïjarés are love personified. What to speak of the kiìkarés, the whole of Vraja-dhäma
is the kingdom of love, therefore Öhäkura Bilvamaìgala spoke to the Lord as follows:

gopäläìgana kardameñu viharan viprädhvare lajjase

bruñe go-våña huìkåtai stuti çatair maunaà vidhatse satäm
däsyaà gokula puàçcaliñu kuruñe svämyaà na däntätmañu
jïätaà Kåñëa taväìghri-paìkaja-yugaà premaika labhyaà muhuù

"O Kåñëa! Your lotus-feet can only be conquered with love! Otherwise, how could
You blissfully roll around on the muddy courtyards of the cowherders, whereas You hesitate
even to look for a moment at the pure and clean altars of the brähmaëas, how can You shout
at the mooing cows and bulls of Våndävana, running after them, while You remain silent
towards the sages that pronounce Säma Veda-mantras in the Tapovana, and how can You
become the humble servant of the young girls of Gokula, praying to them to place their feet
on Your head, whereas You remain deaf to the anxious prayers of the self-controlled saints
who pray to You to become their master? O Kåñëa! From all this I can understand that only
the pure love of Vraja can capture Your lotus feet!"
After taking prasäda Çrématé and Her girlfriends get up to wash their hands and
mouths. The kiìkarés have arranged for scented water for washing the hands, a loöä, a stool, a
spittoon, twigs for brushing the teeth and scented clay for washing the hands. Fortunate
Tulasé can wash Sväminé's hands while another kiìkaré pours the water.129 The mental
service of the sädhaka-devotees will become very nice when they hear and chant the
descriptions of these expert services of the äcäryas. The devotee should merge his own
thoughts into the thoughts of the äcäryas when he meditates on his devotional service. When
the transcendental vision vanishes Çré Raghunätha däsa prays as follows for devotional
service:
taraläkñi çré rädhike nivedana kori; bhåìgära bhariyä dibo suväsita väri
bhojanänte jala päne änandita mana; karpüra väsita jale koro äcamana
danta käñöha kara-padme koribo arpaëa; dantera çodhane kori punaù äcamane
paritåpta hoiyä tumi bhojana viläse; päritoñika dibe more bhukta avaçeñe
koto mate sevä kori rahibo caraëe; däsa gosvämé nivedaye äkula krandane

(Çré Haripada Çila)

"O restless-eyed Çré Rädhike! I pray to You: Let me fill up a jug with nicely scented
water and blissfully make You drink this water after eating. Then I will help You to flush
Your mouth with camphor-scented water, place a twig for brushing Your teeth in Your lotus-
like hands and serve You mouth-water again. After enjoying Your pastimes of eating You will
be very satisfied and give me a reward in the form of Your foodremnants. I will stay by Your
lotus feet and serve You in so many ways. Däsa Gosvämé anxiously cries when he prays like
this."
·

VERSE 51:

129 This paragraph is narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 195

BHOJANASYA SAMAYE TAVA YATNÄD

DEVI DHÜPA NIVAHÄN VARA GANDHÄN
VÉJANÄDYAM API TAT KÑAËA YOGYAÀ
HÄ KADÄ PRAËAYATAÙ PRAËAYÄMI

bhojanasya - of the meal; samaye - at the time; tava - Your; yatnät - carefully; devi - O
Goddess!; dhüpa - incense; nivahän - much; vara - excellent; gandhän - fragrance; véjana - fanning;
adyam - beginning with; api - even; tat - that; kñaëa - moment; yogyaà - suitable; hä - O!; kadä -
when; praëayataù - with love; praëayämi - I will do.

O Devi (goddess)! When can I, while You are eating, lovingly and
attentively light a lot of nicely fragrant incense, fan You or render
other services appropriate for that moment?

Explanations: The ocean of Çré Raghunätha däsa Gosvämé's prema is stirred, and as
a result he relishes the flavours of wonderful services and he anxiously laments. The course
of love is very amazing!

bhakta premera yoto daçä ye gati prakära; yoto sukha yoto duùkha yoteko vikära
Kåñëa tähä samyak nä päre jänite; bhakta bhäva aìgékäre tähä äsvädite
kåñëere näcäya premä bhaktere näcäya; äpane näcaye - tine näce eka öhäi

"All the loving phases of the devotee, his happiness, his distress, all the different
transformations - even Kåñëa cannot know them completely. That is why He accepted the
mood of a devotee to relish them. Prema makes Kåñëa dance, makes the devotees dance and
dances itself - all three are dancing at one place!" (Caitanya Caritämåta Antya 18)
When Sväminé takes Her meal Tulasé very carefully offers Her the most exquisite
incenses and fans Her according to the time of the year. In the summer this is more required
than in the winter. In his visions Raghunätha personally experiences this, and when the
visions vanish he anxiously prays. Without devotional service the pure devotee finds it hard
to stay alive. Çré Raghunätha däsa wept as follows:

jano'yaà yäcate duùkhé rudann uccair idaà muhuù

tat padämbhoja yugmaika gatiù kätaratäà gataù
kåtvä nija gaëasyäntaù käruëyän nija sevane
niyojayatu mäà säkñät seyaà våndävaneçvaré

(Çré Viçäkhänandada Stotram - 129,130)

"Although this person is cruel, deceitful and wicked, he still humbly bows down at
Her lotus feet, considering them to be the only goal of his life, and he continuously weeps
and begs: "May the Queen of Våndävana be merciful to me and allow me in Her own party,
engaging Me in Her direct service!" Eagerness is the very life of räga bhajana: Çréla
Narottama Öhäkura sings: parama nägara Kåñëa, tä'he hao ati tåñëa, bhajo tä're vraja-bhäva loiyä
"Kåñëa is the greatest hero! Be very eager for Him and worship Him in the Vraja-mood!"
When there is a desire to attain the Lord contempt will come for all things that are
196 Çré Viläpa Kusumäïjali

unfavorable to bhajana. When compassion is unfavorable to bhajana, then even that must be
given up. Even if my iñöa deva speaks words that are unfavorable to bhajana, then I will not
listen to it, taking it that He is just testing me. It is said that once Çré Rädhäräëé gave Her
prasädé tämbüla to one disciple of Çrépäda Gopäla Bhaööa Gosvämé on Hariväsara day
(ekädaçé). While chewing these betelleaves he came to see Çré Gurudeva, who then rejected
his disciple for eating pän on ekädaçé. Çré Rädhäräëé then asked Bhaööa Gosvämé - "Is the law
of the Gosvämé's books even higher than Her grace?" Çrépäda replied to Çré Rädhäräëé's lotus
feet that Her natural mercy can never come in violation of sadäcära (regulative principles).
He had rejected his disciple, knowing for sure that some test (of Rädhäräëé) was hidden in
the event. Çré Rädhäräëé replied: "I understood that you have become qualified as a bona
fide äcärya!" When bhajana is spoiled everything is spoiled. Çréman Mahäprabhu said: Kåñëa
präptira upäya ära nähi bhajana vine: "There is no other way to attain Kåñëa than bhajana!"
Bhajana is the means and bhajana is the goal. Mahäprabhu Himself was always absorbed in
the devotional item of 'hearing':

caëòé däsa vidyäpati, räyera näöaka géti,

karëämåta çré géta govinda.
svarüpa rämänanda sane, mahäprabhu rätri dine
gäya çune parama änanda

"Day and night Mahäprabhu was listening to songs of Caëòé däsa and Rämänanda
Räya's play and verses from Kåñëa Karnämåta and Géta Govinda, together with Svarüpa
Dämodara and Rämänanda Räya." (C.C.) The äcäryas are extraordinary knowers of rasa, and
their association can be attained by studying their books, that contain everything they love.
By hearing and discussing these books and becoming absorbed in the mood of the äcäryas
the devotees can also become absorbed in these moods. Then we can say mahad bhäve rasa
hobe äsvädana "Rasa can be relished when we have accepted the mood of the great saints."
In the previous verse Çré Raghunätha däsa had served Sväminé Her drinkingwater and
Her mouthwater after She had finished relishing Kåñëa's nectarean food-remnants with Her
girlfriends, and now he sees himself offering incense to Her and fanning Her. His mind was
so absorbed in Çrématé's relishing Kåñëa's lip-nectar that he only became aware of his service
of offering incense during Her meal after She had already washed Her mouth! He has
rendered his service at the proper time, but because of his ecstatic love the succession of
services experienced in transcendental visions was broken. Whenever Raghunätha perceives
some devotional service he prays for it to Sväminé's lotus feet, therefore the succession of
services is sometimes disturbed. In the same way Mahäräja Çré Parékñit was sittting down
hearing the Bhägavata, waiting for death, while Çré Çukadeva was showering him with nectar
topics, which was also not always in proper sequence due to his (Çuka's) ecstatic love.
Sometimes he first told the King a story which had historically occurred later, and then the
earlier story. This shows the superexcellence of these topics. The self-manifest pastimes are
here in control, and not the narrators! The celestial Ganges-stream of nectarean pastimes
spontaneously flows from the tongues of their saintly narrators. Çré Närada told king
Präcénabarhi (Çrémad Bhägavata 4.29.41) -

tasmin mahä mukharitä madhubhic caritra péyüña çeña saritaù paritaù sravanti
tä ye pibantyavitåño nåpa gäòha karëais tän na spåçanty açana tåì bhaya çoka mohäù

"O King! A stream of the quintessence of nectar in the form of narrations of Çré
Kåñëa's pastimes flows from the mouths of the great saints, and those who insatiably drink
this nectar with their deeply absorbed ears will not be touched by feelings of hunger, thirst,
fear, lamentation or delusion." Çré Jéva Gosvämé comments as follows on this verse: tänotän
Çréla Raghunätha däsa Gosvämé's Stavävalé 197

mahat kértyamänäni bhagavad yaçäàsi sva mähätmyena dürékåtya sva sukham

anubhävayantéti "The glories of the Lord that emanate from the mouths of the great souls
are self-manifest and they remove all feelings of hunger, thirst, fear, lamentations and
delusion, making the hearer experience his own bliss." The books of the äcäryas are like the
twanging of the strings of their hearts, that are like stringed instruments. The devotee will
tune his heart into the tune of those stringed instruments. Çré Çuka Muni said: "The gopikäs
of Vraja asked Uddhava about Kåñëa in private". rahasya påcchat (S.B. 10.47.3) Çré Jéva
Gosvämé then asks rahasi vijätéya bhävo'gocare "How can there be any question of
confidential inquiry when there are millions of gopés around? The same tune resounds on all
their stringed instrument-like hearts. This place is inaccessible to those who have a different
mood, therefore it is called a private, solitary place. On the strength of one-pointed devotion
all other moods will subside and the devotee will get the same desires as the äcäryas. Rüpa
and Räghunätha däsa are absorbed in their bhajana:

chäpänna daëòa rätri dine, rädhä-Kåñëa guna gäne,

smaraëete sadäi goyäya
cäri daëòa çuti thäke, svapne rädhä-Kåñëa dekhe,
eka käla vyartha nähi yäya

"They sang Rädhä and Kåñëa's glories 22 hours a day and always remembered Them.
The remaining 2 hours they would sleep, but even then they dreamt of Rädhä-Kåñëa. In this
way they did not waste any time." Çréla Jéva Gosvämé has listed all the different obstacles that
may weaken the devotee's bhajana: yataù kauöilyam açraddhä bhagavanniñöhä cyävaka
vastvantaräbhiniveço bhakti çaithilyaà sva bhaktädi kåta mänitvam ity evam ädiné mahat saìgädi
lakñaëa bhaktyäpi nivartayituà duñkaräëi citta hi tasyäparädhasyaiva käryäëi täny eva ca
präcénasya tasya liìgäni "Crookedness, faithlessness, becoming absorbed in things that have
nothing to do with Kåñëa and that cause one to fall down from the path of bhajana, weakness
in bhajana and pride of one's bhajana. When the devotee is unable to give up these
shortcomings, despite the very powerful influence of association with the great saints and the
process of devotional service itself, then it must be understood that offenses to the holy name
and crookedness have found their place in the heart. If no offense was committed in the
present life then they must have been committed in a previous birth." Therefore Çré
Narottama Öhäkura sings: sädhu mukhe kathämåta, çuniyä vimala cita, nähi bhelo aparädha
käraëa "I could not purify my mind by listening to the nectarean discussions of the saints,
because I have committed offenses." When the devotee becomes free from his offensive
attitude by the mercy of the saints, he gets real taste and he cannot live without bhajana
anymore. Then his bhajana swiftly reaches perfection: änanda kori hådoya, ripu kori
paräjaya, anäyäse govinda bhajibo "All the enemies of lust and greed will be conquered, the
heart will become blissful and I will easily worship Govinda." Full of love Çré Raghunätha
offers incense to Çrématé and fans Her, and when the vision vanishes he prays:

he devi çré rädhike! koto ye lälasä; pürëa koro mad éçvaré karuëä bharasä
bhojana samaye ati yatna sahakäre; dibo sugandhita dhüpa bhojana mandire
bhojana viläsa ämi darçana koriyä; cämara òhuläbo kobe harañita hoiyä

(Çré Haripada Çila)

"O Çré Rädhike! O my mistress! Please fulfill my desires! Let me very carefully offer
You fragrant incense when You are eating in Your diningroom. Let me blissfully look at You
and fan You with a yaktail-fan while You are enjoying Your meal!"
198 Çré Viläpa Kusumäïjali

VERSE 52:

KARPÜRA PÜRA PARIPÜRITA NÄGAVALLÉ

PARËÄDI PÜGA PARIKALPITA VÉÖIKÄÀ TE
VAKTRÄMBUJE MADHURA GÄTRI MUDÄ KADÄHAÀ
PROTPHULLA ROMA NIKARAIÙ PARAM ARPAYÄMI

karpüra - camphor; püra - by a flood; paripürita - filled with; nägavallé- betel; parëa - leaf;
ädi - and so; püga - abundance; parikalpita - made; véöikäà - betelnuts; te - Your; vaktra - face;
ambuje - in the lotus; madhura - sweet; gätri - body (fem.); mudä - blissful; kadä - when; aham - I;
protphulla - blossoming; roma - skinpores; nikaraiù - with an abundance; param - great; arpayämi -
I will offer.

O Madhura Gätri (sweet-limbed girl)! When will my hair stand on

end of ecstasy when I place a betelleaf with camphor, catechu, cloves
and guvak into Your lotuslike mouth?

Explanations: In svarüpäveça Çré Raghunätha däsa has a wonderful relish of

devotional service. Just as a conditioned soul is in mäyä while sleeping, dreaming and being
awake the devotee is always absorbed in bhajan, while sleeping, dreaming and being awake.
bhajana means keeping the mind fixed and attracted. The mind should be poured into the
Yugala Kiçora. rädhä-Kåñëa duhu päya, tanu mana rahu täya, ära düre yäuk väsanä "Let my
mind and body dwell in Rädhä and Kåñëa's lotus feet, and let all my material desires go far
away." Çrépäda Léläçuka, being attracted to Kåñëa's sweetness, said:

mädhurya väridhi madämbu taraìga bhaìgé çåìgära saìkulita çéta kiçora veçam
ämanda häsa lalitänana candra bimbam änanda samplavam anuplavataà mano me

(Çré Kåñëa Karëämåta)

"May my mind be immersed in the flood of bliss (Çré Kåñëa) that always increases the
ocean of intoxicating sweetness and causes great waves in that ocean, whose cool adolescent
dress is a collection of erotic ornaments and whose lovely moon-like face is beautified by a
soft smile." How will the mind ever deviate after it was immersed in an ocean of rasa?
Absorption in Sväminé's maidservice is even deeper! "I am a maidservant of She whose form,
qualities and sweetness defeat even Govinda's! What can mäyä do to me then?" When, by
continuously performing bhajan, the mind becomes rasika then the devotee becomes as
attached and accustomed to his beloved deity as a conditioned soul is to his wife and
children. That's why the Gosvämés say: "We want säsaìga bhajan (worship with attachment
to the deity). anäsaìga bhajana (worship without attachment to Kåñëa) won't do." "It is my
duty to chant the holy name (a fixed number of times), that's why I do it, but I don't relish
the sweetness of the name!" Mahäprabhu could not even pronounce the word Jagannätha
when He was in ecstasy (while dancing in the Ratha Yäträ). jaja gaga jaja gaga gadgada vacana
Çréla Raghunätha däsa Gosvämé's Stavävalé 199

(C.C.) "He was saying 'jaja gaga jaja gaga' with faltering voice." Then the Lord relished
pratipadam pürëämåtäsvädanam, the full nectar at every step. Çréla Däsa Gosvämé has said:

rädheti näma nava sundara sédhu mugdhaà kåñëeti näma madhurädbhuta gäòha dugdham
sarva kñaëaà surabhi räga himena ramyaà kåtvä tad eva piba me rasane kñudhärte

"O my tongue suffering from thirst! Please mix the delicious fresh enchanting nectar
of the name Rädhä with the wonderfully sweet condensed milk of the name Kåñëa, add the
fragrant delightful ice of pure passionate love and drink this charming drink at every
moment!" The äcäryas teach us that we must relish each item of devotion in this way. All
other desires, from sense-gratification to liberation, are all cheating. As long as such cheating
propensities are there there can be no pure devotion, let alone räga bhakti! Çré Léläçuka has
said:
bhaktis tvayi sthiratarä bhagavan yadi syäd
daivena naù phalati divya kiçora mürtiù
muktiù svayaà mukulitäïjali sevate'smän
dharmärtha käma gatayaù samaya pratékñäù

"O Lord! When our devotion to You becomes firm and fixed we may be so fortunate
to behold Your divine adolescent form. Liberation will personally serve us with folded hands
and religiosity, economic development and sense-gratification will be waiting for the time to
attend to us." (Kåñëa Karëämåta 107) A person in whose heart the splendor of Rädhäräëé's toe-
nails awakens is fearless and undisturbed. Renunciation is there in the minds of those who
are absorbed in these lotus feet. Everything is wasted for someone whose heart does not
carry these lotus feet, but a devotee who accepts the mood of the kiìkarés will always
experience the vicinity of these lotus feet. How blissful it is to even think "I am close to
Her!".
Sväminé has received the nectar of Kåñëa's lips. The jokes of Her sakhés crystallize the
sweetness of their savour. Tulasé seats Sväminé on a stool and washes Her mouth. Sväminé
then holds court with Her sakhés while a jewelled wick is burning. Tulasé then comes and
stands before Sväminé, carrying a jewelled plate with a selfmade betelleaf containing
cardamom, ground catechu, nutmeg, areca-nuts, camphor and cloves. Sväminé is absorbed in
talking about Çyäma with Her girlfriends. Tulasé attracts Her attention by calling Her
Madhura Gätré, sweet-limbed Girl. When is She Madhura Gätré for the kiìkarés? When She
is with Çyäma! Nothing is as sweet as that! Why is the betelleaf called param, or best?
There's a secret in that! Tulasé has secretly mixed some of Çyäma's leftover pän in it, that she
had discretely received from Dhaniñöhä when she was at Nandéçvara earlier in the evening.
Dhaniñöhä knows what is on Sväminé's mind, therefore she has given these betelleaves to
Tulasé. When Sväminé catches the fragrance of this pän, She becomes enchanted and
possessed with greed.130 The pän chewed by Madana Mohana is even sweeter than nectar
and its scent increases the desire of Sväminé's tongue:

sudhäjid ahi-vallikä sudala véöikä carvitah

sa me madana mohanaù sakhi! tanoti jihvä spåhäm

(Govinda Lélämåta 8.8)

"O sakhi! Madana Mohana increases the yearnings of My tongue with His nicely
chewed betelleaves, that defeat the sweetness of nectar!"

130 Explanation by Çré Änanda Gopäla Gosvämé

200 Çré Viläpa Kusumäïjali

Kåñëa ye khäy tämbüla, kohe tära nähi müla,

tähe ära dambha paripäöé
tära yebä udgära, täre koy amåta sära,
gopéra mukha kore älabäöi

(Caitanya Caritämåta Antya 16, 132)

"I cannot describe the value of the betelleaves that were chewed by Kåñëa. They are
also most proud of being called 'the essence of nectar' and being able to use the gopés'
mouths as spittoons!"
This pän is the greatest elixir. When Sväminé smells it She becomes overwhelmed. It
is as if Çyämasundara has appeared in Person. Looking at Sväminé, it seems as if She sits
there with someone else, hugged against somebody (Kåñëa). How sweet, how beautiful, how
splendid! It is the bhäva-service of Bhävamayé, by the bhäva-kiìkaré in the kingdom of
bhäva. Without bhäva this cannot be grasped. The great composer of the Rasa-çästras,
Maharñi Bharata Muni, has written: bhävä eväbhisampannäù prayänti rasa rüpatäm "When
bhäva becomes mature it attains rasa-rüpatä (a form of rasa). Bhäva is understood to mean
manovåtti, or a mentality. There are two kinds of faculties of the mind: the manifest and the
unmanifest. When the manifest thoughts dwell in the mind it is called manovåtti and when
the unmanifest thoughts are there it is called saàskära, väsanä, bhäva, or bhävanä. When
this (devotional) saàskära takes a place in the heart by the grace of the saints all will be
understood, experienced and relished. Tulasé attracts Sväminé's attention because now She is
in the kingdom of lélä. Where has Her mind gone? The sakhés know it and Sväminé speaks
with them in that mood, that's why the word vakträmbuja is used here in the text. A speaker
is called vaktra. Tulasé calls out ayi madhura gätri!, calling Sväminé back to reality and
Sväminé, who is greedy after their fragrance, eagerly stretches out Her hand to grab the
betelleaves from her jewelled plate. What a wonderful expertise in devotional service!
"Sväminé has stopped speaking with Her sakhés just to put my betelleaves in Her mouth!" As
soon as Tulasé offers the betelleaves she cannot see Sväminé's mouth anymore. The
transcendental revelation disappears from Çréla Raghunätha Däsa and he laments out of
great grief:131
he rädhe madhuräìgi! navénä kiçoré; romäïcita kalevare tomära kiìkaré
mukha padme kobe dibo karpüra tämbüla; paricaryä koribo go samaya anuküla

"O sweet-formed Rädhe! O young adolescent girl! Your maidservant has

goosepimples of ecstasy on her skin when she offers betelleaves with camphor to Your lotus
mouth. When can I serve You in this way when the time is right?" (Çré Haripada Çila)

VERSE 53:

ÄRÄTRIKEËA BHAVATÉÀ KIM U DEVI DEVÉÀ

NIRMAÏCHAYIÑYATITARÄÀ LALITÄ PRAMODÄT
ANYÄLAYAÇ CA NAVA MAÌGALA GÄNA PUÑPAIÙ
PRÄËÄRBUDAIR API KACAIR API DÄSIKEYAM

131 Explanation by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 201

ärätrikena - with the ärati-ceremony; bhavatéà - Your; kim u - whether; devi devéà - O
Goddess!; nirmaïchayiñyatitaräà - will worship; lalitä - Lalitä; pramodät - out of joy; anya - other;
älayaù - gopés; ca - and; nava - new; maìgala - auspicious; gäna - songs; puñpaiù - with flowers; präëa
- life; arbudaiù - with billions; api - even; kacaiù - with hairs; api - even; däsikä - maidservant; iyam -
this.

O Devi (goddess)! While Lalitä joyfully performs the ärati-

ceremony to You, and the other sakhés worship You with new,
auspicious songs and flowers, can this maidservant, to whom You are
dearer than billions of lives, worship You with her hair?

Explanations: Çré Raghunätha däsa is deeply absorbed in his svarüpäveça. In the

way he experiences things in his smaraëa, dreams, or visions he reveals his desires for
attaining devotional service. After taking Her meal Sväminé holds court with Her sakhés,
sitting on a beautiful raised jewelled seat, enjoying a pän. Now Lalitä, the leader of the
sakhés, will perform Her ärati with lamps, incense and so on. The maidservants bring all the
paraphernalia. One wave of devotional service after the other is coming over them. No one
knows how to serve Rädhä so expertly as Her maidservants. Without full surrender one
cannot perceive this devotional service to Rädhäräëé. Çrépäda Prabodhänanda Sarasvaté has
written:
rädhä näma sudhä-rasaà rasayituà jihväs tu me vihvalä
pädau tat padakäìkitäsu caratäà våndäöavé véthiñu
tat karmaiva karaù karotu hådayaà tasyäù padaà dhyäya tät
tad bhävotsavataù paraà bhavatu me tat präëanäthe ratiù

"May my tongue become overwhelmed by relishing the nectarean flavour of Rädhä's

holy name, may my feet walk over Våndävana's pathways that are marked with Her
footprints, may my hands be engaged only in Her menial service, may my heart meditate on
Her lotus feet, and may I develop love for the Lord of Her life (Kåñëa) through Her festival
of emotions". (Rädhä Rasa Sudhänidhi 142) The äcäryas have expertly shown in their books
how to surrender to Çré Rädhäräëé's lotus feet. It will all be experienced by the grace of Rüpa
and Raghunätha däsa Gosvämé. Sväminé is sitting on Her ratna paryaìka (jewelled throne).
How should we think of Çré Rädhikä's throne? nijäìga saurabhäloye garva paryaìka; tä'te bosi
äche sadä cinte Kåñëa saìga (C.C. Madhya 8,175) "Çré Rädhikä's bed of pride stands in the abode
of Her nice bodily fragrance. She sits on that bed, always thinking of Kåñëa's company". The
birthplace of that pride is the feeling of possessiveness that causes Her to think: "Kåñëa is
mine!" The devotees should relish that sweetness in their meditations. When the sädhaka
wants to make his life blessed by performing smaraëa so naturally that it resembles a stream
of water, he should certainly study and discuss the Stavamälä and Stavävalé-compilations.
Then he will taste rasa and experience all these heart's services. The mind cannot be
absorbed in Sväminé's lotus feet by force. Without always perceiving the siddha svarüpa this
cannot be understood, nor can one think of Rädhäräëé's devotional service as long as one
identifies with one's male or female material body. One must stay immersed in identification
with the Çré Guru-given maïjaré svarüpa. This desire must always be awake:
202 Çré Viläpa Kusumäïjali

hari hari! ära ki emon daçä hobo

kobe våñabhänu pure, ähéré gopera ghare,
tanayä hoiyä janamibo

"Hari! Hari! When will I attain this condition? When will I be born as a daughter in
the house of a cowherd in Våñabhänu's town (Varñänä)?"

yävaöe ämära kobe, e päëi grahana hobe,

vasati koribo kobe täya
sakhéra parama çreñöha, ye hoy tähära preñöha,
sevana koribo tära päya

"When will I be married in the village of Yävat and when can I live there? When can I
serve the best of sakhés with everything that is most dear to Her?"

teìho kåpävän hoiyä, rätula caraëe loiyä,

ämäre koribe samarpaëa
saphala hoibe daçä, püribe manera äçä,
sevi duhära yugala caraëa

(Prärthanä)

"She will be merciful and take me to her reddish lotus feet, offering me to the lotus
feet of the Yugala Kiçora. My condition will become successful and my desires will be
fulfilled when I can serve these lotus feet!" It is not easy to become free from the bondage of
the material body. As long as we think "I'm a scholar", "I'm a gosvämé", "I'm a bhajanänandé"
it cannot be accomplished. Without mercy from above this pride cannot leave. Intense
worship can attract that grace, but if there is no eagerness joined to that bhajana it will also
not work. Just as a child is born from the meeting of a married couple the Lord will appear
after the meeting of devotional love and eagerness has taken place. The Lord Himself will
reveal how worship can be performed with eagerness. dadämi buddhi-yogaà taà yena mäm
upayänti te (Gétä 10.10). How eager are Rüpa and Raghunätha! Are there any words to
express it? Allegiance to their mood will surely bring experience. Çréla Raghunätha Däsa
Gosvämé now does not see Rädhäkuëòa anymore, he sees Çré Rädhikä chewing pän on Her
jewelled sofa in Yävata. How sweetly She's sitting there, chewing pän and floating in the
nectar of laughter and joking with Her girlfriends! Now there will be ärati. In the summer
ärati is done with a plain lamp, in the winter with a jewelled lamp.132 The 'ärätrika', or ärati-
ceremony is meant to remove obstacles or inauspiciousness. >>In the sweet rasa of Vraja
there are so many obstacles for Rädhä-Kåñëa in Their extra-marital relationship. In Govinda
Lélämåta (8.18) Çré Rädhikä personally explains what kind of obstacles She has to face:

nanandä vidveñöré patir ati kaöuù säpi kuöilä

dhavämba me padmä prabhåti ripu-pakñaç ca balavän
vanaà vyäptaà sarvaà vraja dhana janair ahni sakhibhir
våtaù kåñëo labhyaù katham iha bhaved vighna bahule

"My sister-in-law envies Me, My husband is very harsh and My mother-in-law is very
crooked. The enemies' party, with gopés like Padmä, is very strong, and Kåñëa is out there
somewhere in the fields at daytime, always surrounded by His cows and His friends! How

132 So far the explanation is by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 203

then will I meet Kåñëa when there are so many obstacles?" ärätrika is performed for a
smooth meeting with Kåñëa later, at nightfall, by Govinda Sthalé or other places in
Våndävana, after which Çré Rädhikä can enjoy Herself with Him by dancing the Räsa, playing
in the water of the Yamunä, drinking honeywine and wandering in the forest with Him. For
such an auspicious accomplishment this ärätrika is performed. Lalitä will perform this loving
ceremony. Her bodily complexion is like Gorocana-pigment, she's a little older in age, and
has a very harsh (loving) nature. She orders different people around while Tulasé brings the
ärati-paraphernalia. Sväminé sits down like a steady lightningstreak, that's why She is
addressed in the verse as Devi. devé kohe dyotamanä paramä sundaré (C.C.) Devé means
effulgent and most beautiful. A wonderful golden light emanates from Her body. She feels
that Çyäma is close to Her. He plays in Her heart. In bhävolläsa (times of meeting, Ed.) She
is kréòä vasaté nagaré (C.C.), living in the town of play. How many past sports Sväminé
remembers during the ärati, like pictures arising in Her mind! In the same way Lalitä
performs the ärati of the Divine Pair together in the kuïja, in the presence of the sakhés and
maïjarés! How beautiful! How sweet this is! The boat of Sväminé's mind sinks in the river of
remembrance of Kåñëa and that can be seen by the soft sweet smile on Her lotuslike face.
How does She laugh? The Bhägavata says hasatyatho roditi rauti gäyaty unmädavan nåtyati loka
bähyaù "He laughs, cries, sings and dances like mad, ignoring the people!" That is the
condition of someone who has prema. What then to say of the condition of mahä-bhävamayé
Rädhä?
During the ceremony there are no bells ringing. With sweet voices the sakhés sing
new auspicious songs to burn up all inauspiciousness, while Lalitä lovingly swings the lamp
around before Sväminé. This ärati is a great ceremony of divine love. The light of the lamp
even increases the effulgence of Çré Rädhikä's face, that mocks the lustre of molten gold. All
the sakhés and maïjarés sing and dance, spinning around and around. Lalitä blows a
conchshell and some kiìkarés shower their beloved Sväminé with flowers. Some sing 'Jaya
Jaya' and others make the ulu-dhvani (a high sound made while moving the tongue in the
mouth). How brightly Sväminé shimmers during the ärati! She certainly deserves the name
devi! Lalitä offers a conchshell with water and then she wipes away all kinds of misfortune
with a handkerchief. Lalitä is the embodiment of love, and with all her love she performs this
ceremony. The sädhaka will relish these pastimes in his meditations; it is very sweet.
smaraëa manera präëa, madhura madhura dhäma (Prema Bhakti Candrikä.) "smaraëa is
the life of the mind and the abode of all sweetness." In the end Tulasé, who stands in the
back, worships Sväminé with billions of hearts, by opening her braid, taking her hair in the
hand before her bosom and waving it around as an offering to Sväminé. The hair is black,
Kåñëa is also black. What a wonderful way to remind Sväminé of Kåñëa! Sväminé sits alone on
Her sofa, but over the pathways of their minds (småti-pathe) the maidservants bring Her
Çyäma there also, to sit on Her right side. After ärati there are singing-lessons and
examinations in singing and dancing in the assembly of sakhés. There's no limit to the
ecstasy!133 Suddenly the transcendental vision of Çré Raghunätha breaks and he weeps and
prays:
çré Kåñëa preyasé tumi he devi rädhike!
änande lalitä sakhé, hoiyä praphulla mukhé
nirmaïchana koribe tomäke

"O Devi Rädhike, You are Çré Kåñëa's dearmost beloved! Lalitä-sakhé's face will
bloom of ecstasy when she offers You worship!"

sugandhi pradépa jväli, apara sakala äli,

133 The explanations of the last two paragraphs are by Çré Änanda Gopäla Gosvämé.
204 Çré Viläpa Kusumäïjali

mahänande ho'ye eka präëa.

puñpäïjali diyä yabe, ärati koribe sabe,
gähibe maìgala stuti-gäna.

"As the fragrant incense burns all the other sakhés, who are one life out of mutual
love, blissfully offer You ärati by throwing flowers at You and singing auspicious songs."

e däséra abhiläña, häte loiyä keça-päça,

ärati koribo koöi präëe
tuyä priya ei sevä, kobe vä ämäre dibä,
kichu nähi bhäya ihä vine

(Çré Rasika-Candra däsa)

"This maidservant desires to hold her braided hair in her hands and thus perform
ärati with millions of life-airs. When will You give me that beloved service? I don't want
anything else but that!"

VERSE 54:

ÄLÉKULENA LALITÄ PRAMUKHENA SÄRDHAM

ÄTANVATÉ TVAM IHA NIRBHARA NARMA GOÑÖHÉM
MAT PÄËI KALPITA MANOHARA KELI-TALPAM
ÄBHÜÑAYIÑYASI KADÄ SVAPANENA DEVI

älé-kulena - by girlfriends; lalitä - Lalitä; pramukhena - headed by; särdham - with; ätanvaté-
manifesting; tvam - You; iha - here; nirbhara - great; narma - intimate; goñöhém - discusion; mat - my;
päëi - hand; kalpita - made; manohara - beautiful; keli - play; talpam - bed; äbhüñayiñyasi - You will
decorate; kadä - when; svapanena - by dreaming; devi - O Goddess!

O Devi (goddess)! While You are absorbed in an intimate joking

discussion with Your girlfriends, headed by Lalitä, I will make a
beautiful playbed for You with my own hands. When will You decorate
that bed by dreaming on it?

Explanations: Clear visions, dreams or smaraëa are the life-support for the
practitioners of kiìkaré-bhäva, and if this does not take place they will become attracted to
the material world. "Until now a person like me has not become acquainted with his beloved
deity. My mind is still absorbed in so many paltry things. I cannot put aside even a penny for
the Lord, but for one penny I can give up the Lord!" We must make advancement by making
the world alien to us and taking the Lord into the heart. The Lord is so thirsty for devotion
that as soon as He smells any He comes running to drink it. The soul is by nature the abode
Çréla Raghunätha däsa Gosvämé's Stavävalé 205

of causeless love of God, and the Lord is the Self of Selves, the Soul of souls. How dear He is
to us! Lord Brahmä prayed to Kåñëa in the Bhägavata (10.14.36):

tävad rägädaya stenäs tävat kärägåhaà gåham

tävan moho'ìghri nigaòo yävat Kåñëa na te janaù

"O Kåñëa! As long as the people do not turn to You, their attachments will act like
thieves on them, their houses will remain prisons for them, and their illusion will remain
their shackles!" The Vaiñëava Toñaëé comments as follows on this verse: tatra nirupädhi
premäspadasyätmano'py ätmatvena tvam eva rägasya sväbhävika parama yogyäçrayaù. atas tal
lakñaëa nija sväminam anupalabhyaiva bhramann asau janänäm çubha väsanä rüpäà tvad bhajana
sämagréà haraàç caura eva. tatas tad anuvartino'pi tädåçäù. "You are the natural abode of
everyone's causeless love, because You are the Self of selves. Therefore You are the best
shelter for everyone's love. It is natural to love one's beloved object or person. When the
living entities don't get attached to You as their master their attachments will act like thieves
that steal the paraphernalia of their worship from them, and greed and delusion will follow."
The practising devotee devotees should lament: "Alas! Such a wonderful thing I have
forgotten to become mad after temporary, bodily affairs!"
Çré Raghunätha däsa is the embodiment of love-in-separation. He has nobody in this
world but Sväminé: ati kadana samudre majjato hä kåpärdre kñaëam api mama rädhe! netram
änandaya tvam "O merciful Rädhe! I'm drowning in an ocean of misery! Please show Yourself
just once and thus delight my eyes!" The practising devotee should also have some of this
eagerness. "O Svämini! I will not mix with this world! I will become as Sväminé wants me to
be; then She will accept me!" The ärati is over now. Sväminé is surrounded by Her
girlfriends, sitting on a jewel-studded sofa. She makes jokes with Her girlfriends, but these
are not ordinary jokes: nirbhara narma goñöhém. It is a very funny conversation. While
Çrématé is absorbed in such a joking discussion Çyämalä-sakhé comes before Her with a new
sakhé. Seeing her, Çrématé asks: "Sakhi Çyämale! Come, come! Who is that girl with you?"
Çyämalä says: "This is my friend Navénä-sakhé! She hasn't met You yet, but She's very eager
to meet You!" Sväminé is enchanted when She sees Navénä-sakhé and stares at her in
astonishment, saying: "Aha! You are so beautiful! If you are Çyämalä's friend, then you're also
My friend! What's your name and where do you live?" Navénä sakhé says: "My name is
Navénä and I've come here with my friend Çyämalä to see You! From Çyämalä I have heard
about Your matchless form and attributes, so I became very eager to meet You!" Sväminé's
heart melts when She hears Navénä's nice voice and She says: "Do you know how to sing,
dance and play musical instruments?" Navénä says: "A little bit!" Sväminé takes Navénä close
to Herself while She exclaims: "Aha! How beautiful your face is! How sweet is your smile and
how sweet are your words! Come here, come here! It is just like I've seen you somewhere
before!" Then Navénä-sakhé begins to dance and sing. Aha! How wonderful is her dance!
How sweetly she sings and how nicely she moves her eyes and hands! The sakhés faint of
ecstasy when they see it. Again and again Sväminé says: "Bravo! Well done!" and gives Navénä
a tight hug. But while She embraces Navénä She feels a familiar shivering over Her own body
and that makes Her doubt. Who is this? Sväminé then pulls the veil from Navénä's head and
exclaims: "O mä! What is this? This is Kåñëa! Çyämale! You are so naughty!" Çyäma and the
sakhés have so much fun then! The sakhés roll against Each other of laughter. What a
wonderful fun they have! After Çyäma has gone home Tulasé prepares a bed for Sväminé to
lie on. Although all kinds of funny discussions are going on Tulasé does not forget her service.
Devotion consists of service. bhaj ityeña vai dhätuù seväyäà parikértitaù. Devotional service is
relishable in all three stages - sädhana bhakti, bhäva bhakti, and prema bhakti. Compared to
that savour everything in this world is tasteless, including sense-gratification (bhukti) and
liberation (mukti). There will be nothing left to want and to get from the material world. 'I
206 Çré Viläpa Kusumäïjali

just want to fall at Your lotus feet, stay with them and serve them.' The kiìkarés are the
embodiments of the flavours of devotional service.134 Çré Kåñëa is the Supreme Personality of
Godhead, but He wants something from these maidservants. The Lord of the universe
stretches His hand out to them. There is nothing as glorious and fortunate as this! Çréla Rüpa
Gosvämé said (in Cäöu Puñpäïjali, 23):

karuëäà muhur arthaye paraà tava våndävana cakravartini

api keçé-ripor yathä bhavet sa caöu prärthana-bhäjanaà janaù

"O Queen of Våndävana, Çré Rädhe! I pray for Your mercy again and again, so that
even Kåñëa, the heroic destroyer of the Keçé-demon, will make me the object of His
flattering prayers!" As long as there's still a whiff of personal desire Rädhä's service cannot
be attained. The maidservants of Çré Rädhä don't even dream of their own purposes! They
are the embodiments of the flavour of devotional service, and they always immerse Sväminé
and Çyäma in that flavour. The maïjarés always throw Rädhä and Kåñëa in ever-new pools of
transcendental fun. One day the Yugala Kiçora sits down in a kuïja, with Their backs against
Each other. They are angry with Each other and They both think: 'I will not be the first One
to speak!' They don't want to disgrace Themselves by apologising, but at the same time They
are suffering because They cannot meet Each other. Suddenly Rüpa Maïjaré breaks the
impasse by telling Çyäma: "What are You telling me by blinking at me? I cannot woo Sväminé
for You!" Both think: "The job is done!", and They begin to laugh and joke with Each other
again. How wonderful is this maïjaré-service! She thinks: 'For Your pleasure we can do
anything!"
parasparam apaçyatoù praëaya mäninor väà kadä
dhåtotkalikayor api svam abhirakñator ägraham
dvayoù smitam udaïcaye nudasi kià mukundämunä
dåganta naöanena mäm uparametyalékoktibhiù

(Utkalikä Vallari 63, Çréla Rüpa Gosvämé)

The scriptures are calling the beloved deity Adhokñaja or He who is not perceived
with the senses. How can devotion reach perfection then? After all, devotion is defined as
service to the Lord with the senses. håçékeëa håçékeça sevanam bhaktir ucyate (Närada
Païcarätra). The answer is: He is grasped by senses that are steeped in devotion. bhaktir
evainaà nayati bhaktir evainaà darçayati bhakti vaçaù puruñaù bhaktir eva bhüyasé (Upaniñads)
"Devotion alone captures Him, devotion alone reveals Him. The Lord is only controlled by
devotion and devotion alone." parämåçyaà düre pathi pathi munénäà vrajavadhü dåçä dåçyaà
(Kåñëa Karëämåta) "Adhokñaja Kåñëa is to be considered from a distance along the away
shown by the sages (through ardent practices of meditation), but He's always visible to the
Vraja-gopés." In other words, when the Vraja-gopés see Kåñëa's sweet form they fall in love
with Him and they can attain His sweet association. With this desire they wander around on
the banks of the Yamunä on the pretext of getting water for their households. That is the
power of loyal devotional service. There's no comparison to the loyalty of Rädhä's
maidservants. The footservice of Rädhäräëé is everything to them. "How can I show my face
to Sväminé while being absorbed in such strong bodily consciousness? I'm ashamed to offer
my contaminated life to Her! I am serving, and if my sevya is happy I will feel successful. Am
I doing any bhajan if I don't smell Her bodily fragrance, see Her bodily luster or taste Her
food-remnants even slightly?"

134 Narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 207

Tulasé now comes up to Sväminé. It is time for Sväminé to take a little rest, she thinks.
Although the sakhés are oblivious in their intimate discussion with Sväminé, Tulasé never
forgets her service. She made a bed as white as the foam on milk for Sväminé to lie on. Going
up to Sväminé, she says "Hey Çyämäjü! So much time has passed now, come and take a little
rest! Let's go!" How much love this maidservant has! The sakhés admit: "We don't love
Rädhikä as much as Tulasé does! We've completely forgotten! Go sakhi, it's time for You to
rest a little bit! Go!" Tulasé takes Sväminé by the hand, takes Her to the bed and makes Her
lie down on it. A blue oillamp burns there to soothe Sväminé's eyes with the remembrance of
Her lover. Sväminé is very happy to lie down on the bed prepared for Her by Tulasé. The text
mentions the word keli talpa, or 'bed for loveplay'. But such a bed is only there in the kuïja,
isn't it? How can there be such a playbed in Çrématé's in-laws' house? Because She sees
Çyämasundara coming to Her in Her dreams. This is called svapna viläsa, or loveplay in a
dream. svapanena - na tu nidrayä. The verse mentions äbhüñayiñyasi ....svapanena: You
adorn this bed by dreaming on it, not by sleeping on it! Sväminé is enchanted by dreaming of
Çyäma's form, that is like an ocean of rasa, His face, that shines like the moon and His neck
that is adorned by a garland of jasmine-flowers! rüpe gune rasa sindhu, mukha chaöä jini
indu, mälatéra mälä gale dole— How wonderfully She moves in Her sleep while She dreams
of enjoying with Kåñëa! How sweetly She moves Her feet and how sweet is the smile on Her
face! How much She speaks in Her dream! Çyäma cannot leave Sväminé under any
circumstance, being attracted to Her love for Him. Later at night, when They meet in
Våndävana, Kåñëa asks Sväminé: "Did You dream of Me this evening? I also dreamt of You!"
Blessed is our Sväminé, blessed is our Çyäma!
Tulasé sees that Sväminé decorates Her bed by stretching Herself out on it. It is as if
Her sweetness drips from the bed and inundates Tulasé with a stream of rasa. Suddenly the
vision ends and Çré Raghunätha falls on the bank of Rädhäkuëòa and anxiously prays:135

lalitädi sakhé sane, priya narma äläpane,

yabe tumi hoibe magana.
keli viläsera tare, vichäibo nija kare
manohara kusuma çayana

"When You are absorbed in a joking conversation with Lalitä and Your other
girlfriends, I will make a playbed for You with my own hands, an enchanting bed of flowers!"

tähäte çayana kori, svapane çyämera heri,

priya saìge hobe vilasita.
tomära aìga mädhuré, heribo nayana bhari,
keli talpe hoibe bhüñita

(Çréla Rasika-Candra Däsa)

"When You lie down on it You see Çyäma in Your dream and enjoy with Your
beloved. I will fill up my eyes with the sweetness of Your body, that decorates this playbed."

VERSE 55:

135 Narrated by Çré Änanda Gopäla Gosvämé.

208 Çré Viläpa Kusumäïjali

SAMVÄHAYIÑYATI PADAU TAVA KIÌKARÉYAÀ

HÄ RÜPA MAÏJARIR ASAU CA KARÄMBUJE DVE
YASMIN MANOJÏA HÅDAYE SADAYE'NAYO KIÀ
ÇRÉMÄN BHAVIÑYATITARÄÀ ÇUBHA VÄSARAÙ SAÙ

samvähayiñyati - will massage; padau - both feet; tava - Your; kiìkaré - maidservant; iyaà -
this; hä - O!; rüpa maïjari - Rüpa Maïjaré; asau - that; ca - and; kara - hand; ambuje - in both lotuses
(fem.); dve - two (fem.); yasmin - in which; manojïa - beautiful; hådaye - O heart (fem.)!; sadaye - O
merciful girl; anayaù - of them both; kià - whether; çrémän - beautiful; bhaviñyatitaräà - will be;
çubha - auspicious; väsaraù - day; saù - he.

O Manojïa Hådaye (girl with a beautiful heart) O Sadaye

(merciful girl)! Will that beautiful, blessed day come when this
maidservant of Yours will massage Your feet and Çré Rüpa Maïjaré
takes care of Your hands?

Explanations: Çré Raghunätha däsa is agitated by feelings of love-in-separation. He is

deeply absorbed in his svarüpäveça and he has no other aim than Sväminéjé's lotus feet. In
'Vraja Viläsa Stava' he says: yan mädhuré divya sudhä rasäbdheù småte kaëenäpyati lolitätma: 'My
heart is very agitated by remembering even a drop of the sweet, divine nectar-ocean that is
the Yugala Kiçora'. The äcäryas are our example. Our lives should be completely in
allegiance to them. It is the nature of greed that it will not let a person in peace until he has
gotten the object of his desire. This means that when we think of something for a moment
and the mind is drawn to something else the next moment we cannot really speak of genuine
greed. When the practising devotee performs bhajan in allegiance to the äcäryas a tiny drop
of their vast devotional greed may become infused in his heart. How sweet are the activities
of Çréman Mahäprabhu's associates! Whether they were householders or renunciants, they
were all free from attachment to sense-gratification. Their auspicious descension into the
material world was meant for distributing tangible devotional experiences and detachment
from sense-gratification. Every mouthful of food causes nourishment, satisfaction and
cessation of hunger. 'In bodily consciousness I cannot understand that I am Rädhä's
maidservant. I just like to be connected with mäyä!'136 Çré Narottama Öhäkura sings:

dehe boise ripu-gaëa, yoteko indriya-gaëa,

keho käro bädhya nähi hoy
çunile nä çune käna, jänile nä jäne präëa,
däòäite nä päre niçcoy

(Prema Bhakti Candrikä)

"The senses that dwell in our bodies are so many enemies. Nobody obeys anyone. My
ears hear, but don't listen and my heart knows, but does not realize. They cannot become
determined and fixed." "I'm chewing the thorns of sense-gratification like a camel who cuts

136 Explanation by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 209

his mouth and tongue by chewing thorns, instead of eating the mango-pits of devotion, like
the cuckoo. I'm burning to death in the fire of mäyä, but still I will not relish the nectar of
devotion."
viñaya garala-maya, tä'te mäna sukhacaya,
sei sukha duùkha kori mäno
govinda viñaya rasa, saìga koro tära däsa,
prema bhakti satya kori jäno

"I consider the poison of sense-gratification to be happiness, although I should know

it to be miserable. Taste the nectar of the Govinda-subject, and associate with His devotees.
Know loving devotion to be real!" Govinda's service is bliss and a lack of His service is
misery. sakhégaëa cäri päçe, sevä kori abhiläñe, se sevä parama sukha dhare (ibid) "I desire service,
being surrounded by the sakhés. That service contains the greatest bliss." When you love God
the divine remnants of that love will be scattered throughout the universe. Then you can
experience universal love as it is. Then the spiritual world is sweet, the material world is
sweet, and sweet Kåñëa is even more sweet. Sweetness will be pervading inside out.
Sväminé lies to rest on an excellent bed, covered with a bluish sheet. This sheet is very
dear to Her simply because it is black (and reminds Her of Çyäma). She dreams of Çyäma
and His sweetness makes Her happy inside and outside. Rüpa Maïjaré and Tulasé can both
admire Her charming beauty and serve Her limbs at that time. How wonderful is their love
for Sväminé! Rüpa and Tulasé's friendship is similar in this material world, where they are
known as Rüpa Gosvämé and Raghunätha Däsa Gosvämé. Çréla Raghunätha Däsa introduces
himself as follows by writing in the end of his Viçäkhänandada-stotram:

çrémad rüpa padämbhoja dhülé mätraika sevinä

kenacid grathitä padyair mäläghreyä tad äçrayaiù

"This garland of verses was strung by someone who subsists simply on serving the
dust from Çrémad Rüpa Gosvämé's lotus feet. May the devotees who take shelter of him
accept the fragrance of this garland!" It is described in 'Bhakti Ratnäkara' that after reading
Çré Rüpa Gosvämé's play 'Lalita Mädhava', which describes Çré Rädhikä's feelings of
separation from Kåñëa, Çréla Raghunätha Däsa almost died of transcendental agony. Just to
save his life Çré Rüpa Gosvämé gave him his 'Däna Keli Kaumudé' to read, a one-act play
which deals with the blissful meeting of Rädhä and Kåñëa. This inspired Raghunätha Däsa to
write his jewellike one-act play named 'Däna Keli Cintämaëi'. Çréla Rüpa Gosvämé has also
written a dedication to Raghunätha Däsa Gosvämé at the conclusion of his 'Däna Keli
Kaumudé':
rädhäkuëòa taöé kuöéra vasatis tyaktänya karma janaù
seväm eva samakñam atra yuvayor yaù kartum utkaëöhate
våndäraëya samåddhi dohada pada kréòä kaöäkña dyute
tarñäkhyä tarur asya mädhava phalé türëam vidheyas tvayä

"O Mädhava! My friend (Raghunätha Däsa) has given up all other activities and is
now living in a cottage on the bank of Rädhäkuëòa, very anxious to exclusively serve You and
Çré Rädhikä. You always cast Your merciful glance on those who live in Våndävana and You
fulfill all their desires, so please quickly make the tree of his (Raghunätha's) aspirations bear
fruit!" These are some examples of their very intimate friendship.
Tulasé and Rüpa both climb on the bed to serve their Sväminé. They are not at all shy!
Their servant mood is mixed with a mood of friendship for Sväminé. Tulasé calls Sväminé
Manojïa Hådayä, girl with a beautiful heart. Literally the word manojïa means knowing
(jïa) the mind (manaù). manaù jänätéti manojïa. Çrématé knows what is on Rüpa and Tulasé's
210 Çré Viläpa Kusumäïjali

mind, so She gives them this service. Manojïa also means 'beautiful One'. Her endless
beauty illuminates the house, the bed and the hearts of the kiìkarés! Her lustre has turned
Çyämasundara golden (making Him become Gaurasundara, Çré Caitanya Mahäprabhu). She
is the quintessence of mahä-bhäva personified. All the poetic analogies about Çrématé
Rädhikä's beauty - Her face defeating the moon in beauty, Her eyes defeating the lotus
flowers and Her nose defeating the sesame-flowers - are ultimately futile.137 Only by Her
mercy in the form of ecstatic love She can be seen and felt in a heart illuminated by viçuddha
sattva (pure goodness). Whatever falls into an ocean of nectar becomes nectarean, similarly
the garments, ornaments and unguents of Çré Rädhikä, who is the personification of mahä
bhäva, are also filled with mahä bhäva. The Mahäjanas relish this and we taste their
remnants. Çréla Kåñëa däsa Kaviräja Gosvämé has written:

rädhä prati Kåñëa sneha sugandhé udvartana; tä'te ati sugandhi deha ujjvala varaëa
käruëyämåta dhäräya snäna prathama; täruëyämåta dhäräya snäna madhyama
lävanyämåta dhäräya tad upari snäna; nija lajjä çyäma paööa çäöé paridhäna
Kåñëa anuräga dvitéya aruëa vasana; praëaya mäna kaïculikäya vakñaù äcchädana
saundarya- kuìkuma, sakhé-praëaya- candana; smita känti karpüra- tine aìga vilepana
kåñëera ujjvala rasa mågamada bhara; sei mågamade vicitrita kalevare
prachanna mäna vämya dhammilla vinyäsa; dhérädhérätmaka guëa aìga paööaväsa
räga tämbüla-räga adhara ujjvala; prema kauöilya netra yugale kajjala
sudépta sättvika bhäva harñädi saïcäri; ei sab bhäva bhüñaëa sab aìge bhari
kila kiïcitädi bhäva viàçati bhüñita; guëa çreëé puñpa-mälä sarväìge pürita
saubhägya tilaka cäru laläöe ujjvala; prema vaicittya ratna, hådaye tarala
madhya vaya sthiti sakhé skandhe kara nyäsa; Kåñëa lélä manovåtti sakhé äça päça
nijäìga saurabhälaye garva paryaìka; tä'te bosi äche sadä cinte Kåñëa saìga
Kåñëa näma guëa yaçaù avataàsa käne; Kåñëa näma guëa yaçaù praväha vacane
Kåñëake koräya çyäma-rasa madhupäna; nirantara pürëa kore kåñëera sarva käma
kåñëera viçuddha prema ratnera äkara; anupama guëagaëa pürëa kalevara {C.C.}

"Rädhä is anointed with the fragrant ointment of affection towards Kåñëa. This makes
Her very fragrant body shine brightly. She takes Her first bath in a stream of the nectar of
compassion, Her middle-bath in the stream of nectarean youthfulness and Her final bath in
the stream of nectarean beauty. Then She puts on a silken blue säré made of Her own
bashfulness. Her second, red garment consists of passionate love for Kåñëa and Her breasts
are covered with a blouse of loving pique. She is anointed with three ointments - the
vermilion of beauty, the sandalwoodpulp of the love of Her girlfriends and the camphor of
Her lustrous smile. Her body is decorated with musk-pictures that represent Kåñëa's brilliant
erotic rasa. Her braid is made of hidden anger and opposition, and scented powder of Her
calm, yet not-calm attributes adorn Her limbs. The red color of pän, that represents Her
passionate love, brightens Her lips and Her eyes have eyeliner of the crookedness of love.
Her body is adorned with all the ecstatic ornaments such as sudépta sättvika bhävas and the
saïcäré-bhävas like harña (joy). She is also adorned with twenty other bhävas, such as kila
kiïcita. Her whole body is hung with flower garlands of attributes. Her forehead is
brightened by beautiful tilaka of fortune. Prema Vaicittya is the jewel, and Her heart is the
locket. She places Her hand on the shoulder of a girlfriend named adolescence and She is
surrounded by Her sakhés that represent Her mental activities, that are concentrated on
Kåñëa's pastimes. She sits on a bed of pride in the abode of Her aroma that is Her body,
always thinking of Kåñëa. Kåñëa's names, attributes and glories are Her earrings (she loves to
hear about them), and Kåñëa's names, qualities and glories form the stream of Her words.

137 Explanation by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 211

She makes Kåñëa drink the honey-beverage called Çyäma-rasa (erotic flavours) and She
always fulfills all of Kåñëa's desires. She's a mine full of jewels of pure love for Kåñëa, and
Her body is filled with all incomparable attributes."
O bhävuka bhaktavånda (sensitive devotees)! This is the introduction to the
embodiment of love for Kåñëa! That is why the address manojïa hådaye is justified here.
Çrématé lies down on the bed prepared for Her by Tulasé, like the Queen of swans
(räja-haàsé) lying on an ocean of milk, enjoying with Çyäma in Her dream. She speaks, She
laughs and She turns on Her other side in Her dream. Although Rüpa Maïjaré usually
massages Çrématé's feet she has now mercifully given that service to Tulasé and has taken to
the service of Sväminé's hands (manojïa also means 'merciful'.138 Sväminé Herself mercifully
places Her lotus feet on 'Her' Tulasé's chest, knowing how anxious she is to serve them.
bhaktänäà håt-saroje madhura-rasa-sudhä syandi padäravindä (Rädhä Rasa Sudhänidhi 127) "Her
lotus feet pour the nectar of sweet rasa over the lotuslike hearts of the devotees". That is why
She is addressed here as Sadaye, or merciful girl. Knowing what is on Tulasé's mind Sväminé
lifts Her feet upon her chest. How intense is their feeling of 'possessiveness'! She takes Her
maidservants to Her in all respects, calling them 'My Rüpa! My Tulasé!' How blissful it is to
hear all this, what to speak of actually attaining this in truth? How mercifully Sväminé lifts
Her lotus feet on Tulasé's chest! Çré Raghunätha experiences this and calls Her Sadaye,
merciful girl. How beautiful are Sväminé's limbs! She sees Rasa-räja Çré Kåñëa in Her dream.
Çyäma pervades Sväminé's dreams; how wonderfully She relishes this! Each of Her limbs
blossoms up by relishing this sweet taste.139 The fortunate maidservant swims in an ocean of
rasa. Suddenly the vision vanishes and Çré Raghunätha däsa pitifully prays for this devotional
service:
emon sudina häy! kobe hobe mora ?
kobe päda samvähana, niyojibe däsé jane,
änande rahibe prema lora
çré rüpa maïjari soi, çré kara kamala dui,
samvähana koribe hariñe.
manojïa hådaye ayi, kobe rädhe kåpämayi,
äni dibe se çubha divase.

(Çré Rasika-Candra Däsa)

"Alas! When will that beautiful day be mine? When will You engage Your maidservant
in massaging Your feet, while tears of loving ecstasy stream from her eyes and her friend Çré
Rüpa Maïjaré will blissfully massage Your beautiful lotus-like hands? Ayi beautiful-hearted
girl! O merciful Rädhe! When will that blessed day come?"

VERSE 56:

TAVODGÉRËAÀ BHOJYAÀ SUMUKHI KILA KALLOLA SALILAÀ

TATHÄ PÄDÄMBHOJÄMÅTAM IHA MAYÄ BHAKTI LATAYÄ
AYI PREMËÄ SÄRDHAÀ PRAËAYI JANA VARGAIR BAHU VIDHAIR

138 Çré Baìgabihäré Vidyälaìkära writes: para kätaryäsahanena manoharaà hådayaà mänasam "She whose
heart is enchanting because She cannot tolerate another person's misery is called manojïa).
139 This paragraph is narrated by Çré Änanda Gopäla Gosvämé.
212 Çré Viläpa Kusumäïjali

AHO LABDHAVYAÀ KIÀ PRACURATARA BHÄGYODAYA BALAIÙ

tava - Your; udgérëam - expelled; bhojyaà - eatables; sumukhi - O fairfaced Girl!; kila -
certainly; kallola - waves; salilaà - water; tathä - and then; pädämbhoja - lotus feet; amåtam - nectar;
iha - here; mayä - by me; bhakti - devotion; latayä - by a vine; ayi - O!; premëä särdhaà - with love;
praëayi - loving; jana - friends; vargaiù - with groups; bahu - many; vidhaiù - kinds; aho - o!;
labdhavyaà - to be obtained; kià - whether; pracuratara - greater amount; bhägya - fortune; udaya
- arising of; balaiù - by the forces.

O Sumukhi (fair-faced girl)! When will I, like a vine of devotion,

on the strength of great arising fortune, obtain the remnants of food
that You spat out along with Your gargling water and the water that
has washed Your lotuslike feet? With love I shall enjoy it in so many
ways along with Your other loving friends!

Explanations: Çré Tulasé has massaged Sväminé's lotus feet and Çré Rüpa has
massaged Her hands. Sväminé lies to sleep on a wonderful bed. When this delectable vision
vanishes Çré Raghunätha weeps and laments, revealing his heartache to Sväminé. Again a
revelation comes to him. He need not endeavour for such visions. bhakti måñöa citta våttiñu
svataeva sphuriteñu "In hearts that are purified by devotion these visions appear
spontaneously." The lélä is then the doer, not the smaraëa-käré (the devotee who practises
smaraëa). This free flow of léläs cannot come to a mind that is possessed by the material
modes. The modes of darkness (tamo-guëa) and passion (rajo-guëa), and even that of
goodness (sattva-guëa) will not allow smaraëa to take place, but devotion will gradually
carry the devotee's heart and mind beyond these psychic qualities. Devotion liberates the
soul from the knot of false ego and fills it with the identification of "I am God's servant."

yat pädapaìkaja paläça viläsa bhaktyä karmäçayaà grathitam udgrathayanti santaù

tadvan na rikta-matayo yatayo niruddha sroto gaëäs tamaraëaà bhaja väsudevam

'Simply by being devoted to the lotus feet of the Lord the saints are liberated from
the bondage of karmik reactions, unlike the empty-headed practitioners (of jïäna and yoga)
that artificially try to control their senses. Therefore worship Väsudeva, who is very kind to
the surrendered souls!" (Çrémad Bhägavata 4.22.39) The hearts and minds of the devotees are
stolen by the sweetness of devotional life. It cannot be forgotten anymore, even they he
would try it! Anyone who has experienced this will understand it. Mäyä makes the mind very
coarse, but when the mind remains at the lotus feet of the Lord we can understand how
pure, tender and innocent the mind actually is. dhautätma purusaù Kåñëa pädamülaà na
muïcati (Bhäg. 2.8.5) "A purified soul never leaves the lotus feet of Kåñëa." Unfortunately a
person like me is exactly in the opposite position. Although I want to forget about material
life I cannot forget it. Devotional love alone can purify the heart. How tender is the heart of
someone who practises maïjaré bhäva! How honey-sweet are their hearts! Çréla Narottama
däsa Öhäkura has sung:
rädhä Kåñëa sevana, ekänta koriyä mana,
caraëa kamala boli yäo
doìhära näma guëa çuni, bhakta mukhe puni puni,
Çréla Raghunätha däsa Gosvämé's Stavävalé 213

parama änanda sukha päu

"Fix your mind completely on the service of the lotus feet of Rädhä and Kåñëa,
constantly hear of Their attributes from the mouths of the devotees and you will reach the
pinnacle of bliss!"
hema gauré tanu räi, äïkhi daraçana cäi,
rodana koribo abhiläña
jaladhara òhara òhara, aìga ati manohara,
rüpe bhuvana parakäça

"My eyes want to see the golden form of Räi, and are crying out of this desire. Kåñëa's
very enchanting body shines in the world like a dripping raincloud."

sakhé-gaëa cäri päçe, sevä kori abhiläñe,

se sevä parama sukha dhare
ei mana tanu mora, ei rase sadä bhora,
narottama sadäi vihare

"All around, the sakhés are desiring Their service and when they get that service they
are most blissful!" Narottama says: "My mind and my body are always absorbed in this rasa."
Whoever falls in an ocean of nectar becomes immortal and nectarean. By the special
mercy of Çréman Mahäprabhu Çréla Raghunätha Däsa similarly has become filled with prema
by falling in the ocean of service to Çré Rädhikä, who is sacred love personified. He is fully
absorbed in his identification as Rädhä's maidservant. A vision comes to him. Sväminé is
sleeping. Now the kiìkarés take their meal of remnants left by Sväminé before She went to
sleep. How fortunate they are! They can eat Her leftover food and betelleaves, drink the
water with which She has flushed Her mouth and the water with which they have washed
Her lotus feet. This fortune is even far away from the sakhés! While Sväminé was eating, She
spat some food out on a plate as if She did not like the taste of it. She knows the desire on
Her maidservants' mind, so in this way She grants them opportunities to enjoy Her leftover
food. How strong is Her feeling of possessiveness for Her maidservants! How tasty the food
has become after having been in Her mouth. The maidservants know this, and that's why
Tulasé calls Her Sumukhi, fairfaced girl, here. It is as if love has met in one place, has taken
the form of a kiìkaré and is eating a share of this wonderful nectar. The kiìkarés serve
Sväminé äcamana (water for flushing the mouth) and Sväminé spits that water into a golden
spittoon. After Sväminé has gone to sleep, the maidservants jokingly feed Each other. The
practising devotee should also always get a particle of this prasäda in his smaraëa. The
identification of a kiìkaré is required, otherwise the sweetness of this mood cannot be
experienced. "How intoxicated I am with this temporary material body!" Bodily
consciousness is an evil that takes the mind in the wrong direction, therefore the sädhaka
should vow this:

äna kathä nä bolibo, äna kathä nä çunibo,

sakali koribo paramärtha
prärthanä koribo sadä, lälasä abhéñöa kathä,
ihä vinä sakali anartha

(Prema Bhakti Candrikä)

"I will not speak anything else or hear anything else (but Kåñëa-kathä), I will live a
completely spiritual life. I will always pray and yearn for topics of my beloved deity. Without
214 Çré Viläpa Kusumäïjali

this everything is simply mischief." The devotee should cry with his heart for some
experience: 'How unfortunate I am that I have learned about the highest thing but I cannot
take to it!' Without surrender this path cannot be attained. Some explain the word udgérëa
bhojya in the text to mean 'chewed betelleaves'. Sväminé knows so many ways to give Her
mercy (prasäda) to Her maidservants. Çréla Rüpa Gosvämé wrote in Utkalikä Vallari (62):

äsye devyäù katham api mudä nyastam äsyät tvayeça

kñipta parëe praëaya janitäd devi vämyät tvayägre
äkütajïas tad ati nibhåtaà carvitaà kharvitäìgas
tämbüléyaà rasayati janaù phulla romä kadäyam

Çré Rüpa Maïjaré has arranged for the Youthful Couple to meet in a kuïja, so They
feel They should reward her somehow. Çyäma holds Sväminé's face and pushes His chewed
betelleaves from His mouth into Her mouth. Sväminé then makes a dirty face, as if She wants
to say: "Yek! Do I have to chew the remnants of this debauchee, whose mouth kisses so many
other girls?", looks in Rüpa Maïjaré's direction and spits the chewed betelleaves out on a
plate. In this way the maidservants are also blessed with Sväminé's chewed food- or spice-
remnants! Çré Rüpa Maïjaré prays: "When will I have goosepimples of ecstasy on my small
body when You give me these remnants in a very lonely place?" The practising devotee
should also relish Sväminé's loving compassion towards him when he remembers these
transcendental pastimes. His meditation has taken solid form; Sväminé's remembrance is
most blissful. Everything in this world is giving trouble and pain, and the devotee anxiously
prays "Don't keep me in this material world anymore! Make me a maidservant of Your lotus
feet! tuyä päda-padma koro anucaré. How long will I have to stay in this world while I'm
winding up my material existence? The light that emanates from Sväminé's lotus feet will
make me forget mäyä". The däsé washes Sväminé's mouth with water from a golden bowl.
Çrématé spits Her mouthwater back into the golden bowl, and then She says: "Wash My
feet!". There is a special plate for catching Her footwater also. Tulasé introduces herself by
saying: "I am a vine of devotion for You and this vine will grow higher and higher and get
blooming flowers and fruits of love for You, as long as I sprinkle it with the water with which
You have flushed Your mouth and which has washed Your lotuslike feet! Other than this
nectar, I will not accept anything!"140
Çré Haripada Çila sings:
he sumukhi nivedana, sukhamaya våndävane,
mora bhägya hobe anuküla.
priya sahacari sane, koribo ki äsvädane,
sudhä sära carvita tämbüla.

"O fair-faced girl! This is my prayer: when will fortune turn my way in blissful
Våndävana, so that I can relish Your chewed betelnuts, that are the essence of nectar,
together with my girlfriends?"

mukha prakñälana jala, Kåñëa bhakti dite bol,

bhakti latäya koribe siïcana.
caraëa amåta päna, kori juòäibo präëa,
premäìkura hoibe udgama

140 These two paragraphs are narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 215

"Your gargling water, that has the power to bestow Kåñëa-bhakti, will shower my vine
of devotion, and the nectarean water that washed Your lotus feet will cause the seed of my
prema to sprout."

VERSE 57:

BHOJANÄVASARE DEVI SNEHENA SVA MUKHÄMBUJÄT

MAHYAÀ TVAD GATA CITTÄYAI KIÀ SUDHÄS TVAÀ PRADÄSYASI

bhojana - eating; avasare - opportunity; devi - goddess; snehena - affectionately; sva - own;
mukha - mouth; ambujät - from the lotus; mahyaà - to me; tvad - unto You; gata - dedicated;
cittäyai - unto the heart (fem.); kià - whether; sudhä - nectar; tvaà - You; pradäsyasi - will give.

O Devi (goddess)! When will You, while You are eating,

affectionately give me, whose heart is dedicated to You, the nectarean
remnants from Your lotuslike mouth?

Explanations: Çré Raghunätha däsa Gosvämé falls on the bank of Çré Rädhäkuëòa
and laments pitifully: "Hä Svämini! I'm passing my time in great pain, because the lamp of
hope is still burning! If You are not merciful, then what's the use of my living in Vraja?
What's the use of my maintaining my life, that is only burning with separation? What's the
use even of attaining Kåñëa to me?" Actually, without Çrématé Rädhäräëé's mercy Kåñëa can
never be attained. vinä rädhä prasädena Kåñëa-präptir na jäyate. Çréla Narottama däsa
Öhäkura sings:
rädhikä caraëa reëu, bhüñaëa koriyä tanu,
anäyäse päbe giridhäré
rädhikä caraëäçraya, ye kore se mahäçaya,
täre mui yäi bolihäré

"Anyone who decorates one's body with Rädhikä's footdust easily gets Giridhäré. I
praise any great soul who takes shelter of Rädhikä's lotus feet!"

jaya jaya rädhä näma, våndävana yära dhäma,

Kåñëa sukha viläsera nidhi,
heno rädhä guëa gäna, na çunilo mora käna,
vaïchita korilo more vidhi

"Glory, glory to the holy name of Rädhä, that resides in Våndävana, and that is the
jewel of Kåñëa's pastimes! Fate has deprived me by not letting me hear the glorification of
Rädhä!"
tära bhakta saìge sadä, rasa lélä prema kathä,
ye kore se päy ghanaçyäma
ihäte vimukha yei, tära kabhu siddhi näi,
216 Çré Viläpa Kusumäïjali

nähi yeno çuni tära näma

"Anyone who associates with Rädhä's devotees and speaks about Her rasa, Her
pastimes and Her love, will attain Ghanaçyäma (Kåñëa), but anyone who is against this will
never attain perfection. Let us not even hear these people's names."

Kåñëa näma gäne bhäi, rädhikä caraëa päi,

rädhä näma gäne Kåñëa candra.
saìkñepe kohinu kothä, ghucäo monera byathä,
duùkhamaya anya kathä dhanda

"O brother! When you sing Kåñëa's name you will get Rädhikä's lotus feet and when
you sing Rädhä's name you will get Kåñëa-candra. I told you this shortly, so now extinguish
the pain in your mind. All other topics are simply miserable!"
Çréman Mahäprabhu instructs us in chanting the dual Rädhä-Kåñëa name, which
consists of thirty-two syllables, sixteen words and eight joints. This mantra is called
ähvanätmaka näma, which means that one calls out to the Lord with it (it is not just for silent
meditation, like most other mantras), or täraka brahma näma (the transcendental saviour-
name). The best way to enter into the nikuïja mandira and to serve Çré Rädhikä there is to
congregationally chant this hare Kåñëa-sambodhanätmaka näma (a mantra simply consisting
of addresses). Çréla Sanätana Gosvämé says:

näma saìkértanaà proktaà Kåñëasya prema sampadi;

baliñöhaà sädhanaà proktaà paramäkarña mantravat

(Båhad Bhägavatämåta 2.3.164)

"The Çré Kåñëa-näma-saìkértana is the most powerful means to attain the treasure of
love of Kåñëa. It is like a most attractive mantra." The Lord will personally appear before
anyone who chants this näma sankértana with an innocent and eager heart. Sré näma
saìkértana will attract the most precious thing, just like a perfect mantra.

tad eva manyate bhakteù phalaà tad rasikair janaiù

bhagavat prema sampattau sadaivävyabhicärataù

"For this reason the bhakti-rasikas (the relishers of devotion) have defined it as the
'fruit of devotion'. It is always the most faultless way to attain the treasure of love of God."
(idem 2.3.165) Someone may ask here: "I thought that the goal of sädhana-bhakti was prema,
and that näma-saìkértana was also a kind of sädhana. How can it be called the goal then
here?" The answer to that is: "It's true, näma saìkértana brings the treasure of prema and
because the appearance of prema is certain through the practice of näma saìkértana it is also
called the fruit or result of devotional practice. There's never any exception to that rule, and
therefore the saints call näma saìkértana the fruit of devotional practice. Along with
smaraëa, näma saìkértana swiftly enables the practising devotee to relish the sweetness of
Çré-Çré Rädhä and Kåñëa.
Çré Raghunätha experiences the wonderful rasa of Çré Rädhä's sweetness in his heart.
When the viewer sees a most lovely thing he feels ecstatic and astonished. The narrowing of
his consciousness will cease and his consciousness will be expanded. That's why the alaìkära
çästras (scriptures on metaphores) call astonishment the life-force of rasa. rase säraç
camatkäro yaà vinä na raso rasaù (Alaìkära Kaustubha). On the one hand is the great
sweetness of Rädhä, that enchants even world-enchanting Kåñëa, and on the other hand
Çréla Raghunätha däsa Gosvämé's Stavävalé 217

there is Çrémad Däsa Gosvämé's great passionate love for Rädhä, that causes a wonderful
astonishment in his mind and makes him thirst for Her direct devotional service. Çré Rüpa
Gosvämé gives the following definition of the word anuräga:

sadänubhütam api yaù kuryän nava navaà priyam

rägo bhavan nava navaù so'nuräga itéryate

"anuräga is a lasting and even increasing attraction to something which is being

experienced all the time. This anuräga makes the beloved object appear to be ever-fresh."
(Ujjvala Nélamaëi Sthäyi 146) This thirsty anuräga is clearly seen in all of the verses of Viläpa
Kusumäïjali. The lamentations of Çré Raghunätha däsa, who was greatly afflicted by feelings
of separation before leaving the manifest plane (passing away) are heartbreaking and cause
the hearts of the devotees to melt.
In his svarüpäveça Çré Raghunätha, in his form of Tulasé Maïjaré, lays Sväminé to rest
on a selfmade bed and attains the good fortune of massaging Her lotus feet. When She falls
asleep the maidservants, that are like Her very own life, drink the water that has flushed Her
mouth (adharämåta) and that has washed Her feet (caraëämåta). In this verse Tulasé desires
another indescribable prasäda. When Raghunätha is absorbed in his vision he gets the
prasäda in his siddha svarüpa and when the vision stops he prays. While eating Sväminé will
use some opportunity (avasara) to secretly call Tulasé close to Her to affectionately give Her
the nectarean foodremnants from Her lotuslike mouth. How great are Her feelings of
possessiveness! The kiìkarés want nothing else and know nothing else in this world but Çré
Rädhikä's lotus feet and Her happiness. That's why She is so merciful to them! Tulasé has
given her heart to Çré Rädhä and reveals her maidservant's heart to Her. How much love and
affection there is between them, that should one time be considered. Some editions of this
book mention the reading tad gata cittäyai, which means: 'My heart is dedicated to Your
foodremnants'. (tasyä mukhämbujastha sudhäyäà gataà magnaà cittaà yasyäù sä) Tulasé
thinks: 'Just fancy if I could get some (of these remnants)! Sväminé knows her mind and
secretly calls her near. "I have rendered my service, and I am close by now. Perhaps Sväminé
will draw me towards Her and kiss me, or give me Her chewed betelleaves. How merciful
She is! O Premamayi, Karuëämayi Rädhe! When will I be blessed by attaining a drop of Your
mercy? I'm sitting here, constantly waiting for the blessed day that I will get Your mercy!"141
The practising devotee should also become greedy for this indescribable prasäda. With such
transcendental greed the devotee should enter the path of rägänugä bhakti. Sacred greed
after the mood of the people of Vraja, like Tulasé Maïjaré, is the only means to enter into that
and there is no consideration within the mind of such a devotee of being qualified or
unqualified. The transcendental greed causes all discrimination to vanish and awakens only
insatiable desires in the heart of the devotee. Çréla Rüpa Gosvämé has defined the eligibility
to enter into rägänugä bhakti as follows:

rägätmikaika niñöhä ye vrajaväsi janädayaù

teñäà bhäväptaye lubdho bhavet aträdhikäravän
tat tat bhävädi mädhurye çrute dhér yad apekñate
nätra çästraà na yuktià ca tal lobhotpatti lakñaëam

"Anyone who desires to attain the feelings of the residents of Vraja, who are
exclusively fixed in ragatmika bhakti, qualifies for raganuga bhakti. The hallmark of the birth
of sacred greed after these feelings is that after hearing of the sweetness of their different

141 Narrated by Çré Änanda Gopäla Gosvämé.

218 Çré Viläpa Kusumäïjali

emotions the conscience disregards scriptural rules or common sense."" (Bhakti Rasämåta
Sindhu 1.2.291-292)
The desire for even a drop of this nectar-ocean of devotional service will awaken in
the heart of a fortunate devotee who thus hears of Tulasé Maïjaré's faithful devotion and her
great fortune. How afffectionate Sväminé is to Tulasé! Tulasé has given her heart to her. It is
natural that you are merciful towards someone who has no other shelter than you. Çré
Raghunätha says: "I tell You honestly: I have sold my heart to Your lotus feet! I have no one
else but You in this world! Overwhelmed by love for me You have put the chewed remnants
of Your nectarean food in my mouth. This is the greatest amåta (nectar, or immortality) and
it made me immortal. My offering has reached perfection now that You accepted it, that can
be seen by Your bodily activities. An unbroken absorption in drinking nectar can never be in
vain". When the vision vanishes the turbulent desires for this nectar-drink awakens.
Çré Haripada Çila sings:
he devi nivedana, tomara sukha sädhane,
ekänta hoyeche mora mana.
ei dhyäna ei japa, ei vrata ei tapa,
ei mora dharama karama

"O Devi! This is my prayer! Making You happy is the only desire on my mind! This is
my meditation, my japa, my vow, my austerity, my religious principle and my duty!"

bhojanera avasare, kåpä diöhe sneha bhare,

mukha padma hoite phelä lava
ämära väïchita nidhi, nija pada däsé bhävi,
kobe dibe parama sampad ?

"While You eat You cast an affectionate glance at me and drop a fragment of Your
food from Your lotuslike mouth. That is my desired treasure. When will You give this
footmaiden that supreme treasure?"

VERSE 58:

API BATA RASAVATYÄÙ SIDDHAYE MÄDHAVASYA

VRAJAPATI PURAM UDYAD ROMA ROMÄ VRAJANTÉ
SKHALITA GATIR UDAÏCAT SVÄNTA SAUKHYENA KIÀ ME
KVACID API NAYANÄBHYÄÀ LAPSYASE SVÄMINI TVAM

api - even; bata - alas!; rasavatyäù - of cooking; siddhaye - for the perfection of; mädhavasya
- of Mädhava; vraja pati - the king of Vraja; puram - to the town; udyad - erect; roma romä - pores;
vrajanté - they go; skhalita - stumbling; gatiù - gait; udaïcat - rising; svänta - inner; saukhyena - with
happiness; kià - whether; me - mine; kvacid - ever; api - even; nayanäbhyäà - through the eyes;
lapsyase - will be obtained; svämini - mistress; tvam - You.
Çréla Raghunätha däsa Gosvämé's Stavävalé 219

O Svämini (mistress)! Can I ever catch You with my eyes as You

walk to the city of the king of Vraja to cook for Mädhava (Kåñëa), Your
gait faltering and Your hair standing on end out of joy?

Explanations: The more the devotee experiences, the more the devotee's devotional
hope increases. When devotion appears in the heart the devotee feels himself unqualified,
but he is also bound by strong hopes for attaining the beloved:

kva jano'yam atéva pämaraù kva duräpaà rati bhägbhir apy adaù
iyam ullalayaty ajarjarä gurur uttarña dhurä tathäpi mäm

(Utkalikä Vallari 26, Rüpa Gosvämé)

"Where am I, a very wicked soul and where is this love, that is rarely attained even by
great devotees? Still I am agitated by strong hope for attaining this!" This hope is nectar and
is the support of life. This hope will be very strong in svarüpäveça. This is a very beautiful
thing. Much mischief will go by thinking 'I am Rädhä's maidservant!' svarüpäveça will set
fire to the mischief of lust and anger in the heart. From Sanätana Gosvämé's Båhad
Bhägavatämåta it is known that: "I don't have the power to experience the bliss of meeting
the Lord, separation is my practice." A person who has not experienced separation first
cannot desire meeting. In svarüpäveça separation will be experienced, not in bodily
consciousness. In svarüpäveça the practising devotee will constantly think: "When will I get
it?" jala vinä yeno ména, duùkha päya äyu-héna "I feel so miserable I could die, like a fish out
of water." The devotee sits down in the marketplace of mercy and gets what he desires by
paying the price of having a feeling of dearth. The suitable place for having this feeling of
dearth is Vraja-dhäma. Here the separated devotee wanders around, looking for his desired
deity, weeping and lamenting. When Gopa Kumära came to the terrestrial Vraja his
condition was thus: sadä mahärtyä karuëa svarair udan nayämi rätrir divasäàç ca kätaraù
"I spent all days and nights there weeping in great distress with a pitiful voice." In the
material world a person is so distressed when he loses a child or so that he sits down in a
lonely place without speaking to anyone, simply crying. "People of the world become mad
when they are out of money. O Rädhe! When will I feel like this about You?" When a
devotee reaches that condition Sväminé cannot stay far away anymore. The question may now
arise: "Money and children are very tangible things, aren't they? Rädhäräëé is not such a
tangible thing; how can we experience Her? How can we think of Her, while we have never
experienced Her?" The answer is: "You can't experience Her because You don't think of
yourself as Her maidservant. This awareness will awaken when You experience your
relationship with Her. bhajana will swiftly be accomplished in this way". änanda kori hådaya,
ripu kori paräjaya, anäyäse govinda bhajibo (Prema Bhakti Candrikä) "My heart will be
filled with joy when I defeat my enemies (lust, anger, greed etc.) and I will easily worship
Govinda". A person in svarüpäveça may be engaged in worldly duties, but his mind is always
fixed on the lotus feet of his beloved deity. Çréman Mahäprabhu compared these devotees
with wives that have a paramour. The wife may be engaged in her householdwork, but her
mind is always fixed on her paramour. When her household work is somehow accomplished
she will run off to her lover. In the same way the devotee is also taking the lotus feet of Çré
Rädhä in his heart in a lonely place whenever he can get out of his material entanglement.
"Everyone in this world calls me 'mine, mine', but I don't lend an ear to this. I will meditate
on Sväminé's lotus feet, Her form, Her attributes and Her pastimes. I will see to it that She
220 Çré Viläpa Kusumäïjali

will be satisfied with my devotional service!"142 Çréla Rüpa Gosvämé has written the essential
instructions down in his Upadeçämåta (8):

tan näma rüpa caritädi sukértanänu-småtyoù kramena rasanä manasé niyojya

tiñöhan vraje tad anurägi janänugämé kälaà nayed akhilam ity upadeça säram

"Gradually the devotee must become more and more absorbed in engaging the
tongue and the mind in chanting and remembering the glories of Rädhä and Kåñëa's names,
forms and pastimes, spending all his time living in Vraja in allegiance to the rägänugä
bhaktas. This is the quintessence of all instruction."
In this verse Çré Raghunätha däsa perceives Çré Rädhä's pastime of going to
Nandéçvara to cook for Kåñëa in the early morning. He is himself not the controller of these
visions - they come to him spontaneously. When the pastimes manifest themselves
spontaneously he relishes them and when they vanish he prays. He is not able to decide the
course of their succession. By the blessing of Durväsä Muni Çré Rädhikä has become Amåta
Päëi, She Whose hand turns everything She cooks into nectar, increasing the lifespan of
everyone who eats it, destroying their diseases, nourishing their bodies and giving them the
taste of nectar. For this reason mother Yaçodä, who is always overwhelmed by feelings of
love for her son, daily asks Her to come to her home to cook for Kåñëa through the agency of
Kundalatä. Of course, Çrématé Rädhäräëé, being svayaà bhagavaté, the Supreme and
Original Goddess, does not need boons from anyone. Garga Muni and Durväsä Muni are
only (unconsciously) assisting in increasing the spiritual erotic flavour for Kåñëa. Kundalatä
obtains permission from mother Jaöilä to bring Rädhikä to Nandéçvara, although Jaöilä
mistrusts the naughty son of Nanda, Kåñëa. All the gopés walk along with Kundalatä like a
marketplace of moons, illuminating all the forestpaths with their sweet splendour. All the
gopés cover their heads with their veils when they pass through the village of Yävat, but when
they leave the boundaries of the village they open their veils again. How sweetly Tulasé
addresses Rädhäräëé here: 'Svämini!' There's not a whiff of bodily consciousness in this
address. "You're going to cook for Your Präëanätha, that's why You are overwhelmed by
ecstasy and You may sometimes trip and stumble. I will see it and understand it! The veil of
Your mind will be opened for me and nothing will remain hidden!" This must be understood
through the mind of the äcärya. Just see once how the sincere devotees are fixed in
remembering these transcendental pastimes! They are horripilating of ecstasy when they
remember the sweetness of Sväminé's each and every limb and gesture. Sväminé's happiness
will awaken in the heart of the kiìkaré (the kiìkaré knows when her Sväminé is happy). We
also want to become qualified to experience this in the heart. çréçvaré dåñöi väg ädi sarveìgita
vicakñaëam: One should want to understand all hints that Çréçvaré makes with Her glances
and words etc. This is not possible without giving up all desires other than the lotus feet of
Çré Rädhä. One should always desire to absorb one's mind in the ocean of blissful love for Çré
Rädhä: rädhä pädäbja sevänya spåhä käla trayojjhitam; rädhä préti sukhämbhodhäv apäre
buòitam sadä "In past, present or future the kiìkarés have no other desire than to serve Çré
Rädhä's lotus feet. They are always immersed in a shoreless ocean of blissful love for Çré
Rädhä" (Våndävana Mahimämåta, Eighth Çatakam).
Sväminé proceeds to Nandéçvara, the village of Çré Nandaräja, the king of Vraja, to
cook for Mädhava - Vraja Räja Kumära, the free enjoyer, who is always absorbed in His
delectable pastimes. He is the Lélä Puruñottama, the ever-sportive Lord, who likes to play so
much that He is intoxicated in ever-fresh sports. Kåñëa is thus called Lélämaya, and Sväminé
always immerses this Lélämaya in an ocean of delectable sports. How sweetly She is placing
Her steps! How nicely Her anklebells are jingling! How sweetly She is joking with Her

142 The explanation on this page is by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 221

girlfriends on the way! She's so absorbed in laughing and joking that She has no idea where
She is going to or where She is coming from. It is as if She perceives the reflection of Her
Priyatama (dearmost beloved) in the mirror of Her heart." Kundalatä tells Sväminé: "The
desires of Your Cätaka-bird-like eyes will be fulfilled now by seeing Your cloud-like lover
Ghanaçyäma!" When Sväminé hears this Her vine-like body trembles and the hairs on Her
body stand erect of bliss like blooming flowers of love. Tulasé is like a female bee that drinks
all the honey that drips from these love-flowers. Suddenly the vision vanishes and Çré
Raghunätha weeps and prays: "When can I see You in this sweet way?"
Çré Haripada Çila sings:
he svämini çré rädhikä, Kåñëa keli ärädhikä,
mädhavera bhojya upacäre,
randhana korite yabe, sakhé gaëa saìge yäbe,
vrajapati pura nandéçvare

mukhete govinda näma, açru-dhära aviräma,

pulake purita kalevara.
skhalita caïcala gati, rase vibhävita mati,
smaraëete govinda sundara.

"O Svämini Rädhikä! O worshiper of Kåñëa's plays! When You go to the town of
Nandéçvara, the abode of the king of Vraja, with Your girlfriends to cook Mädhava's meal,
tears are constantly streaming from Your eyes, Your skin is studded with goosepimples of
ecstasy and Your mouth sings the name of Govinda. Your gait stumbles and Your mind is
absorbed in rasa, remembering Çyämasundara."

bhäväviñöa nava gauré, dekhibo nayana bhari,

pathe kori puñpa variñane.
sabära paçcäte yäbo, pada cihna luöäibo,
açru-jala koriyä siïcane.

"I will fill up my eyes with the vision of this young golden beauty who is absorbed in
loving ecstasy and shower flowers on Her path. I will walk behind everyone else and roll in
Her footprints, showering them with my tears of love."

VERSE 59:

PÄRÇVA-DVAYE LALITAYÄTHA VIÇÄKHAYÄ CA

TVAÀ SARVATAÙ PARIJANAIÇ CA PARAIÙ PARÉTÄM
PAÇCÄN MAYÄ VIBHÅTA BHAÌGURA MADHYA BHÄGÄÀ
KIÀ RÜPA MAÏJARIR IYAÀ PATHI NEÑYATÉHA

pärçva - side; dvaye - on both; lalitayä - by Lalitä; atha - then; viçäkhayä - by Viçäkhä; ca -
and; tvaà - You; sarvataù - everywhere; parijanaiù - by friends; ca - and; paraiù - by others; parétäm
- surrounded; paçcät - behind; mayä - by Me; vibhåta - carried; bhaìgura - brittle; madhya bhägäà -
waist; kià - whether; rüpa maïjariù - Rüpa Maïjaré; iyaà - this; pathi - on the path; neñyati - takes;
iha - here.
222 Çré Viläpa Kusumäïjali

Will Rüpa Maïjaré lead You on the path with Lalitä and Viçäkhä
on Your two sides, Your friends all around You, and me holding Your
brittle waist from behind ?

Explanations: In smaraëa, dreams and in visions Çré Raghunätha feels the vicinity of
Çré Rädhäräëé and experiences Çrématé's most coveted form, fragrance, touch, sound and
taste. Now he sees Sväminé going to Nandéçvara to cook for Her beloved Kåñëa. How vivid is
the experience of the perfected souls! Siddha Kåñëa däsa Bäbäjé of Govardhana has written:

hä hä präëeçvari! kundalatä kare dhari

lalitädi sakhé saìge, gamana koribe raìge,
päche loiyä yäbo jala jhäri

"O Queen of my heart! As Kundalatä holds Your hand and You walk along with Lalitä
and other sakhés I will follow You with a pitcher of water."

koto raìga rasa kathä, puchiben kundalatä,

sakhé saìge hariñe kohite
aìga pulakita ati, skhalita hoibe gati,
Kåñëa-sukha anubhavi cite

"Kundalatä asks You so many rasika playful questions and You happily converse with
Your girlfriends. Your hairs will stand on end and Your gait will falter as You experience the
bliss of Kåñëa-consciousness."
It's great ecstasy! Sväminé goes to Kåñëa to make Him happy with Her service. The
nature of prema is that it just wants to make Kåñëa happy. Çré Jéva Gosvämé has described
three grounds to prema - viñayänukülyätmakas tadänukülyänugata tat spåhä tad anubhava
hetukolläsamaya jïäna viçeñaù priyatä (Préti Sandarbha 61) 1): "The soul of préti is the desire to
make Kåñëa happy or to be favorable to His happiness. 2) The arising of different desires in
the lover for the sake of Kåñëa's happiness 3) When Kåñëa is happy the lover is happy. The
first of these is the constitutional hallmark (svarüpa lakñaëa) of prema and the other two are
the marginal hallmarks (taöastha lakñaëa). The extraordinary constitutional position of prema
is the exclusive aim to make its object (Çré Kåñëa) happy. The desires arise in the heart of the
loving devotee to make Kåñëa happy with different devotional services that please Him and
that help the devotee to attain Him. The awareness that Kåñëa is happy gives the devotee
boundless bliss, although he does not have his desires for personal happiness fulfilled.

préti viñayänande tad äçrayänanda;

tähä nahi nija sukha väïchära sambandha
nirupadhi prema yähä - tähä ei réti
préti viñaya sukhe äçrayera préti

"The happiness of the abode of love is the happiness of the object of that love. This is
not a relationship of desire for personal happiness, it is one of causeless love. The reservoir of
love becomes happy when the object of love is happy." (C.C. Ädi 4, 199-200) Sväminéjé makes
blissful Kåñëa experience His bliss. There are only very few people who want to make Him
happy. Outside of Vraja everyone seeks personal happiness. All the endeavours of the Vraja-
Çréla Raghunätha däsa Gosvämé's Stavävalé 223

sundarés are meant to make Kåñëa happy, though, and the greatest of them is Çrématé
Rädhäräëé. Çré Kåñëa Himself says:

ämä hoite änandita hoy tribhuvana; ämäke änande dibe aiche kon jana
ämä hoite yära hoy çata çata guëa; sei jana ählädite päre mora mana
ämä hoite guëé boòo jagate asambhava; ekali rädhäte tähä kori anubhava {C.C.}

"All the three worlds are delighted by Me, but is there any person who can delight
Me? Only a person who is a hundred times more qualified than Me can delight My mind. It
is impossible for anyone in this world to be more qualified than Me. I only experience that in
Rädhä." Although there are many loving devotees in Vraja, Kåñëa became very eager to
fathom the greatness of the foremost of them, Çré Rädhä. But it cannot be said that He has
fully fathomed it after becoming Gaura. Even the Supreme Lord Himself could not find the
limits to this love! He goes on gauging and relishing it forever - hence Gaura-lélä is also
eternal. Çré Gaurasundara kept Rädhä's mood in the heart and showed the world that such a
love cannot be found anywhere else. "Still I did not understand and I am deprived of this
great gift once more! Çré Sväminéjé is the embodiment of prema, and if I could surrender to
Her lotus feet I would be fulfilled!" From the viewpoint of tattva it can also be understood
that the çaktimän (possessor of the energy) is fully controlled by the çakti (the energy). rädhä
pürëa çakti - Kåñëa pürëa çaktimän; dui vastu bheda nähi çästrera pramäëa (C.C.) "Rädhä is the
full energy and Kåñëa is the full possessor of that energy. There's no difference between the
two, that is proven by the scriptures." In any case Kåñëa is fully under the control of Çré
Rädhä, the personification of complete love. How eager She is to serve Çyämasundara!
Although She has hundreds and hundreds of sakhés and maïjarés, Ulläsavaté (blissful
Rädhikä) personally serves Him. Whatever She cooks tastes like nectar, because of the boon
bestowed upon Her by Durväsä Muni. One day mother Kértidä had invited Nanda and
Yaçodä with their family to enjoy the nectarean food cooked by Çré Rädhikä. After mother
Yaçodä had enjoyed these dishes and after she had seen how much her Gopäla liked to eat
them, she said: "From today on my Kåñëa will not be happy by eating anything else but the
dishes prepared by your daughter!" From that day on Våñabhänu-nandiné daily goes to
Nandéçvara, king Nanda's abode, to cook for Kåñëa with Her sakhés. The loving devotee is
only happy when the object of his service is happy and he does not like to leave this duty to
others. Although mother Yaçodä has hundreds of maidservants, she personally churns curd
for Kåñëa and king Nanda personally milks the cows, although there are hundreds of
cowherd men who can do that. Sväminé stumbles on the way out of ecstasy, since She will
personally cook for Kåñëa, although She also has thousands of sakhés and maïjarés who could
do it!143
Sväminé walks down the road with Kundalatä, with Lalitä and Viçäkhä on Her either
side and so many sakhés and maïjarés surrounding Her. On the way Sväminé makes so many
intimate jokes with Her friends! Tulasé walks behind Her, holding Her brittle waist, being
afraid that it will break. How much loving care this maidservant takes! How much loving
feeling of possessiveness she feels! When Çrématé becomes tired on the way She holds Her
arm on Çré Rüpa Maïjaré's shoulder. The practising devotee should think of him/herself
walking behind Sväminé also, always worrying about Her welfare and comfort. We want the
vicinity of our sevyä. Smaraëa means mental association. This God-realised smaraëa can
only take place in the heart and mind of someone who is free from the faults of attachment
and hatred and so on. When smaraëa becomes very intense this mental association becomes
an actual experience. Çrépäda Rämänujäcärya teaches: bhavati ca småter bhävanä prakarñäd
darçana rüpatä "When smaraëa deepens all other thoughts subside and the attention

143 Narrated by Çré Änanda Gopäla Gosvämé.

224 Çré Viläpa Kusumäïjali

becomes one-pointed, which will result in actual experiences." "I'm chanting the holy name,
and Çré Gaurasundara is hearing it, mad of ecstasy!" This is the kind of experience we want.
bhävite bhävite Kåñëa sphuraye antare (C.C. Madhya 19,235) "By constant meditation Kåñëa
becomes manifest in the heart." When we hear and chant the holy words of the äcäryas we
experience the deity's vicinity. Çré Kåñëa told Bilvamaìgala Öhäkura: "I've heard all of your
words and I'm right here with you. Your words sound like nectar to My ears, therefore your
book will be called Kåñëa Karëämåta!" The Lord will be happy when the devotee relishes the
sweetness of each and every item of bhajan. Then his practice has become a success. Çré
Raghunätha has a vivid experience of Çrématé's going to Nandéçvara and when the vision
vanishes he prays.
Çré Haripada Çila sings:
he svämini vinodiné, nandéçvare yabe tumi,
nandäloye parama änande
lalitä viçäkhä sakhé, dui pärçve çobhä dekhi,
cäri dike yoto sakhévånde

"O Svämini! O Vinodini (source of Kåñëa's pleasure)! When You go to Nandéçvara, the
abode of Nanda, in topmost ecstasy, I see how beautiful You look when You are flanked by
Your best friends Lalitä and Viçäkhä and surrounded by all Your other girlfriends."

apürva cäìdera häöa, pathe kori koto näöa,

rasera prasaìge yabe tumi.
patha çränta dekhi tomä, o go Kåñëa priyatamä
kaöideça dhari yäbo ämi

"How many frivolous talks You have with them as You walk along the way, looking
like a marketplace of moons! O Beloved of Kåñëa! When I see that You become tired of
walking I will hold Your waist."
colite colite pathe, patha çränta dekhi rädhe,
çré rüpa maïjaré devé kobe,
skandha avalambane, änibe go sayatane,
paricarya kori koto bhäve

"O Rädhe! When I see that You become tired of walking I will serve You in so many
ways, while You lean on the shoulder of Çré Rüpa Maïjaré, who will carefully lead You
onwards."
vraja patha kori älä, gamana madhura lélä,
ära kobe hobe daraçana
kuïjeçvaré caraëete, vinaye vinaye keìde
däsa gosvämé kore nivedana.

"When will I see Your sweet pastime of illuminating Vraja's pathways? Çréla
Raghunätha Däsa Gosvämé humbly cries and prays at the lotus feet of Çré Rädhikä, the
Queen of the kuïjas!"

VERSE 60:

HAMVÄ-RAVAIR IHA GAVÄM API BALLABÄNÄÀ

Çréla Raghunätha däsa Gosvämé's Stavävalé 225

KOLÄHALAIR VIVIDHA VANDI KALÄVATÄÀ TAIÙ

SAMBHRÄJATE PRIYATAYÄ VRAJARÄJA SÜNOR
GOVARDHANÄD API GURUR VRAJA VANDITÄD YAÙ

hamvä - mooing; ravaiù - sounds; iha - here; gaväm - cows; api - even; ballabänäà - of the
cowherders; kolähalaiù - noises; vividha - different kinds; vandi - panegyrists; kalävatäà - artists;
taiù - by them; sambhräjate - shines fully; priyatayä - with love; vraja räja sünoù - of the prince of
Vraja; govardhanät - than Govardhana; api - even; guruù - greater; vraja - of Vraja; vanditäd -
worshiped; yaù - who.

Thus You arrive at Nandéçvara, the great abode of Nanda, the

king of Vraja, which is filled with the bellowing of cows, the shouts of
the cowherders and the different songs of panegyrists and artists, and
which shines with love, being dearer to the prince of Vraja (Kåñëa)
than even Govardhana.

Explanations: In his svarüpäveça Çré Raghunätha däsa relishes a stream of the

flavour of devotional service. Sväminé goes to Nandéçvara, the abode of the king of Vraja and
his son Çré Kåñëa. How dear this abode is to Sväminé! The cows are mooing and the whole
town is filled with the sounds of cowherders, reciters and artists. This place is even greater
than Govardhana Hill, which is praised by all the people of Vraja! The Nandéçvara Hill is
always served by hundreds and hundreds of Amarävatés (the celestial abode of Indra). When
Sväminé sees the hill, Her unrivalled sweetness and beauty wells up and gushes out with a
hundred streams. How many hundreds of emotions are manifest in the embodiment of
emotion! How sweet are the paces of Bhävamayé and Her sakhés! This picture is ever to be
meditated upon by the devotees. The Mahäjanas are singing:

sundaré sakhé saìge korolo payäna

raìga paöämbara, jhäàpalo saba tanu,
käjare ujara nayäna

"Sundaré Rädhikä walks along with Her girlfriends. Her colorful silken säré covers
Her whole body and Her eyes are beautified by eyeliner."

daçanaka jyoti, moti naha samatula,

hasaite khase maëi jäni
käïcana kiraëa, varaëa naha samatula,
vacana jiniyä piku-väëé

"Even pearls cannot compare to the lustre of Her teeth and jewels fall out of Her
mouth when She laughs. Golden rays cannot compare to Her bodily complexion and Her
voice defeats that of the cuckoos."

kara padatala thala, kamala daläruëa,

maïjéra ruëu jhunu bäja.
govinda däsa koho, ramaëé çiromaëi,
226 Çré Viläpa Kusumäïjali

jitala manamatha räja

"Her handpalms and footsoles shine like red landlotus-petals and Her anklebells are
jingling. Govinda däsa says: "This crownjewel of women defeats even king Cupid!" Sväminé
and Her friends now approach the town-gate (gopura) of Nandéçvara and the sakhés show
anxious Rädhikä that Çyäma, who is just as anxious, stands before the Gopura, playing with
His friends after milking His cows. How eager the Lord is at heart to accept the loving
service of His devotees! Only a devotee's heart can know how anxious the Supreme Brahman
is! How sweet it is to think: "The Lord wants me!" In truth the Lord is Self-satisfied,
accomplished in His desires, full of bliss, unagitated, and free from hankerings, but in His
playful pastimes He is the enjoyer, who thirsts for happiness. Especially the love of the gopés
awakens unbridled desires in His heart, and ornaments Him with a beautiful dress with
which He rambles from kuïja to kuïja with the gopés. How many colored pictures His
desires mark on the canvas of His heart! Rädhäräëé is the greatest; He's so eagerly waiting to
see Her. She is the presiding goddess of love, the embodiment of mädanäkhya mahä bhäva.
If even one drop of this love enters the vessel of the individual soul the Lord becomes so
eager to have it! Çré Näräyaëa, the Lord of Vaikuëöha, told Gopa Kumära:

svägataà svägataà vatsa diñöyä diñöyä bhavän mayä; saìgato'tra tvad ékñäyäà ciram utkaëöhitenahi
bahüni gamitäny aìga janmäni bhavatä sakhe; kathaïcid api mayäbhimukhyaà kiïcid akäri na
asminn asminn ihenaiva bhave bhävé mad unmukhaù; ity äçayä tavätyantaà natito'smi sadäjïavat
chalaàca na labhe kiïcid yenädyaà paripälayan;
nibandhaà svakåtaà bhrätaränayämyätmanaù padaà
tatte mayyakåpäà vékñya vyagro'nugraha kätaraù; anädià setum ullaìghya tvajjanmedam akärayam
çrémad govardhane tasmin nija priyatamäspade; svayam eväbhavaà täta jayantyäkhyäù sa te guruù
kämaà dérghatamaà me'dya cirättvaà samapürayaù;
svasya me'pi sukhaà puñëannatraiva nivasa sthiraù

(Båhad Bhägavatämåtam 2.4.81-87)

"O my son! Welcome, welcome! I have been eager to see you for so many days! O
friend! You have gone through many births, but still you did not show even the slightest
interest in Me. In this birth you have turned towards Me, and hoping for this I have been
constantly dancing like an ignorant person. O brother! I could not find any trick by which I
could bring you here, violating the injunctions of the Vedas and so. O child! I was very upset
that you ignored Me for so long. Being so eager for your mercy I violated the beginningless
religious principles that were made by Myself and made you take birth near My own beloved
Çré Govardhana, while I descended there as your guru, named Jayanta. Today you have
fulfilled My long-standing desires! Just stay here and increase My happiness and yours!" This
shows how eager Lord Näräyaëa is to get every living entity to become His devotee. Gopa
Kumära saw that Lord Näräyaëa was very happy to see him indeed, but that His happiness
was not so intolerable that He would faint. But when he met Çré Kåñëa in Vraja he saw that
Kåñëa did faint of ecstasy when He saw him. Gopa Kumära told Jana Çarmä:

sva déna loka priyatä niyantritä baläd athotplutya samépam ägataù

tad ékñaëa prema vimohitaà hi mäà gale gåhétvä sahasäpatad bhuvi

"I was overwhelmed by love when I saw Kåñëa. Being controlled by feelings of love
for this wretch He jumped up, came to me, held me around the neck and then fainted of
ecstatic love and fell to the ground!" (Båhad Bhägavatämåtam 2.6.60) Later, with the help of Çré
Çréla Raghunätha däsa Gosvämé's Stavävalé 227

Baladeva and Gopa Kumära, Kåñëa's loving swoon subsided. If Kåñëa is so eager to get one
devotee, then who can measure His eagerness to get premamayé Sré Rädhä?
bhajana is not beautiful as long as there are selfish desires. bhajana will be beautiful
when the heart only seeks the happiness of the beloved deity. "I will see what He misses and
how I can fill up that void." In this way expertise in bhajana will come. How much eagerness
there is in each of Çyäma's limbs to relish this! It is winter and Sväminé has covered Her head
with a veil. How wonderful is Her sweetness! Çré Rüpa Maïjaré shows Sväminé the way and
Tulasé follows. The devotee who is fixed in smaraëa relishes the sweetness of these emotions.
bhajana fails if the devotee does not stay with Sväminé and serves Her. Kundalatä shows Her:
"O Rädhe! Look at that bluish aura by the towngate that destroys the patience of all the
Vraja-gopés!" Sväminé sees that Kåñëa holds His left arm on the shoulder of His dearest
friend Subala and He twirls a lotus flower around in His right hand. With this playlotus He
also twirls the minds of the gopés around! Çrématé is completely overwhelmed with ecstasy
when She drinks the nectar of Kundalatä's words with the cups of Her ears, the nectarean
vision of Kåñëa with the cups of Her eyes and His nectarean fragrance with the cups of Her
nostrils. When the gopés pass through the Gopura they all shyly cover their faces, peeping
through the holes of their veils with lowered eyes, trying to drink some of the nectarean sight
of Priyatama's (dearmost Kåñëa's) lotuslike face.
Çrématé thinks: "All-enchanting Kåñëa stands here by the town gate only for Me!" Just
to agitate Kåñëa a little She slightly pulls the veil from Her head to show Her face to Him
completely. It is as if She pulls at the veil of Çyäma's mind by doing that! How sweetly Her
bangles are jingling! How beautifully Her jewelled rings are blazing on Her fingers, that
defeat the luster of golden Campaka-buds! Çyäma gazes at Her without blinking! Waves of
passion for Çyäma are playing in every level of Sväminé's heart, the hairs on Her body stand
erect of joy, tears of love trickle from Her eyes and Her whole body shivers. She cannot walk
on anymore, so She tells Lalitä: "Sakhi ! I cannot walk so fast ! There are big pebbles on the
road!" Kundalatä jokingly asks: "Are these pebbles on the road or in Your mind, sakhi?" Çré
Rädhikä, the empress of spiritual sweetness, walks on. Rädhä and Kåñëa's eyes meet Each
other and Nägara Kåñëa becomes enchanted by it. Great streams of sweetness gush out of
Çrématé's divine body and Çyäma stares at Her in complete absorption.144 The object of His
meditation has appeared before Him!

patha gati nayane milalo rädhä käna; duhuì mane manasija püralo sandhäna
duhuì mukha heraite duhuì bhelo bhora; samaya nä bujhato acatura cora
vidagadha saìgiëé saba rasa jäno; kuöila nayane korolo säbadhäna

(Pada Kalpataru)

"As Rädhä and Kåñëa's eyes met Each other down the road Cupid fulfilled Their
minds' desires. They became absorbed in staring at Each other's faces. This clumsy thief
(Kåñëa) did not understand that this is not the right time and place, but the clever sakhés
know all mellows; they warned Him with their crooked glances."
Çré Rüpa Maïjaré and Tulasé serve Sväminé day and night, according to the time. They
are primarily interested in service, and relishing Sväminé's form, qualities and pastimes
comes afterwards. They serve Her both in meeting and in separation from Kåñëa. The
premika sevikä always stays with Sväminé. First Sväminé must be loved, and then the
sweetness of Her form, qualities and pastimes can be relished. The worship of Vraja is a
worship of love, not a worship according to scriptural injunctions. It is a bhajan based on
greed. Sväminé shyly asks Lalitä with trembling voice: "Sakhi! Is there no other way to go to

144 This pastime is described by Çré Änanda Gopäla Gosvämé.

228 Çré Viläpa Kusumäïjali

the house of king Nanda? I cannot go along this road anymore!" Lalitä says: "Rädhe! Because
You act on the order of Your superiors there will be no fault in You! You will not be blamed!
Come sakhi, just go on over the main road!" Çrématé, very happy to hear Lalitä's clever
encouragement, proceeds slowly but surely down the main road while the sakhés and
maïjarés are swimming in oceans of nectarean rasa as they behold this scene. Beholding the
beauty of the mountain, everyone walks on.
Çré Haripada Çila sings:

vrajendra vasati sthala, kibä çobhä mahojjvala,

para pada nandéçvara näma
vrajaväsé jana iñöa, govardhana hoite çreñöha,
gaurava maëòita divya dhäma.

"How splendid is the abode of the king of Vraja named Nandéçvara! It is even more
popular amongst the Vrajaväsés than Govardhana! This divine abode is decorated with glory."

dhenugaëa hamvä-rave, vividha vandana géte,

cäri veda dhvani madhumoy.
gopa gopé kolähole, premänanda häöa mile,
nirantara mukharita hoy.

"There are constant sounds of mooing cows, different praises and songs, the honey-
sweet sounds of the four Vedas, and ecstatic loving noises of the cowherders and
cowherdesses."
kibä jäni ki mahimä, cintämaëi raja kaëä,
våndä-devéra säjäna udyäna
çré nanda nandana priya, ananta mahimämoy,
nandéçvare ananta praëäma.

"What do I know of the greatness of Nandéçvara, where the specks of dust are made
of Cintämaëi-gems and the gardens are cultured by Våndädevé? I offer innumerable
obeisances unto Nandéçvara, the abode whose glories are unlimited and which is so dear to
Çré Nanda-nandana!"

VERSE 61:

PRÄPTÄÀ NIJA PRAËAYINÉ PRAKARAIÙ PARÉTÄÀ

NANDÉÇVARAÀ VRAJA MAHENDRA MAHÄLAYAÀ TAM
DÜRE NIRÉKÑYA MUDITÄ TVARITAÀ DHANIÑÖHÄ
TVÄM ÄNAYIÑYATI KADÄ PRAËAYAIR MAMÄGRE

präptäà - attained; nija - own; praëayiné - loving girlfriends; prakaraiù - with groups;
parétäà - surrounded; nandéçvaraà - Nandéçvara; vraja - of Vraja; mahä - great; indra - king; mahä -
great; älayaà - abode; taà - him; düre - in a distance; nirékñya - seeing; muditä - blissfully; tvaritaà -
quickly; dhaniñöhä - Dhaniñöhä; tväm - You; änayiñyati - will bring; kadä - when; praëayaiù - with
love; mama - mine; agre - before.
Çréla Raghunätha däsa Gosvämé's Stavävalé 229

When You arrive in Nandéçvara You are surrounded by Your

loving friends. When will I then see Dhaniñöhä quickly and lovingly
taking You inside in front of me, after she sees You coming from afar?

Explanations: Sväminé enters into the city of Vrajaräja. How beautiful is this city!
Wherever you look, you see extraordinary architecture! This city is filled with a fountain that
produces all delightful sweetness and beauty. Çrématé and Her girlfriends see:

sphaöika ghaöita kuòyaméòya bharmojjvala paöalaà pavikélakaà kabäöam

maëimaya lalanä dhåta pradépa vratati naga dvijaräji räjitad vä
dyumaëi kiraëa dépta ratna-kumbha dhvaja naöa keki våtägra pauraöäööam
suravara pura ninda yatra çandaà vilasati mandira-våndam indiräòhyam

"The walls of Nandéçvara are made of crystal, the roofs and gates of gold and jewels
and the bolts of these gates of diamonds. Female statues made of jewels carry the
chandeliers and birds of jewels sit up in jewelled trees that are entwined by vines made of
jewels. The sunrays are reflected in the jewelled pots hanging over the veranda and many
artificial peacocks are dancing on the flags on top of these pots. The abode of king Nanda
defeats the abode of the heavenly king Indra in blissfulness and is full of regal opulence."
(Kåñëa Bhävanämåta 5.48-49)
When Sväminé walks through the alleys of the town, She becomes more grave. Kåñëa
considers the jingling of Her anklebells to be like a stream of nectar entering into His ears.
Çré Rädhikä is the very life of Queen Yaçodä's maidservant Dhaniñöhä, who restlessly walks in
and out of the palace, looking out for Her and thinking: "Why has Rädhikä not come yet?"
When she finally sees Rädhikä coming in the distance, she quickly comes out, takes Her by
the hand and asks Her: "Why are You so late? I was so distressed because of not seeing You!"
Sväminé replies: "You know that I am controlled by My superiors!"145 When Çrématé is led
inside king Nanda's abode She illuminates the whole place with Her sweet effulgence. When
Dhaniñöhä takes Rädhikä before queen Yaçodä, Yaçodä exclaims: "Aho! I understand that the
goddess of beauty of all the three worlds has appeared within my house!"

räire dekhiyä, umati hoiyä, yaçodä korolo kore

mukhäni dhariyä, cumbana korite, bhigälo nayäna lore
se ye rasavaté, korolo praëati, yaçodä rohiëé päya

(Padakartä Räya Çekhara)

"Yaçodä is in ecstasy when she sees Räi and embraces Her, taking Her on her lap. She
holds Her face and kisses Her while tears stream from her eyes. This Rasavaté Räi then offers
Her obeisances to the lotus feet of Mother Yaçodä and Rohiëé."
Sväminé is a bhakti-latä, or vine of devotion. She bows down to Mother Yaçodä's feet,
and mother lifts Her and holds Her to her chest, cuddling Her just as she would cuddle her
son, by holding Her chin, looking at Her face, kissing Her and smelling Her head. It seems
as if Sväminé melts of mother's pure parental love. Pressed at mother's breasts Sväminé says
with tearfilled eyes and faltering voice: "Mä! I am yours!"

145 This paragraph is narrated by Çré Änanda Gopäla Gosvämé.

230 Çré Viläpa Kusumäïjali

Of course, in fact all the gopés, that are Kåñëa's pleasure-potency, the Vrajaväsés and
everything else that exists belongs to Kåñëa, but just to make His pastimes more exciting His
spiritual illusory potency Yogamäyä creates such situations for Him, in which He becomes
the paramour of other men's wives. A woman is not hard to attain unless she lives in another
man's house, unless she is hard to get there will be no obstacles, and unless there are
obstacles there will be no astonishment in the blissful meeting of the loving pair. Although
the gopés are actually not other men's wives they appear to be like that just to increase
Kåñëa's pleasure and excitement. The marital status of the eternally perfect consorts of Çré
Kåñëa is like a mirage or a dream, and Yogamäyä revealed that dream.146 The married gopés
sit in the houses of their husbands, spending their days simply weeping, and whenever there
is some slight opportunity there is a meeting with Kåñëa. How blissful is that meeting!
Govinda greatly yearns for that kind of delectable happiness, which is the quintessence of
transcendental flavours. This is due to Yogamäyä's expertise.

mo viñaye gopégaëera upapati bhäve; yogamäyä koribeka äpana prabhäve

ämiho nä jäni - nä jäne gopégaëa; doìhära rüpa guëe doìhära nitya hare mana
dharma chäòi räge doìhe koroye milana; kabhu mile kabhu nä mile- daivera ghaöana
ei sab rasa niryäsa koribo äsväda; ei dväre koribo sarva bhaktera prasäda
vrajera nirmala räga çuni bhakta-gaëa; räga märge bhaje yeno chäòi dharma karma

"The gopés consider Me to be their paramour, due to the power of Yogamäyä. I don't
know about it and the gopés don't know it. We always steal Each other's minds with our
forms and qualities. This passionate love causes us to give up religious principles and to meet
Each other. Sometimes we meet, sometimes we don't meet - that's up to Fate. I will relish
the quintessence of rasa and in this way I shall bless all the devotees. When they hear of the
pure love of Vraja They will also worship Me on the path of räga bhakti, giving up all social
and religious principles." (Caitanya Caritämåta Ädi 4) Çré Çuka Muni described the supreme
astonishment of the extramarital love of the gopés in the Räsa-lélä, which is the crownjewel of
all transcendental pastimes, as follows in Çrémad Bhägavata (10.33.36):

anugrahäya bhaktänäà mänuñam deham äçritaù

bhajate tädåçé kréòä yä çrutvä tat-paro bhavet

"Out of compassion for all the devotees the Lord took shelter of a human form and
performed such pastimes. Anyone who hears about this pastime will become devoted to
Him." The Lord and the Vraja-sundarés perform this pastime to delight and benefit
Themselves, Their pleasure-potencies, Their associates in Vraja and indeed all the people of
the world! Anyway, Mother Yaçodä, who is the embodiment of maternal love, sprinkles
Sväminé with her tears of love and blesses Her, saying: çaçimukhi! çaradäà çataà jayaivaà
sukhaya mano nayane mamety uditvä (Kåñëa Bhävanämåta 5,54) "O moonfaced girl! May You
live for a hundred years and may You always delight my eyes and my mind!" The sakhés and
maïjarés also bow down to mother's feet and Yaçodä also embraces and blesses them.
Çrématé and Her friends look very beautiful when they wear garlands of bhäva-flowers
coming from the vine of mother Yaçodä's parental love. Mother Yaçodä, her heart melting of
affection, seats Rädhikä on the best sittingplace and has some of the best sweets brought.
Sväminé bows Her head out of shyness when Yaçodä requests Her to eat the sweets, so
Yaçodä leaves it up to Dhaniñöhä to serve Rädhikä Her meal and goes elsewhere to perform
other duties. After Çrématé Rädhikä has eaten mother Yaçodä takes Her to the kitchen and

146See the discussion between Våndä and Paurëamäsé in Chapter 15 of the Pürva Campüù of Çréla Jéva
Gosvämé's 'Gopäla Campüù'.
Çréla Raghunätha däsa Gosvämé's Stavävalé 231

says: "O Rädhe! You are the goddess of fortune Herself! You always glance mercifully on my
house, so my storehouse is filled to the brim! There is no shortage of any ingredient in my
unlimited storehouse! Whatever You need for cooking You can take!" Ulläsavaté Çrématé is
very happy to get that order from Queen Yaçodä, so She starts cooking for Her dearmost
Priyatama. Then the vision vanishes and Çré Raghunätha däsa prays: "When can I see You
like this?" Falling on the bank of Rädhäkuëòa he weeps, bathing his chest with his own tears.

vrajapura mahendra ye, nanda mahäräja se,

nandéçvare nandäloye tumi,
priya sahacaré saìge, òubi näma rasa raìge,
gamana korile vinodiné.

düra hoite dekhi tomä, ogo Kåñëa priyatamä,

håñöa mone dhaniñöhä sundaré.
ägusari tvarä kori, änibe tomära pyäré,
sumaìgala çaìkha-dhvani kori.

"O Vinodini! When You and Your friends go to Nandéçvara, the abode of Nanda
Mahäräja, the king of Vrajapura, absorbed in the blissful rasa of Kåñëa's name, I see from a
distance how beautiful Dhaniñöhä blissfully comes forward to take You inside. O Kåñëa's
beloved! At that time I will blow an auspicious conchshell!"

vrajeçvaré agra bhäge, dekhiyä tomäke sabe,

änanda taraìga boye yäy.
ärope darçana kore, däsa gosvämé açru nére,
viläpa kusumäïjali gäya

"When I see You all coming before Queen Yaçodä I float on waves of ecstasy. While
Raghunätha Däsa Gosvämé sees this, he sings Viläpa Kusumäïjali with tearfilled eyes."

VERSE 62:

PRAKÑÄLYA PÄDAKAMALE KUÇALE PRAVIÑÖÄ

NATVÄ VRAJEÇA MAHIÑÉ PRABHÅTÉ GURUS TÄÙ
HÄ KURVATÉ RASAVATÉÀ RASABHÄK KADÄ TVAÀ
SAÀMAJJAYIÑYASI KADÄ SUKHA SÄGARE MÄM

prakñälya - having washed; päda - feet; kamale - on the lotus; kuçale - O beautiful, auspicious
girl!; praviñöä - entered; natvä - bowed down; vrajeça - king of Vraja; mahiñé - to the Queen; prabhåté
- etc.; guruù - superior; täù - she; hä - O!; kurvaté - does; rasavatéà - cooking; rasabhäk - anointed
with perspiration after the work; kadä - when; tvaà - You; saàmajjayiñyasi - you immerse; kadä -
when; sukha - bliss; sägare - in the ocean: mäm - me.

O Kuçale (beautiful, auspicious girl)! You are an expert cook!

After I washed Your lotuslike feet You enter into the kitchen and offer
232 Çré Viläpa Kusumäïjali

Your obeisances to the queen of Vraja (Yaçodä) and other superiors.

When will You drown me in an ocean of bliss by doing this?

Explanations: In his svarüpäveça Çré Raghunätha has a vision of his devotional

service and when the vision vanishes he prays: "Ayi Kuçale! O all-auspicious Svämini! When
will You enter the kitchen after washing Your feet and offering Your obeisances to Vrajeçvaré
Yaçodä and other superiors?" The maidservant changes Çrématé's clothes and ornaments and
dresses Her in clothes that are fit for use in the kitchen. Çré Raghunätha clearly perceives this
pastime. During visualization it appears as if it is directly happening, but after the vision
subsides, one considers: "Oh, that wasn't real - it was just a vision!" Then with piteous cries
one prays again. Then the meditation appears again as if it is directly happening. In this way
the lélä smaraëa gradually continues. When a sensitive devotee hears and recites this he will
think: "Aho! Blessed is Çré Däsa Gosvämé! He was totally free from bodily consciousness
when he fell on the bank of Rädhäkuëòa, the crownjewel of Vraja, and was blessed with the
full vision of the greatly swelling sweetness of the Divine Couple, day and night! Will I ever
attain even a single drop of this ocean of bhäva, by his grace? Çré Kavi Karëapura teaches in
Alaìkära Kaustubha: vibhävayati utpädayatéti vibhäva "A vibhäva causes the inherent
desires for devotion to awaken in the hearts of the devotees who have similar feelings
(sahådaya). Although, perhaps, Çré Däsa Gosvämé is not able to awaken his listeners'
emotions to the same extent as his, he is still able to water the seeds in their hearts, making
them fit for such desires to fructify in them. The more the devotees hear and read the words
of Däsa Gosvämé, the more the seed of their inherent love of God will fructify and grow. This
is the effect that vibhäva has on the listener.

äsi däségaëa, rädhära caraëa,

dhoyälo çétala nére
ati sukomala, o-thala kamala,
muchä'lo pätala cére
rohiëé sahite, randhana korite,
bosilo räjära jhi
sab sakhégaëa, yogäya yogäna,
çekhara yogäya ghi

"The maidservants came and washed Rädhä's lotus feet with cold water. They wiped
Her feet that are very tender, like land-lotuses, with soft towels, and then this princess sat
down with Rohiëé to cook. All the sakhés hand Her the ingredients and Räy Çekhara hands
Her the ghé (clarified butter)." Mother Rohiëé also blesses Çré Rädhä as if She is her own
daughter, saying: pacana caturatäratäsi jäte; pacamanasä tava bhäti yad yathä tat (Kåñëa
Bhävanämåta 5,61) "O daughter of mine! You are a very good cook, cook whatever You like!"
Hearing mother Rohiëé's words Sväminé shyly bows Her head down. The kiìkarés change
Sväminé's regular dress and ornaments for a dress suitable for cooking. Affectionately mother
Rohiëé seats Çrématé close to the stove on a golden chair covered with a white sheet. The fire
is burning on cedar, aloe and pinewood and all the ingredients are lying before Sväminé,
handed to Her by a maidservant whenever She needs any.

jvalana kalana pätra dhäraëonnaty avanati mürchhana darvi cälanädyaiù

trivali kuca bhujäàsa kampa celoccalana vaçäd udapädi yas tad äsyäù

(Kåñëa Bhävanämåta 5.64)

Çréla Raghunätha däsa Gosvämé's Stavävalé 233

"Sometimes Sväminé checks whether the fire is burning well or not, sometimes She
lifts the lid from the cookingpot to see if the preparation is cooked, sometimes She adds
some spices and sometimes She stirs the preparation with a spoon. While She does that Her
three-lined belly, breasts, arms and shoulders are moving along and cause Her to shine
constantly with matchless sweetness."
Tulasé says: "You are Rasavaté, an expert cook, or a girl full of spiritual flavour, and
now You plunge me into an ocean of bliss, filling up the whole kitchen with spiritual flavour
also!" What is so spiritually relishable in that kitchen then? Çyämasundara finished His bath
and had Himself dressed and now He sits down in His bhajan kuöéra (meditation room) to
repeat the name of Rädhä and to meditate on the Rädhä-mantra. His mother and father had
Him initiated into Näräyaëa-mantra by Bhäguré Muni. For Gopäla's own benefit, mother
Yaçodä says: "Go Gopäla! Practise Your mantra in Your bhajan kuöéra!" Kåñëa sits down and
thinks: "Whose mantra shall I practise?"147 ämä hoite guné boòo jagata asambhava; ekäli rädhäte
tähä kori anubhava (C.C. Ädi 4, 241)—"No one in the world can possibly be more qualified than
Me. I only experience that in Çré Rädhä!" Therefore He meditates on Çré Rädhä, His
eternally beloved goddess! Çrépäda Prabodhänanda Sarasvaté writes (Rädhä Rasa Sudhänidhi
96): kälindé taöa kuïja mandira gato yogéndravat yad pada jyotir dhyäna parä sadä japati yam
premäçru pürëo hariù "With His eyes filled with tears of love, Lord Hari always repeats the
two most tasteful syllables 'Rä-dhä' and meditates on the spiritual effulgence of Her lotus
feet like the king of yogés in a temple in a kuïja on the bank of the Yamunä."

sakhi! rädhä näma kevä çunäile;

çuni mora präëa juòäile
ei näme äche ki mädhuré;
çravaëe rahalo sudhä bhari
koto näma ächaye gokule;
heno hiyä nä kore äkule
cite niti mürati vikäsa;
amiyä sägare yeno väsa
dekhite nayane läge sädha;
e yadunandana mana känd

"sakhi! Who told Me this name Rädhä? Hearing it I felt My heart was soothed! How
much sweetness is there in that name? It filled My ears with nectar! How many names aren't
there in Gokula? None of them agitated Me like this one! When Her form manifests itself in
My heart it is as if I reside in an ocean of nectar!" Yadunandana's mind weeps: "When I see
Her My eyes are fulfilled!"
No other consort is so fortunate! Kåñëa can forget everything, but not Her! This is the
Lord we worship! He is lélä viläsé, a playful enjoyer. The killing of demons and other worldly
duties are performed by Lord Viñëu. He performs these duties through Kåñëa's hands. Kåñëa
kore viñëu dväre asura saàhära (Caitanya Caritämåta). He is the carefree Dhéra Lalita-hero,
enjoying in every kuïja with Çré Rädhä. Playing and playing, He infuses His prema in the
trees and vines. He revives the old and dry trees and causes the rocks to melt with His
flutesong. We will not see our worshipable Lord outside of His pastimes. In the Gambhérä
Çréman Mahäprabhu embraced Çré Svarüpa Dämodara and Çré Rämänanda Räya and wept.
His heart, that was burning in the fire of love-in-separation, was soothed by the cooling
nectar of suitable songs and verses from Kåñëa Karëämåta, Géta Govinda, Caëòédäsa and
Vidyäpati that were sung to Him by Svarüpa and Räma Räya.

147 Narrated by Çré Änanda Gopäla Gosvämé.

234 Çré Viläpa Kusumäïjali

caëòé däsa vidyäpati, räyera näöaka géti, karëämåta çré géta govinda
svarüpa rämänanda sane, mahäprabhu rätri dine, gäya çune parama änanda

(Caitanya Caritämåta)

"Day and night Mahäprabhu was most blissfully singing and hearing the songs of
Caëòédäsa and Vidyäpati, the songs from Rämänanda Räya's play, and the verses of Kåñëa
Karëämåta and Çré Géta Govinda, together with Svarüpa Dämodara and Rämänanda Räya."
Mahäräja Pratäparudra attained the Lord's mercy by reciting the verses of the Gopé Gétä148 to
Him. The Lord relished this Himself and also taught all the devotees of the world that
Gopéjanavallabha Çré Govinda is our worshipable deity.
While practising this meditation in His bhajan kuöéra Kåñëa becomes eager to see the
object of that contemplation, so He goes to the kitchen. When He peeps through the
kitchen-window He sees Çrématé cooking there. Aha! Such sweetness! She does not have Her
veil on straight, and Her dress and ornaments are loosened because of the hard work. Her
face shines with a reddish glow because of the nearby burning fire and Her cheeks are
beautified by pearl-like sweatdrops. Çyäma can not move His feet anymore as He beholds
the object of His meditation. pädau padam na calatas tava pädamülät149, in such a condition.
His eyes are widened of ecstasy from seeing Her. Suddenly Svämini sees Çyäma. Out of
shyness She cannot pull the veil on Her head straight and She gives a wink to Tulasé to pull
Her veil back over Her head. Then She chastises Tulasé with a blink from Her eyes: "Tulasi,
didn't you see Him? Why didn't you tell Me He is watching Me?" Tulasé replies with her
eyes: "I also didn't see Him, I was absorbed in grinding paste!" Actually Tulasé had seen
Kåñëa before, but our Hero had silently requested her not to tell Sväminé that He was
watching Her. Rädhikä's and Çyäma's eyes meet and with Her glances Sväminé lets Kåñëa
know: "Mä Rohiëé is here, go now!" Kåñëa asks with His eyes: "Will I not see You anymore?"
Sväminé blinks: "Yes!" Our hero is enchanted by Her arrow-like glances and thinks: "Aha!
How much trouble She's taking to cook for Me! Her face has gotten a reddish glow from
being close to the fire! Her maidervants are wiping Her face, that is adorned with
sweatdrops!" How sweet is this exchange of Rädhikä's and Mädhava's glances! It fills the
kitchen up with spiritual flavour and thus makes it a true Rasavaté.150
Çré Haripada Çila sings:
he rädhe kibä çobhä, tribhuvana manalobhä,
vrajaräja nandera aìgane
präëa koöi premäspada, tomära caïcala pada,
gandha jale kori prakñälaëe

"O Rädhe! How beautiful are Your restless feet as they step on the courtyard of
Nanda, the king of Vraja! They are enchanting the three worlds and they are more lovable
than millions of lives! I will wash them with scented water!"

vrajendra gåhiëé ära, guruvarga parivära,

namaskära koriyä sabäya.
sumaìgala äçérväde, priya sahacaré säthe,
praveçibe randhana çäläya

148 Çrémad Bhägavata Canto 10, Chapter 31.

149 Çrémad Bhägavata 10.29.34.
150 Narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 235

"When You offer Your obeisances to the Queen of Vraja (Yaçodä) and all the other
superiors, they give You auspicious blessings and then You enter into the kitchen with Your
beloved girlfriends."
vicitra randhana çälä, padärpane kori älä,
çré aìge gandhete gandhamoy
Kåñëa sukha manovåtti, yoto gopé tära mürti,
cäìdera häöa bosilo tathäy

"The amazing kitchen is illuminated by Your footsteps and pervaded by the fragrance
of Your beautiful body. All the gopés, who are the embodiments of Kåñëa's blissful desires,
are sitting down there like a marketplace of moons."

päka kärye sunipuëa, tumi Kåñëa priyatamä,

govindera bhojya upacära.
catur vidha paramänna, ruci jäni bhinna bhinna,
randhanete änanda apära
"O Kåñëa's beloved! You are very expert in cooking the ingredients for Kåñëa's meal!
In boundless bliss You are cooking four different kinds of sweet rice, knowing that Govinda
has different tastes."
sevära sämagri dekhi, chala chala duöi äìkhi,
giridhäré koriyä smaraëa.
romäïcita kalevara, mukhe väkya nähi sphure,
dekhibo ki se candra vadana

"While both Your eyes look at the ingredients for cooking, You actually remember
Giridhäré. When will I see Your moonlike face unable to speak a word while Your body is
studded with goosepimples of ecstasy?"

he devi he sukumäri, saìgete thäkiyä pyäré,

anukülya koriyä vidhäna.
viläsa cäturya yoto, dekhibo ki ämi nitya,
sukha säyare ho'ye nimagana.

"O Devi, O Sukumäri (tender girl)! Then I will arrange a favorable situation for You
to meet Your beloved! Will I always be immersed in an ocean of bliss by witnessing Your
clever pastimes?"

VERSE 63:

MÄDHAVÄYA NATAVAKTRAM ÄDÅTÄ BHOJYAPEYA RASASAÏCAYAÀ KRAMÄT

TANVATÉ TVAM IHA ROHIËÉ KARE DEVI PHULLA-VADANAÀ KADEKÑYASE

mädhaväya - unto Mädhava; nata - lowered; vaktram - face; ädåta - out of respect; bhojya -
eatables; peya - drinks; rasa - nectar; saïcayaà - collects; kramät - gradually; tanvaté - gives; tvam -
You; iha - here; rohiëé - Rohiëé; kare - in the hand; devi - O goddess; phulla - blooming; vadanaà -
face; kadä - when; ékñyase - I will see.
236 Çré Viläpa Kusumäïjali

O Devi, when can I see Your lowered blushing face affectionately

looking at Mädhava while You collect all His food and drinks and place
them in Rohiëé's hands?

Explanations: In the previous verse it was described how Rädhä and Çyäma felt
boundless bliss when They saw Each other in the kitchen. In this way even the kitchen had
become a Rasavaté, a delicious place. "When will You thus fully immerse me in an ocean of
bliss?" The devotee thinks: "I want to become happy by making You happy!" Everyone in the
world wants to be happy, and even in the pure loving devotees some extremely subtle desire
for personal happiness dwells. Only the maidservants of Çré Rädhä are completely free from
this. They are the summit of selflessness. The Gauòéya Vaiñëavas practise the upäsanä of
Rädhä-däsya. The practising devotee should advance by thinking: "What will make Them
(Rädhä-Kåñëa) happy? bhajan can not take place as long as there is the stain of personal
desire. While doing bhajan it is not easy to give up the desire for distinction. Why would
sädhu prema (beautiful love) come in the heart where the dog-eating woman of the desire
for distinction still dwells? One should fear the desire for distinction, as Çrépäda
Mädhavendra Puri did. pratiñöhära bhaye puri gelä paläiyä; kåñëa-prema saìge pratiñöhä
cole lägo loiyä (C.C.) "Mädhavendra Puri fled out of fear of distinction, but reputation
automatically comes along with a lover of Kåñëa." A devotee who still has personal desires
cannot possibly fathom the ecstasy there is in selfless worship. In selfish worship there is
misery, and as long as there is still a whiff of desire the true joy of devotion cannot be
attained.
After Sväminé finishes cooking She takes rest. The kiìkarés change Her clothes, wipe
Her hands, feet and body with a wet towel and begin to fan Her while Dhaniñöhä brings a
glass of syrup, saying: "Priyasakhi, drink a glass of syrup mixed with nectar!" While Sväminé
enjoys the drink She closes Her eyes. Then the kiìkarés serve Her a pän. Meanwhile
everyone sits down to eat. Sväminé pulls Her veil over Her forehead and hands mother
Rohiëé the different dishes meant to be served from the storehouse. Kåñëa is enchanted as
soon as He sees Sväminé and mother Yaçodä becomes worried when she sees that He
seemingly loses His appetite.151
rämera janané, dichen äpani,
rädhikä rändhilä yoto,
sugandhi odana, vividha vyaïjana,
tähä vä kohibo koto

"How can I describe all the different dishes mother Rohiëé and Rädhikä have
cooked? Look at that fragrant rice and these vegetable-preparations!"

vidhi agocara, yoto upahära,

dichena rohiëé mäy
rädhära vadana, dekhi acetana,
hoilä nägara räy

"Even the Creator cannot imagine how many dishes Mother Rohiëé is serving! I see
that Nägara Räya (Kåñëa) has fainted after seeing Rädhä's face!"

151 This explanation is by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 237

aruci dekhiyä, äkula hoiyä,

kohoye nandera räëé,
rädhä rasavaté, karpüra mälaté,
tomära lägiyä äni

"Nandaräëé Yaçodä becomes very upset when she sees Kåñëa's lack of appetite, so she
says: "Rasika Rädhä has brought camphor and Mälaté for You!"

tumi nä khäile, räi nä äsibe,

svarüpa kohiläm tore,
viçäkhä lalitä, ära kundalatä,
öhäriyä kohiche more

"I tell You truly, if You don't eat Räi will not come anymore! Viçäkhä, Lalitä and
Kundalatä have hinted that to me!"

mäyera vacane, päolo cetana,

nägara çekhara kän
räiye sukha diyä, äkaëöha püriyä,
korolo bhojana pän

(Padakartä Räya Çekhara)

"When Nägara Çekhara, Kåñëa, the king of amorous heroes, hears these words of His
mother, He fills Himself upto the neck with food and drinks, just to please Räi."
Sväminé enters the dining room, Her head lowered out of shyness. Balaräma and
mother Yaçodä are there, after all. Çrématé blushes out of shyness and She tries to make Her
bangles and anklebells jingle as softly as possible while She brings the full dishes in and takes
the empty dishes back out again. Her pace is as nectarean as the dishes that She brings in!
How carefully She carries Çyämasundara's dishes!152 rasa saïcaya means: She serves rasa,
spiritual flavours. The dishes of Çré Kåñëa, Subala, the sakhés and maïjarés taste of amorous
love, and the dishes of Balaräma, Rohiëé and Yaçodä taste of fraternal and parental love.
What a wonderful meal!
rohiëé-nandana, koroye bhojana,
känura òähine bosi,
vämete subala, sammukhe maìgala,
saghane uöhaye häsi

Rohiëé-nandana Balaräma sits on Kåñëa's right, Subala sits on His left and
Madhumaìgala faces Him as He eats. Yaçodä points at the different dishes with her index
finger and says: "O Son! This preparation is very nice, that one is so tasty, this one is very
sweet!" The expert joker Madhumaìgala, seeing Kåñëa's weak appetite, tells queen Yaçodä:
"Mä! Kåñëa doesn't eat anything! Just give Him some light food, like rice and sabjé, and give
me the rich food cooked in ghé! I will nourish Him by embracing Him after I filled up my
own belly!" Everyone laughs after hearing Madhumaìgala's joking words while Mädhava
relishes a new infusion of sweet flavours while viewing Rädhikä's face. Çré Rädhä's face is

152 The last paragraph is explained by Çré Änanda Gopäla Gosvämé. Çré Baìgabihäré Vidyälaìkära says: he devi
kåñëa manoharana pariveñana kréòävati "Devi means playful girl, a girl who playfully enchants Kåñëa in the way
She serves the meal."
238 Çré Viläpa Kusumäïjali

blossoming - phulla vadanam. Sväminé is known as Maryädävaté, a girl who neatly follows the
etiquette. All the superiors are present, but still, can She survive without glancing at least
slightly at Mädhava? All Her activities are aimed at Mädhava's satisfaction. Mädhava means
the Lord (dhava) of all limitless beauty (mä or Çré). The palace of rasa (spiritual flavours) is
built on the foundation of tattva (spiritual truth). She is the root energy of the Original
Person, Çré Kåñëa, the fountainhead of all consorts of the Lord. Caitanya Caritämåta (Ädi 4)
states:
Kåñëa käntä-gaëa dekhi trividha prakära; eka lakñmé-gaëa, pure mahiñégaëa ära
vrajäìganä-rüpa ära käntä-gaëa sära; çré rädhikä hoite käntä-gaëera vistära
avatäré Kåñëa yaiche kore avatära; aàçiné rädhä hoite tin gaëera vistära
lakñmé-gaëa tära vaibhava viläsäàça rüpa; mahiñé-gaëa vaibhava prakäça svarüpa
äkära svabhäva bhede vrajadevé-gaëa; käya vyüha-rüpa tära rasera käraëa
bahu käntä vinä nahe rasera ulläsa; lélära sahäya lägi bahut prakäça
tära madhye vraje nänä bhäva rasa-bhede; Kåñëake koräya räsädika léläsväda

"There are three kinds of consorts of Kåñëa: Firstly, the goddesses of fortune, and
then the Queens of Dvärakä. The greatest consorts, though, are the Vraja-gopés. All these
consorts emanate from Çré Rädhikä. Just as all the Lord's descensions emanate from Kåñëa,
all the Lord's consorts emanate from Çré Rädhä, their original source. The goddesses of
fortune emanate from Her vaibhava viläsa (manifestation of prowess) and the Queens
belong to the vaibhava prakäça-group (meaning about the same). There are differences in
the Vraja-gopés' forms and natures. They are the phalanx of Rädhä and they are the cause of
transcendental flavours. Without the presence of many lovers there can be no rasika bliss,
therefore there are many gopés who are helping Rädhä and Kåñëa in Their pastimes. In Vraja
they have different moods and flavours, and they make Kåñëa relish the flavours of pastimes
like the Räsa-lélä."
Or: Mä means 'beauty', and Kåñëa is Her Lord (dhava), the abode of limitless beauty
and sweetness. A flood awakens on the ocean of sweetness when Çré Rädhä is seen and
Rädhikä's maidservants relish that sight. They nourish Each others beauty; that's why Çré
Rädhä is addressed as devi. The most beautiful and effulgent One, dyotamänä paramä
sundaré. With some trick Çyämasundara is able to look at Sväminé without being noticed by
others. Sväminé also blinks at Çyäma's sweet face while She hands the plates to mother
Rohiëé, thinking: "How beautiful is My Priyatama!" After eating one sweet, Çyämasundara
says: "Mä! This sweet is amazing!" At that time mother Rohiëé is serving elsewhere, so
mother Yaçodä says: "Rädhe! Bring that sandeça here!" Sväminé brings it and mother Yaçodä
says: "Come, give it to Him!" Just as Sväminé shyly wants to put the sweet on Kåñëa's plate
Kåñëa stretches out His opened hand to receive it from Her. That is a sign of affection and
Çrématé blushes of shyness when He does that. How beautiful is Her shyly blushing,
blooming face at that time!153 Tulasé relishes this sweetness and greatly desires to see that
blossoming lotusface again.

he rädhe icchämata, sevära sämagré yoto,

nija kare prastuta koriyä.
carvya coñya lehya peya, paramänna yebä hoy,
ratana thäläte säjäiyä.

"O Rädhe! According to Your own wish You prepare Kåñëa's dishes, like sweet rice
that can be chewed, sucked, licked or drunk, with Your own hands and place them on
jewelled plates."

153 Apart from the quotations the entire purport is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 239

rohiëé devéra kare, dibe tumi açru nére,

prati padera nämaöé koriyä.
rasera pasarä dekhi, sabära jhuribe äìkhi,
änandete aìga eläiyä.

"With tearfilled eyes You hand these plates to Rohiëé-devé, while singing Kåñëa's
name at every step. Everyone's eyes will be pleased by seeing such a lot of delicious dishes
and everyone's bodies will be startled by ecstasy."

ei rüpe nava gauré, dekhibo nayäna bhori,

candra koöé praphulla vadana.
viläpa kusumäïjali, bhajana sampad keli,
rasika mänasa rasäyana.

"In this way, O Nava Gauri (fresh golden beauty), I will fill up my eyes with the vision
of Your face, that blooms (shines) like millions of moons. Viläpa Kusumäïjali is the treasure
of worship and the elixir for the minds of the rasikas !" (Çré Haripada Çila)

VERSE 64:

BHOJANE GURU SABHÄSU KATHAÏCIN

MÄDHAVENA NATADÅÑÖI MADOTKAM
VÉKÑYAMÄNAM IHA TE MUKHAPADMAÀ
MODAYIÑYASI KADÄ MADHURE MÄM

bhojane - in eating; guru - of superiors; sabhäsu - in the assembly: kathaïcit - somehow;

mädhavena - by Mädhava; nata - lowered; dåñöi - glance; mada - joyful; utkam - eager; vékñyamäëäm
- being seen; iha - here; te - Your; mukha - face; padmaà - lotus; modayiñyasi - you will gladden;
kadä - when; madhure - O Sweet girl!; mäm - me.

O Madhure (sweet girl)! When will You gladden me when I see

Mädhava glancing at Your joyful and eager lotusface with lowered eyes
as He sits in the dining room with His superiors?

Explanations: Ayi Madhure! O Sweet Girl! How beautiful You are when You are
seen by Mädhava in the assembly of superiors! Sväminé is serving through the hands of
mother Rohiëé. Mother Yaçodä is there, Baladeva-candra is there, but somehow
Çyämasundara is catching a glimpse of Her. He cannot freely gaze at Her, but if He looks at
Sväminé's face just once He can understand how eager She is.

rädhikära hasta sparçe sarvänna vyaïjana; bhojane korena Kåñëa amåta äsvädane
svädu päiyä nija netra bhåìga päöhäiyä; räi mukha padma madhu piye håñöa hoiyä
rädhikäho nija netra kaöäkña praëälé; päöhäiyä piye Kåñëa lävaëya sakali
Kåñëa mukha mädhurimä dekhi suvadani; hariñe vyäkula citte kichui nä jäni
240 Çré Viläpa Kusumäïjali

(Padakartä Çréla Yadunandana Öhäkura)

"Kåñëa relishes the rice and vegetables cooked by Rädhikä like nectar and He
blissfully sends His bee-like eyes out to drink the honey of Räi's lotuslike face. Çré Rädhikä
also sends the drains of Her glances out to catch the nectar of Kåñëa's beauty. Seeing the
sweetness of Kåñëa's face fair-faced Räi doesn't know anything anymore out of blissful
eagerness!"
How eager Sväminé is after Çyäma's slight glance! madotkam. harñena utsukam.
Sväminé's face is stamped with eagerness. In his transcendental vision Çré Raghunätha
relishes that blissful eagerness on Her lotuslike face. When the practising devotees follow in
the footsteps of the äcäryas they can also relish the sweetness of Sväminé's face in their
meditations. In deep meditation the vicinity of the beloved deity is vividly experienced. The
devotee will no longer think: "I am practising smaraëa". Great anxiety for the direct meeting
with the beloved deity will awaken in the heart of a devotee whose meditation ends. The
more he relishes, the more anxious he will be for more. It is not proper to feel satisfied after
a little experience has come. The more one's thirst and eagerness increases, the closer the
final attainment of the deity will come. How eager Çré Rüpa and Raghunätha are! It is as if
their chests (hearts) are breaking! When the birds and animals on the bank of Rädhäkuëòa
hear Çré Raghunätha anxiously crying out of separation, they all cry along, making it known
that they are feeling the same pain! Visions (sphürtis) are more relishable than smaraëa,
meditations or dreams. During visions the experience is quite vivid. The beloved can be seen
through the eyes and the meditation can be realized with closed eyes. When Çréla
Bilvamaìgala Öhäkura came to Våndävana he saw Kåñëa wherever he cast his glance. He
went up to Him to catch Him, but then he understood - it was not a direct meeting, it was a
vision. How clear were his visions!

mauliç candraka bhüñaëo marakata stambhäbhirämaà vapur

vaktraà citra vimugdha häsa madhuraà bäle vilole dåçau
väcaù çaiçava çétalä mada gaja çläghyä viläsa sthitir
mandaà mandam aye ka eña mathurä véthéà mitho gähate

"Who is that, playfully and slowly entering Mathurä (Våndävana) over the road like an
intoxicated elephant, wearing a crest of peacockfeathers, His body as enchanting as an
emerald pillar, an enchanting smile on His face, casting playful, wanton glances with His
restless eyes, and speaking words that are cooled off by adolescence?" (Çré Kåñëa Karnämåta -
57) Although from this it seems that Bilvamangala saw Kåñëa, this was not a natural view - it
was the end of a vision! A practising devotee who is fixed in bhajan will also get slight
experiences like this. Bhajan will make a new life for him! He can test himself. Sväminé will
certainly respond to someone's strong and powerful bhajan. She will come close and accept
his devotional service. She is the boundless ocean of compassion, endowed with a lovely
nature. She is the wish-yielding vine for the devotees. Çrépäda Prabodhänanda Sarasvaté has
written:

maïju svabhävam adhi kalpalatä nikuïjaà vyanjantam adbhuta kåpä rasa puïjam eva
premämåtämbudhim agädham avädham etaà rädhäbhidhaà drutam upäçraya sädhu cetaù

(Rädhä Rasa Sudhänidhi 28)

"O saintly mind! Quickly take shelter of sweet natured Rädhä, Who is like a grove full
of wishyielding vines, Who reveals a wonderful abundance of powerful rasika compassion,
Çréla Raghunätha däsa Gosvämé's Stavävalé 241

and Who is a deep and unbridled nectar-ocean of love!" For attaining Her there is sädhana
bhajana, for attaining Her we take shelter of a guru. At heart the Gauòéya Vaiñëavas always
cry for Rädhäräëé. hema gauri tanu räi, äìkhi daraçana cäi, rodana koribo abhiläñe (Prema Bhakti
Candrikä). "My eyes desire to see the golden formed Rädhikä, and I cry out of that desire!"
Normally we taste six flavours when we eat (sweet, sour, salty, bitter etc.) but now
there is a seventh flavour, the flavour of spiritual eros infused in the food that Çré Rädhikä
serves to Çré Kåñëa. The sakhés and maidservants can also relish that flavour. Kåñëa is akhila
rasämåta mürti, the embodiment of all transcendental nectarean flavours, and rasaräja, the
king of flavours, and everybody relishes Him in their own way. In Çrémad Bhägavata (in the
verse mallänäm açaniù, 10.43.17) it is described that when Kåñëa entered into Kaàsa's arena
in Mathurä all the spectators saw Him according to their own mood and consciousness. In
his commentary on this verse Çrépäda Çrédhara Svämé has written: tatra ca çåìgärädi sarva
rasakadamba mürtir bhagavän tat tad abhipräyänusärena vabhau na säkalyena sarveñäm ityäha
mallänäm iti "The different people saw Kåñëa according to their own mood, desire, opinion
and eligibility, but no one could see Him as the embodiment of all the different
transcendental flavours, like the erotic flavour."
Sväminé has placed all the tasty dishes in Mother Rohiëé's hands. How wonderful are
the movements of Her hands! Çyämasundara is absorbed! He relished Sväminé's inner
feelings. How eager He is to have Her! It is said te mukha-padmaà, Your lotusface.
Mädhava's eyes are like bumblebees. Restlessly, these thirsty bees drink the nectar of
Sväminé's lotuslike face. There is not much time for Rädhä and Kåñëa to glance at Each
other, but somehow They find some consolation by blinking at Each other for a while with
lowered faces. In that one second They drink all the honey from Each other's lotuslike faces
with Their bee-like eyes. The relish of the honey of Their lotuseyes is included in the relish
of the honey of Their lotuslike faces. While Their four eyes meet Kåñëa prays to Sväminé (for
love and another blissful meeting). Sväminé reciprocates by consoling Kåñëa with a tiny
glance. Kåñëa had lost His appetite out of anxiety, but after having been consoled He begins
to eat again. Sväminé has pacified Him. Daujé Mahäräja (Balaräma) does not notice it, Çyäma
managed to deceive Him and mother Yaçodä, secretly looking at Sväminé. What a wonderful
deluge of sweetness! Sväminé has pacified Çyäma's heart by consoling Him. The äcäryas aim
at the meeting of Rädhä-Mädhava, because then they can attain Their long-desired
devotional service.
yugala caraëa sevä, yugala caraëa dhyevä,
yugalei manera piréti.
yugala kiçora rüpa, käma rati gaëa bhüpa,
mane rahu o-lélä ki réti

(Prema Bhakti Candrikä)

"May the devotional service of the Yugala's lotus feet remain on my mind. May I
meditate on Their feet and may my mind love this Yugala Kiçora, that are the monarchs over
all Cupids and Ratis!"
vékñyamänam iha te mukha-padmaà "I want to see all the tricks Kåñëa uses to see
You, even in the assembly of His superiors!" Çré Raghunätha says: "O Madhure (sweet girl)!
Your cheeks start to blossom like a lotus flower in a river when they experience the touch of
the sunrays of Mädhava's glance! We will see it and understand it all! You cannot hide
anything from us!" None of Rädhä and Mädhava's secrets will remain hidden from those who
understand the power of Their ecstatic love. This is how wonderful the love of the maïjarés
is! Before Rädhikä and Mädhava meet, these däsés know in which kuïja Their pastimes will
242 Çré Viläpa Kusumäïjali

take place and they will decorate that place before Rädhä and Kåñëa arrive there. There will
be no limit to Tulasé's ecstasy when the Yugala meets under four eyes!154
Çré Haripada Çila sings:

vrajendra vasati sthäna, divya cintämaëi dhäma,

bhojana mandira manohara
padmaräga ratna khani, mäëikyera ki gäìthani,
jhalamola kore nirantara.

"The abode of the king of Vraja is made of divine Cintämaëi-gems and the enchanting
diningroom is made of stones from a mine of rubies that are constantly shining."

mandire ratana vedi, divya ratnäsana tathi,

padmera paräga äcchädana
vicitra äsana'pori, sakhä saìge giridhäré,
bosilen korite bhojana
"In that diningroom is a jewelled platform with a divine jewelled chair on it, covered
with lotuspollen. Giridhäré and His friends are sitting on that wonderful seat to take their
meal."
subala çrédäma väme, dakñiëe çré balaräme,
madhumaìgala madhura prakåti.
guruvarga cäri dhäre, cäìdera häöa çobhä kore,
pariveñana kore yaçomaté.

"Subala and Çrédäma sit on Kåñëa's left and Çré Balaräma sits on His right with the
sweet-natured Madhumaìgala, while His superiors surround Him on all sides, looking as
beautiful as a marketplace of moons as Yaçomaté serves prasäda."

catur vidha paramänna, äsvädane bhinna bhinna,

mugdha rasikendra cuòämaëi,
prati pade padma-gandha, bhojane paramänande,
sudhä sära svädu çikhariëé

"Rasikendra Cuòämaëi (Kåñëa, the crownjewel of relishers) is enchanted while

relishing the four different kinds of sweet rice and He is most ecstatic when He enjoys the
Çikhariëé-drink, that is more tasty than the essence of nectar and that smells of lotus flowers
at every step."
nata dåñöipäta kori, räi mukha padma heri,
ulläsete madana mohana
nija netra bhåìga dväre, jänäicho bäre bäre,
ki vicitra tomära randhana.

"Madana Mohana is very happy to cast a lowered glance at Räi's lotusface, and
through His bee-like eyes (that drink the honey from that lotuslike face) He tells Her again
and again: "How wonderful is Your cooking!"

Kåñëa mukha mädhurimä, dekhi Kåñëa priyatamä,

vallabhera bhojana viläsa
bhävera taraìgävali, prati aìge kore keli,

154 The explanation of verse 64 is narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 243

açru kampa pulaka prakäça

"When Kåñëapriyä Rädhä sees the sweetness of Kåñëa's face and of His eating-
pleasure, all Her limbs are playing on the waves of ecstatic love, revealing goosepimples,
shiverings and loving tears."

se mädhurya candränana, kobe hobe daraçana,

he rädhe mädhurya çälini!
viläpa kusumäïjali, ki amåta rasa keli,
bhajana sampad ratna khani.

"O Rädhe! O Abode of sweetness! When can I see Your sweet moonlike face like
this? Viläpa Kusumäïjali is like a nectarean play of rasa and a jewelmine filled with the
treasure of bhajan !"

VERSE 65:

AYI VIPINAM AÖANTAÀ SAURABHEYÉ KULÄNÄÀ

VRAJA NÅPATI KUMÄRAÀ RAKÑAËE DÉKÑITAÀ TAM
VIKALA MATI JANANYÄ LÄLYAMÄNAÀ KADÄ TVAÀ
SMITA MADHURA KAPOLAÀ VÉKÑYASE VÉKÑYAMÄËÄ

ayi - O!; vipinam - forest; aöantaà - wandering; saurabheyé - of the Surabhé-cows; kulänäà -
of the herds; vraja - of Vraja; nå-pati - king; kumäraà - son; rakñaëe - for keeping; dékñitaà -
initiated; tam - him; vikala - agitated; mati - heart; jananyä - by mother; lälyamänaà - being cuddled;
kadä - when; tvaà - You; smita - smile; madhura - sweet; kapolaà - cheek; vékñyase - seen;
vékñyamäëä - being seen.

When will the prince of Vraja (Kåñëa) glance at You with His
smiling face as He goes out to wander in the forest with the Surabhé-
cows, in whose care He was initiated, being cuddled by His worried
mother?

Explanations: After Kåñëa has His meal Çré Rädhä and Her girlfriends eat, then
there is an amorous meeting between Them in a garden near Nandéçvara-village, named
Yogapéöha Milana, and after this Kåñëa goes out to the meadows to tend His cows (vana-
gamana lélä), as is described in this verse. In this way the gradual pastimes are fully
described. But Çréla Raghunätha däsa Gosvämé is so overwhelmed by ecstatic feelings of
love-in-separation that he first describes the vana-gamana, and after that Çré Rädhä having
Her meal with Her girlfriends. Although he himself relishes these pastimes in the proper
order, in his prayers he reveals them in this order. Kåñëa goes out to tend His cows and His
mother cuddles Him, not wanting to let Him go. Anxiously she holds Her son to her chest
and tells Him, while bathing in her own tears:
244 Çré Viläpa Kusumäïjali

hiyäya äguni bharä, äìkhi bohe bahu dhärä,

dukhe buka vidariyä yäy
ghara para nähi jäne, se janä colilä vane,
e täpa kemone sahe yäya

"My heart is filled with fire and many streams (of tears) flow from my eyes. My heart
is breaking out of misery!....How can I tolerate this burning feeling?"

ore mora jévana duläliyä!

kibä ghare nähi dhana, keno vä yäibe vana,
räkhäla räkhibe dhenu loiyä (Dhru)

"O child of my heart! Don't we have enough wealth in the house already? You're not
from a poor family! Why do You have to go to the forest then? Let the cowherd boys go out
with the cows into the forest!"

äge päche nähi morä, häputira puta torä,

ändhala koriyä yäbi more
dudhera chäoyäla hoiyä, vane yäbe dheëu loiyä,
ki dekhi rahibo ämi ghare?

"Except for You I don't know anyone else, so if You accidentally become hurt I'll be
driven blind! Being my suckling boy, why are You taking Your cows into the forest? Can I
just remain at home, peacefully watching it?"

nané jini tanukhäni, ätape miläya jäni.

se bhaye saghane präëa käàpe
bäòava anala pärä, viñama ravira kharä,
kemone sahibe heno täpe?

"Your body is even softer than butter! I'm shivering of fear when I think what will
happen when the harsh sunrays will touch You. How will You tolerate such heat?"

kuçera aìkura boòo, çelera samäna daòa,

çunite siïciòä poòe gäya
çiréña kusuma dala, jiniyä caraëatala,
kemone dhäibe heno päya

"I'm afraid the big Kuça-grassroots will hurt You like javelins. Hearing it I sprinkle my
body (with tears). How will Your footsoles, that are more tender than Çiréña-flowerpetals, run
over this ground?"
mäyera karuëä väëé, çuniyä gokula maëi,
koto mate mäyere bujhäya.
viñäda nä koro mone, kichu bhay nähi vane,
ithe säthi e çekhara räya

"Hearing His mother's pitiful words, Gokula-maëi Kåñëa explains His mother in so
many ways: "Don't be sad at heart! There's nothing to fear in the forest!", and Räya Çekhara
is the witness!.
Çréla Raghunätha däsa Gosvämé's Stavävalé 245

When Kåñëa, the jewel of Gokula, hears these pitiful words He consoles His mother
by saying: "Mä! You've not seen the forest of Våndävana! Don't worry in vain! The forestpaths
are softened by flowers falling from the trees and vines and there are no sharp pebbles or
thorns there. We always play in the shade of the trees and the sharp sunrays cannot harm us!
The bumblebees zoom around the blooming honey-filled flowers, different birds are
blissfully chirping and we enjoy eating the sweet and ripe pomegranates that fall from the
trees. In the evening we simply blow our flutes in the flower gardens to call our peacefully
grazing cows together before we return home. Ma! Will you deprive us of this festival of bliss
by keeping Me locked in the house the whole day? On the strength of your footdust nothing
will happen to us, mä! And what's more, the cows don't want to go into the forest without
Me!" Mother thinks: "Ähä, if my Gopäla feels so happy in the forest, then let Him go!"155
Then she utters the Nåsiàha-mantras for Gopäla's protection and gives Him some beautiful
instructions:
ämära çapati läge, nä dhäiho dhenur äge,
paräëera paräëa nélamaëi
nikaöe räkhiho dheëu, püriho mohana veëu,
ghare bosi ämi jeno çuni

"O Life of my life, blue gem of mine! Don't run in front of the cows! Keep them close
to You and play Your enchanting flute, so that I can hear You when I sit at home!"

baläi dhäibe äge, ära çiçu väma bhäge

çrédäma sudäma sob päche
tumi tära mäjhe dhäio, saìga chäòä nä hoiyo,
mäthe boro ripubhoy äche

"Baläi (Balaräma) should run in front of You, all the other boys on Your left and
Çrédäma and Sudäma behind You! Stay between them and don't leave them! I'm very much
afraid of our enemies, the demons!"

kñudhä hoile cähi khäio, patha päne cähi yäi-o,

atiçaya tåëäìkura pathe
käru bole boòo dheëu, phiräite nä yäio känu
häta tuli deho more mäthe
thäkibe tarura chäya, minati koricho mäya,
ravi yeno nähi läge gäya

"When You feel hungry then eat and look in front of You while You walk, there are
many bulbs and pebbles on the road! Promise me, O Känu (Kåñëa), that You won't wander in
front of the big cows! Your mother humbly asks You: Stay in the shade of the trees, so that
the sunrays will not scorch Your body!"
Sväminé and Çyäma blink at Each other. Tulasé thinks to herself: "Your smile will
blossom like a rose-petal and You will tell Each other with Your eyes: "May We meet again
on the bank of Rädhäkuëòa!" When will I see Your lotus-face looking at Çyäma full of love?
Your lotus-face will draw Him away from everyone and bring Him into Your hands. Not only
Your face, I will see Your whole divine form! What posture it will stand in! His eyes will meet
with Your eyes and His feelings will meet with Yours! Everything will be clearly visible then!"
How many things Tulasé says to herself within her mind!156 When the practising devotee is

155 Çré Viçvanätha Cakravarté's Kåñëa Bhävanämåta 7,61-67.

156 Narrated by Çré Änanda Gopäla Gosvämé.
246 Çré Viläpa Kusumäïjali

deeply absorbed he does not have to endeavour separately to experience his beloved deity.
In the first stage of practice the svarüpäveça will be mixed with bodily consciousness, and he
will remember things that are related to his bodily or mental status. When the devotee
reaches the stage of bhäva bhakti, though, he is a liberated soul free from bodily
consciousness, and when he reaches the stage of prema bhakti he is always deeply absorbed
in his svarüpäveça. Then the stream of transcendental pastimes flows on within his
consciousness in an unbroken manner. Rädhä's maidservants are on the level of mahä bhäva,
and Çrématé is the embodiment of mahä bhäva Herself. How can we serve Her if we don't
know the manners and customs of bhäva? Through bhajana the heart of the worshipable
deity becomes known. Gauòéya Vaiñëavas do not worship because they are afraid of threats
from the revealed scriptures or because they are afraid of hell. Their worship is natural and is
based on divine greed for God. Just as people naturally perform their work in this world
without having to be told by anyone, in this way the rägänugä devotees perform their
bhajana. The devotional greed of a räga-bhakta is more valuable than the prema of vidhi
bhakti. They have no other reason to worship than to make the deity happy with their
service. When you love to do bhajana the love for the worshipable deity will come
automatically. Love is a natural thing, it cannot be forced. It will manifest itself
spontaneously in the heart which has been cleansed by sädhana bhakti. This is confirmed in
Caitanya Caritämåta:

nitya siddha Kåñëa prema - sädhya kabhu noy;

çravaëädi çuddha citte koroye udoy

"Love for Kåñëa is eternally perfect. It is not to be created and it is not a 'new
attainment'. It awakens in the heart which is purified by hearing and chanting Kåñëa's
glories." Kåñëa has always placed an all-blissful item of His pleasure potency (hlädiné-çakti)
within the hearts of His devotees, and when it is captured in the devotee's heart it shines
there as prema. tasyä hlädinyä eva kväpi sarvänandätiçäyiné våttir nityaà bhakta-våndeñveva
nikñipyamänä bhagavat prétyäkhyayä vartate (Préti Sandarbhaù 65 Anuväkya). Actually Kåñëa
extends His hlädiné-potency everywhere, just as the sun freely extends his rays everywhere,
but it is not noticed by those whose hearts are contaminated by mäyä. The devotees who
practise the process of hearing, chanting, and remembering the Lord's glories can soon
capture this pleasure-potency within their purified hearts, where it starts to shine like prema.
Therefore the first endeavour of the serious devotee must be to nicely follow the process of
hearing and chanting. The Gauòéya Vaiñëavas don't like anything else but the personal
service of Çré Rädhä. Only the Rädhä-kiìkarés are eligible for such loyalty! Before Kåñëa goes
out to the forest Sväminé's eyes meet Kåñëa's eyes. How many things They tell Each other
through the beckonings of Their eyes! The more relish comes, the more beauty and
sweetness undulates from Their limbs! The desire to go into forest awakens in
Çyämasundara. Later He will hand the responsibility for the cows over to His cowherdboy
friends and go to Rädhäkuëòa, where He will play freely with Çrématé and Her girlfriends,
who will also come there, on the pretext of worshiping the Sun-god. Therefore He says:
tomäri lägiyä beòäi bhramiyä giri-nadé vane vane (Jïäna däsa) "For Your sake I wander
through the forest, past the rivers and over the mountains!" Blessed is the glory of
Rädhäräëé's love! kiìkaré Tulasé is immersed in this rasa.
Çré Haripada Çila sings:
vraja räja nanda suta, vrate hoiyä dékñita,
varaja maëòala rakña täre
våndävana vanacäré, çyämala sundara hari,
lélämåta variñaëa kore.
Çréla Raghunätha däsa Gosvämé's Stavävalé 247

"The son of Nanda, the king of Vraja, is initiated into a vow to protect Vraja Maëòala.
Thus beautiful blackish Hari, who dwells in the forest of Våndävana, showers His nectarean
pastimes."
bhägyavaté yaçomaté, sarvadä caïcala mati,
nélamaëi parama ratane
ekänta vätsalya bhare, lälana pälana kore,
stana kñére bhäsi du'nayane

"The fortunate Yaçomaté is always worried about her supreme jewel, sapphire-blue
Çyäma and she cuddles and rears him with complete motherly love. Tears of love are flowing
from her eyes and love-milk is trickling from her breasts."

se heno nägara Kåñëa, hoiyä ati satåñëa,

he çré rädhe dekhibe tomäya
smita häsya sudhä dhäre, tumi ki dekhibe täre,
nandakula candra çyäma räy

"O Çré Rädhe! This lover Kåñëa will eagerly look at You and You will also look at the
smiling face of Çyäma Räya, the moon of Nanda's family, that is just like a stream of nectar."

premäbdhi taraìga yoto, uthalibe çata çata,

duhu mukha duhu daraçane
sei divya candränana, kobe hobe daraçana,
nirantara ei bhävi mone

"When You look at Each other's faces, hundreds of waves will appear on the ocean of
Your love. I'm always thinking: "When can I see this divine moonlike face (of Yours)?"

VERSE 66:

GOÑÖHEÇAYÄTHA KUTUKÄC CHAPATHÄDI PÜRVAÀ

SUSNIGDHAYÄ SUMUKHI MÄTÅ PARÄRDHATO'PI
HÄ HRÉMATI PRIYA-GAËAIÙ SAHA BHOJYAMÄNÄÀ
KIÀ TVÄÀ NIRÉKÑYA HÅDAYE MUDAM ADYA LAPSYE

goñöha - of Vraja; éçayä - by the Queen; atha - then; kutukät - joyfully; çapatha - swearing; ädi
- and so on; pürvaà - by doing; susnigdhayä - with great affection; sumukhi - fairfaced girl; mätå -
mother; parärdhataù - than billions; api - even; hä - O!; hrémati - shy girl; priya - dear; ganaiù saha -
with groups; bhojyamänäà - being fed; kià - whether; tväà - You; nirékñya - seeing; hådaye - in the
heart; mudam - joy; adya - now; lapsye - will obtain.

O Hrémati (shy girl) Sumukhi (fair-faced girl)! When will my

heart feel great joy when I see the Queen of Vraja (Yaçodä), who is
248 Çré Viläpa Kusumäïjali

more affectionate than billions of mothers, taking eager oaths to make

You sit down to eat with Your friends?

Explanations: In the previous verse there was an exchange of glances and a prayer
for viewing this beautiful scene. In this verse lies a prayer to see Sväminé's bhojan-lélä
(pastimes of eating). Mother Yaçodä now takes care that Sväminé eats something. Mother
wants to feed Her, but Lajjävaté Sväminé does not want to eat.

yaçodä äkuli, hoiyä vikali,

räire korolo kore.
ämära bächani, mo yäo nichani,
bhojana koroho bole

(Pada Kalpataru)

"Anxiously mother Yaçodä takes Räi on her lap and say: "O my girl! Don't go now! Eat
something first!" Mother Yaçodä touches Sväminé and swears Her to sit down and eat. How
much affection she has! More than even billions of mothers: "Why don't You eat a little? Do
You think that I'm different from Your own mother? You can laugh, joke, sleep and eat in my
house just as You can do in Your own mother Kértidä's house! For whom should You be shy?"
Mother Yaçodä then sits close to Çré Rädhikä and personally feeds Her. Çré Rädhikä does not
eat anything else but the nectarean remnants from Kåñëa's meal, so Dhaniñöhä has secretly
mixed that in the dishes that mother Yaçodä serves Her.

preñöha phelämåtam svädaiù paricitya mudä'plutä

dhaniñöhäyäà kirantyakñi-koëaà täm adhinodiyam

(Kåñëa Bhävanämåta 6.109)

While eating this Çré Rädhikä is overwhelmed by bliss and by casting a merciful
glance on Dhaniñöhä She makes her also float on waves of bliss. Dhaniñöhä feels blessed,
knowing that she has made Çré Rädhä happy with her secret service. Affectionately mother
Yaçodä, who is the embodiment of parental love, lifts her hand to personally feed Çrématé.
Tulasé and the sakhés have great fun in seeing mother Yaçodä feeding Çrématé. The sakhés
make sly hints to Çré Rädhikä, as if they want to say: "I understand Your belly will not be
filled unless mother Yaçodä feeds You (Kåñëa's remnants)?" Tulasé, whose bliss knows no
bounds, stands close by Sväminé, silently hoping that She will give her some of Her
remnants, and Sväminé, understanding what is on her mind, secretly drops some of Her
chewed food in Tulasé's hand.157 Blessed is this loving maidservant! After Sväminé has
flushed Her mouth and prepares Herself for returning to Her hometown Yävat, mother
Yaçodä anxiously tells Her:

o mora bächani dhani, satékula çiromaëi,

kñaëeka viçräma koro sukhe
nä hoye uchara belä, sakhégaëa koro khelä,
karpüra tämbüla däo mukhe

157 Narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 249

"O my precious little girl, O crestjewel of chaste girls, happily take rest for a while. It
is not so late, so play a little with Your friends and enjoy some betelleaves with camphor!"

rüpa guëa käja tora, paräëa nichani mora,

çutiyä svapane dekhi sadä
toma heno guëa nidhi, ämäre nä dilä vidhi,
hådaye rahiyä gelä sädhä

"Your form, qualities and activities soothe my heart and I always dream of them when
I sleep. My heart feels pain when I wonder why Fate did not bestow a ocean of virtues like
You upon me."
dhätära mäthäye bäja, ye heno koriyä käja,
ämäre bhäìgilä kibä doñe
bächära viväha täre, heno näré nähi pure,
cähiyä nä päi kon deçe

"Let a thunderbolt fall on the head of the Creator (Fate) for doing this! What wrong
have I done to be devoid of a daughter like You? I cannot find any girl in the whole area as
suitable to marry to my boy as You!"

yaçodära viñäda kothä, çuni våñabhänu sutä,

vadane vasana diyä häse
pulake püralo gä, mukhe nähi sare rä,
bhäsilo näréra sneha rase

"Hearing Yaçodä's sad words, Våñabhänu's daughter laughed naughtily, covering Her
smile with Her veil. Both were floating in the nectarstream of female affection, their bodies
studded with goosebumps and their mouths unable to make any sound out of ecstasy".158
After being cuddled by mother Yaçodä Çré Rädhikä and Her girlfriends take a little
rest and chew some betel-leaves, being sprinkled by the rasa of mother Yaçodä's motherly
love. The more one loves Kåñëa the more mother Yaçodä, the ocean of parental love, is
attached to that person. The scriptures and the saints have glorified the names Rädhä,
Rädhikä and Gändharvikä, because these names have defined Rädhä's intrinsic position.
Kåñëa väïchä pürti rüpa kore ärädhana; ataeva rädhikä näma puräëe väkhäne (C.C.)
"Because She worships Kåñëa by fulfilling His desires the Puräëas have called Her Rädhikä."
prema is the best ingredient for worshiping Kåñëa, and Çré Rädhikä is the presiding goddess
of prema. No one knows how to serve Kåñëa like She does and She is not known in
connection with anything else but loving Kåñëa. The bondage of emotions is called prema:

sarvathä dhvaàsa rahitaà satyapi dhvaàsa kärane

yad bhäva bandhanaà yünoù sa premä parikértitaù

(Ujjvala Nélamaëi, Rüpa Gosvämé)

"prema is that bondage of emotions between a loving couple that is never destroyed,
although there may be ample reasons to break up". This does not come from one side, but

158 Çré Baìgabihäré Vidyälaìkära adds: he sumukhi goñöheçäyäù sneha-pätratvena nairvighnyena çré kåñëa
saìga pratéteù çobhanaà prasannaà mukhaà yasyä "Çré Rädhikä is called Sumukhé here because Her face
looks beautifully satisfied out of Her conviction that She will meet Kåñëa without obstacles and because She is
the object of love for the Queen of Vraja."
250 Çré Viläpa Kusumäïjali

from both sides. Rädhä is the embodiment of love that has Kåñëa as its object, and that is
again meeting with the love Kåñëa feels for Rädhä. Because Rädhikä loves Kåñëa completely
Çré Kåñëa also surrenders to Her service by applying red lac to Her footsoles, making tilaka
on Her forehead, massaging Her feet and so on. As an independent lady-love (svädhéna
bhartåkä) Çrématé can order Him to do these things without any hesitation! It is not the
service of the maidservants, nor even the service of Çré Kåñëa then, it is Love itself serving
Her! It is the culmination of deep love, heart's service. For instance, at night's end, the
sakhés are asking: "Why are You messing up our Priya sakhé's clothes and ornaments? Put
them back where they were!" Çyäma dresses Sväminé:

väcä sücita çarvaré rati-kalä prägalbhyayä rädhikäà

vréòä kuïcita locanäà viracayann agre sakhénäm asau
tad vakñoruha citra keli makaré päëòitya päraà gataù
kaiçoraà saphalé karoti kalayan kuïje vihäraà hariù

(Bhakti Rasämåta Sindhuù 2.1.231)

Slightly smiling, He draws leaves on Rädhikä's breasts with a fragrant substance and
boldly describes His pastimes with Rädhikä in the previous night to the sakhés. Çré Rädhikä
then rebukes Him with lowered eyes of bashfulness. These rebukes make Kåñëa even more
happy than any other service She may render to Him, and in this way Rädhikä worships Him.
The sweetness of Çyäma's love then becomes manifest on Rädhikä's face. In connection with
this prema Rädhikä is dyed. She manifests a wonderful sweetness in each of Her limbs, like
the smile on Her face, the glances from Her eyes, etc. Çré Rädhä's natural glance is
undulated by the waves of Her love for Kåñëa. Çré Rädhä's devotional activities are very sweet
in the eyes of Çyäma. 1) With Her own hands Sväminé draws a picture of Çyäma in the kuïja.
Çyämasundara enters the kuïja and sees Her looking at His picture and thinking: "Somehow
I spend the days holding Your picture to My heart! Now You have come here, will I not
accept You? Come, come!". Thus, through the connection of prema, the colour of love comes
gushing out. 2) Çré Rädhikä stretches out Her arms, holding a high branch to pick flowers.
She shows Her armpits. All that time She did not say anything, She speaks by showing Her
armpits. prema becomes tasteful because of Their mutual love. Çré Rädhä is best known as
the embodiment of love for Kåñëa. Kåñëa preme bhävita yära cittendriya käya (C.C.) "Her
body, senses and mind are all made of love for Kåñëa." She makes Her Priyatama (beloved
Kåñëa) melt. Their relationship is completely free from awe and reverence. The embodiment
of love for Kåñëa is colored by Kåñëa's love. One day Sväminé picks flowers in Våndävana
when Çyäma comes there, dressed as a garlandmaking girl. Shyly Rädhikä walks away. How
amazing is Her power! She covers Her limbs with a blue veil, in the mood of: "I'm a princess!
Can a garland-girl like You just stand before Me?" Her bodily lustre mixes with the colour of
Her blue veil, showing the shapes of each of Her limbs through the thin cloth, so that
Çyäma's eyes can enjoy the sweetness of these limbs. He has never seen Her like that before!
Because of all these extraordinary kinds of worship She is called Rädhä. And because mother
Yaçodä unconsciously feels that, she is more affectionate to Her than even billions of
mothers. Tulasé is beside herself of ecstasy when she beholds Rädhä and Yaçodä's sweet
mutual love.159
Çré Haripada Çila sings:
mätå gaëa madhya maëi, snehavaté nandaräëé,
he rädhe dekhibe tomäre.
paööäïcale jhäàpi dhani, lajjävaté suvadané,

159 Narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 251

sakhé saìge gåha abhyantare.

"Hey Rädhe! When You sit in her house with Your friends, Nandaräëé, who is the
jewel among affectionate mothers, looks at You, so You shyly cover Your fair face."

sneha bhare yaçomaté, vyäkulita hoiyä ati,

bolilen madhu rasa väëé.
he vatse he kalyäëi, vätsalyera nidhi tumi,
mora nélamaëi sama jäni.

"Yaçomaté, who is agitated by her feelings of total love, speaks honey-sweet words to
You, saying: "Hey Vatse (daughter)! Hey Kalyäëi (beautiful, auspicious girl)! You are the
jewellike object of my parental love, just as my Nélamaëi (blue jewel Kåñëa)!"

aìga sparçe kori tora, çapatha rohilo mora,

mätå sama koriya bhävanä
lajjä chäòi hemäìgini, bhojana koroho dhani
mora gåha maìgala pratimä

"I touch Your body and I swear You: just consider me to be Your own mother! O
Hemäìgini (golden limbed girl)! Give up Your shyness and eat! I have You as auspiciousness
personified in my home!"
mätära vacanämåte, lajjävanata rädhe,
kåñëera adharämåta çeña
priya sahacaré saìge, bhojana koribä raìge,
kobe dibe phelä lava leça

"O Rädhe! You lower Your head out of shyness when You hear these words of mother
Yaçodä. When will You give me a fragment of the remnants from Kåñëa's nectarean lips, after
You have relished them with Your girlfriends?"

e sab kautuka lélä, dekhi kobe vrajabälä,

hobe mora sukhera ulläsa
viläpa kusumäïjali, sva saìkalpa padyävali,
nivedaye raghunätha däsa.

"O girl of Vraja! When will I become very happy on seeing these joyful pastimes?
Thus Raghunätha Däsa offers these verses, that contain his own prayers, named Viläpa
Kusumäïjali."

VERSE 67:

ÄLIÌGANENA ÇIRASAÙ PARICUMBANENA

SNEHÄVALOKANA BHAREËA CA KHAÏJANÄKÑI
GOÑÖHEÇAYÄ NAVA VADHÜM IVA LÄLYAMÄNÄÀ
TVAÀ PREKÑYA KIÀ HÅDI MAHOTSAVAM ÄTANIÑYE
252 Çré Viläpa Kusumäïjali

äliìganena - by embracing; çirasaù - on the head; paricumbanena - by kissing all over; sneha
- affectionately; avalokana - looking; bhareëa - with great; ca - and; khaïjana - wagtailbird; akñi - eyes
(fem.); goñöheçayä - by the queen of Vraja; nava - new; vadhüm - bride: iva - just like;lälyamänaà -
being cuddled; tvaà - You; prekñya - seeing; kià - whether; hådi - in the heart; mahä - great;
utsavam - festival; ätaniñye - I will attain.

O Khaïjanäkñi (girl with eyes as restless as wagtail birds) ! When

will I feel a great festival of joy in my heart when I see You being
cuddled by the Queen of Vraja, who embraces You, kisses Your head
and lovingly stares at You as if You are Her newly married daughter-in-
law?

Explanations: Çré Raghunätha submits to Sväminé's lotus feet how severely his heart
suffers for want of Her. His desire to see Her is also just for Her pleasure, only to serve Her,
not for his own happiness. There is no deceitfulness in a pure, loving heart, and this love is
most pure in Vraja. When the sädhaka follows in the footsteps of Kåñëa's devotees in Vraja
the rays of the moon of räga bhakti will be reflected in his crystal-clear heart. Then love will
be free from deceit. Outside of Vraja all forms of love of God are more or less mixed with
feelings of awe and reverence, even in the 'appendix of Vraja-lélä', Navadvépa-lélä.
Rämänanda Räya was, for instance, Viçäkhä-sakhé in Vraja, so he should have had pure
fraternal love for Çréman Mahäprabhu. But when he met the Lord on the bank of the
Godävari-river, and their mutual love arose, Räma Räya could not take the Lord to his own
home. The Vedic brähmaëas invited the Lord and Räya respectfully told Him:

kähä tumi säkñät éçvara näräyaëa; kähäì mui räjasevé çüdrädhama

mora sparçe nä korile ghåëa veda bhaya; mora daraçana tomä vede niñedhaya
äkåtye präkåtye tomära éçvara lakñaëa; jéve nä sambhave ei apräkåta guëa

"Where are You, Lord Näräyaëa Himself, and where am I, a royal servant and a lowly
çüdra? You did not fear the Vedic injunctions by touching me, although the Vedas forbid
You to touch me. Both in form and nature You show all the symptoms of God. Such
transcendental attributes are not possible in a mere living entity." (C.C. Madhya 8.43)
But Kåñëa's friends in Vraja eat His food and climb on His shoulder! Therefore there
is no other place but Vraja which is free from any whiff of awe and reverance. Without
allegiance to the people of Vraja there will inevitably come some aiçvarya-jïäna (feeling of
lordliness about Kåñëa). Çré Kåñëa is the Supreme Personality of Godhead, the complete
non-dual truth and Çré Rädhä is the Supreme Goddess (svayaà bhagavaté), the complete
mahä bhäva. This is the tattva-side of it, but what we know is the rasa-side - He's Çré
Rädhä's Präëa Bandhu! Çré Rüpa Gosvämé humbly stayed in Haridäsa Öhäkura's cottage at
Puré, afraid to approach Mahäprabhu directly. But in Vraja, as Rüpa Maïjaré, he prays:

karuëäà muhur arthaye paraà tava våndävana cakravartini

api keçiripor yathä bhavet sa cäöu prärthana bhäjanaà janaù

(Cäöu Puñpäïjali, 23)

Çréla Raghunätha däsa Gosvämé's Stavävalé 253

"O empress of Våndävana! O Çré Rädhike! Please make Keçiripu (Kåñëa, or the
selfsame Mahäprabhu!) pitifully pray to me (for Your audience)!" The sweet mood towards
Kåñëa, totally free from awe, is nowhere else to be found but in the shelter of Çré Rädhä's
lotus feet. Çréla Rüpa Gosvämé shows that even in Vraja there is more awe and reverence felt
by Candrävalé than by Çré Rädhikä:

nijam agharipunäàse nyastam äkåsya savyaà bhujam iha nidadhänäd akñam asrokñitäkñé
padayugam api baìkaà çaìkayä vikñipanté prati yuvati vayasyäà smerayämäsa gauré

(Ujjvala Nélamaëi Sthäyi 91)

"Candrävali takes her left arm from Kåñëa's shoulder while they are dancing in the
Räsa-festival and embraces Him with her right arm instead. Carefully and crookedly she
moves both her feet, being afraid that she will hit Kåñëa's feet while they dance together.
Seeing this, all the other young girls laugh!"
How freely and sweetly our Sväminé dances! How freely and independently She lifts
Her feet upon Çyäma's chest! Çré Rüpa says: "I am a maidservant of that Rädhä, that's why
Çyäma is simply wandering behind me!" In Käçé (Benares) Çréman Mahäprabhu and
Sanätana Gosvämé embraced Each other, to the astonishment of Candra Çekhara. dui jane
galägali rodana apära; dekhi candra çekharera hoilo camatkära (C.C.) Çré Gauräìga had just
returned from Våndävana and was in the ecstasy of Virahiëé (separated) Rädhä, and Çré
Sanätana Gosvämé was absorbed in his siddha svarüpa of Labaìga Maïjaré. Both were
absorbed in their 'previous' moods (of Kåñëa's Vraja-lélä), but as soon as they returned to
external consciousness the mood of awe and reverence returned. Sanätana then said: more
prabhu nä koro sparçana! "O My Lord, don't touch me!" and the Lord said: tomä sparçi
pavitra hoite; bhakti-bole pära tumi brahmäëòa çodhite (C.C.) "I'm touching you to purify
Myself. On the strength of your devotion you can purify the whole universe!" The service of
Çré Rädhä is Çréman Mahäprabhu's gift, and was taught by Himself and by the äcäryas who
surrendered to His lotus feet. When one's siddha svarüpa awakens, feelings of separation
from Çré Rädhä will become very strong. 'I want to see You today, at this moment! I won't
waste anymore time! I'm alone, without any company! With whom else but You should I
stay?" That's the mood of someone who was touched by Çré Rädhäräné's mood. Mahäprabhu
weeps:
yugäyitaà nimeñena cakñuñä prävåñäyitam
çünyäyitaà jagat sarvaà govinda viraheëa me
udvege divasa nä yäy kñaëa hoilo yuga sama; varñära megha präya açru variñe nayana
govinda virahe çünya hoilo tribhuvana; tuñänale poòe yeno nä yäy jévana {C.C.}

"Because of My agitation the day will not pass, a second appears to be like an age to
Me and My eyes are like monsoon clouds that shower tears. Out of separation from Govinda
the three worlds became empty. I am burning in a slowfire and My life will not leave Me!"
Çré Däsa Gosvämé is in that state. "I feel so much pain in my heart! Please stop my
misery, show Yourself to me today!" How deeply he is absorbed in his siddha svarüpa! Now
he is not Raghunätha, now he is Tulasé Maïjaré and falls on the bank of Çré Rädhäkuëòa,
anxiously lamenting: "O Beautiful lake! How many pastimes isn't my Éçvaré playing on Your
banks with Her most dearly beloved Priyatama? How dear you are to Rädhä-Çyäma! I don't
want anything else! Please show me Éçvaré's lotus feet just once!" Some of this love-in-
separation for Sväminé will also awaken in the heart of the practising devotee who follows in
the footsteps of such an äcärya as Çréla Raghunätha däsa Gosvämé.
Çré Raghunätha now sees another transcendental picture before his eyes: He can
relish the sweet sight of how mother Yaçodä sweetly cuddles Sväminé. After eating Sväminé
254 Çré Viläpa Kusumäïjali

takes a little rest. Then Mä calls Her and Tulasé brings Her to mother Yaçodä, who tightly
embraces Her, cuddles Her, kisses Her and smells Her head as if She is Her own newly
married daughter-in-law. Again and again mother holds Sväminé's chin and looks in Her
eyes, floating in her own loving tears. With choked voice mother Yaçodä says: "O my girl,
without You my whole life is dark! Don't forget to come here always!" Çré Rädhikä may be
respectful to mother Yaçodä, but Her control over Her son is complete. Nobody can deal so
freely with Kåñëa as She can. Çré Rädhikä has no such fears and worries about stepping on
Kåñëa's feet. Because of Her supreme love for Him, She can do with Him whatever She
likes. She even puts Her feet on His chest if She likes. "When will I see You like that?" nava-
vadhüm iva lälyamänäm. Çréla Kåñëa Däsa Kaviräja writes in Govinda Lélämåta (4.70-71):

hådy udgataiù suta karägrahaëäbhiläñais tad bhüñaëaiù su bahuçaù saha yäni yatnät
niñpädya tan nava vadhü prati-rüpakäëi snehäd dhåtäni sadane vara sampuöeñu
tair bhüñaëair atha dhaniñöhakayopanétais tämbüla candana varämbara nägajaiç ca
älévåtam nava vadhüm iva täà vrajeçä sammänya härda balitä muditä vabhüva

"Filled with affectionately eager desires to marry her son, Yaçodä carefully placed
many suitable ornaments in excellent baskets at her home, as if Çré Rädhikä was her newly
married daughter-in-law. Dhaniñöhä brought these baskets to Çré Rädhikä along with
betelleaves, sandalpaste, vermilion and new garments. Queen Yaçodä was very happy to see
Çré Rädhikä surrounded by Her friends, as if She was her own newly married daughter-in-
law."160 At this time Dhaniñöhä will arrange for a short meeting of Rädhä and Kåñëa (yoga
péöha) in the Giri Nikuïja at Nandéçvara. Çré Raghunätha däsa Gosvämé described that in his
Vraja Viläsa Stava (33):
vrajeçvaryänétäà bata rasavaté kåtya vidhaye
mudä kämaà nandéçvara giri nikuïje praëayiné
chalaiù Kåñëaà rädhäà dayitam abhitäà särayati yä
dhaniñöhäà tat präëa priyatara sakhéà täà kila bhaje

"I worship Rädhä and Kåñëa's dearmost girlfriend Dhaniñöhä, who joyfully arranges
with different tricks for Çré Rädhä and Kåñëa's meeting in the Giri-nikuïja of Nandéçvara
after Çré Rädhä was brought to Nandéçvara in the morning by Yaçodä, the Queen of Vraja, to
cook for Kåñëa."161 This yogapéöha-lélä goes along with the devotee's mantra-smaraëa
(meditation on one's initiation-mantra). The regular smaraëa of a fixed devotee continues
like a stream (svärasiké upäsana) throughout the day, but the mantra-smaraëa (or
mantramayé upäsana), that occurs inbetween, is compared to a lake (hrada) within that
stream. The riverstream of regular smaraëa passes on through this lake after the mantramayé
upäsana.
Çré Haripada Çila sings:
khanjanäkñi rädhäräëé, Kåñëa känta çiromaëi,
tomä dekhi vrajendra gåhiëé
koto nä ädara kore, vätsalyete buke dhare,
äliìgaëe juòäbe paräëi

160 Sanskrit commentator Çré Baìgabihäré Vidyälaìkära adds: yaçodä sneha-yantritvena sväcchandyäbhäväd
vanagata çré kåñëäbhisäräya sakhénäà cäturyäkaìkñayä täsäà mukha nirékñanäya khaïjane iva ékñaëe yasyä
"On the one hand Çré Rädhikä is subdued by the love of mother Yaçodä and on the other hand She is unable to
freely join Çré Kåñëa, who is about to go out to the forest. Desiring some clever solution from Her girlfriends
She blinks at their faces. Hence She is called Khaïjanäkñé, or a girl whose eyes are as restless as wagtail-birds."
161 The entire explanation of verse 67 is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 255

"O Rädhe whose eyes are as restless as wagtail-birds! You are the crownjewel of
Kåñëa's lovers! How affectionately the Queen of Vraja is looking at You, soothing her own
heart by embracing You and holding You to her chest!"

nandälaye vinodiné, maìgala svarüpä tumi,

eto boli mastaka äghräne
nava vadhü präya mone, yaçomaté sayatane
koriben lälana pälane.

"Saying: "O Vinodini! You are the very form of auspiciousness for king Nanda's
abode!", she smells Your head. Carefully Yaçomaté cuddles You, as if You are her newly
married daughter-in-law."

vrajeçvaréra sneha préti, dekhiyä tomära prati,

se vaibhava mahä mahotsave
nitya nava nava bhäve, garavinéra se garave,
kobe mora hådaya bharibe

"When will my heart be filled with ever-new feelings of pride when I see Vrajeçvaré's
love for You, which is like a great festival of glory?"

VERSE 68:

HA RÜPA MAÏJARI SAKHI PRAËAYENA DEVÉÀ

TVAD BÄHU DATTA BHUJA VALLARIM ÄYATÄKÑÉM
PAÇCÄD AHAÀ KALITA KÄMA TARAÌGA RAÌGÄÀ
NEÑYÄMI KIÀ HARI-VIBHÜÑITA KELI-KUÏJAM

hä - O!; rüpa maïjari - Rüpa Maïjari; sakhi - girlfriend; praëayena - with love; devéà -
goddess Radhika; tvad - Your; bähu - arm; datta - given; bhuja vallarim - vine-like arm; äyata - wide;
akñém - eyes (fem.); paçcät - from behind; aham - I; kalita - moved; käma - of pure love shown in the
form of lust; taraìga - waves; raìgäà - place; neñyämi - I will take; kià - whether; hari - by Hari;
vibhüñita - decorated; keli - play; kuïjam - grove.

O my dear friend Rüpa Maïjari! When can I walk behind you

when you lovingly take wide-eyed goddess Rädhikä, who is moved by
waves of desire, to the playgrove that is decorated by Çré Hari, as She
holds Her vine-like arm with yours?

Explanations: Çréla Raghunätha Däsa Gosvämé now arrives at the description of Çré-
Çré Rädhä-Kåñëa's midday pastimes. Çré Raghunätha's state of divine madness simply
increases because of the intense pain of love-in-separation he feels. His svarüpäveça is his
256 Çré Viläpa Kusumäïjali

only support. In it he can relish Sväminé's form, qualities and pastimes. Because of his divine
madness of love he is unable to find words to express his experiences. Whatever he could
bring under words he has revealed in this 'Viläpa Kusumäïjali'. Çrématé Rädhikä will surely
come to console he who is weeping over Her and for whom She is everything, and take him
to Her lotus feet. Who can be as merciful as She is? One of the 108 names Çré Raghunätha
däsa gives Her is karuëä vidravad dehä: "She whose body melts out of compassion".
Normally only a person's heart melts out of compassion, but Çrématé makes Her whole body
melt. This is unheard of before! Çré Kåñëa will not give His mercy to one who does not
worship Him. He has said that Himself in Bhagavad Gétä: ye yathä mäm prapadyante täms
tathaiva bhajämy aham. But Çré Caitanya Mahäprabhu gives prema even if He is rejected or
insulted. He has become so merciful because He has accepted Sväminéjé's mood. Then it
may be asked, but it is said in Laghu Bhägavatämåta (Pürva 5.37):

santv avatärä bahavaù puñkara-näbhasya sarvato bhadräù

kåñëäd anyaù ko vä latäsv api premado bhavati

"There may be many descents of the lotus-naveled Viñëu, that are blessed in all
respects, but who else but Kåñëa bestows love on even the vines and other inert creatures?"
But Kåñëa acts like that only with the people of Vraja, when He is Rädhikä's heart's friend.
He becomes so luscious and sweet when He gets the love of Premamayé Rädhä! With His
nectarean form and flute-song He infused love of God even in the trees, vines, animals,
birds, stones and clouds! Çrémad Bhägavata (Canto 10, chapter 21) clearly describes how
Kåñëa bestows prema on all the vines, trees, birds, deer and waters of Vraja, but not to any
creature from elsewhere. The Lord of Dvärakä (Çré Kåñëa) tells His Principal Queen
Satyabhämä:
rüpeëa veçeëa ravämåtena vaàçyäs ca pürvänuditena viçvam
sammohitaà premabhareëa kåtsnaà tiñöhantu düre vrajaväsinäs te

(Båhad Bhägavatämåta 1.7.110)

"I enchant all the inert creatures in Vraja with love with My wonderful form, My
dress and the nectarean sound of My flute, what to speak of the people there?"

adhunä tu sa evähaà svajïätén yädavän api

netuà närhämi taà bhävaà narmakréòä kutühalaiù

"I am still here (in Dvärakä), but now I cannot make even My own relatives and the
Yädavas attain such a mood. I am unable to play such funny, joking pastimes here!"
{B.B.1.7.114} Elsewhere there is some reservation in the bestowal of mercy, but in Vraja there
is only causeless mercy. The touch of Sväminéjé's love has kept Kåñëa so sweet all this time,
although in Vraja (during the ancient manifest pastimes, Ed.) this could not be grasped. Now
that Kåñëa took Her mood and luster to become Gaura He revealed the greatness of Her
causeless compassion to everyone. She is by nature the most merciful One. In the
summertime, when the sun was fiercely shining, Çréla Raghunätha Däsa was meditating in an
open place on the bank of Çyämakunda. All-merciful Sväminé then came to shade him with
Her veil, catching the full force of the sun Herself, making sweatdrops appear on Her face.
Raghunätha Däsa was not aware of anything external. Meanwhile, Çréla Sanätana Gosvämé
came to see how Raghunätha was doing and, seeing what was going on, he disturbed him
and said: "Raghunätha! Whom are you meditating upon?" Raghunätha Däsa said: "On
Sväminéjé!" Sanätana said: "Are you looking for She who stands behind you to shade you
from the sun?" Hearing this, Raghunätha Däsa had understood what had happened and he
Çréla Raghunätha däsa Gosvämé's Stavävalé 257

began to cry loudly. "Don't meditate out in the open, make yourself a cottage (so that our
mistress does not have to come and take all this trouble to protect you)!", Sanätana told
Raghunätha. Çréla Raghunätha has sold himself to Sväminé's lotus feet: "My Svämini, I know
You! You will introduce Yourself to me in the company of Your Priyatama! mad éçä näthatve
vraja vipina candram...bhaja manaù (Manaù Çikñä - 9): "O mind! Remember that the moon
of the Vraja-forest (Kåñëa) is the Lord of My Queen (Rädhä)!" First Rädhä, then Çyäma!
ämära éçvaré hon våndävaneçvaré; tära präëanätha boli bhaji giridhäré: "My mistress is
Rädhä, the Queen of Våndävana, and I worship Giridhäré because I know He is the Lord of
Her life!" This loyalty fills Çré Raghunätha's heart.
When this revelation disappears Raghunätha Däsa cries pitifully, falling on the bank
of Rädhäkuëòa. Then he suddenly hears the jingling of anklebells, which soothes his pain
somewhat. He sees Çrématé Rüpa Maïjaré before him. Seeing her he remembers Sväminé,
since she is the maïjaré (bud) of Sväminé's rüpa (form). A beautiful form, not yet blossoming.
A bumblebee will not sit on an unripe flower. Rüpa sweetly asks him: "Tulasi, what's
happening?" These customs have nothing to do with worldly customs. How sweetly she says:
"O see Tulasi, I have come!" In his spiritual absorption Raghunätha gets up and says: "O
sakhi Rüpa Maïjari! I cannot tolerate the burning separation from Sväminé anymore! Will I
not attain Her service at all?" Rüpa Maïjaré says: "What service will you render?" Tulasé: "I
want to come along with you to bring Sväminé into that kuïja on the bank of Çré Rädhäkuëòa
which is decorated by Hari!"162 Çyäma, being eager to meet Sväminé, sends a girl-messenger
in the form of His fluteplaying (muralé-düté) and when Premamayé Rädhikä hears that sound
She becomes impatient and forgets all other considerations.

mätha hi tapana, tapata patha bäluka,

ätapa dahana vithära
nonika putali tanu, caraëa kamala janu,
dina-hi koyolo abhisära

hari hari! premaka gati anivära!

känu paraça rase, paravaça rasavati,
vichurala sakala vicära

gurujana nayana, päçagaëa väraëa,

märuta maëòala dhüli.
tä saïe meli, calali vara-raìgiëé,
pati geha nétahi bhuli
yoto yoto vighini, jitali anurägini,
sädhali manasija mantra.
govinda däsa kohoi - aba samujhau,
hari saïe rasamaya tantra

"The sun shines on Her head and scorches the sand on the road, spreading itself in
the sky like a burning canopy, as She goes at to meet Kåñëa at noontime. Her body is as soft
as butter and Her feet are as tender as lotus flowers. Hari! Hari! The course of love cannot
be stopped! This amorous girl gives up all considerations, desiring to be touched by Kåñëa!
The most excellent playful Räi is shielded from the noose-like looks of her suspicious elders
by a whirlwind that throws up a lot of dust. In this way She went, forgetting all about Her
home and Her husband. O passionate Räi! You have conquered over all obstacles after

162 Narrated by Çré Änanda Gopäla Gosvämé.

258 Çré Viläpa Kusumäïjali

mastering all of Cupid's mantras! Govinda Däsa says: "May Hari now teach You the tantras
of rasa!"
Raìgamayé Sväminé floats on the waves of käma, holding your (Rüpa Maïjaré's) arm
while I (Tulasé) walk anxiously behind Her, watching Her stumbling gait, afraid that She will
trip or fall out of eagerness to meet Kåñëa, and ready to hold Her then. When Sväminé sees a
blackish Tamäla-tree on the way She mistakes it for Kåñëa and when She sees a golden vine
entwining this tree, She mistakes it for a rival gopé embracing Him. You will help Her (out of
Her illusion), while I will help Sväminé meet with Çyäma in a kuïja-house which He adorns
with His own bodily luster. The words käma taraìga raìgam apply here to billowing waves
of mädana rasa, the pinnacle of love of God, and not to material lust. The tantras say:
premaiva goparämänäm käma ity agamat pratham - "The pure love of the gopés is known as
lust because the external activity appears to be the same". Nevertheless, there is complete
absence here of desire for personal sense enjoyment. That's a deep paradoxical secret! sahaja
gopéra prema nahe präkåta käma; käma kréòä sämye täre kohe käma näma (C.C.) In this world it is
also noticable that some activities appear the same externally, but have different targets. For
instance, two persons may be picking flowers in a garden. One of them is doing it to gratify
his own nose, and the other is doing it to worship the Lord. The first person binds himself to
this illusory world by striving for sense-gratification, while the other awakens his love of God
by working within the realm of the Lord's svarüpa çakti (innate energy) named bhagavad-
bhakti. It is well known that the Lord is not captured by mere lust which is not attented with
pure love for Him. Seeing that the Lord is controlled to the utmost by the gopékäs' lust it can
be easily understood that this lust is the pinnacle of deep love. Therefore Çré Jéva Gosvämé
writes in Bhakti Sandarbha: eña bhävaù (käntä bhävaù) käma tulyatvät çré gopikäsu kämädi
çabdenäpy abhihitaù. smaräkhya käma viçeñas tvanya vailakñaëyät. käma sämänyam khalu spåhä
sämänyätmakam. préti sämänyas tu viñayänukülyätmakas tad anugata viñaya spåhädi mayo jïäna
viçeña iti lakñitam. tato dvayoù samäna präya ceñöatve'pi käma sämänyasya ceñöä svéyänukülya
tätparyä. çuddha préti mätrasya ceñöä tu priyänukülya tätparyaiva "This amorous love is called
käma or lust because it resembles lust. But the mundane Cupid called Smara is different
from this, for many differences can be seen between the two. Usually the word käma is used
to indicate desire or lust and préti or prema the attitude of wanting to please the Lord.
Therefore, although the activities of lust and love appear to be the same, the desire to please
oneself has been called lust and the desire to please Çré Kåñëa has been called pure love.
From this it is easily understood that the lust of the gopés, who are free from desires for
personal sense-pleasure, is the pinnacle of pure love."
Sväminé goes on abhisära, holding Çré Rüpa Maïjaré's hand. Waves of lust are
manifest in each of Her limbs. Her passionate love for Kåñëa is like a wave, which is manifest
through the gestures of Her eyes, Her gait and Her words. It's a strong desire to meet Him,
but it is all for Kåñëa's pleasure! Anxiously She asks Rüpa Maïjaré: "How long will it take
before I can see Him again? Tell Me Rüpa, how far is it still? Aha! How eagerly He must be
sitting there, waiting for Me!?" There is a delight in separation, although it brings suffering.
Such delight cannot be found in this world. Unless feelings of separation awaken there can
be no awakening of a strong desire to attain the beloved. Therefore the first target of the
practising devotee must be love-in-separation. Unless there is eagerness, born from a feeling
of want, one cannot become qualified to experience anything. The devotee should not forget
this when becoming absorbed in the bliss of meditation. "A person like me feels no spiritual
want at all. I'm having fun, my belly is full, everything's OK!" The practising devotee will feel
ashamed when he realizes the difference between his careless way of life and the activities of
the Gosvämés. Çréman Mahäprabhu stood behind the Garuòa Pillar and viewed Lord
Jagannätha from there, bathing in His own tears. garuòa stambhera tale, äche eka nimna
khäle, se khäla bharilo açru jale (C.C.) Çré Gaurasundara is Rädhä-bhäväòhya, enriched by
Rädhä's mood, seeing Himself meeting Kåñëa at Kurukñetra as a beggar-woman. Although
Çréla Raghunätha däsa Gosvämé's Stavävalé 259

Kåñëa is Her all-in-all, Sväminé could not embrace Him and hold Him to Her heart. What
pain, what an anguish! Boundless bliss agitates the ocean of anguish as She thinks to Herself:
"Go to Vraja, I want to see You in Vraja!" Raghunätha däsa is the embodiment of Çréman
Mahäprabhu's grace. His love-in-separation is natural. The devotees will greatly benefit by
hearing and chanting about the stream of his worship.
Together with Tulasé and Rüpa Sväminé arrives at the gate of the kuïja. hari
vibhüñita keli-kuïja. Çré Hari singlehandedly decorated the trystingplace where Rüpa and
Tulasé bring Sväminé and is waiting there for Her. Rädhikä is known as väsaka sajjikä, a girl
who decorates the trysting-place awaiting Her hero, but now the situation is reversed. Hari
made a sittingplace for Her with flowers moistened by His own loving tears. The kuïja is
adorned by Hari's form, qualities and craftsmanship. How expert He is in decorating! It is as
if He decorates all four sides of the kuïja with His pure love for His Priyäjé, thinking: 'Here I
will sit with My beloved!' This is the expertise of prema sevä, the mutual service of love.
When Sväminé enters the kuïja with Rüpa and Tulasé She is amazed. First of all it is the
kuïja which delights Cupid, and then it is also decorated by the very hands of the
transcendental youthful Cupid of Våndävana! Sväminé asks: "Çyäma! Who decorated this
kuïja?" Hari says: "Who knows? You understand!" Çrématé: "You have done it, nobody else
can decorate like this! You have done all this work, knowing that I would come! I should
have been here with You to help You!" Today She is very munificent. It is Sväminé's Hari,
who steals (haraëa) Her heart with this loving expertise. Two teardrops trickle from
Rädhikä's eyes. How affectionately Çyäma helps Her onto Her sittingplace! How much love
He has in His heart as He sits at Her soft feet (sitting Himself on the pedestal) and takes
them to His chest! Asking Her: "How have You come all the way here with these tender feet?
The ground of Vraja is so hard!", He repeatedly looks at Sväminé's lotus feet that are greyed
by dust. Tulasé understands the mood and brings a golden pitcher with water and a golden
bowl. While Tulasé pours out the water Çyäma washes Sväminé's feet and dries them off with
His yellow dhoté, while tears trickle from His eyes. Without the mercy of the äcäryas this
cannot be experienced. By their grace the divine remembrance of this pastime will awaken
within the heart. The mind must be absorbed in this subject. How beautiful Çyäma is, sitting
by Sväminé's feet! Sväminé lifts Kåñëa up and seats Him next to Her. How beautiful Çyäma
looks with these loving tears in His eyes! Holding Her cheek on His cheek, Sväminé asks
Çyäma: 'Why do You love Me so much? I could not do anything for You! I have so many
shortcomings! How many qualified girls are there not always waiting for You? How You
could leave them all for an unfortunate girl like Me?" Çyäma stares at Sväminé's face. What
He has gotten - that He's unaware of!

vipula pulakavara sveda saïcära; cira thira nayane néra anivära

.........
äna äna saìge raìge bharu aìga; ko koru anubhava prema taraìga

(Rädhä Mohana däsa)

"Their bodies are studded with big goosebumps and many sweatdrops and They stare
at Each other while tears flow from Their eyes without interruption. Their limbs are filled
with joy from Each other's touch; who can experience the waves of love?" They embrace
Each other and stare at Each other while Sväminé holds Her head on Çyäma's left shoulder
and keeps Her right arm behind His back. Their mouths are adorned with soft and tender
smiles, that do not seem to end. Rüpa and Tulasé stare without blinking at the sweetness of
260 Çré Viläpa Kusumäïjali

the Yugala Kiçora, that look like the moon (Rädhä) and a blue Kuvalaya-lotus (Kåñëa)
together.163
kanakera latä yeno tamäle beòilo;
nava ghana mäjhe yeno bijuré paçilo
räi känu rüpera nähiko upäma
kuvalaya cäìda milalo eka öhäma
rasera äveçe duhu hoilä vibhora
däsa ananta pahu nä päolo ora

"They resemble a golden vine embracing a Tamäla tree or the lightning entering a
fresh raincloud. There is no comparison to Rädhä and Kåñëa's forms! They resemble a blue
lotus flower and the moon in one place. They are both absorbed in rasika ecstasy and Ananta
däsa cannot find the limits to this!"
Suddenly the vision vanishes. It is as if the eyes have become void and Çré
Raghunätha däsa weeps, prays and laments as follows:

çré rüpa maïjari devi, sadä sevämåte òubi,

sukhi koro çré rädhä-mädhave
tuyä kare kuïjeçvaré, nija bhuja vallari,
samarpilä périti svabhäve

"O Rüpa Maïjaré-devi! You are always immersed in a nectar-ocean of devotional

service, always pleasing Çré-Çré Rädhä-Mädhava! In a loving mood Kuïjeçvaré Rädhä places
Her vine-like arm in Your hand."

aparüpa nava gauré, hari citta camatkäré,

anuräge aruëa nayana
Kåñëa daraçana äge, premäbdhi taraìge òube,
tanu mana sarvendriya gaëa

"Your incomparable golden youthful form astonishes Hari's heart. When You see
Kåñëa before You with Your passionate reddish eyes, You are floating on waves of love with
Your body, Your mind and all Your senses!"

he çré rädhe mad éçvari, viläsa bhüñaëa pari,

keli rasa samara taraìge
abhisäre kobe dhani, loiyä yäibo tumi,
hari vibhüñita keli kuïje

(Çré Haripada Çila)

"O My Éçvari Çré Rädhe! You are wearing all the (figurative) ornaments of Your
pastimes, floating on the waves of the rasa of playful skirmishes as I take You on abhisära
(love-journey) to the kuïja which is decorated by Hari."

163 These three paragraphs are narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 261

VERSE 69:

SÄKAÀ TVAYÄ SAKHI NIKUÏJA-GÅHE SARASYÄÙ

SVASYÄS TAÖE KUSUMA-BHÄVITA BHÜÑAËENA
ÇÅÌGÄRITAÀ VIDADHATÉ PRIYAM ÉÇVARÉ SÄ
HÄ HÄ BHAVIÑYATI MAD ÉKÑAËA GOCARAÙ KIM

säkaà tvayä - with you; sakhi - O friend; nikuïja - grove; gåhe - in a cottage; sarasyäù - of the
lake; svasyäù - of you; taöe - on the bank; kusuma - flowers; bhävita - made of; bhüñaëena - with
ornaments; çåìgäritaà - decorates; vidadhaté - performs; priyam - Her beloved; éçvaré - our goddess;
sä - She; hä hä - O!; bhaviñyati - will become; mad - my; ékñaëa - eyes; gocaraù - perceived; kim -
whether.

My dear friend Rüpa Maïjari! When will I be able to see you

with my mistress decorating Her dearest One with flower-ornaments in
the grove-cottage on the bank of Her own lake ?

Explanations: Çré Raghunätha's friendship with Çré Rüpa is complete. Why does he
suddenly perceive Çré Rüpa Maïjaré? These visions are also real, and are as blissful as if he
would directly meet her. In his Abhéñöa Sücana Çré Raghunätha writes: "May my desire for
Çré Rädhä's service be endowed with spotless thoughts of Çré Rüpa and thus stay engaged in
Çré Rädhä's devotional service!" Together with Çré Rüpa he wants to relish the vision of his
beloved deity. Çré Rüpa and Tulasé have brought Sväminé to the kuïja which is decorated by
Hari on the bank of Çré Rädhäkuëòa. How beautiful is the bank of Çré Rädhäkuëòa!
rädhäkuëòa çyämakuëòa térera ye çobhä; varëana nä yäya rädhä-Kåñëa manolobhä "The
beauty of the banks of Rädhäkuëòa and Çyämakuëòa cannot be described - it fascinates
Rädhä and Kåñëa!" The beloved's kuëòa is as dear to Kåñëa as His beloved is. As soon as He
sees it, He remembers Her! Because the kuëòa is endowed with Priyäjé's qualities of
dearness it bestows a love equal to Rädhä's on one who bathes there even once.

kuëòera mädhuré yeno rädhä madhurimä; kuëòera mahimä yeno rädhära mahimä
sei kuëòe eka bära yei kore snäna; täre rädhä sama prema Kåñëa kore däna {C.C.}

"The kuëòa is as sweet as Rädhä's sweetness and the kuëòa is as glorious as Rädhä's
glories. Kåñëa gives a love equal to Rädhä's to anyone who bathes in this kuëòa even once."
The meeting takes place in this kuëòa's Madana Sukhadä kuïja. Sväminé's Hari, the enjoyer
of the solitary grove, Rädhä's heart's friend, cannot be attained without taking exclusive
shelter of Rädhä's lotus feet. Çréla Narottama Öhäkura has said: vrajapura vanitära, caraëa
äçraya sära, koro mana ekänta koriyä "O mind! Take exclusive shelter of the gopés of Vraja.
That is essential." hari vibhüñita keli kuïja means "The kuïja was decorated by Hari's mere
presence', or "Hari decorated this kuïja with His own hands". While personally decorating
the trysting-kuïja, Sväminé's Hari thought: "My Priyäjé will be so eager to play certain
pastimes with Me after She sees how nicely I decorated this kuïja!" Adolescent Kiçora
Kåñëa is the transcendental youthful Cupid who is able to make the ordinary Cupid faint.
Mounting the chariots of the gopés, He agitates Cupid. coòi gopéra manoratha manamatha
manamatha näma dhare madana mohana (C.C). Hence He is known as Madana Mohana. He
who beautifies Rädhä's shoulder with His brilliant arm is our worshipable One. Rädhä
262 Çré Viläpa Kusumäïjali

Ramaëa enjoys in the kuïja. This innocent adolescence (mugdha kaiçora) of Him makes
Sväminé restless. Sväminé becomes mad when She subdues Çyäma in Their loveplay, but She
is still unsatisfied, so She will teach Him some new games. Our Hero is under Her control,
and Sväminé appropriates Him to Her own use. Rüpa Maïjaré and Tulasé are relishing the
sweetness of this new pastime. This is the subject of the Gauòéya Vaiñëavas' meditation. Çré
Jéva Gosvämé has written: "May Rädhä and Mädhava's sweetness attack my heart, so that we
may not go astray."
gaura çyäma rucojjvaläbhir amalair akñnor viläsotsavair
nåtyantébhir açeña mädana kalä vaidagdhya digdhätmabhiù
anyonya priyatä sudhä parimala stomonmadäbhiù sadä
rädhä mädhava mädhurébhir abhitaç cittaà mamäkramyatäm

(Çré Kåñëa Sandarbhaù 501 Anuù)

"May Rädhä and Mädhava, who are shining with a golden and bluish splendor, whose
eyes are dancing in a spotless festival of play, who are anointed with endless cleverness in
erotic artistry, and who are greatly delighted by the nectarean fragrance of Their mutual
dearness, attack my mind in all respects with Their sweetness."164 Çré Jéva Gosvämé means to
say: "May the indescribable sweetness of Rädhä and Mädhava's combined form awaken in
my heart in such a way that there will not be the slightest other perception. The word
äkranta means: may this sweet dual form not leave my heart even slightly!" Çyäma and
Gauré's blue and golden effulgence illuminates the whole of Våndävana. Çré Rädhä's right eye
and Çré Kåñëa's left eye are gladdened by wonderful movements due to meeting the beloved
and it is as if Their indescribable bodily sweetness is dancing! Their bodies are adorned with
limitless arts of ecstatic union such as embracing and kissing and so on. Çré-Çré Rädha-
Mädhava's bodies are anointed with mutual love just as the bodies of other heroes and
heroines may be anointed with kuìkuma. In other words, the hearts in which this sweetness,
that is gladdened by the nectar of mutual love, shines, remain scented by the fragrance of
Çré-Çré Rädhä-Mädhava's love. In this eternal position the devotees reach their goal of
nikuïja sevä and its complete relish. Again, within these pastimes of meeting there are again
so many pastimes of separation, because without this duality of union and separation there
would be no variety of relish. Therefore so many situations, like control of the superiors,
going and coming in and out of the house and pique within the groves, occur.
Sväminé is not satisfied in the pastimes. Beautiful Çyäma's crown, pearl necklace,
flowergarland and loincloth have all broken and fallen off, so Sväminé says: "Sundara! Just
look at Your condition! Wait, let Me decorate You! I've spoiled Your looks, and I'll make You
look nice again! Just sit down for a while!" Then She tells Rüpa Maïjaré: "Rüpa! Come here!
We're going to pick some flowers!" Sväminé takes Rüpa along into the gardens and picks
flowers of Her own choice there. Then She comes back into the kuïja and, along with Rüpa
Maïjaré, begins to decorate Her Präëanätha with ornaments made of these flowers. Tulasé
stands on one side of the kuïja and floats in oceans of bliss as she sees her Éçvaré's expertise
in service. She thinks: "O Svämini! Only through You such services are possible!"
Meanwhile, because of Sväminé's touch Çyäma's body becomes adorned with ecstatic bodily
symptoms such as sweatdrops, that obstruct Sväminé's service. Sväminé gives a hint to Tulasé
to stand by Her Hero's side and to fan Him. Because of Tulasé's fanning Nägara's sweatdrops
dry up, but now Tulasé begins to fan with such humorous expertise that the breeze she
makes causes Sväminé's clothes, like Her blouse, to loosen. Çyäma becomes agitated from
seeing Rädhikä's sublime limbs half-covered and this causes Him to engage in activities that
obstruct Sväminé's initial activities of dressing Him. Tulasé softly giggles, but still she won't

164 The explanation of the last two paragraphs is by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 263

stop her expert fanning. Sväminé then rebukes her with Her meaningful glances, as if saying:
"Tulasi, how naughty you are! How can I decorate My Nägara when you fan Him like that?
Fan Him nicely, so that He will sit down peacefully!" After receiving Sväminé's sublime
chastisement Tulasé blissfully finds a new way to fan Kåñëa. Now she starts fanning in such a
way that Sväminé's bodily fragrance enters into Çyäma's nostrils and His patience is destroyed
once more. Blessed is this maidservant! Blessed is her service!165
In order to relish these pastimes a devotee must awaken his svarüpa. "Even when a
person like me is in the right environment (living in Vraja) it does not work! The mind is so
stubborn and crooked!" In material consciousness nobody can approach Rädhä and Kåñëa.
One must enter into svarüpäveça. bhüta-çuddhi (identification as a servant of the deity) is
also required during deity-worship. svarüpäveça is the bhüta-çuddhi of the Gauòéya
Vaiñëavas. During mental service one must awaken one's svarüpa, and this is similarly
required while practising other limbs of devotion. A practising devotee should always
identify himself like this: "I am Rädhä's kiìkaré!" No one can delight Sväminé and Çyäma as
much as the kiìkaré, for she actually establishes Their meeting, which makes Them very
happy. They are so pleased with the kiìkaré that They give even Themselves to her! Çré
Léläçuka has said: apäsya våndävana päda läsyam upäsyam anyaà na vilokayäma (Kåñëa
Karëämåta) "We cannot see any other object of worship than the dancing feet (of Kåñëa) in
Våndävana." Çré Kåñëadäsa Kaviräja has written in his Säraìga Raìgadä-commentary on this
verse: våndävane päda-läsyaà yayos taà yuva-dvandva ratnaà tyaktvä anyam upäsyaà sevyaà na
vilokayäma "We don't look at any other object of worship than the jewel-like young pair of
Vraja, that is devoted to dancing in Çré Våndävana." The loyalty of the maïjarés goes even
deeper! Allegiance to the great words of the Gosvämés leads to a steady wakefulness of one's
svarüpa. Çréman Mahäprabhu gave them (the Gosvämés) the duty: "Do bhajan and in this
way teach the world!"
Çyäma's desire now also arises in Sväminé and Hari takes all obstacles to Rädhikä's
union with Him, such as shame, fear and opposition, away. The word çåìgäritam in the text
also means that Sväminé makes Çyäma fit once more for pastimes in the çåìgära rasa, the
erotic flavour. Sväminé has strung a flower garland, but there was no way to bind the ends
together, so She binds them up behind His neck. Then She comes up before Him and asks
Him: "How do You like Your garland?" Çyäma smiles slightly. Although He tries to find
words to praise Sväminé's craftsmanship, He cannot express Himself. Their chests meet
Each other when Sväminé tries to fix the garland behind Kåñëa's neck and She bends over
His shoulder. Because of this movement the garland gets smashed and Priyäjé says: "Just see!
I've ruined Your garland!", and starts stringing another one. Sväminé is decorating
(çåìgäritam) the embodiment of spiritual erotic flavour (çåìgära rasa) and thus immerses
Him in çåìgära rasa. While She puts a crown on Çyäma's head, Çyäma smiles slightly. "Oh
what nectar! I can't allow that to fall and be wasted!", Sväminé says and goes forward to taste
some of this nectar (by kissing Kåñëa). When She does this, Kåñëa's crown also falls off and
She must put it on again with the help of Çré Rüpa Maïjaré. Tulasé is astonished when she
sees how expert Sväminé and Rüpa Maïjaré are in decorating.166 Just then the vision ends
and Çré Raghunätha rolls on the bank of Rädhäkuëòa, crying pitifully. Tulasé prays for
darçana while Sväminé decorates Çyäma:

çré rüpa maïjari sakhi! more koro doyä;

tava kåpä nä hoile, kuïja-sevä nähi mile,
sadä more deho pada-chäyä.

165 Narrated by Çré Govinda Gopäla Gosvämé (the second son of Çréla Änanda Gopäla Gosvämé).
166 Narrated by Çré Änanda Gopäla Gosvämé
264 Çré Viläpa Kusumäïjali

rädhäkuëòa téra çobhä, kuïja gåhe mano lobhä,

tomä saha tähära mäjhäre.
yabe rädhä mad éçvaré, prema sohägete bhari,
präëa känta vrajendra kumära.

nänä puñpa äbharaëe, säjäibe sayatane,

ye aìge yemon çobhä päy
se rahasya lélä kobe, nayana gocara hobe,
jévana särthaka hobe täy

"O sakhi Rüpa Maïjari! Without your grace the kuïja-sevä cannot be attained! Please
always give me the shade of your lotus feet! In an enchanting cottage in a kuïja on the
beautiful bank of Rädhäkuëòa You and My mistress Rädhä lovingly and diligently decorate
Her heart's lover Vrajendra Kumära with different floral ornaments, so that His limbs
become very beautiful. When will I make my life useful by seeing this intimate pastime with
my own eyes ?" (Çré Rasika-Candra Däsa)

VERSE 70:

ÇRUTVÄ VICAKÑAËA MUKHÄD VRAJARÄJA SÜNOÙ

ÇASTÄBHISÄRA SAMAYAÀ SUBHAGE'TRA HÅÑÖÄ
SÜKÑMÄMBARAIÙ KUSUMA SAÌSKÅTA KARËAPÜRA
HÄRÄDIBHIÇ CA BHAVATÉÀ KIM ALAÌKARIÑYE

çrutvä - having heard; vicakñaëa - Vicakñaëa, a parrot; mukhät - from his mouth; vraja - of
Vraja; räja - king; sünoù - of the son; çasta - excellent; abhisära - rendez-vous; samayaà - the time;
subhage - O beautiful girl; atra - here; håñöä - joyful; sükñma - fine; ambaraiù - with garments;
kusuma - flowers; saìskåta - created; karëapüra - earrings; härädibhiù - with necklaces and so on; ca
- and; bhavatéà - You; kim - whether; alaìkariñye - will decorate.

O Subhage (beautiful or auspicious girl)! Can I joyfully decorate

You with fine garments, floral earrings, necklaces and so after hearing
from the parrot Vicakñaëa that the prince of Vraja has gone out for His
excellent noontime meeting with You?

Explanations: This time the vision of Sväminé appears: "O Subhage! When can I
arrange for Your abhisära (love-journey) after hearing from the mouth of the parrot named
Vicakñaëa that Çyämasundara has already left for His abhisära?" Tulasé calls Sväminéjéu
'Subhage' here because she experiences Her fortune. He who is coveted by innumerable
Vrajasundarés, is Himself yearning for Çré Rädhikä! The däsé is proud of Rädhäräëé's pride.
There's no limit to Çyäma's craving for Rädhäräëé!

våñabhänu nandini, japaye räti dini

Çréla Raghunätha däsa Gosvämé's Stavävalé 265

bharama na bolaye än.

läkho läkho dhani, bolaye madhura väëé,
svapane na pätaye kän.

"Day and night He murmurs: Våñabhänu Nandini!, without saying anything else.
Although hundreds of thousands of girls speak sweet words to Him, He does not listen to
them even in dreams!"
'rä' kohi 'dhä' pahuà, kohoi na päroi,
dhara dhari bohe lora
soi purukh maëi, loöäya dharaëé puna,
ko koho ärati ora

(Govinda däsa)

"He can only pronounce the first syllable of Your name, Rä, but out of ecstasy He can
not pronounce the other one, 'Dhä'. His eyes carry streams of tears. That jewel of men rolls
on the ground . Who can describe His distress?"
Çyäma is eager to the maximum to meet Rädhäräëé, so He sends the parrot Vicakñaëa
out with a message for Her. Although Vrajendra-nandana is the very form of full bliss, and
He is the supreme shelter of all sounds, touch, forms, flavours and scents and the ocean of all
rasa, even He is maddened by Rädhä's sweetness. raso vai saù.. rasaà hy eväyaà labdhvänandé
bhavati.. ko hy evänyät kaù präëyät yad eña äkäça änando na syät; eña hy evänandayati
saiñänandasya mémäàsä bhavati; etasyaiva änandasya anyäni bhütäni mätram upajévanti: The
Upaniñads state that He is rasa, and the living being cannot be happy without Him; were He
not ecstasy personified they would not desire to live. He is the limit of ecstasy and He makes
all living beings in the world happy with even a drop of His transcendental bliss, yet even He
is mad after meeting Çrématé Rädhäräëé! In the pürva-räga-(falling in love) stage it is seen
that one sakhé describes to Çrématé how Çyäma is suffering the pangs of separation from Her:

dhani dhani ramaëi maëi janama dhani tora

sab jana kähnu, kähnu kori jhuraye, se tuya bhäve vibhora
cätaka cähi, tiyäsala ambuda, cakora cähi rahu candä
taru-latikä, avalambanakäré, majhu mane lägalo dhandä
keça paçäri, kabahuà tuhu ächali, ura para ambara ädhä,
so sab sumari, kähnu bhelo äkula, koho dhani ithe ki samädhä
hasaite kaba tuhuà, daçana dekhäiyäli, kore kora jorahi mora,
alakhite diöhi kaba, hådaye pasärali, puna heri sakhé koili kora
etohu nideça, koholo tohe sundari, jäni tohe koroho vidhäna
hådaya putali tuhuà, so çuna kalevara, kavi vidyäpati bhäna

"O fortunate girl! O Ramaëi Maëi, jewel of women! Your birth is blessed! Let
everyone declare - it will satiate Känu - He's mad after You! Normally the Cäöaka bird craves
the rainwater from the cloud, but the Kåñëa-cloud thirsts for the Rädhä-Cäöaka, normally the
Cakora-bird survives on the moonlight, but now the Kåñëa-moon thrives on the Rädhä-
Cakora. Normally the vine needs a tree for support, but this Kåñëa-Tamäla-tree needs the
support of the Rädhä-vine - His mind is absorbed in You! He's panged remembering You
combing Your hair with a garment covering half of Your breasts, and tells me: "O fortunate
girl! What can I do? Känu remembers everything, and it makes Him very upset - how You
once smiled at Him and showed Him Your teeth - and declares: "When will She take Me in
Her arms!?" Then He looked again and saw You holding the hand of Your sakhé. Your
266 Çré Viläpa Kusumäïjali

unseen glance entered His heart! So please go and tell this to Your Sundari - ask Her to do
the needful!" Vidyäpati says: "You're the doll of His heart, but His body is empty!"
Çyäma does not love anyone as much as Her. The different gopés only serve to create
a variety of His loving pastimes with Çrématé, but He is totally subdued by Çré Rädhä alone.
This is a very relishable situation for Her maidservants. Çré Rädhikä is fortunate, because He
for whom all the gopés are eager, is eager to meet Her. Therefore She is named Subhage, or
fortunate girl, here and Tulasé is also proud of Sväminé's pride. There's no limit to Çyäma's
desire for Sväminé, that's why He personally sent His pet parrot Vicakñaëa out with a
message. Vicakñaëa delivers the message to Tulasé, who becomes most ecstatic!

çuka mukhe çunaite aichana réta; sab aìga pulakita camakita cita
kahaite gadgada kathahi bol; räi mukha nirakhite antara dol

"When I hear this from the parrot's beak all my limbs are studded with goosepimples
of excitement. I speak the message with a faltering voice and my heart swings when I behold
Räi's face!"
Tulasé thinks: "I won't tell Sväminé about Hari's message beforehand, otherwise She
would run out of the door without having Her clothes and ornaments in the right place!"167
Çré Çukadeva described a similar scene of divine madness in his Çrémad Bhägavata (10.29.7),
when Kåñëa played His flute to inaugurate the Mahä-Räsa dance:

limpantyaù pramåjantyo'nyä aïjantyaù käç ca locane

vyatyasta vasträbharaëäù käçcit kåñëäntikaà yayuù

"Some gopés were putting on make-up, others cleansed their bodies, others applied
eyeliner to their eyes, others began to put on their garments, while yet again others went to
Kåñëa with these decorations all on the wrong places!" According to the Gosvämés this is
possible with Çré Rädhäräëé, who is endowed with the ecstatic love called mädana and
modana and also with Her personal girlfriends. The Mahäjanas sing:

räi säje bäìçé bäje nä poòilo ula; ki korite kinä kore sab hoilo bhüla
mukure äìcare räi bäìdhe keça-bhära; päye bäìdhe phulera mälä nä kore vicära
karete nüpura pore jaìghe pore täòa; galäte kiìkiëé pore kaöitaöe hära
caraëe käjala pore nayane ältä; hiyära upore kore baìkaräja pätä
çravaëe koroye räi beçara säjanä; näsära upore kore veëéra racanä
vaàçé-vadane kohe yaü bolihäré; çyäma anurägera bäläi loiyä mori

"When Kåñëa plays His flute Räi forgets everything - what to do and what not to do!
Räi combs Her hair with Her mirror and ties Her flower garland to Her feet, without
thinking. On Her hands She wears Her anklebells, on Her shanks Her bangles, on Her neck
She wears Her waistbells and on Her waist She wears Her necklace. On Her feet She wears
Her eyeliner, around Her eyes She wears Her footlac and on Her breasts She wears the
Baìkaräja Pätä-ornament. On Her ear Räi places Her nosepearl and on Her nose She hangs
the tassle of Her braid. Vaàçé Vadana däsa sings: "All glories to She who dies out of
passionate love for Çyäma."
This ecstatic hilarity of love for Kåñëa is called a vibhrama alaìkära in the rasa-
çästras:
vallabha präpti veläyäà madanäveça sambhramät
vibhramo hära mälyädi bhüñä sthäna viparyayaù

167 The explanation in the last two paragraphs are by Çré Änanda Gopäla Gosvämé
Çréla Raghunätha däsa Gosvämé's Stavävalé 267

"When the heroine, out of erotic ecstasy, puts on Her necklaces, garlands and other
ornaments on the wrong place when it is time to meet the lover, it is called vibhrama."
(Ujjvala Nélamaëi)
Çré Kåñëa only relishes the prema, though, and not the beauty of the dress and
ornaments - rüpa mätrena na häryo hariù : "Hari can not be captured only by the beauty of
the form" (Lalita Mädhava). Kåñëa takes great pleasure in correcting the gopés' mistakes in
dressing and ornamenting with His own hands, thus showing Himself to be completely
subdued by love. But the kiìkarés want to send Rädhikä out nicely dressed and ornamented.
That's why Tulasé thinks: "The parrot said that Çyäma is going out now to meet my Sväminé!
First I will dress and ornament Her, and then I'll tell Her this!" It is auspicious even to think
and talk about the expertise in devotional service of the maïjarés. There will be no desire to
look anywhere else. Why would the heart not be purified by thinking of the forms, qualities
and pastimes of the Divine Pair? Can the mäyä-çakti obstruct the Lord's svarüpa çakti?
bhajana makes a new life for the devotee. When nothing changes in the heart and mind,
then how will I understand if my bhajan is advancing? Däsé Tulasé dresses and ornaments
Çrématé for Her abhisära with thin dresses, floral earrings, necklaces and other ornaments.
How expertly she's doing this! Seeing this expertise of Tulasé Sväminé thinks: "Surely there
must be some purpose to this ornamentation!" This causes Sväminé's natural beauty even to
increase, and therefore Tulasé calls Her Subhage or Sundari in this verse. When the vision
vanishes she prays for devotional service:

Kåñëa abhisära käla, çunibo yokhon bhälo,

vicakñaëa çukera vadane.
tabe ati håñöä hoye, sükñma paööa säöé loye,
poräibo tomäre yatane.

"When I clearly hear from the mouth of the parrot named Vicakñaëa that it is time for
You to meet Kåñëa, then I very blissfully take a thin silken säré and carefully dress You with
it."
karëapüra raci phule, poräibo karëamüle,
gole dibo kusumera hära
he devi tomäre kobe, säjäibo ei rüpe,
diyä heno puñpa alaìkära.

(Çré Rasika-Candra Däsa)

"I will make floral earrings and hang them on Your earlobes, and I will hang a
flowergarland around Your neck. O Devi! When can I thus adorn You with floral
ornaments?"

VERSE 71:

NÄNÄ PUÑPAIR KVAËITA MADHUPAIR DEVI SAÀBHÄVITÄBHIR

MÄLÄBHIS TAD GHUSÅËA VILASAT KÄMA-CITRÄLIBHIÇ CA
RÄJAD DVÄRE SAPADI MADANÄNANDADÄBHIKHYA GEHE
MALLÉ-JÄTAIÙ ÇAÇIMUKHI KADÄ TALPAM ÄKALPAYÄMI
268 Çré Viläpa Kusumäïjali

nänä - various; puñpaiù - with flowers; kvaëita - resounding; madhupaiù - by bumblebees;

devi - O Goddess!; sambhävitäbhiù - filled; mäläbhiù - with garlands; tad - that; ghusåëa - vermilion;
vilasat - shining; käma - erotic; citrälibhiù - with pictures; ca - and; räjad - glistening; dväre - on the
gate; sapadi - at the time; madana - Cupid; änandada - giving joy; äbhikhya - known as; gehe - in the
house; mallé - jasmines; jätaiù - abundance; çaçimukhi - moonfaced girl; kadä - when; talpam - bed;
äkalpayämi - I will make.

O Çaçimukhi (moonfaced girl)! O Devi (goddess)! When will I

make a bed of Jasmine-flowers for You in the cottage in
Madanänandada-kuïja (the grove which gives joy to Cupid) which has
beautiful gates and erotic vermilion pictures hanging in it, hung with
garlands made of various flowers surrounded by humming bees?

Explanations: When the vision (of the previous verse) disappears Çré Raghunätha's
heart cries out in deep anguish. His heart is completely swallowed by loyalty to Çré Rädhä. In
external consciousness he also prays for Rädhä's service. He's not satisfied with smaraëa or
visions - he wants Her directly! Even in external consciousness he feels a deep want of
Sväminé, so he prays and laments as follows:

nirupama navagauré navya kandarpa koöi prathita madhurimormi kñälita çré nakhäntam
nava nava rucirägair håñöam iñöair mithas tad vrajabhuvi nava yünor dvandva ratnaà didåkñe
madana rasa vighürnan netra padmänta nåtyaiù parikalita mukhendu hré vinamraà mitho'lpaiù
api ca madhura väcaà çrotum ävardhitäçaà vrajabhuvi nava-yünor dvandva ratnaà didåkñe

(Nava yuva-dvandva didåkñäñöakam 3,4)

"I desire to see the two youthful jewels of Vraja, the tips of whose beautiful nails are
washed by waves of sweetness of millions of matchless young golden girls and young Cupids,
and who are always delighted by Their constant feelings of mutual love. I desire to see the
two youthful jewels of Vraja, whose moonlike faces, that are endowed with lotus-like eyes
that are dizzy of erotic rasa and cast slightly roving side-long glances, have slightly lowered
out of shyness and humility, and whose desires for hearing Each other's sweet words
constantly increase".
Çré Raghunätha's heart floats on the waves of prayer into the kingdom of léläs. On the
indication of the Vicakñaëa-parrot Tulasé takes eager Çrématé along to meet Kåñëa in the
Madana Sukhadä-kuïja on the bank of Çré Rädhäkuëòa. Sväminé forgets everything else
when She remembers Çyämasundara's happiness. The Mahäjanas (great Bengali poets) sing:

dekho räi koroto abhisära!

çiriña kusuma jini, komala padatala,
vipathe paòato anivära

"Ähä! Just see Räi's abhisära! Her feet, that are more tender than Çiriña-flowers,
irresistibly go astray."
sama vaya veça, bhüñaëe bhüñita tanu,
Çréla Raghunätha däsa Gosvämé's Stavävalé 269

sakhégaëa saìga hi meli.

gajagati nindi, gamana sumanthara,
kiye jita khaïjana keli

"She is accompanied by Her sakhés of similar age, dress and ornamentation. Her
graceful steps put to shame an elephant's gait, and Her roaming glances defeat a
hummingbird's play!"
yo thalakamala, paraçe ati komala,
jhämara bhoi upacaìka.
so ab yähä tähä, kaöhina dharaëé mähä,
òärata bhoi nihçaìka.

"Although these very tender lotus feet turn pale in the excitement She continues to
traverse over the earth's rough surface unmoved in Her determination and free from fear."

aichana bhäïti, milalo vara nägaré,

kuïja mahä coli' gelo
heri rädhä mohana, ulasita locana,
änanda sägare òubi gelo

"In this way Nägaré-maëi Räi reaches the trysting-kuïja. Rädhä Mohana's eyes rejoice
when they see Her like this and he plunges within an ocean of bliss!"
The kuïja is beautified with different flowers, each one attracting buzzing
bumblebees. The kuïja is filled with the humming of these bees. The vermilion of the erotic
pictures that the maïjarés have drawn has the red colour of passion and helps to incite lusty
feelings. This kuïja that gives joy to Cupid is situated on the north-eastern side of
Rädhäkuëòa and is managed by Viçäkhä-sakhé. On all four sides are Campaka-trees that
permeate the kuïja with the fragrance of their red, green, yellow and blue flowers. Blue,
yellow and green parrots, cuckoos and bumblebees are singing their sweet songs there. It has
four gates, one on each side, made of stakes with various wonderful flowers strung on them.
The central yard of this kuïja is studded with jewels and shines like a sixteen-petaled lotus
flower. There are Campaka-trees there with fragrant flowers and blue, white, yellow, red and
green parrots, Pika-birds and bees are sweetly resounding there. This kuïja, which is
covered over by Mädhavé-vines that entwine the branches of the Campaka-trees, shines like a
palace! The door of this kuïja that gives erotic joy to the Divine Couple is made of flowers
that are surrounded by thirsty humming bees that serve as doorkeepers, making sure that no
intruders will come. Their humming is like the ringing of bells during the battle, Cupid's
battle fought by the Yugala Kiçora. Viçäkhä has placed her disciple-friend Maïjumukhé in
charge of this kuïja. This Madana Sukhadä kuïja, which is situated on the bank of Çré
Rädhäkuëòa, the very form of prema-rasa, always inundates Çré-Çré Rädhä and Kåñëa in a
flood of vihära-rasa, the nectar of Their amorous pastimes.168
Çyäma is waiting for Sväminé in the kuïja, eagerly looking down the road for Sväminé
to come. Sometimes He comes outside and looks if He can see Her coming over the
pathways. His heart is startled with joy when He hears the dry leaves falling from the trees,
because it makes Him think that His beloved is coming. Suddenly the bank of Rädhäkuëòa
becomes illuminated by a golden splendour. Çyäma comes out of the kuïja. There is no limit
to His eagerness! In the distance He sees a golden effulgent form approaching which He has
never seen before and He thinks to Himself:

168 Quoted by Çré Änanda Gopäla Gosvämé from Govinda Lélämåta, Chapter 7.
270 Çré Viläpa Kusumäïjali

kià känteù kula devatä kim uta vä täruëya lakñmér iyaà

sampad vä kim u mädhuré tanumaté lävaëya vanyä nu kim
kim vänanda taraìginé kim athavä péyüña dhärä çrutiù
käntäsäv uta vä mamendriya gaëanählädayanty ägatä

(Govinda Lélämåta 8, 109)

"Is this the family-deity of lustre? The goddess of youthful beauty? The opulence of
sweetness personified? A flood of natural beauty? Or a river of bliss? Is it the source of a
stream of nectar, or is it My beloved, who is coming here to delight My senses?" Passionate
Rädhikä is also amazed to behold the sweet form of Çyäma. Is it He, for whom She has come
here so eagerly? Or is it someone else? She thinks to Herself:

ayaà kià kandarpaù sa khalu vitanuù kià nu rasaräö

sa no dharmé kià vämåta rasanidhiù so'ti vitataù
kim utphulla premämara taruvaraù so'pi na caraù
sa väsau mat preyän jayati mama bhägyaà kva nu tathä

(Govinda Lélämåta 8, 112)

"Is this Cupid? No, because Cupid has no body! Is it a nectar ocean of spiritual
flavour? No, because an ocean is limitless! Is it then an excellent blossoming tree of love
from heaven? No, because a tree does not move! Is it then maybe My beloved, whom I am
desiring for so long? Could I be so fortunate?"
After eager Rädhä and Kåñëa meet and embrace Each other Tulasé seats them on a
jewelled throne on the courtyard of the kuïja. Understanding Their feelings Tulasé had
entered the kuïja and had prepared a bed of jasmine-flowers there. Although it is summer,
all the other five seasons stand by to serve whenever necessary. Time, the sky, the wind, the
sun and the moon all stand by to serve the lélä. There is no dead matter in Vraja whatsoever,
everything and everyone serves the lélä. For instance, when Çyämasundara opens the door of
His Candra Çälikä (turret) He sees the full moon, shining like the face of the goddess of
fortune, reminding Him of Rädhikä (ramänanäbham). Eagerly He plays His flute beneath
the Vaàçévaöa-tree and dances the Räsa with the gopés for the duration of a night of Brahmä
(millions of years). For the cowherders and the women of Vraja this was just twelve hours.
What a service (of time)!
Tulasé has covered the bed, which she made of the petals of Jasmine-flowers, with a
thin sheet, so that it will not fall apart while Rädhä and Kåñëa make love there. It is a single
bed, with a single pillow, also made of fresh flower petals. Why a single pillow? That will be
understood when the Yugala Kiçora lies down there. The picture of that pastime had
appeared in the maïjaré's mind beforehand. She will take the Yugala Kiçora to that bed.
Cupid gives joy to the Yugala here, therefore this place is called Madana Sukhadä kuïja.
Tulasé takes Çyäma and Sväminé into the kuïja, and when she comes outside she calls
Sväminé Çaçimukhi, moonfaced girl. The moon with spots on his surface is called Çaçi.169 Why
did Tulasé compare Sväminé's spotless moon-like face with the stained globe of the moon?
When Tulasé goes to make the bed Sväminé casts a glance at Çyäma's face in such a way that
Çyäma becomes greedy and kisses Her eye. This leaves a black stain of eyeliner on Çyäma's
lip. Seeing this Sväminé smirks, making Her cheeks blossom with it. Greatly attracted to the
beauty of that cheek, Nägara kisses it once more and thus leaves a stain of kajjal on it. That's

169 The word çaçi means rabbit, and the moon is called çaçadhara because it carries the marks of a hare. Ed.
Çréla Raghunätha däsa Gosvämé's Stavävalé 271

why Sväminé is addressed as Çaçimukhi, or stained moon-face, in this verse.170 As soon as

Tulasé stretches out her hand to take Çyäma-Sväminé into the kuïja she doesn't catch
anything anymore. The vision has stopped, so she anxiously prays:

vividha kusumävali, parama änande tuli,

yatane gäìthiya tära mälä
madhukara niñevita, sei puñpa mälä yoto,
ye mandira dväre kore älä

"In topmost bliss I pick different flowers and carefully make garlands of them that are
enjoyed by bees, to decorate the gates of the kuïja with."

diyä kuìkumera rekhä, käma citrälaya äìkä,

çobhä kore ye mandira dväre.
madana änanda prada, vicitrita ye sampad,
kobe sei çré maëi mandire.

ratana pälaìka'pari, mallé puñpa çayya kori,

dibo ämi ei abhiläña.
he çré rädhe çaçimukhi, ei väïchä puräbe ki,
nivedoye raghunätha däsa.

(Çré Haripada Çila)

"With lines of kuìkuma I draw a whole gallery of erotic pictures to beautify the gate
of the kuïja with. When will I make a bed of Jasmines on a jewelled bedstead in a
wonderfully opulent jewelled temple in the abode that gives joy to Cupid? This is my desire!
"O moonfaced Rädhe!", Raghunätha Däsa prays, "will You fulfill this desire of mine?"

VERSE 72:

ÇRÉ RÜPA MAÏJARI KARÄRCITA PÄDAPADMA

GOÑÖHENDRA-NANDANA BHUJÄRPITA MASTAKÄYÄÙ
HÄ MODATAÙ KANAKA-GAURI PADÄRAVINDA
SAMVÄHANÄNI ÇANAKAIS TAVA KIÀ KARIÑYE

çré rüpa maïjaré - Çré Rüpa Maïjaré; kara - hands; arcita - worshiped; päda - feet; padma -
lotus; goñöhendra - the king of Vraja; nandana - the son; bhuja - arm; arpita - offered; mastakäyäù -
on the head; hä - O!; modataù - out of joy; kanaka gauri - golden girl; pada - feet; aravinda - lotus;
samvähanäni - massage; çanakaiù - gently; tava - Your; kià - whether; kariñye - I will do.

170 Purport by Çré Änanda Gopäla Gosvämé.

272 Çré Viläpa Kusumäïjali

O Kanaka Gauri (golden girl)! Can I carefully and happily

massage Your lotus feet while Çré Rüpa Maïjaré massages the lotus feet
of the prince of Vraja (Kåñëa), in whose arm You have placed Your
head?

Explanations: In his svarüpäveça Çré Raghunätha makes a bed of flowers for the Çré
Yugala to play on in the Madana Sukhadä-kuïja, and then he brings Them to the bed.
Although the bed is made of stemless flowers it will be able to tolerate the powerful motion
of the lovemaking.171 When the practising devotees greedily hear, chant about and meditate
on the expertise in devotional service of the eternally perfect kiìkarés they will become
qualified to enter into maïjaré bhäva sädhana. sei gopé bhävämåta yära lobha hoy; veda-dharma
loka tyaji sei kåñëe bhajay (C.C.) "Anyone who becomes greedy for the nectar of gopé-bhäva
will give up social and Vedic rules to worship Kåñëa." Devotional practice must be mainly in
allegiance to the anugamya (a person who worships in allegiance to the gopés is called an
anugamya gopéjana, and the practitioner of maïjaré bhäva is a gopé who follows Çré Rüpa
Maïjaré and Rati Maïjaré) gopéjana. The practising devotees should lay the ground in their
hearts for the cultivation of gopé bhäva. A new (rägänugä-) devotee, who is not blissfully and
easily able to get a clear vision of his siddha deha or who has difficulties with the practice of
smaraëa, should first of all hear and chant the glories of gopé-bhäva, anxiously pray for gopé-
bhäva, and strengthen the cultivation of gopé-bhäva within his heart by hearing, chanting
and remembering the verses of Çréla Rüpa Gosvämé's 'Utkalikä Vallari' and 'Kärpaëya
Païjikä-stotram', Çré Däsa Gosvämé's 'Viläpa Kusumäïjali' and Çré Öhäkura Mahäçaya's
'Prema Bhakti Candrikä' and 'Prärthanä'. It is certainly very difficult to cultivate gopé-bhäva
within the heart if we cannot catch the right mood. Çré Däsa Gosvämé writes that the main
means to live in Vraja and to serve the Çré Yugala there is to remember Çré Rüpa and
Sanätana with love.

yadiccher äväsaà vrajabhuvi sarägaà prati janur

yuva dvandvaà taccet paricaritum äräd abhilañeù
svarüpaà çré rüpaà sagaëam iha tasyägrajam api
sphutaà premnä nityaà smara nama tadä tvam çåëu manaù

(Manaù Çikñä 3)

"O mind, listen! If you want to live in Vraja with great love, birth after birth, and if
you want to attain the service of the youthful Couple of Vraja (Rädhä-Kåñëa), then always
lovingly remember and honour Çré Svarüpa Dämodara, Çré Rüpa Gosvämé and his devotees
as well as his older brother, Sanätana Gosvämé!" By always remembering them one's
svarüpäveça will become strong and swallow one's external consciousness. Vraja Vihäré Çré
Kåñëa makes even those who do not know how to love love. With the sweetness of His
fluteplaying, the sweetness of His form, the sweetness of His pastimes and the sweetness of
His love He infuses prema even within the trees, the vines, the animals, the birds, the stones
and the water. Indeed, Govinda's matchless sweetness maddens all the moving and
nonmoving living entities!
In the kuïja there is a bed made of fresh petals and a pillow made of flowers.
Çyämasundara keeps His head on this pillow, while Sväminé uses Vrajendranandana's left

171 See Utkalikä Vallari, verse 48.

Çréla Raghunätha däsa Gosvämé's Stavävalé 273

arm as Her pillow. Çré Rüpa Maïjaré has lovingly given Tulasé the service of massaging
Rädhikä's lotus feet, while she herself sits on the bed and massages Vrajendranandana's lotus
feet. After They have made love Rädhä and Kåñëa lie down facing Each other on Their single
bed, sweetly smiling and looking at Each other and whispering so many romantic words to
Each other. Sometimes They dash against Each other while They speak to Each other. They
have lost notice that the maidservants are massaging Their feet. Rüpa and Tulasé understand
Their mood and softly massage Their feet while listening to Their sweet words and looking at
Their sweet forms.172 Here the maïjarés are clearly in advantage over the sakhés, for they can
render such intimate services without shame. Tulasé and Rüpa deeply relish the sweetness of
the Yugala's erotic pastimes. heri duhu lävaëi, duhu sambhäñaëa çuni, sakhé äìkhi çravaëa
juòäya "I see Their beauty and I hear Their words, that please the ears and the eyes of the
sakhés!" In the presence of the sakhés there is some hesitation, but the maïjarés are
nondifferent from the Yugala (in feeling), so they feel no hesitation at all! In the appendix of
his Préti Sandarbha Çréla Jéva Gosvämé has written:

älébhiù paripälitaù prabalitaù sänandam älokitaù

pratyäçaà sumanaù phalodaya vidhau sämodam äsväditaù
våndäraëya bhuvi prakäça madhuraù sarvätiçäyi çriyä
rädhä mädhavayoù pramodayatu mäm ulläsa kalpadrumaù

"May the great sweetness and beauty of Våndävana's desire-tree of bliss named
Rädhä-Mädhava, which is maintained, grown and ecstatically witnessed by the sakhés, who
are hoping for the blissful relish of its flowers and fruits, delight me!" The maïjarés can truly
relish the intense beauty of this desire-tree of bliss. Çré Gaurasundara has descended
especially to distribute these fruits to even the lowest wretch in this material world, therefore
Çré Jéva writes in the next verse:

tädåça bhävaà bhävaà prathayitum iha yo'vatäram äyätaù

ädurjana gaëa çaranaà sa jayati caitanya vigrahaù Kåñëaù

"All glories to Çré Kåñëa in the form of Çré Caitanya, who descended to this world to
distribute the devotion of this loving kind to even the most fallen souls, thus giving them His
shelter." What could be a more deplorable thing than that the people of this age would be
deprived of this great gift of Çré Gaurasundara?
Sväminé becomes languid (rasälasa) of relishing Çyäma-rasa (relishing erotic rasa, or
tasting the nectar of making love with Çyäma). Slowly, slowly the Yugala becomes immersed
in an ocean of blissful relish. The maidservant stares at the Divine Pair without blinking,
totally absorbed in relishing Their sweetness. Çré Rädhikä feels no shame before Her
maidservants, and that makes them specially dear to Her. She can trust them completely. Çré
Rädhikä is called Kanaka Gauri in this verse because She has become spotlessly pure after
She gave up all personal pride and submitted Herself to Her lover. After the Yugala Kiçora
fall asleep Tulasé thinks: "What if I get up and stop massaging? They may wake up!", so she
remains absorbed in gazing at the nectarean vision of Rädhä and Mädhava's sweetness.
Tulasé keeps the lotus feet of her beloved Sväminé on her lap and massages them with her
hair, for that is softer than with the bare hands. Suddenly the vision vanishes; "Hä Kanaka
Gauri! Where are now these lotus feet of Yours, and when can I take these lotus feet on my
chest and softly massage them in topmost bliss?"173

172 Purport by Çré Änanda Gopäla Gosvämé.

173 Purport by Çré Änanda Gopäla Gosvämé.
274 Çré Viläpa Kusumäïjali

madana mohana, koribe çayana,

mallikä çayyära'pore
çré rüpa maïjaré, paramä sundaré,
caraëa cäpibe kore

"Madana Mohana lies down on a bed of Jasmine-flowers, while most beautiful Çré
Rüpa Maïjaré presses (massages) His feet with her hands."

çuno go varäìgi, kanaka gauräìgi,

präëanätha bhuja päçe,
eläiyä aìga, tumi uttamäìga,
viçräma koribe çeñe

"Listen, O beautiful-formed golden girl, when You put Your head, which adorns Your
body, to rest in the rope-like arm of the Lord of Your life, You finally fall asleep."

se sukha viläse, parama hariñe,

çyäma sohäginé rädhe
tomära caraëa, koro samvähana,
dekhi duhu mukha cände

(Çré Haripada Çila)

"O Rädhe, Çyäma's beloved! When can I most blissfully massage Your feet and look at
Your moonlike faces while You enjoy such blissful pastimes?"

VERSE 73:

GOVARDHANÄDRI NIKAÖE MUKUÖENA NARMA

LÉLÄ VIDAGDHA ÇIRASÄÀ MADHUSÜDANENA
DÄNAC CHALENA BHAVATÉM AVARUDDHYAMÄNÄÀ
DRAKÑYÄMI KIÀ BHRUKUÖI DARPITA NETRA-YUGMÄM

govardhana - Govardhana; adri - Hill; nikaöe - close by; mukuöena - by the crown; narma -
joking; lélä - play; vidagdha - clever; çirasäà - by the head; madhusüdanena - by Madhusüdana;
dänat - from tax; chalena - on the pretext; bhavatém - You; avaruddhyamänäà - being obstructed;
drakñyämi - I will see; kià - whether; bhrukuöi - frowned eyebrows; darpita - proudly; netra - eyes;
yugmäm - couple.

Madhusüdana is the crest-jewel of clever pranksters! One day He

obstructs Your path on the pretext of collecting tax from You as You
are walking near Govardhana Hill! Will I then see Your proud eyes
crowned with frowned eyebrows?
Çréla Raghunätha däsa Gosvämé's Stavävalé 275

Explanations: This time Çré Raghunätha perceives the Däna-lélä, Rädhä and Kåñëa's
quarrel over the tax on ghé by Govardhana Hill. The pastimes follow Each other like a stream
of sweet visions. Within the relish of these sweet pastimes is also the relish of sweet
devotional services. "Madhusüdana is the crestjewel of clever pranksters! One day He
obstructs Your path on the pretext of collecting tax from You as You are walking near
Govardhana Hill! Will I then see Your proud eyes crowned with frowned eyebrows?" In the
Däna-lélä the loving quarrels of the Divine Pair are relishable. Çréla Rüpa Gosvämé and Çréla
Raghunätha Däsa Gosvämé have described this pastime in their books 'Däna Keli Kaumudé'
and 'Däna Keli Cintämaëi'. For the welfare of his son Balaräma Vasudeva has engaged
Bhäguré Muni and other sages in performing a fire-sacrifice near Govinda Kuëòa (a lake at
the base of Govardhana Hill). The sages have promised the gopés that all their desires would
be fulfilled if they will carry the required ghé (clarified butter) to the sacrificial ground, and
this promise is announced all over Vraja. Çré Rädhikä hears the news from Her pet parrot
Sükñmadhé and She sets out from Rädhäkuëòa with Her sakhés like Lalitä, Viçäkhä, Citrä
and Campakalatä and Her maïjarés like Rüpa and Tulasé. All these gopés carry golden loöäs
with fresh ghé on red silken rolls on their heads. The gopés are so sublimely dressed and
ornamented that the base of Govardhana Hill shines with their golden effulgence. 'däna
chole bheöibo känäi!' We will meet Kåñëa on the pretext of donating ghé! Çré Rädhikä casts
Her glances here and there, thinking: Where is that Lord of My Life?174 Then, and there:

jïätvä täsäà gamanam aciraà kéra-varyasya vakträt

smitvä narma priya sakhagaëair ävåtaù sävadhänaù
çailendrasyopari parilasann udbhaöa çyäma-vedyäà
ghaööépaööam vidadhad atulam vallabhädhéça sünuù

(Däna Keli Cintämaëi)

"Çré Rädhä is swiftly coming this way with Her girlfriends!" Hearing this message
from a parrot, Gopendranandana (Kåñëa) smiled slightly, climbed on top of Govardhana Hill
with His friends like Subala and Madhumaìgala at the high spot known as Çyäma Vedé, and
erected a matchless toll station there." When Çré Rädhikä eagerly arrives at the Mänasi
Gaìgä-lake with Her girlfriends, She remembers Çyäma as She sees the blackbees humming
around the blossoming lotus flowers in the lake. Çrématé becomes overwhelmed by ecstasy
when She hears Çyäma's very sweet flute playing and says:

tapasyämaù kñämodari varayituà venuñu janur

vareëyaà manyethäù sakhi! tad akhilänäà sujanuñäm
tapaù stomenoccair yad iyam urarékåtya muralé
muräräter bimbädhara madhurimänaà rasayati
(Däna Keli Kaumudé)

"O friends! Let us perform austerities to take our next births in a bamboo-family!
Don't think that this is an ordinary birth! It is the highest birth in this world, because
bamboo-flutes alone can relish the nectar of Muräri's Bimbafruit-like lips!" Slowly Çré
Rädhikä walks on, immersed in talking about Kåñëa with Her friends, Her vine-like body
studded with flower-like emotions. Våndä shows Rädhikä how beautiful Çyäma looks on top
of the hill and in amazement Çrématé says:

174 Narration by Çré Änanda Gopäla Gosvämé.

276 Çré Viläpa Kusumäïjali

prapannaù panthänaà harir asakåd asmann nayanayor

apürvo'yaà pürvaà kvacid api na dåñöo madhurimä
pratéke'py ekasya sphurati muhur aìgasya sakhi yä
çriyas tasyäù pätuà lavam api samarthä na dåg iyam

(Däna Keli Kaumudé)

"O Vånde! Hari has crossed the path of My eyes many times before, but I have never
seen Him in this unprecendentedly sweet way before! My eyes have never been able to drink
even a drop of the nectarean beauty of even one of His limbs!" The sakhés are absorbed in
the sweetness of the Yugala Kiçora and they say to each other:

dekho sakhi! aparüpa raìga

nirupama prema- viläsa rasäyana,
pibaite pulakita aìga

"Behold, O sakhé, that extraordinary love! They drink the elixir of Their matchless
loving pastimes and Their hairs stand on end of ecstasy!"

düra saie daraçana, animikha locana,

vahatahi änanda néra.
änanda säyare, òubalo duhu jana,
bahu kñaëe bhai gelo thira.

"They stare at Each other from afar with unblinking eyes, that are filled with tears of
ecstasy. They drown in a pool of bliss and They only become steady again after a long time."
Surely Çré Däsa Gosvämé's description of Çré Kåñëa's seeing Rädhä in his 'Däna Keli
Cintämaëi' is unrivalled in this world! When Kåñëa sees Rädhikä, He says in amazement:

phulla campaka vallikävalir iyaà kià no na sä jaìgamä

kià vidyullatikätatir na hi ghane sä khe kñaëa dyotiné
kià jyotir laharé sarin nahi na sä mürtià vahet tad dhruvaà
jïätaà jïätam asau sakhékula våtä rädhäà sphuöaà präïcati

(Däna Keli Cintämaëi 19)

"Is this a blossoming vine of Campaka-flowers? No, because that does not move!
Then is it a vine of lightning? No, because that is very fickle and disappears in the clouds
again in a moment! Then is it a river of effulgence? No, because that has no form, and this
being certainly has! Then I know for sure that it is Rädhä, approaching Me with Her
friends!" Then He also says:

gauré çré våñabhänu vaàça vilasat kérti-dhvaja kértidä

garbhäntaù khani ratna känti laharé çrédäma puëyänujä
präëa preñöha sakhé nikäya kumudolläsollasäc candrikä
mat präëoru çikhaëòi väsa vaòabhé seyaà svayaà rädhikä

"It is Rädhikä Herself, whose limbs are golden, who is the beautiful banner of fame
for the family of king Våñabhänu, who is a wave of splendid jewels from Kértidä's mine-like
Çréla Raghunätha däsa Gosvämé's Stavävalé 277

womb, the virtuous younger sister of Çrédäma, the moonlight that soothes Her lily-like
girlfriends and the sitting place for My great peacock-like heart!" (Däna Keli Cintämaëi 21)
The use of metaphors, the depth of the feelings and the loveliness of the composition
of these two verses are greatly relishable for the rasika (aesthetic) devotees. The choice of
the most lovely and exquisite words and the self-manifest feelings in them are the
extraordinary treasure of Çréla Däsa Gosvämé. Such a special composition is very rare in
Vaiñëava-literature and it stands alone in its great wonder.
They see Each other, and this causes a powerful wave of ecstasy in the river-like heart
of Bhävamayé (all-emotional Rädhikä). She tells Lalitä: "Walk slowly, I'm feeling pain in My
feet!", but Lalitä jokingly replies: "You don't feel pain in Your feet! There is a big black rock
(Kåñëa) in Your mind that gives You pain! You can still walk on with pain in Your feet, but
not with pain in Your heart!" In this way the sakhés enjoy joking with Çré Rädhikä. How
amazing is Nägara's tax-collector's dress, as He stands there with Madhumaìgala and Subala!
Subala says: "O cowherd girls! Where are you going with these ghé-pots on your heads,
ignoring this toll station?" The gopés don't even move an eyebrow and proudly walk on.
Çyäma Nägara notices every step that Sväminé makes. The jingling of Her anklebells
sprinkles His ears with nectar and He comes forward, enchanting the gopés with His soft
smile, His glances and the flute in His hand. The fish-like eyes of the sakhés and maïjarés
swim in the ocean of the Yugala's sweetness. How beautifully Sväminé moves Her eyes when
Kåñëa blocks Her path and says: "Pay Me My tax!"175 Çrépäda Léläçuka says:

yäni tac caritämåtäni rasanä lehyäni dhanyätmanäà

ye vä çaiçava cäpala vyatikarä rädhävarodhonmukhäù
yä vä bhävita veëu géta gatayo lélä mukhämbhoruhe
dhärä vähikayä vahantu hådaye täny eva täny eva me

"O Kåñëa! Let Your nectarean pastimes, that are relished by the tongues of the
blessed souls, such as Your naughty childhood games, Your blocking Rädhä's way (as in the
Däna-lélä) and the emotional flute-songs that emanate from Your playful lotus-like mouth,
continuously be manifest in my heart." (Çré Kåñëa Karnämåta - 106) This pastime of obstruction
is most relishable for the fortunate souls. This can only be understood by someone who has
awoken his siddha svarüpa. Çréla Rüpa Gosvämé prays to Çré Rädhä's kila kiïcit-glance for
the welfare of the world. Once even a drop of this sweetness has entered the heart and mind
of a practising devotee he cannot withdraw his heart from its seizure anymore.
First Kåñëa talks with the sakhés while Sväminé remains silent and grave. Sometimes
Çyäma comes up to Rädhikä to touch Her and says: "Pay Me with Your youthful beauty!"
How beautifully Sväminé then frowns Her eyebrows, that defeat the strength of millions of
Cupid's arrows! Çyäma-Nägara is enchanted and Tulasé also floats in an ocean of spiritual
flavour when she sees the beauty of these eyes. The sakhés sarcastically say: "O! Is there also
a levy on youth nowadays ?" "Yes", Çyäma says, "these things are taxed at this toll-station!
Sväminé walks on, ignoring Çyäma, who then says: "Do You dare to ignore Me? Don't get too
offensive now!"
Kåñëa-kuëòalinaç caëòi kåtaà ghaööayänayä
phutkåti kriyayäpy asya bhavitäsi vimohitä

(Däna Keli Kaumudé)

"O Caëòi (hot-tempered girl)! There's no need trying to chase away a black snake
(Kåñëa kuëòalé)! When He simply hisses at You, You will be enchanted! (Or: When Kåñëa,

175 Narration by Çré Änanda Gopäla Gosvämé.

278 Çré Viläpa Kusumäïjali

who wears nice earrings (kuëòala), simply kisses You, You'll be enchanted)" Sväminé proudly
frowns Her eyebrows and says:

dharñane nakula stréëäà bhujaìgeçaù kñamaù katham

yad eto daçanair eña daçannäpnoti maìgalam

(Däna Keli Kaumudé)

"How will a snake be able to attack a nakula stré (she-mongoose)? She will simply bite
him back! It will not be a good opportunity for that snake! (Or: Why wouldn't You be able to
ravish housewives? Today is a very good opportunity for that!)" In this way Sväminé shows
Her inner desires, like a rose covered by a thin sheet. Her grave feelings are covered by Her
external show of disrespect. How clever She is in rasika joking pastimes, just like Çyäma! The
clever sakhés nourish the pastimes of the Yugala Kiçora. Däné Räya (Kåñëa) stops the gopés on
the way and Lalitä says: "I am Bhairavé (a manhating goddess), see if You have the guts to
touch me!" Çyäma is not able to touch her. Pointing at Sväminé, He tells the sakhés: "If You
don't have any money on You now, You can keep only Her with Me and go on yourselves!"
The sakhés say: "That we cannot do!" Çyäma says: "Then let Me see how You will go (without
My consent)!" Then the sakhés say: "Rädhe! Then we're going, You can stay here!" Kåñëa
says: "Where's the ghé for the sacrifice?", forcibly grabs it from their pots and starts to eat it.
When Kåñëa touches the ghé, after pulling the pots from the gopés' heads, the sakhés say:
"This ghé is spoiled! When a dirty boy like You touches it, it can not be offered anymore!
Actually, when one even touches someone like You one should take a bath!" Saying this, the
sakhés laugh and go on their way. In this way Çré Rädhikä and the rasika bee Madhusüdana
exchange so many humorous words in this celebrated Däna-lélä, or tax-pastime. After this
loving quarrel Tulasé arranges for Rädhä and Kåñëa's loving pastimes in a kuïja.176
Çré Haripada Çila sings:
narma lélä sukauçalé, çré govinda vanamälé,
govardhanera däna ghäöi pathe
dekhi tomä vinodini, rasikendra cuòämaëi,
däna chale patha ävaribe

"Çré Govinda Vanamälé is expert in joking pastimes! O Vinodini ! When He sees You
on the road by Govardhana's Däna Ghäöé (toll-station), the crownjewel of rasikas stops You
on the pretext of levying tax from You!"

rasikä mukuöa maëi, mahäbhäva svarüpiëé,

viàçaté bhäva pori alaìkära.
däòäibe bhaìgé kori, hari citta camatkäré,
neträïcale bhrukuti tomära

"You are the crownjewel of rasika girls, the very form of mahäbhäva, adorned with
twenty ornaments of ecstatic love! You astonish Hari's heart with the gestures of Your eyes
and with Your frowned eyebrows, as You are standing there."

dekhi kila kiïcita, bhävera taraìga yoto,

avicala nägara tribhaìga.
ei-nä veçe nava gauré, çyäma naöavara hari,
dekhibo ki sahacaré saìga ?

176 These three paragraphs are narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 279

"When He sees all the waves of Your kila kiïcita-mood, Your lover stands
motionlessly in His threefold bending form. O Nava Gauri (young golden girl)! When can I
see You with Çyäma Naöavari Hari (Kåñëa, the best of dancers) who is dressed as a tax-
collector, and Your girlfriends there all together?"

VERSE 74:

TAVA TANUVARA GANDHÄSAÌGI VÄTENA CANDRÄ-

VALI KARA KÅTA MALLÉ-KELI-TALPÄC CHALENA
MADHURA-MUKHI MUKUNDAÀ KUËÒATÉRE MILANTAÀ
MADHUPAM IVA KADÄHAÀ VÉKÑYA DARPAÀ KARIÑYE

tava - Your; tanu - body; vara - excellent; gandha - fragrance; äsaìgi - touching; vätena - by
the wind; candrävali - Candrävalé; kara - hand; kåta - made; mallé - jasmine; keli - play; talpät - from
the bed; chalena - by trick; madhura - sweet; mukhi - face; mukundaà - Mukunda; kuëòa - the lake;
tére - on the shore; milantaà - meeting; madhupam - a bee; iva - just like; kadä - when; aham - I;
vékñya - see; darpaà - proud; kariñye - I will do.

O Madhura-mukhi (sweet-faced girl)! When the wind carries Your

excellent bodily fragrance to Candrävalé's handmade playbed, where
Mukunda enjoys with her, Kåñëa finds a clever excuse to meet You on
the shore of Your lake (Rädhäkuëòa), like a bumblebee leaving an
inferior flower. When will I proudly witness this?

Explanations: In the previous verse Çré Raghunätha perceived the Däna-lélä, in

which he relished the sweetness and the beauty of ädhéçvaré Rädhikä's eyes, crowned with
frowned eyebrows. When this vision vanishes he laments: "When will I see these eyes again?"
The deity shows Herself once and then disappears again. Thus Sväminé plays hide-and-seek
with Her surrendered maidservant. Just as a human body may be carried to the shore by the
flood and again drawn back into the ocean by the ebb, similarly Çré Raghunätha Däsa's heart
and mind are sometimes brought to Rädhä and Kåñëa by the waves of milana (meeting) and
sometimes drawn away again by the waves of viraha (separation). This causes all the
lamentations. Separation from Rädhäräëé is not like separation from the Lord. "My vine-like
body is burning in the forest fire of separation from You. Please revive me with a momentary
nectarean glance!" There is great bliss in this burning prayer. It is a burning which is
anointed with the rasa of änanda. viraha has been called a rasa. rasasyänanda dharmatvät
(Alaìkära Kaustubha) "rasa is blissful by nature." Hence there is also great bliss in love-in-
separation. ei premä yära mone, tära vikrama sei jäne, yeno viñämåta ekatra milana (C.C.)
"Only a person who has this love in the heart can understand its power. It's like the blending
of poison and nectar."
280 Çré Viläpa Kusumäïjali

The heart of Çré Raghunätha, that is suffering from separation, has gone once more to
the kingdom of léläs. In his svarüpäveça he helps Sväminé to reach the bank of Rädhäkuëòa
to meet Kåñëa there. Premamayé is so much in ecstasy that She must lean on Tulasé's
shoulder while they rush forward. How wonderfully beautiful this is!

coloite caraëera, saìge colu madhukara,

makaranda päna ki lobhe
saurabhe unamata, dharaëé cumbaye koto,
yähä yähä pada-cihna çobhe

"Bumblebees are flying along with Her moving lotus feet. How greedy they are to
drink the honey from these lotus feet! Maddened by their fragrance they kiss the ground,
wherever Her footprints are beautifying it."

kanaka latä jini, jini saudäminé

vidhira avadhi rüpa säje
kiìkiëé raëaraëi, baìkaräja dhvani,
coloite sumadhura bäje

"She defeats the golden vine, She defeats the lightningstrike! The Creator has created
the limit of bodily beauty! How sweetly Her waistbells and anklebells jingle while She walks."

haàsa-räja jini, gamana sulävaëi,

avalambana sakhé-kändhe
ananta däse bhaëe, cololi nikuïja vane,
püräite çyäma mana sädhe

"Her gait defeats the loveliness of the king of swans as She leans on the shoulder of a
girlfriend. Ananta däsa sings: "She has gone to the nikuïja-forest to fulfill Çyäma's desires."
In this way Tulasé takes Premamayé along to the saìkeöa-kuïja (trysting-grove) on the
bank of Çré Rädhäkuëòa. Still Nägara has not arrived in the kuïja. Çrématé waits for Her
Nägara in the condition of a Väsaka Sajjikä:

svaväsaka vaçät känte sameñyati nijaàvapuù;sajjékaroti gehaà ca yä sä väsaka sajjikä

ceñöä cäsyäù smarakréòä saìkalpo vartma-vékñaëam; sakhé-vinoda värtä ca muhur dütékñanädayaù

"A heroine who has received a hint from her hero to meet him in a certain trysting-
place, who eagerly waits there for him and meanwhile decorates herself and the grove is
called a väsaka sajjikä. The activities of such a heroine are planning the erotic games with
her hero, looking out for him to come, discussing blissful topics with her girlfriends and
constantly looking out for girl-messengers to come." (Ujjvala Nélamaëi, Näyikä-bheda 76, 77)
Nägara is too late and Tulasé looks out for Him again and again. The practising rasika
devotees of Våndävana should also always meditate on themselves as assisting Sväminé in this
way, always staying by Her side. The practising devotee should always float along on the
waves of Sväminé's happiness and distress. Without being completely absorbed in
svarüpäveça these feelings cannot be experienced. "Although a person like me is actually
living in Våndävana he does not have any experience. I am always absorbed in bodily
consciousness. Not even in dreams I think of myself as Rädhä's maidservant! There's no
other way than surrender". Gauòéya Vaiñëavas should take exclusive shelter of the lotus feet
of the gopés. vrajapura vanitära, caraëa äçraya sära, koro mana ekänta koriyä (Öhäkura Mahäçaya)
"O mind! The essential thing is to take exclusive shelter of the lotus feet of the Vraja-gopés!"
Çréla Raghunätha däsa Gosvämé's Stavävalé 281

Çrépäda Prabodhänanda Sarasvaté has said: kadä syäà çré rädhe cakita iha våndävana bhuvi
(Rädhä Rasa Sudhänidhi 211) "O Çré Rädhe! When can I live in Våndävana in total (devotional)
anxiety?" Çré Kåñëa is late for His appointment and Sväminé becomes more and more upset.

anägasi priyatame cirayaty utsukä tu yä; virahotkaëöhitä bhäva vedibhiù sä saméritä

asyäs tu ceñöä håttäpo vepathur hetu-tarkaëam; aratir väñpa mokñaçca svävasthä kathanädayaù

"When the innocent beloved did not show up for a long time the heroine becomes
very anxious out of separation from Him. In that condition she is called an 'utkaëöhitä
näyikä' by the knowers of rasa. Her activities consist of a burning heart, shivering,
speculating about why he does not show up, illness, shedding tears and speaking about her
own situation." (Ujjvala Nélamaëi Näyika 79, 80) The Mahäjanas describe the lamentations of
an 'utkaëöhitä' as follows:
bandhura lägiyä, çeja vichäyaluà,
gäìthilu phulera mälä
tämbüla säjäluà, dépa ujäraluà,
mandira hoilo älä

soi, päche e sob hoibe än!

se heno nägara, guëera sägara,
kähe nä milalo käna

"I made the bed for My lover and strung a flowergarland for Him. I prepared betel
leaves and I lit the lamps. I made the bower-house very beautiful; but, O My friend, all this
will turn out differently! I will not meet My hero, Who is an ocean of attributes!"

çäçuòi nanade, vaïcanä koriyä,

äiluà gahana vane
boòo sädha mone, e rüpa yauvane,
milabo bandhura sane

patha päne cähi, koto nä rahibo,

koto prabodhibo mone,
rasa çiromaëi, äsibo ekhoni,
déna caëòé däsa bhaëe

"I deceived My mother-in-law and My sister-in-law to come into the deep forest, and
with great effort I decorated My beautiful youthful body to meet My lover. I'm looking down
the road for Him to come, telling My mind that this crown-jewel of relishers will certainly
come now. Thus sings the wretched Caëòé Däsa."
Kåñëa, while on the way to meet Rädhikä, had met Çaibyä and Padmä, the girlfriends
of Rädhikä's rival Candrävalé, who had taken Him to Candrävalé's kuïja, where a bed of
jasmine-flowers made by Candrävalé's own hands was waiting for Him. When Çré Rädhikä,
waiting in Her own kuïja, became desperate, the wind of Våndävana thought to himself: "Let
me see what I can do!", and became Rädhikä's servant by carrying Her sublime fragrance
into Candrävalé's kuïja and straight into Madhusüdana's nostrils. Çyämasundara became
startled, suddenly got up from Candrävalé's hand-made bed of flowers and told her: "Dearest
One! I completely forgot! My mother told Me to do something for her and I just went off
without finishing that duty! I have to go right now!" Naive Candrävalé, seeing Kåñëa's
282 Çré Viläpa Kusumäïjali

anxiety, said: "Go, and come back as soon as You've finished Your duties!" 177 Our Hero then
promptly followed Rädhikä's excellent fragrance, like a bee (madhupam iva) who leaves all
the other flowers to search for a blooming golden honey-filled lotus flower. That is the glory
of Her exclusive love! Çré Viçvanätha Cakravarté says in Rädhäräëé's name:

taträpi mayyatitaräm anurajyatéti loka pratétir api na hy anåtä kadäpi

yat prema merum iva me manute paräsäà no sarñapaiç tri caturair api tulyam eñaù

"Although all the gopés have causeless love for Kåñëa, still He is mostly attached to
Me. All the people know that. That can never be false. He considers My love to be endless
like the Mount Meru, whereas He does not compare the love of the other gopés for Him
even with three or four mustard-seeds." (Prema Sampuöa - 62) Actually, Candrävalé has been
made a rival equal to Çré Rädhä in the lélä by rasa itself just to make Kåñëa relish Çré Rädhä's
different delectable moods like utkaëöhä, mäna (pique), and kalahäntaritä (girl repenting
having picked a quarrel). Actually Çré Rädhä's love is beyond comparison.
Tulasé stands at the gate of the kuïja when Kåñëa arrives there and says: "Tulasi, here!
I have come! Arrange for My meeting with Rädhä!" Tulasé admonishes Him by saying:
"Where do You come from? Where have You been all this time? Sväminé is very upset and is
crying because of You! Tell Me the truth, otherwise I won't let You meet Her!" Kåñëa shortly
and honestly explains to Tulasé why He is delayed, and when Tulasé hears that He has been
to Candrävalé's kuïja, she becomes very upset and says: "Où! That's why You're so late! Go!
Go there where You came from! I cannot let You meet Her! I will sing Your glories to
Sväminé!"178 Our Hero then offers hundreds of prayers to Tulasé with folded hands until she
finally allows Him to come in and see Rädhikä. How complete is the maïjarés' control over
Çré Kåñëa! Because Nägara is making so many endeavours, and because Nägara and Nägaré-
maëi are so eager to meet, Tulasé finally allows Them to meet. Tulasé's heart is filled with
pride when she sees that the love-fragrance of Sväminé drew Nägara right out of Candrävalé's
kuïja back into Her own domain. "Kåñëa cannot stay anywhere else for even a moment
without my Sväminé. Therefore Kåñëa is ours!" This pride fills Tulasé's heart. garvam äcakñate
darpaà vihärotkarña sücakam (U.N. Harivallabhä 26) "This is pride over seeing the superiority of
Kåñëa's enjoyment with the heroine (of one's own party over Kåñëa's enjoyment with the
enemies' party)." In his 'Ujjvala Nélamaëi' (Hari Vallabhä 27) Çréla Rüpa Gosvämé gives the
following example of this pride:

vidmaù puëyavaté çikhämaëim iha tväm eva harmye yayä

néyante çarad indu dhäma dhavaläù svapnotsavena kñapäù
ko'yaà naù phalati sma karma viöapé våndäöavé kandare
çyämaù ko'pi karé karoti hådayonmädena nidrä kñayam

"One day the gopés were listening to Nändémukhé (a learned brähmaëa-girl) reciting
the Puräëas. When Padmä saw her rival Lalitä dozing off, she sarcastically laughed, so Lalitä
told her: "Sakhi! You are the crown jewels of fortunate girls, because you can happily sleep
on your balconies in the moonlit autumn-nights! But we don't know when we can enjoy such
results of virtuous works (from previous lives) ourselves! Whenever we fall asleep in the
caves of Våndävana some mad blackish elephant (Kåñëa) forcibly wakes us up (to make love
with us. We are much more attractive to Him than you)!" Tulasé's heart is filled with similar
pride over the superiority of Rädhä's own party over the party of Her enemies. Suddenly the
vision vanishes and Tulasé prays as follows:

177 Narrated by Çré Änanda Gopäla Gosvämé.

178 Narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 283

madhu gandhe madhukare, utkåñöa madhura tare,

phule phule uòiyä beòäy
toiche räi aìga gandha, kabhu yadi çré govinda,
anuküla pavanete päy

candrävalé kara kåta, mallé puñpa viracita,

çayya chäòi nägarendra räy.
unmäda hoiyä chuöe, sei rädhäkuëòa taöe,
padma gandhi rädhikä yathäi.

"Just as a bee flies from flower to flower, attracted to their excellent sweet smell,
similarly Çré Govinda, the king of lovers, madly leaves the bed of jasmine-flowers that was
handmade by Candrävalé, to go to the bank of Rädhäkuëòa whenever a favorable wind
carries Rädhikä's lotuslike bodily fragrance to Him."

sumadhura mukha padma, vikasita yeno sadma,

mugdha heri çré madhusüdana.
çré aìga mädhurya sémä, parimala madhurimä,
madhumaya koilo våndävana.

"Çré Madhusüdana (the rasika bee Kåñëa) will be enchanted by Her (Rädhikä's) face,
which is as sweet as a blooming lotus flower, and by Her beautiful body, which is the limit of
sweetness and whose fragrance fills the whole of Våndävana with honey-like sweetness."

tuyä caraëäravinde, amåta madhura gandhe,

mätibe ki mora näsä randhra,
gauravete guëagäna, koriyä juòäbo präëa,
he éçvari bhänukula candra !

(Çré Haripada Çila)

"When will the nectar-sweet fragrance of Your lotus feet madden my nostrils? O
Éçvari! O Moon of king Våñabhänu's family! Let me soothe my heart by singing Your glories!"

VERSE 75:

SAMANTÄD UNMATTA BHRAMARA-KULA JHAÌKÄRA NIKARAIR

LASAT PADMA STOMAIR API VIHAGA RÄVAIR API PARAM
SAKHÉVÅNDAIÙ SVÉYAIÙ SARASI MADHURE PRÄËAPATINÄ
KADÄ DRAKÑYÄMAS TE ÇAÇIMUKHI NAVAÀ KELI NIVAHAM

samantäd - all around; unmatta - intoxicated; bhramara - bees; kula - host; jhaìkära -
buzzing; nikaraiù - with an abundance; lasat - beautiful; padma - lotus; stomaiù - with many; api -
even; vihaga - birds; rävaiù - with chirping; api - even; param - greatly; sakhé - girlfriends; svéyaiù -
with your own; våndaiù - with groups; sarasi - in the lake; madhure - in the sweet; präëa-patinä -
284 Çré Viläpa Kusumäïjali

with the Lord of Your heart; kadä - when; drakñyämä - we will see; te - Your; çaçimukhi - moonfaced
girl; navaà - new; keli - play; nivaham - multitude.

O Çaçimukhi (moonfaced girl)! When will we witness Your ever-

fresh water sports with the Lord of Your heart and Your friends all
together in Your own sweet lake, which is filled with many lotus
flowers and surrounded by singing birds and humming bees?

Explanations: In this verse Çré Raghunätha desires to see the watersports in

Rädhäkuëòa, saying: "O moon-faced Rädhe! When can I see Your sweet watersports with the
Lord of Your life in Çré Rädhäkuëòa? There are lotus flowers blooming in this sweet lake that
attract intoxicated buzzing bees. On the surface of the kuëòa different birds are singing and
chirping. I desire to see Your sweet water sports in that kuëòa!" Çré Raghunätha is an ever-
liberated associate of the Lord named Rati or Tulasé Maïjaré, descending along with Çréman
Mahäprabhu for the benefit of the world to take everybody along into the kuïja as a kiìkaré.
Gaurahari means 'golden thief'. Çréla Rüpa Gosvämé said: "Just as a thief disguises himself to
steal things Kåñëa stole the appearance of Rädhä, covering Himself with Her luster, afraid of
being caught, but when He plundered the storehouse of rasa in His descension as Gaura He
was naturally caught!"
apäraà kasyäpi praëayi jana-våndasya kutuké
rasa stomaà håtvä madhuram upabhoktuà kam api yaù
rucià svam ävavre dyutim iha tadéyäà prakaöayan
sa devaç caitanyäkåtir atitaräà naù kåpayatu

(Dvitéya Caitanyäñöakam, 3)

"Being curious to relish all the limitless rasa of love of one of His beloveds (in Vraja,
Çré Rädhä) Kåñëa stole Her lustre and covered His own (blackish) splendor with it, revealing
this new golden lustre to everyone. Let this Lord Caitanya show us His great mercy!" Just as
Kåñëa stole butter in His childhood, the gopés clothes in His early youth, the gopés hearts in
His full youth and finally Çré Rädhikä's heart, He went on by stealing Her lustre and Her
mood to become Gaura and to plunder the storehouse of rasa and prema. I desire the mercy
of that thief! He personally blessed Sétänätha (Advaita Prabhu), saying:

våndäraëyäntarasthaù sarasa vilasitenätmanäm ätmänam uccair

änanda syanda vandékåta manasam urékåtya nitya pramodaù
våndäraëyaika niñöhän svaruci sama tanün kärayiñyämi yusmän
ityeväs te'vaçiñöam kim api mama mahat karma tac cätaniñye
däsye kecana kecana praëayinaù sakhye ta evobhaye
rädhä-mädhava niñöhayä katipaye çré dvärakädhéçituh
sakhyädäv ubhayatra kecana pare ye vävatäräntare
mayyäbaddha hådo'khilän vitanavai våndävanäsaìginaù

(Çré Caitanya Candrodaya Act X)

"O äcärya! I'm always absorbed in My blissful luscious pastimes in Våndävana and I
will give you all (spiritual) bodies suitable for joining Me in these Våndävana-pastimes. That
Çréla Raghunätha däsa Gosvämé's Stavävalé 285

one remaining great duty I will swiftly perform! Some devotees are in a mood of servitude,
some are fixed in a fraternal mood, some are fixed in the love of Rädhä and Mädhava, others
in the Lord of Dvärakä and again others in My different descensions such as Räma and
Nåsimha. I will lock you all in the chains of My love and give You attachment to Våndävana!"
With this 'attachment to Våndävana' the luscious devotional service called maïjaré-bhäva is
being indicated.179 Hearing Mahäprabhu's blessing Çré Sétänätha replied:

nijecchayä präpaya yad yad eva sthaläntaraà no vapur antaraà vä

tavaitad äçcarya caritram eva jätismarä eva ciraà smarämaù

"By Your wish we may attain whatever You want, in any other abode or body. We will
eternally remember our origin in Your wonderful pastimes!" From this verse it is understood
that the Gauòéya Vaiñëavas simultaneously remember the pastimes of Çré-Çré Gaura-Govinda.
This was all described by the one who sucked the toe of Mahäprabhu - the great poet Kavi
Karëapüra. Çréla Öhäkura Mahäsaya has said: hethä gauracandra päbo sethä rädhä-Kåñëa. "Here
I will get Gauracandra, and there Rädhä-Kåñëa." Çré Raghunätha, who is an associate of
Gaura, is eternally weeping on the bank of Rädhäkuëòa - fortunate souls can hear that even
now! Then again he is always absorbed in the rasa of devotional service to the Yugala Kiçora.
In his spiritual absorption Çré Raghunätha sees the Yugala Kiçora playing in the water
of Rädhäkuëòa with Kundalatä as the referee. Nändémukhé and Dhaniñöhä are also there.
"What shall We play?" "Water-sports!" The maïjarés change the participants' clothes,
dressing Çré Rädhikä and Her girlfriends in thin white särés and Çyämasundara in a thin
bathing-dress. Kundalatä sets the stake: The winner can drink the nectar of the loser's lips.
The other sakhés are witnesses. Rädhä and Mädhava face Each other and splash Each other
with water so that Their thin clothes begin to stick to Their limbs and They can relish the
sweet sight of Each other's wet bodies. The kiìkarés like Rüpa Maïjaré and Tulasé Maïjaré
are standing on the shore of Rädhäkuëòa and also relish this sweet sight. What can Sväminé
do against a wrestler? Çyäma splashes so violently that She turns Her back on Him out of
fear. Everyone is silent, no one glorifies Çyäma's victory. If Rädhikä had won the shore of
Rädhäkuëòa would have resounded with shouts of 'Rädhe Jaya! Rädhe Jaya!' Çyäma says:
"Pay Me My prize, otherwise I will not leave You! Would You have left Me alone if I had
lost?" The sakhés don't say 'yes' and they don't say 'no'. Çyämasundara comes up to Sväminé
and holds Her around the neck, saying: 'Give Me My prize!'. How wonderful is Sväminé's
beauty at that time! Her half closed eyes are slightly reddish from fighting in the water and
She slightly moves Her eyebrows. This gesture is called helä, a sign of disrespect towards the
lover, born of amorous feelings (çåìgära bhäva-yukta). The heroic victor refuses to leave
Her. Sväminé's face shows a smile and a cry, and the sweetness of Her laughter shines
through Her weeping. She does not close Her eyes altogether. How can She stay there
without catching at least a glimpse of such a beautiful Çyäma? Çyäma insists: "Give Me My
prize! Give Me My prize!" Sväminé does not want to give the prize so easily. She is full of
opposition, hesitance, disrespect and disregard, showing hundreds of different moods on
Her face. The sakhés are standing all around and the transcendental youthful Cupid is saying:
"Give it! Give it!" Her mouth says: "Don't touch Me!", but Her heart says: "Won't You touch
Me?" How wonderful is Her sweetness as She turns Her face away from Çyäma and shows
Him Her glistening cheek. Çyäma becomes enchanted by the beauty of Rädhikä's cheek and
sees His own reflection in it. Saying: "The reflection found its place there, won't the original
get a place?", Çyäma kisses Her cheek. "Oh, what did You do?" Sväminé sweetly says with Her
glances. Çyäma is enchanted by the sweetness of Rädhikä's eyes and kisses them, saying 'what
reward shall I give?' and making Her blackish eyeliner stick on His reddish lips. Sväminé

179 Thus far the explanation is by Çré Änanda Gopäla Gosvämé.

286 Çré Viläpa Kusumäïjali

says: "Your lips have now become more beautiful!" and turns Her face the other way. When
Kåñëa sees Rädhikä's wonderful smile on Her glistening golden right cheek, He kisses that
cheek also and thus makes a black mark of eyeliner on that side. When Tulasé sees that she
remembers that the golden moon is also marked with blackish spots and therefore she calls
Rädhä 'Çaçimukhé', or moonfaced girl, in the text.180 In this way there are so many hundreds
of new sweet water sports. After this Çré Rädhikä teams up with all of Her girlfriends and
they start to splash Nägara-maëi with combined forces, making Kåñëa finally lower His
moon-like face and say: "No more! No more! I accept defeat!" When Rädhikä hears these
nectarean words, She stops splashing Him and smiles in a sweet enchanting and astonishing
way. Now the sakhés pick freshly blooming unwhithered lotus flowers and place them in Çré
Rädhä's hands. Çré Rädhikä lifts Her arm and shows Kåñëa Her beautiful armpit while She
aims at His chest and throws the lotus flowers. Çyäma is enchanted by Her beauty, catches all
the lotus flowers that innocent Rädhikä ecstatically throws at Him and throws them back at
Her. These lotus flowers increase tremendously in beauty by being thrown about by Çré-Çré
Rädhä-Kåñëa's lotuslike hands! Blackbees fly around these fragrant lotus flowers in an
intoxicated state, humming like the arrows of Cupid, that resemble Rädhä and Kåñëa's lusty
mutual glances, and birds are sweetly singing while Tulasé gazes at Çré Rädhikä's watersports
with the Lord of Her Heart and Her girlfriends in Her beautiful pond! When the vision
disappears Çré Raghunätha weeps and prays:

rädhäkuëòa rädhä sama, mahimä-moy manorama,

tére nére lélä niketana
amåta samäna jala, çobhä kore padma-dala,
keli kore räja-haàsa gaëa

"Çré Rädhäkuëòa is as glorious and enchanting as Çré Rädhä Herself. Its bank and
water are the realms of Her pastimes and its nectarean water, where regal swans play in, is
beautified by lotuspetals."
cäri dike cäri ghäöa, maëi mäëikyera öhäöa,
ratne bandha sarovara téra.
prati ghäöe maëimoy, koto ye maëòapäloy,
parägete suväsita néra.

"On all four sides of its banks are jewel-studded bathingplaces, and on each ghäöa are
platforms that are cleaned with water that is nicely scented with flowerpollen."

maëòapera pärçve çobhä, kalpataru kalpalatä,

agaëita keli kuïjavana.
kuïje kuïje manohara, äche koto cabutara,
ratna vedé apürva darçana.

"These platforms are flanked by desiretrees and desirevines and innumerable

playgroves and playforests, and there are enchanting platforms and amazing jewelled seats to
be seen in each kuïja."
kusumita kuïjavane, madhukara guïjane,
mukharita vana upavana.
vihaìgama kore gäna, rasa kori mürtimän,
manda bohe malaya pavana.

180 Narration by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 287

"The flowerful forests, groves and subforests of Rädhäkuëòa are filled with the sweet
humming of bees, the songs of the birds are creating a romantic atmosphere (embodying
rasa), and the southern breeze blows softly."

sei rädhäkuëòa nére, heri tava jala vihäre,

sakhé saha präëanätha saìge,
vividha jala vihära, heri ati suvistära,
pulake püribe mora aìge

(Çré Haripada Çila)

"My body will be studded with goosepimples of ecstasy when I can witness Your
many extensive pastimes in the water of this Rädhäkuëòa with Your girlfriends and the Lord
of Your life!"

VERSE 76:

SAROVARA LASAT TAÖE MADHUPA GUÏJI KUÏJÄNTARE

SPHUÖAT KUSUMA SAÌKULE VIVIDHA PUÑPA SAÌGHAIR MUDÄ
ARIÑÖAJAYINÄ KADÄ TAVA VARORU BHÜÑÄVIDHIR
VIDHÄSYATA IHA PRIYAÀ MAMA SUKHÄBDHIM ÄTANVATÄ

sarovara - lake; lasat - beautiful; taöe - on the bank; madhupa - bee; guïji - humming; kuïja -
grove; antare - inside; sphuöat - blooming; kusuma - flower; saìkule - multitude; vividha - various
kinds; puñpa - flowers; saìghaiù - with a multitude; mudä - blissfully; ariñöa-jayinä - by the victor
over Ariñöa; kadä - when; tava - Your; vara uru - excellent thighs; bhüñä - ornaments; vidhiù - by
means of; vidhäsyata - will be done; iha - here; priyaà - beloved; mama - my; sukha - bliss; abdhim -
ocean; ätanvata - expanding.

O Varoru (nicely thighed girl)! When will the ocean of my bliss

expand when I see You being decorated with flowers by joyful Kåñëa,
the victor over Ariñöäsura, in a grove with many blooming flowers and
humming bees on the beautiful bank of Your lake?

Explanations: In the previous verse Çré Raghunätha perceived the watersports of the
Divine Couple. After playing in the water of Rädhäkuëòa, Rädhä and Kåñëa and Their
girlfriends come back on the shore and the maïjarés anoint Them with oil, massage Them,
bathe Them again, arrange Their hair and change Their clothes. In this verse Çyämasundara
will singlehandedly decorate Çré Rädhä in a kuïja on the bank of Çré Rädhäkuëòa. How
incomparibly beautiful is the bank of Çré Rädhäkuëòa! There is a sweet kuïja there flanked
by enchanting trees and vines, bearing so many different kinds of blooming flowers that are
surrounded by swarms of thirsty humming bees. In this kuïja Ariñöajayé Kåñëa will dress
288 Çré Viläpa Kusumäïjali

Sväminé. "O Nicely thighed girl! Ariñöajayé will expand the ocean of my bliss by decorating
You with flowers!" Rädhä's maidservants don't like all kinds of bliss. Çré Kåñëa däsa Kaviräja
defined the nature of the happiness of the gopikäs as follows:

gopégaëa kore yabe Kåñëa daraçana; sukha väïchä nähi sukha hoy koöi guëa
gopikä darçane kåñëera ye änanda hoy; tähä hoite koöi guëa gopé äsvädoy
tä sabhära nähi nija sukha anurodha; tathäpi bäòhaye sukha poòilo virodha
e virodhera ei eka dekhi samädhäna; gopikära sukha Kåñëa sukhe paryavasäna
..........................
ämära darçane Kåñëa päilo eto sukha; ei sukhe gopéra praphulla aìga mukha

"When the gopés go to see Kåñëa they don't desire happiness, and this increases their
happiness millions of times. They feel a million times more happiness than Kåñëa feels when
He sees them. They are not looking for their own happiness, and that exactly increases their
happiness. There's only one explanation for this paradox: The joy of the gopés lies in Kåñëa's
happiness. The gopés think: "Kåñëa obtained so much pleasure by seeing me!" This thought
makes their bodies and faces blossom." (C.C. Ädi 4) When Kåñëa is happy then Rädhäräëé is
happy, and when both Rädhä and Kåñëa are happy the sakhés are happy, but when
Rädhäräëé comes out as the best, then the kiìkarés are happy! When rasamaya Çyäma
expertly serves Sväminé by decorating Her the ocean of their bliss expands! Accompanied by
Their maidservants Sväminé and Çyäma enter into a sweet dressing-kuïja which is full of
blooming flowers that are surrounded by humming bees. Sväminé, staring at Çyäma's face,
asks: "Who will dress Me today?" Çyäma says: "Today I will do it, just order Me!" Sväminé
gives Her consent with a frown of Her eyebrows: "Allright, You do it." In this way She gives
Herself away. What an incomparable service to Her beloved! Considering bhäva and rasa:
bhäva is the worshiper and rasa is the worshiped. Çré Rädhä is the empress of full bhäva and
Kåñëa is the emperor of full rasa. Because Çré Rädhä is the supreme worshiper, ärädhikä,
She is known in the Puräëas and other scriptures as 'Rädhikä'. No one knows how to worship
like Her. Çyäma single-handedly decorates Sväminé in a kuïja on the bank of Çyämakunda,
that is filled with buzzing bees. He seats His beloved on a jewelled throne and sits Himself
on Her pedestal in order to be able to decorate Her with hand-made floral ornaments. The
kiìkarés pick different kinds of flowers and bring them to Kåñëa, who measures the size of
His planned ornaments with His hands and imbues them with rasa through His rasika
touch. Sväminé sits down on Her jewelled seat and lets Her feet oscillate next to the pedestal,
while Ariñöajayi personally manufactures the floral earrings and places them on Sväminé's
limbs.181 Why does Tulasé remember Kåñëa's victory over the Ariñöa-demon in this text? It
was after Kåñëa killed the Ariñöa-demon during His manifest pastimes182 that Rädhäkuëòa
became manifest, in order to preach the confidential glories of Priyäjé. There is no place in
the Vraja-maëòala like Rädhäkuëòa where Kåñëa enjoys so freely and confidentially with His
Priyäjé. This is why Tulasé remembers Kåñëa here as Ariñöa-jayé. Although Kåñëa is such a
great hero to defeat a strong and wild demon like Ariñöa He cannot protect Himself against
Çré Rädhikä's delectable beauty. Rasaräja Çré Kåñëa is greedy for rasa, therefore He serves
Mahäbhäva. Tulasé just stands there, watching Nägara's expert service and floating in an
ocean of rasa. With a blink of Her eyes Sväminé tells Tulasé: "Tulasi! Aren't you doing
anything?" Tulasé replies with her meaningful glances: "You found a good decorator now, do
we still have to serve You? Let us just float in oceans of bliss seeing You being served like
that!" Çyäma now stands up on Rädhikä's pedestal, and stands in between Her thighs.
Sväminé experiences His touch. Çyäma made seven thin garlands and now He wants to tie

181 Narrated by Çré Änanda Gopäla Gosvämé.

182 See Çrémad Bhägavata, Canto 10, Chapter 36 and its commentary by Viçvanätha Cakravarté.
Çréla Raghunätha däsa Gosvämé's Stavävalé 289

them behind Sväminé's neck, but the strings break. Seeing this, Çyäma restrings them and
keeps His face next to Sväminé's face, looking over Her left shoulder to see whether He tied
the strings properly or not. Normally the moon and the lotus can not be seen together, but
now the blue lotus (Kåñëa's face) is seen next to the moon (Rädhikä's face). There's no
bounds to the bliss! kuvalaya cäìda milalo eka öhäma. When Tulasé sees this she feels the
ocean of her spiritual bliss expanding.
Tulasé calls Sväminé Varoru, or nicely thighed girl.183 Çyämasundara stands between
Rädhikä's thighs to hang a garland on Her breasts. Sväminé is a little scared, so She tries to
press Her thighs together and in this way She breaks another string of the flower garland.
Çyäma stays between Varoru's thighs, restrings the garland and hangs it on Her again. Tulasé
carefully watches, so that she can learn this service from Çyäma and she can remind Sväminé
of this pastime when She is separated from Kåñëa again and thus immerse Her in an ocean of
bliss. She smiles slightly and calls Her: "Varoru!" Hearing this, Sväminé both chastises and
praises Tulasé with Her glances. It is a consent combined with a rebuke. Here Lalitä, Viçäkhä
and the other sakhés are not present, only Rüpa, Tulasé and the other maïjarés are there.
There is no obstacle here to çåìgära rasa (Kåñëa, the personification of the erotic spiritual
flavour) performing His çåìgära (service of decorating Çré Rädhikä). He is overwhelmed by
bliss when He touches Varoru's excellent thighs. Tulasé feels Nägara's bliss in her own heart.
Blessed is the service of Çré Rädhä! What more can be attained for the marginal potency of
the Lord, the individual souls, in the spiritual world? This is the great gift of Mahäprabhu.
Raghunätha däsa Gosvämé is the object of Çréman Mahäprabhu's limitless mercy.184 The
Lord's heart melted when He saw how fixed Raghunätha was in bhajan, prema and
renunciation. Indeed, the Lord got in Raghunätha däsa the embodiment of renounced Vraja-
devotion! He was so pleased with Raghunätha that He gave Himself away to him in the form
of the Govardhana-çilä and the guïjä-mälä. After all, the Lord's blessed descension served
the purpose of distributing bhakti-yoga that is deep with dispassion and realization:

vairägya vidyä nija bhakti yoga çikñärtham ekaù puruñaù puräëaù

çré Kåñëa caitanya çaréra-dhäré kåpämbudhir yas tam ahaà prapadye

(Caitanya Candrodaya Näöaka Act Vé)

Tulasé's bliss knows no bounds when she sees how expertly Nägara dresses Sväminé.
That ocean of her spiritual bliss ever increases.....
Çré Haripada Çila sings:

divya jyoti puïja dhäma, rädhäkuëòa taöa sthäna,

nirantara jhalamala kore,
kuëòataöe avasthita, madhukara mukharita,
kusumita nikuïja kuöére

"The bank of Rädhäkuëòa is a divine, ever-effulgent abode where the bees hum
around the flowerful cottages of the kuïjas."

ratana pälaìka'pari, tomäke bosäye gauri,

ariñöa vijayé giridhäre.
säjäbe tomäke dhani, nägarendra cuòämaëi,

183 varau çré kåñëa manoharana sämarthyät çreñöhau uru yasyäù (Baìgabihäré Vidyälaìkära) "She has the
greatest thighs because they are able to steal Çré Kåñëa's heart."
184 Until here the purport is by Çré Änanda Gopäla Gosvämé.
290 Çré Viläpa Kusumäïjali

vicitra kusuma alaìkäre.

"O fortunate Gauri (golden beauty)! Giridhäré, the crownjewel of lovers, who was
victorious over the Ariñöa-demon, seats You there on a jewelled bedstead and decorates You
there with wonderful floral ornaments."

he varoru kamalini, paçcäte thäkiyä ämi,

cämara òhuläbo dhére dhére.
sukhäbdhi taraìga yoto, uthalibe çata çata,
se viläsa darçana kore

"O nicely thighed lotus-like girl! I will stand behind You and softly fan You with a
whisk. Hundreds of waves will arise in the ocean of my bliss as I witness that pastime!"

VERSE 77:

SPHÉTASVÄNTAÀ KAYÄCIT SARABHASAM ACIREËÄRPYAMÄËAIR DARODYAN

NÄNÄ PUÑPORU GUÏJÄ-PHALA NIKARA LASAT KEKI-PIÏCHA PRAPAÏCAIÙ
SOTKAMPAÀ RACYAMÄNAÙ KÅTARUCI HARIËOTPHULLAMAÌGAÀ
VAHANTYÄÙ
SVÄMINYÄÙ KEÇAPÄÇAÙ KIM U MAMA NAYANÄNANDAM UCCAIR VIDHÄTÄ

sphéta - expanded; sväntaà - mind; kayäcit - by some (fem.); sarabhasam - joyfully; acireëa -
swiftly; arpyamäëaiù - being offered; dara - slightly; udyat - blooming; nänä - various; puñpa -
flowers; uru - great; guïjä phala - guïjä-beads; nikara - amount; lasat - beautiful; keki - peacock;
piïcha - feather; prapaïcaiù - with multitudes; sa - with; utkampaà - shivering; racyamänaù -
created; kåta - done; ruci - nicely; hariëä - by Hari; utphullam - with goosepimples; aìgaà - body;
vahantyäù - carrying; sväminyäù - of my mistress; keça - hair; päçaù - braid; kim u - whether; mama -
my; nayana - eyes; änandam - bliss; uccaiù - greatly; vidhätä - created.

Will the joy of my eyes increase when I see one maiden swiftly
and happily bringing various blooming flowers, big guïjä-beads and
peacockfeathers? While Hari makes the braid of my Sväminé with this
He shivers and Her whole body blooms up with goosepimples!

Explanations: In a transcendental vision Çré Raghunätha perceives how sweetly

Nägara is dressing Sväminé, and when he loses this vision he prays. Now he sees how
Sväminé's hair is being done. "When will Your braided hair give my eyes great ecstasy? This
braid is being beautified by Hari with various flowers, guïjä-beads, peacockfeathers and
other items. Your body will be studded with goosepimples. How delighted my eyes will be
when Your hair becomes so beautiful!" It is unusual to make a girl's braid with peacock
feathers. Rädhä and Kåñëa have made love before Tulasé spoke this verse. Now Rädhikä
Çréla Raghunätha däsa Gosvämé's Stavävalé 291

wears a yellow cloth and Kåñëa a blue one. They have exchanged dresses, unable to
distinguish between Each other anymore, as a result of reaching a climax of loving ecstasy.
Sväminé now has the peacock feather-crown on and Kåñëa has braided hair and a jewel in His
part. The cause of this confusion is Their absorption in Their erotic pastimes.185 In the rasa-
çästra, the scriptures that deal with spiritual flavours, this is called prema viläsa vivarta and
has two characteristics: contrariety and confusion. Çréla Jéva Gosvämé writes in his Gopäla
Campüù (Pürva 33.13): rädhä'jänäd asaìge danuja-vijayinaù saìgam äräd asaìgaà saìgaà saìge
caivaà samantäd gåha samaya sukha svapna çétädikäni. etasyäù våttir eñäjani sapadi yadänyad
vicitraà tadäsét käntä känta svabhävo'py ahaha yad anayor vaiparétyaya jajïe "When Çré Rädhä is
with Çré Kåñëa, She is also separated from Him and when She is separated from Him, She is
also together with Him. In the same way She experiences all conditions to be contrary: at
home She feels like being in the forest, in the forest She feels like being at home, She feels a
moment lasts like a millennium and a millennium lasts like a moment, She feels happy in
sorrow and sad in happiness, She feels awake when She's sleeping and She feels like She's
sleeping when She is awake, She feels cold when it is hot and She feels hot when it is cold.
Not only that, but the most wonderful thing is that She also feels like She is Kåñëa and Kåñëa
feels like He is Her!" This means that They exchange nature and thus They may be found
wearing Each other's dresses and ornaments. mädana rasa is the assemblage of the entire
variety of transcendental amorous ecstasies, and they are all eternally present in Çré Rädhä.

sarva bhävodgamolläsé mädano'yam parätparaù

räjate hlädiné säro rädhäyäm eva yaù sadä

(Ujjvala Nélamaëi Sthäyi 219)

Çré Hari is the cause of this exchange of clothes in the lélä. He managed to steal the
mind of Mädanäkhya Mahäbhävavaté Çré Rädhä. Sväminé does not hesitate when
Çyämasundara acts in such an enchanting way. Çyämasundara is completely sold to Sväminé's
lotus feet. Sväminé feels that She possesses Him, in the mood of madéyatä (He is Mine!) and
even Çyämasundara cannot end that feeling. Falling at Her feet He begs Her: "Give Me one
festival-like embrace!"186 How eager Rädhä's Präëa-bandhu is falling at Her feet, as if He's
missing something! Sväminé stretches out Her hand, lifts Him up and holds Him to Her
chest, saying: "Is there anything that I cannot give You?"187 Kåñëa is expert in stealing
Rädhikä's heart - therefore He is known as 'Hari'. This love is mutual, otherwise it is not
beautiful. Çrépäda Prabodhänanda Sarasvaté has written:

parasparaà prema-rase nimagnam açeña sammohana rüpa keli

våndävanäntar nava kuïja gehe tan néla pétaà mithunaà cakästi

(Rädhä Rasa Sudhänidhi 197)

"There is an enchanting blue and yellow Pair immersed in the flavour of Each other's
love, showing innumerable enchanting forms and pastimes in a bowerhouse in Våndävana".
Sväminé is not satisfied in Their pastimes and thinks: "Çyäma does not smile enough;
His smile is not fully blooming!", so She causes a smile to blossom on His face by kissing Him
again and again. Now She can relish the nectar of His mouth, that makes His flute-song so
sweet and that reveals such wonderful jokes. Sväminé's desires cannot be satisfied anymore;

185 Narrated by Çré Änanda Gopäla Gosvämé.

186 See verse 10 of Çré Rädhä Rasa Sudhänidhi.
187 Narrated by Çré Änanda Gopäla Gosvämé.
292 Çré Viläpa Kusumäïjali

Hari has taken away all Her hesitation. The äcäryas say that a higher level of prema is
praëaya. In this stage the loving Couple is no longer aware that They are separate beings.
The very life-force of this praëaya is viçrambha. Çréla Jéva Gosvämé writes: viçrambhaù
priya-janena saha svasyäbheda mananam "Viçrambha means that the lover feels him/herself
to be nondifferent from the beloved." Çré Viçvanätha Cakravarté explains this further:
viçrambho viçväsaù sambhrama rähityaà tacca sva präëa mano buddhi deha paricchadädibhiù
känta präëa mano buddhyäder aikya bhävana janyam. "Viçrambha means faith or freedom from
awe and reverence, so that one considers the life, mind, intelligence and dress of the beloved
to be one with one's own." It is the stage of intimacy in which one feels no hesitation when
the hand of the beloved goes over one's body. It is the same feeling of trust and intimacy as if
one would move one's own hand over one's body. In the same way Praëayiné Rädhä
considers each of Çyäma's limbs that She touches to be Her own. This Hari is the cause of all
this!
Sväminé's curly braid resembles a big dark cloud and Hari sits behind Her, slowly
arranging that hair. Each hair is dearer to Him than millions of lives! He pours His whole
life-airs into them! There is no limit to His ecstasy when He obtains the service of His
beloved and His shivering hands are studded with goosepimples while He braids Her hair.
Sväminé's body is also studded with goosepimples when Hari touches Her. Çyäma looks at
Priyäjé's face from behind, over Her shoulders, afraid that She may feel pain, but Sväminé
consoles Him with a blossoming smile, saying: "Why are You so worried? It didn't hurt!"
When Nägara-räja hears that He smiles. After Kåñëa has made Rädhikä's braid, one sakhé
comes with peacock feathers, slightly blooming flowers and guïjä-beads (shining red beads
with black spots on them) which Çyäma uses to make Sväminé's crown.188 Also in Çrémad
Bhägavata (10.30.34) there is a description of this prema viläsa vivarta. Çré Çuka Muni said:
täni cüòayatä käntäm: "Kåñëa made a crown (like for Himself) for His beloved (Çré
Rädhikä)". Seeing Kåñëa's expertise in decorating Rädhikä, Tulasé is beside herself of ecstasy.
It is as if ecstasy Himself appears before her eyes instead of in her mind. It is as if this ecstasy
is not enjoyed within the mind, but within the eyes. The practising devotee who is fixed in
smaraëa must dive into this rasa also. The yearning for Rädhäräëé's devotional service does
not awaken within an ordinary heart. It will awaken within the heart of someone who can
give up everything in the world and who is not dependent on anything. In the Bhagavad-Gétä
Kåñëa tells Arjuna: bhaktimän me priyo naraù: "A person who is devoted is dear to Me." But
to attain Rädhä's service is even harder. Without total absorption it cannot be attained. The
äcäryas have revealed how one can become dear to Rädhäräëé. Çré Raghunätha däsa
Gosvämé exclaims: tavaiväsmi tavaiväsmi na jévämi tvayä vinä "I am Yours! I am Yours! I
cannot live without You!" We must experience some of this absorption also. We must expell
the influence of mäyä from the mind. The great words (mahä väëé) of the äcäryas will
strengthen the weak devotees and will gradually bring them back on the path. Tulasé is
absorbed in bliss when she sees Sväminé's hair being done. Suddenly the vision vanishes and
Çréla Raghunätha däsa prays:

ardha vikaçita nänä kusuma nikara; nava guïjä-mälä çikhi-puccha manohara

kona sakhé tähä loye praphulla antare; premänande pulaka vivaça kalevara
Kåñëa-kare avilambe koribe arpaëa; sädare loiyä tähä vrajendra-nandana
çré rädhära keçapäça koribe bhüñita; käntä-sparça-sukhe koro hoibe kampita
tähäte utphulla-citta ho'be çré rädhära; sväminéra se keça-racanä camatkära
koto dine ämi häya heribo nayäne; kobe vä hoibe netra änanda magane

(Çré Rasika-Candra däsa)

188 Narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 293

"Some sakhé with blossoming heart, and Her body overwhelmed with goosepimples
of ecstatic love places half-blooming flowers, fresh guïjä-garlands and enchanting
peacockfeathers into Kåñëa's hands without delay, and Vrajendra-nandana carefully takes
them and ornaments Çré Rädhä's hair with them. His hands start shivering when He
experiences the blissful touch of His beloved and this again causes Çré Rädhä's heart to
blossom. Alas! How many more days will pass before my eyes will be absorbed in ecstasy by
seeing Sväminé's hair being braided in this astonishing way?"

VERSE 78:

MÄDHAVAÀ MADANA KELI VIBHRAME

MATTAYÄ SARASIJENA BHAVATYÄ
TÄÒITAÀ SUMUKHI VÉKÑYA KIM TV IYAÀ
GÜÒHA HÄSYA VADANÄ BHAVIÑYATI

mädhavaà - Mädhava; madana - erotic; keli - sports; vibhrame - made a mistake; mattayä -
out of excitement or pride; sarasijena - with a lotus flower; bhavatyä - by You; täòitaà - beaten;
sumukhi - fairfaced girl; vékñya - seeing; kim - whether; tu - but; iyaà - this; güòha häsya - giggling;
vadanä - face; bhaviñyati - will become.

O Sumukhi (fairfaced girl)! When will I secretly smile when I see

You proudly and in excitement beating Mädhava with Your playlotus
during Your lovesports?

Explanations: One transcendental pastime after the other appears before the eyes of
Çréla Raghunätha däsa Gosvämé, who is immersed in an ocean of rasika pastimes, giving him
great joy. Then again, when these visions vanish he greatly laments and prays. iyam avasthä
khalu bhakta-janasya puruñärtha-dätré (Çrépäda Baladeva Vidyäbhüñaëa) "Such a condition
surely brings the highest goal of life to the devotee." When the worship of the all-sweet, all-
ecstatic, all-loving and all-beautiful Lord becomes established within the heart the living
entity obtains the relish of a complete bliss and thus become blessed. This is the great truth
preached by the experienced loving devotees. When, by the Lord's grace, the devotee
gradually advances, his desires for personal happiness gradually subside and he will consider
happiness, distress, good, bad, heaven, hell and liberation as useless as phantasmagorias. The
desire for liberation must be counted amongst the different cheating propensities. Gradually
the goddess of devotion Bhakti-devé will be established within the devotee's heart, which will
then be inundated by bhakti-rasa as he begins to yearn for rägamayé sevä (devotional service
with firm attachment to the deity). Gradually the practising devotee's identification with his
male body will vanish and he will start thinking of himself as a maïjaré, qualified for serving
Çré-Çré Rädhä-Mädhava. Thus the right demeanour will take place in his heart and he will
become fixed in Vraja-bhajan. The whole scene of the material world will vanish from his
eyes and he will start to perceive the eternally luscious, sweet and beautiful kingdom of God.
294 Çré Viläpa Kusumäïjali

There he will be blessed by floating and sinking in the ocean of all-sweet and all-beautiful
Çré-Çré Rädhä-Mädhava's forms, qualities and pastimes, who are dearer to him than millions
of lives in both meeting and separation. This is the highest fulfillment of the practising
devotee. Lord Çré Gaurasundara, who is the embodiment of blissful pastimes, love and deep
taste, has preached this sweet kind of worship to the world and His dearmost associates Çré
Rüpa and Çré Raghunätha däsa Gosvämé have shown the way to the people of the world by
giving them the perfect example. It is most beneficial for a practising devotee to hear and
chant the stories of their worship and their love.
Çyämasundara has finished decorating Sväminé's hair. This is where Çré Raghunätha's
vision (in the previous verse) ended. Now he perceives a new pastime of Çyämasundara
sitting behind Sväminé, trying to make Her hair nicely. How wonderful is His expertise in
decorating the hair! The embodiment of erotic transcendental rasa engages Himself in the
service of mahä bhäva. Sväminé is most satisfied with Çyämasundara's expert arrangements
and says: "How beautifully You have done My hair!" She wonders: "How can I properly
reward Him?" and then gives Him a sweet kiss. When He is kissed our Hero makes a
mistake. He is out of His usual habit and forgets everything. Then the pastimes develop in
such a way that Sväminé has to beat Him with Her playlotus like a teacher striking a pupil
who has made some mistake.189 She's certainly a schoolmistress! Who can say in how many
ways She can teach? Çrématé eagerly comes to Çré Rädhäkuëòa to meet Kåñëa (at noontime)
and in the village of Kuïjerä (5 km north-west of Rädhäkuëòa) She meets Her dearmost
girlfriend Våndä.
kasmäd vånde priya sakhi hareù pädamülät kuto'sau
kuëòäraëye kim iha kurute nåtya çikñäà guru kaù
tam tvan mürtiù prati taru latä dik vidikñu sphuranté
çailuséva bhramati parito nartayanté sva pascät

(Govinda Lélämåta 8,77)

"O Vånde, where have you come from?" Våndä replied: "From Hari's footsoles".
Rädhä: "Where is He?" Vrndä: "In the forest by Your lake!" Rädhä: "What is He doing
there?" Våndä: "He is learning how to dance." Rädhä: "Who is His teacher?" Våndä: "Your
very form, which is like a dancing girl whom He sees in each direction. He is simply
wandering around, dancing behind You!" Kåñëa had His own experience: rädhikära prema -
guru; ämi çiñya naöa; sadä ämä nänä nåtye näcäya udbhaöa (C.C. Ädi 4, 124) "Çré Rädhikä's love is
the teacher and I am the dancing pupil. Thus She always makes Me dance in different ways."
Kåñëa has made a mistake in His play, for which He gets beaten by Rädhikä's
playlotus. Rasamaya Kåñëa cannot even ascertain the value of this rasika beating! How much
pleasure Her rebukes are giving Him! priyä yadi mäna kori koroye bhärtsana; veda stuti hoite
hare sei mora mana (Caitanya Caritämåta Ädi 4, 26) "When My beloved is angry with Me and
chastises Me, that takes My mind away from the reverential hymns (to Me) of the Vedas!" In
that field who can measure the ecstasy of this rasika chastisement in this pastime? Çré Kåñëa
däsa Kaviräja's honey-sweet statements are fully justified: Kåñëake koräya çyäma-rasa
madhupäna; nirantara pürëa kore kåñëera sarva käma (C.C.) "She makes Kåñëa drink the honey-
beverage named Çyäma-rasa (erotic flavours). Thus She always fulfills all of Kåñëa's desires!"
No one else than Çré Rädhä is so expert in making Çré Govinda, who is Himself the enchanter
of millions of Cupids, relish the honey named Çyäma-rasa or çåìgära rasa in so many ways.
Çyämasundara can simply not imagine how akhaëòa rasa vallabhä värñabhänavé (Çré Rädhä,
who is the complete rasika lady-love) serves Him by giving Him this indescribable rasa!
When Tulasé sees Sväminé striking Çyäma with Her lélä-kamala (play-lotus) she giggles,

189 Narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 295

covering her mouth with her veil, and her accompanying maïjarés laugh with her. Where our
hero has failed and why Sväminé is not satisfied, is indicated by this meaningful giggling and
this brings our Hero back to His senses. Tulasé means to say: "When Kåñëa sees me giggling
He will understand His own fickleness and where He has failed."190 How meaningful this
giggling is, is indicated by the words güòha häsya, secret laughing, in the text. The kiìkarés
are the embodiments of devotional service. They don't display any other activity than service.
The practising devotees will become qualified to serve Rasamaya Çyäma and Rasamayé
Sväminé by following in their footsteps. ye sthäne ye lélä kore yugala kiçora; sakhéra saìgiëé hoiyä
tä'he hao bhora (Prärthanä) "Be absorbed in the pastimes of the Yugala Kiçora, living in Their
abode as a companion of the sakhés." The stream of Çré Raghunätha's vision flows on without
interruption.

he sumukhi viläsini, viläsa kuïjete tumi,

keli talpe kandarpa viläse.
änanda taraìge òube, keli bhränta çré mädhave,
lélä padme täòita koribe.

"O fairfaced, playful girl! When You have Your erotic pastimes on Your lovebed in the
play-kuïja, You strike Çré Mädhava with Your playlotus when He makes a mistake because
He's floating on waves of ecstasy."

latära äòäle thäki, güòha lélä dekhibo ki,

sakhé saìge sahäsya vadane.
raghunätha däsa gosvämé, bhägavata cuòämani,
nivedoye éçvaré caraëe.

"Raghunätha Däsa Gosvämé, the crownjewel of all devotee-saints, prays to Éçvaré's

lotus feet: "When can I giggle with my girlfriends as I witness this fun through the holes in
the foliage?" {Çré Haripada Çila}

VERSE 79:

SULALITA NIJA BÄHVÄÇLIÑÖA GOÑÖHENDRA SÜNOÙ

SUBALITATARA BÄHVÄÇLEÑA DÉVYAN NATÄÀSA
MADHURA MADANA GÄNAÀ TANVATÉ TENA SÄRDDHAÀ
SUBHAGA-MUKHI MUDAÀ ME HÄ KADÄ DÄSYASI TVAM

sulalita - very graceful; nija - own; bähu - arm; äçliñöa - embraced; goñöhendra - the king of
Vraja; sünoù - of the son; subalitatara - very strong; bähu - arm; äçleña - embraced; dévyan - splendid;
nata - lowered; aàsa - shoulder; madhura - sweet; madana - erotic; gäna - songs; tanvaté - extending;
tena särdhaà - with Him; subhaga - beautiful; mukhi - face (fem.): mudaà - joy; me - to me; hä - O!;
kadä - when; däsyasi - will give; tvam -You.

190Narrated by Çré Änanda Gopäla Gosvämé. Sanskrit commentator Baìgabihäré Vidyälaìkära adds: he
sumukhi kåñëa paräbhavajena häsena çobhanaà manoharaà mukhaà yasyäù "She is named Sumukhi because
Her face becomes beautified by an enchanting smile after defeating Kåñëa in the erotic game."
296 Çré Viläpa Kusumäïjali

O Subhaga Mukhi (fairfaced girl)! When will You give me great

joy, singing sweet lovesongs with the prince of Vraja, while You
embrace Him with Your very graceful arms and He holds His strong
arm on Your low shoulders?

Explanations: In his transcendental visions Çré Raghunätha däsa constantly

experiences the sweetness of the Divine Couple. There are no words to express this
experience, but he tries as good as he can. The sweetness of God cannot be explained by
writing books, therefore the writers of the scriptures call it mükäsvädanavat: A dumb person
can relish sweet mellows, and can feel great ecstasy because of it, but he cannot express it
with words. The same goes for God's sweetness. Although the great saints who personally
experienced God's sweetness tried to express themselves somehow in their books, one must
ultimately practise bhajan in order to see it for oneself. It is not possible to get full savour
and experience of this simply by reading books, therefore Çréla Rüpa Gosvämé has defined
the means to relish rasa in his Bhakti Rasämåta Sindhuù (2.1.6-7):

bhakti nirdhüta doñänäà prasannojjvala cetasäm;

çré bhägavata raktänäà rasikäsaìga raìginäm
jévanébhüta govinda päda bhakti sukhäçriyäm;
premäntaraìga bhütäni kåtyänyevänutiñöhatäm

"Those who are completely washed of all material contamination by their pure
devotion, whose hearts are brightened by spiritual satisfaction, who are very attached to
hearing the holy topics of Çrémad Bhägavata, who enjoy the blissful company of rasika saints,
whose very life is the blissful wealth of devotion to Govinda's feet, who always discharge the
confidential duties of love like hari näma saìkértana, associating with rasika saints, hearing
transcendental topics from them and remembering these topics throughout the day are
qualified to relish bhagavat-rasa (the flavour of God)."
Çré Raghunätha däsa Gosvämé's heart is suffering the pain of love-in-separation.
Separation from Çréman Mahäprabhu, separation from Rüpa and Sanätana Gosvämé, and
within himself he feels a great want of his Sväminéjé. His body is burning in the forestfire of
separation, and he anxiously prays: "When will You make me happy?" What is the happiness
of Rädhikä's maidservants? Not their own satisfaction, but the happiness of the Yugala
Kiçora. While Çré Raghunätha floats on the waves of prayer, that are heightened by the pain
of separation, the picture of another transcendental pastime appears to him. Sväminé and
Her Nägara are approaching him, singing sweet songs with Each other on the bank of Çré
Rädhäkuëòa. Sväminé places Her lovely arm on the shoulder of Goñöha Yuvaräja (Kåñëa, the
prince of the meadows), embracing Him. Sväminé's arm is elegant because of Her pure love,
not just because of Her physical beauty. Hari cannot be subdued with mere physical beauty
without love. In Lalita Mädhava (Act V) it is described how Garuòa was enchanted by
Rukmiëé's beauty prior to Her abduction by Çré Kåñëa:

saundaryämbunidher vidhäya mathanaà dambhena dugdhämbudher

gérbäëair udahäri cäru caritä yä sära sampan mayé
sä lakñmér api cakñuñäà cira camatkära kriyäà cäturéà
dhatte hanta tathä na käntibhir iyaà räjïaù kumäré yathä
Çréla Raghunätha däsa Gosvämé's Stavävalé 297

"When the demigods churned the Milk-Ocean they also churned the ocean of beauty
and took the beautiful-natured Lakñmé-devé, the goddess of fortune from there. Aho! This
princess is astonishing my eyes with her beauty in such a way that the beauty of Lakñmé-devé
cannot impress me anymore!" But when Kåñëa heard Garuòa's words He said: sakhe bhavatu
kim etena rüpa mätreëa na härya hariù (ibid.) "O friend! Let it be! What's the use of your
description? Hari is not just enchanted by physical beauty! Unless that beauty is made out of
love it won't be able to enchant Me! Therefore say something about her love for Me!"
Sväminéjé's arms consists of mahä-bhäva, that's why they are so lovely. Sväminé's right arm
goes over Çyäma's back up to His right abdomen and Çyäma places His long left arm over
Her left shoulder and makes His left hand reach as far as Her left breast. How many
hundreds of desires awaken in Çyäma's heart after Sväminé touches Him with Her elegant
loving arms! Çyämasundara's arms are strong, unlimitedly strong, and this beauty becomes
very beautiful when they are engaged in Sväminé's service. When Rädhä and Kåñëa embrace
Each other They begin to sing sweet lovesongs in an intoxicated state. They relish the beauty
of the forest on the bank of Çré Rädhäkuëòa, where the trees and vines are full of blooming
flowers that are surrounded by bees that are thirsty after their honey, where the deer and
hares freely play, where the cuckoos, parrots and cranes are sweetly singing and where the
air is filled with the rich fragrance of the blooming lotus-, Kahlära- and Campaka-flowers.
Rädhä and Kåñëa Themselves illuminate this shore with Their own golden and bluish
effulgence. mädayatéti madana: Cupid intoxicates and lovesongs, madana gäna, are also
intoxicating songs. Sväminé presses Çyäma's right abdomen with Her right lotushand to tap
the rhythm. Whatever gap there was between Their bodies disappears now that They firmly
embrace Each other. How much Sväminé enjoys!191 She sings: e buka ciriyä yekhäne paräëa,
sekhäne tomäre thobo "I will tear open My chest where My heart is, and I will put You
there!" Çyäma also taps the rhythm on Sväminé's bosom. Sväminé feels the strength of
Çyäma's arm. Rasamaya Çyäma and Rasamayé Sväminé! How sweet are Their voices!
Sometimes Sväminé keeps Her head on Çyäma's chest and sings:

çyäma baìdhu! ämära paräëa tumi!

kona çubha dine, dekhä tomä sone,
päsarite näri ämi
yokhon dekhiye, o cäìda vadane,
dhairaya dharite näri
abhägéra präëa, kore än cän,
daëòe daça bär mari
more koro doyä, deho pada chäyä,
çunaho paräëa känu!
kula çéla sob, bhäsäinu jole,
nä jéyäbo tuwä vinu!

"Çyäma! O friend! You are My life! I cannot forget that blessed day that I met You!
When I saw Your moonlike face I could not stay calm anymore. The heart of this unfortunate
girl aches, I'm dying ten times in half an hour! O Känu (Kåñëa)! Listen! You are My very life!
Be kind to Me, give Me the shade of Your lotus feet! I have made My reputation and My
family tradition sink in the water (of love)! I cannot live without You!"
How beautiful is Sväminé's face when She sings this sweet lovesong! How wonderful
are Her gestures! That's why Tulasé calls Her Subhaga-mukhé (fairfaced girl) here! Çyäma
also sings an appropriate lovesong:

191 Narrated by Çré Änanda Gopäla Gosvämé.

298 Çré Viläpa Kusumäïjali

sundari! ämäre kohicho ki?

tomära périti, bhävite bhävite,
vibhora hoiyächi
thira nahe mon, sadä ucäöan,
soyätha nähiko päy
gagane bhuvane, daça diga gaëe,
tomäre dekhi sadäi
tomära lägiyä, beòäi bhramiyä,
giri nodé bone bone
khäite çuite, än nähi cite,
sadäi jägaye mone
çuno vinodini, premera kähini,
paräëa roiyäche bändhä
ekai paräëa, deha bhina bhina,
jïäna kohe - gelo dhändä

"O beautiful girl! What are You telling Me? I have become absorbed in remembering
Your love again and again! My mind never finds peace, it is always agitated and I can find no
consolation! I always see You everywhere, in all ten directions, in the sky as well as on earth!
I wander over the hills and the rivers and through the forest, just looking for You! I don't
think of anyone else but You! You appear in My mind even when I eat or sleep! Listen, O
Vinodini (giver of joy), to this love story! We are two bodies with one soul!" Jïäna däsa sings:
"Gone is the duality (between Them, as They have now united)."
Sväminé is enchanted by Çyäma's song and lifts Her arm from His belly up to His
neck. She lowers Her face and rewards Çyäma with a kiss. That is a suitable reward for such a
sweet lovesong! There is no limit to Çyäma's ecstasy! They are freely enjoying, as sweetly as
the king of elephants with a she-elephant. There are no sakhés around here.

doìhe kohi doìha anuräga; duhu prema dui håde jäga

doìhe doìhä koru parihära; duhu äliìgai koto bära
duhu bimbädhare duhu daàça; duhu guëa duhu paraçaàsa
duhu heri dohära vayäna; duhu jana sajala nayäna
duhu koho madhurima bhäña; nirakhaye yadunätha däsa

"They declare Their love to Each other, and mutual love awakens in Their hearts.
They leave Each other and then They embrace Each other again so many times! They bite
Each other's Bimbafruit-like lips and glorify Each other's qualities. They stare at Each
other's faces with tear-filled eyes and speak sweet words to Each-other, while Yadunätha
däsa watches."
vana vihära (forest-sports). Sväminé picks flowers and decorates Çyäma with them,
and Çyäma also picks flowers to decorate Sväminé with. Singing and singing They thus
proceed to the bank of Rädhäkuëòa. Tulasé's bliss knows no bounds when she beholds that.
When this vision disappears from her she cries, and prays: "Please come this way once more
and look at me! I am all alone here! I will be so happy when I can see Your blissful pastimes
here again! You left me behind here on the bank of the kuëòa! I will be fulfilled if I can see
You one more time again! O Svämini! Where shall I go if You reject me? My life is dedicated
to Your service! May the effulgence of Your toenails shine in my heart and soothe it, that is
my long-cherished desire! The shore of Rädhäkuëòa is illuminated by Your divine
effulgence, as You come here dancing and singing. How can I like anything else still after
seeing You having come here?" The more separation Çré Raghunätha feels, the more he
Çréla Raghunätha däsa Gosvämé's Stavävalé 299

relishes. The more hunger, the more savour. The Gosvämés showed this by their example.
Crying and crying, the practising devotee will become overwhelmed and then he will
experience all this. These experiences will slacken the bondage of bodily consciousness. The
sweetness of the Divine Pair can be fully relished in the consciousness of a maidservant. We
will be blessed if we experience these feelings of our great example, Çréla Raghunätha Däsa
Gosvämé!192 When this vision vanishes Çré Raghunätha rolls on the bank of Rädhäkuëòa and
laments:
tava bähu måëäliné ati sulalita;
vrajendra-nandana tähe ho'ye äliìgita
nija subalita bähu korile arpaëa;
änata hoibe tava skandha suçobhana
madhura madana gäna kåñëera sahite;
gähiyä sumukhi kobe sukha dibe cite

(Çré Rasika-Candra däsa)

"Your arms are as lovely as lotusstems and Vrajendra-nandana is being embraced by

them. Because He places His own strong arm on Your shoulders they have become
beautifully lowered. O Sumukhi! When will You gladden my heart by singing sweet erotic
songs with Kåñëa?"

VERSE 80:

JITVÄ PÄÇAKA KHELÄYÄM ÄCCHIDYA MURALÉÀ HAREÙ

KÑIPTÄÀ MAYI TVAYÄ DEVI GOPAYIÑYÄMI TÄÀ KADÄ

jitvä - having won; päçaka - dice; kheläyäm - in the game; äcchidya - snatching away;
muraléà - the flute; hareù - from Hari; kñiptäà - thrown; mayi - to me; tvayä - by You; devi - O
Goddess!; gopayiñyämi - I will hide; täà - that flute; kadä - when.

O Devi, when You defeat Hari in a dice game You snatch away
His flute. When will You throw it to me, so that I can hide it
somewhere?

Explanations: In a vision Çré Raghunätha relished Çré-Çré Rädhä-Mädhava's Vana

Vihära and the sweetness of Their love-songs, and when this vision disappears he feels great
pain. He is completely absorbed in Çré Rädhäräëé; other than She no-one can soothe the pain
of his separation. Çré Rädhä embodies the quintessence of the hlädiné-çakti. hlädiné koräya
kåñëe äsvädana däna. hlädiné dväräya kore bhaktera poñaëa. (C.C.) The hlädiné-potency makes
the Lord Rasika Çekhara, the king of relishers, and gives Him the relish of lélä, and when it
enters the devotees' hearts it gives them the bliss of Kåñëa's devotional service. Çré Rädhikä is

192 Explanation of vana vihära by Çré Änanda Gopäla Gosvämé.

300 Çré Viläpa Kusumäïjali

the essential portion of that hlädiné-potency and She delights both the Lord and the
devotees in this way. Within the Lord She appears as hlädiné svarüpiné and within the
devotees She appears as bhakti-rüpiëé. Just as Kåñëa cannot find any other gopé but Çré
Rädhä to relieve Him of the suffering of separation from Çré Rädhä, similarly no one else but
She can soothe the devotees' suffering of separation from Her. "How merciful Çré Gurudeva
was to introduce me to the maidservice of such a Rädhäräëé! How sad that I don't realize
this! Instead of the lotus feet of this Rädhä I prefer profit, adoration and distinction in this
world! This is surely the result of committing offenses for innumerable births! Although I
have received the mercy of the saints and my guru I am still deprived of it! How unfortunate
I am!" sädhu mukhe kathämåta, çuniyä vimala cita, nähi bhelo aparädha käraëa (Öhäkura Mahäçaya)
"I could not hear the nectarean words of the saints because of committing offenses!"
Suffering great separation, Çréla Raghunätha Däsa Gosvämé weeps. Then Sväminé
mercifully calls him: "Tulasi, come!" Çré Raghunätha däsa sits up and sees another
transcendental picture: A dice-game has commenced in the grove of Sudevé-sakhé. Sukumäré
(tender Rädhikä) could not stand up against heroic Kåñëa during the watersports, the honey-
drinking play or the swinging pastime, so now the sakhés are finding a means to defeat
Nägara Kåñëa. Fairfaced Kåñëa sits facing fairfaced Rädhikä in Sudevé's green grove,
surrounded by all Their dear loving girlfriends. First They put Kåñëa's flute and Rädhikä's
Véëä at stake, placing these stakes in front of them. Nändémukhé and Våndä are the witnesses
and Kundalatä is the conductor of the moves of the pawns. Lalitä sits on Rädhä's side and
Madhumaìgala on Kåñëa's side as advisors, no one else can interfere by undoing a move
already made or vice versa. First They must open the hands before They can throw, and
when someone throws 17 or more the hand must also be opened. Sväminé says: "Sundara!
You can make the first move!" Çyämasundara throws, but does not open His hand. Sväminé
shakes the dice between Her hands and at the same time She shakes Kåñëa's mind with Her
soft smile. At the first throw She immediately scores 17 and She opens Her hand. The sakhés
exchange meaningful glances with Each other and say; "We could understand that You
would win this game! O You cowherdboy! Just run after Your cows with a stick in Your hand,
saying 'hai hai' to move them up! What do You know about dice?" During the second throw
Çyäma opens His hand. Tulasé sits by Svaminé's side in such a way that she can see Her face.
Sväminé is bewildered when She sees Çyämasundara's sweet form and Çyämasundara
becomes engrossed in gazing at Rädhä's sweetness. Will He ever see Her like this again?
There are very few people who love Them. There are plenty of people who like to take from
God, but there is no one who knows how to give to Him. Everyone is busy taking from Him.
"Should I do bhajan just for my own pleasure? Or should I forget about my own happiness
and distress and do bhajan just to please Him with my service? I'm chanting because it
makes me happy. While chanting, do I remember He whose bliss knows no bounds when he
hears me chanting? I don't mind to introduce myself as a pure devotee, but I'm not aiming at
the happiness of my beloved deity. I'm mainly concerned with my own happiness and
distress!" In Çrémad Bhägavata it is seen that Bali Mahäräja gave everything to the Lord and
just remained His gatekeeper.193 The gopés are the greatest devotees:

ätma sukha-duùkha gopéra nähika vicära;

Kåñëa sukha hetu ceñöä mano vyavahära
Kåñëa lägi ära sab kori parityäga;
Kåñëa sukha hetu kore çuddha anuräga {C.C.}

"The gopés don't consider their own happiness and distress. Their pure love makes
them act just for Kåñëa's pleasure. For Kåñëa they give up everything. Their pure love causes

193 Narrated by Çré Änanda Gopäla Gosvämé

Çréla Raghunätha däsa Gosvämé's Stavävalé 301

them just to act for Kåñëa's happiness." And Çré Rädhäräëé is again the greatest of them all.
kåñëendriyähläda guëair udärä çré rädhikä räjati rädhikeva (Govinda Lélämåta) "Because
She delights all of Kåñëa's senses with Her beautiful attributes Çré Rädhikä shines like Çré
Rädhikä alone". She cannot be compared with anyone else indeed. Because they have taken
shelter of Çré Rädhikä's lotus feet, this great love is also infused in the maidservants. They
don't know anything else in this world but the happiness of the Divine Couple. Çréla
Raghunätha däsa Gosvämé prays to Çré Rüpa Maïjaré in his 'Saìkalpa prakäça stotra (11)':

sa dakña kréòähaà vidhim iha tathä çikñayatu sä

sudevé me divyaà sadasi sudåçäà gokula bhuväm
tayor dvandve kheläm atha vidadhatoù sphürjati yathä
karomi çré näthäà sakhi vijayinéà netra kathanaiù

"O sakhi Rüpa Maïjaré! May Sudevé teach me the art of dice-playing when the divine
Couple play at dice in the assembly of fair-eyed girls born in Gokula. With the words of my
eyes I shall declare my Çré Näthä (beautiful mistress) to be the winner!"
Sväminé is completely bewildered when She sees Çyäma's moonlike face and Çyäma
makes some noise to distract Her. At that moment Tulasé gives Sväminé a hint with her eyes
and Sväminé wins. As soon as Çyäma loses He picks up His flute. Sväminé tries to take the
flute away, saying: "Give Me Your flute!", but Çyäma does not want to give it. He is Rasika
Çekhara, so He wants to play a little bit. He won't hand over the flute, so Sväminé tries to
grab it from Him. They both start pulling at the flute, and Sväminé says: "I've won! Why don't
You give Me Your flute? Your flute is very naughty, it spoils everything, I will throw it into
the Yamunä!" Çyäma hides His flute behind His head, so Sväminé throws Herself on Çyäma
with Her full weight and snatches it away from Him, making Him relish an extraordinary
spiritual flavour with Her vämya bhäva (attitude of opposition). "First I give You something
that You desire, and then I will take Your flute! I will immerse You in an ocean of bliss by
snatching the flute from You!" That's Sväminé's mood. Can you imagine Çyäma Nägara's
condition then!? He loosens His grip on the flute, so Sväminé has the chance to snatch it
from His hand and throw it to Tulasé, who quickly hides it somewhere. In this way Sväminé
steals the flute by enchanting Çyäma. There must have been some enchanting herb on Her
breasts! Thus Sväminé is known as Jaya-Çré, the beautiful goddess of victory. The sakhés and
maïjarés lean against Each other, laughing and laughing. When our Hero comes back to His
senses He sees that He lost His flute, so He says: "Where's My flute?" Çré Rädhikä says:
"Who knows? You were defeated, but You didn't hand it in! We don't know where Your flute
is!" Çyäma : "Surely You must have taken it!" Sväminé jokingly says: "Why should I? You think
we have a shortage of firewood at home? And even if we were short of wood, with this much
wood we cannot even heat up some milk! Why then should we take Your small bamboo
flute?", and She meaningfully looks at Lalitä, who is then immediately searched by Kåñëa.
Lalitä blinks at Viçäkhä, so Kåñëa goes up to Viçäkhä and feels if she has the flute on her body
or not. Thus Kåñëa looks for His flute on all the eight sakhés and all the maïjarés, starting
with Çré Rüpa Maïjaré. Thus Kåñëa looks like a blue swan relishing all the golden lotus
flowers (gopés) in the nectar-ocean of Sudevé's grove. There's no limit to their ecstasy!194
Suddenly the vision vanishes and Çré Raghunätha däsa prays:

he çré rädhe kuïja mäjhe, rasamayi rasaräje,

päçä khelä koribe yokhon,
caudike cäìdera melä, älo kori vrajabälä,
se lélä koribe daraçana

194 Narrated by Çré Änanda Gopäla Gosvämé.

302 Çré Viläpa Kusumäïjali

"O Çré Rädhe! Rasamayi! When You play dice with the king of rasikas in the kuïja, all
the sakhés, that shine like a host of moons, surround You. When can I witness that pastime?"

doìhe ati rasamoy, keho käro kom noy,

kalävati kaläguru näma.
cäturyete päçä cale, bhaìgi kori kathä bole,
kaöäkñete häne päïca bäëa.

"You are both full of nectarean flavours. Neither one of You is inferior, therefore
You're named Kalävati (the artful girl) and Kaläguru (the teacher of all arts). When You
cleverly exchange glances, speak and make gestures while You throw the dice, Cupid is
defeated."
kréòä kauçalete dhani, sarva bhäve vijayiné,
paräjita dekhi vaàçédhare.
rasa raìge kutühole, muralé loiyä bole,
se muralé dibe mora kare.

"O Dhani (fortunate girl)! You are so expert at play that You become victorious in all
respects. When You see that Vaàçédhara (Kåñëa) is defeated, You forcibly snatch His flute
away just for some rasik fun, and hand it to me."

tomära iìgite päiyä, ati harañita hoiyä,

lukäiyä räkhibo muralé.
bahuta sandhäna kori, nä päibe vaàçé hari,
sakhégaëe dibe karatälé.

(Çré Haripada Çila)

"On Your indication I blissfully hide the Muralé-flute, and the sakhés clap their hands
when they see that Hari cannot get it back, despite an elaborate search!"

VERSE 81:

AYI SUMUKHI KADÄHAÀ MÄLATÉ KELITALPE

MADHURA MADHURA GOÑÖHÉÀ VIBHRATÉÀ VALLABHENA
MANASIJA SUKHADE'SMIN MANDIRE SMERA GAËÒÄÀ
SA PULAKA TANUR EÑA TVAÀ KADÄ VÉJAYÄMI

ayi - O!; sumukhi - fairfaced girl; kadä - when; aham - I; mälaté - jasmine flower: keli - play;
talpe - on the bed; madhura madhura - ever-so-sweet; goñöhéà - conversation; vibhratéà - doing;
vallabhena - with Your lover; manasija - Cupid; sukhade - giving joy to; asmin - in; mandire - in a
temple; smera - smiling; gaëòäà - cheeks; sa - with; pulaka - goosepimples; tanuù - body; eñaù - this;
tvaà - You; kadä - when; véjayämi - I will fan.
Çréla Raghunätha däsa Gosvämé's Stavävalé 303

O Sumukhi (fair-faced girl)! When will I have goosepimples of

ecstasy all over my body as I fan You in a temple that gives bliss to
Cupid, where You enjoy ever-so-sweet talks with Your lover, Your
cheeks blossoming with a smile as You lie on a playbed made of Mälaté-
flowers?

Explanations: Devotional service coincides with relishing the lélä-rasa, as it did in

the descriptions of Léläçuka. Sweet pastimes burst out of each and every verse of his 'Kåñëa
Karëämåta', showing how expert he was in relishing this sweetness. Without being
transcendentally cognizant this cannot be understood. The example of this is Çréla Kåñëa däsa
Kaviräja's Säraìga-Raìgadä-commentary on 'Kåñëa Karnämåta'. One's svarüpäveça will come
automatically by regularly reciting Çré Viläpa Kusumäïjali. One feels like being right there
with Sväminé. These are very powerful words, that are revealing Rädhäräëé. There is only
descriptions here of sweetness (mädhurya), there is not even a whiff of aiçvarya (lordliness)
here. mädhuryam asamordhvatayä sarva manoharaà sväbhävika rüpa guëa lélädi
sauñöhavam (Çré Jéva) "Unrivalled loveliness or beauty of forms, qualities and pastimes is
called mädhurya, or sweetness." Gauòéya Vaiñëava-upäsanä is mädhurya. The truth of
mädhurya is inscrutable, and it cannot be experienced without associating with mädhurya-
devotees and without attaining the favor of the Lord. As soon as a devotee experiences
mädhuryä he loses his taste for Kåñëa's svarüpa (Kåñëa is the Supreme, He is the Creator,
He is transcendental, and the evidence of all these facts) and His aiçvarya (lordliness). The
compilations Stavamälä of Rüpa Gosvämé and Stavävalé of Raghunätha däsa Gosvämé are
describing the sweetness of the Divine Pair. Something can be understood of what is
Rädhäräëé by reciting Çré Rädhä's 108 names and the 'Premämbhoja Marandäkhya Stavaräja'
from Stavävalé.
It is as if Çré Raghunätha floats on the waves of the sweetness of the Yugala Kiçora.
Both in separation and in union he relishes the stream of the amazing sweetness of Their
forms, qualities and pastimes. Now a transcendental vision comes to him, and he says: "I've
made a bed of Mälaté-flowers within the Madana Sukhadä-kuïja, where You're having an
ever-so-sweet conversation with Your lover. I see that Your cheeks are blossoming (with
goosepimples). I will serve You by fanning You, while my hairs are standing on end of ecstasy
- sapulaka-tanur esä tväà kadä véjayämi. "Won't I fan Çyämasundara then?" No. She fans
Sväminé in such a way that Her sweet fragrance reaches Çyäma's nostrils as Her prasäda.
That will make Çyäma feel happy and satisfied. yasyäù kadäpi vasanäïcala khelanottha dhanyäti
dhanya pavanena kåtärtha mäné (Rädhä Rasa Sudhänidhi - 2) "Madhusüdana feels His life is
successful when He catches even the slightest breeze that has touched the tip of Çré Rädhä's
veil!" How wonderful is the expertise of this service! The maïjarés of the kuïja are the
teachers (guru) of the service of the Yugala Kiçora. The practising devotees must learn the
expert service in the groves of Vraja from the eternally perfect kinkarés like Tulasé. One of
the 25 qualities of Çré Rädhä that Çréla Rüpa Gosvämé enunciated is Gandhonmädita
Mädhava, Her fragrance intoxicates Mädhava. Tulasé thinks: "Can I neglect the lover of My
Sväminé? I will make Them both float in oceans of bliss!" Sväminé is the leader in this
intimate joking conversation and enchanted Kåñëa is the attendant. How submissively He
inquires from Her! He cannot get enough of Her nectarean words. He feels as if they don't
even touch His earlobes, although He drinks their nectar at every moment! kohilo kähiné
puchaye koto beri (Kavi Raïjana). Again and again He asks Her what She said to Him:
vacana amiyä rasa anukhana piyaluà, çruti-pathe paraça nä bheli (I drank the nectar of Her
words constantly, but still it did not touch the paths of My ears). How submissively Çyäma
304 Çré Viläpa Kusumäïjali

keeps on inquiring! Sväminé accepts Him as Her Präëa Ballabha (heart's lover) and has an
ever-so-sweet talk with Him. Sväminé sweetly smiles while She says: "There is nothing that I
will not give You!" Because of this sweet smile She is called 'Sumukhi', or fairfaced girl in
this text. The beauty of Her face should be seen! Tulasé says: "You are not my Sumukhé, You
are the Sumukhé of He who relishes the beauty of Your face!" This loving conversation takes
a form. It does not float on the surface, but it enters Çyäma's heart. I see this sweet
conversation in the same way as I hear it. The conversation crystallizes. So many bhävas
become manifest on the bhäva vigrahä (Çré Rädhikä, the embodiment of ecstatic love).
Sväminé says: "Çyäma! How beautiful You are!" The words that come from Her mouth are
seen on all of Her limbs also. "You are really My Lover! O dearest One! I cannot live without
You!"195 Sväminé says with faltering voice:

präëanätha! kemon koribo ämi!

tomä vine mon, kore ucäöan,
ke jäne kemona tumi
nä dekhi nayana, jhure anukhana,
dekhite tomäya dekhi
sowaraëe mon, murachita heno,
mudiyä rahiye äìkhi

"O My Präëanätha! What shall I do? Without You, My mind is so upset! Who knows
how You are now? When My eyes don't see You, they are filled with tears and when My
mind remembers You, I faint while keeping My eyes closed!"

çravaëe çuniyä, tomära carita,

än nä bhäviye mone
nimiñera ädha, päsarite näri,
ghumäle dekhi svapane
jägile cetana, häräiyä ämi,
tomä näma kori' kändi
parabodha dei, e räy vasanta,
tileka thira nähi bändhi

"When I hear about You I cannot think of anyone else anymore, I cannot forget You
for even half a moment and even when I sleep I dream about You! When I wake up I go out
of My mind and I cry out Your name. This Räya Vasanta consoles Rädhä, but She cannot stay
calm for even a moment."
Sometimes She hugs Herself against Çyäma, sometimes She pulls Him on Her lap
and whispers sweet words into His ears. When Tulasé sees how beautiful She is then, she
calls Her 'Sumukhi'. Some feelings are expressed by colliding with the beloved, and the rest
is expressed through smiles and laughter. Çyäma asks: "Shall I tell Lalitä what You have done
just now?" Sväminé stutters, so Çyäma consoles Her by saying: "No, no! I won't say anything!"
Rädhikä and Çyäma begin to perspire, so Tulasé starts fanning them with a whisk made of
vine-buds, thinking: "I will give Çyäma the touch of Your breasts by fanning the scent of Your
breasts His way! Those breasts do not want this breeze, they want pleasure! I will give Çyäma
touch of Your breasts by fanning in this way, and I will give You also the touch of Çyäma's
chest!" vratati camaré cämara marud vinodena (Utkalikä Vallari: 52). Çyäma becomes
intoxicated by that fragrance and Tulasé, seeing her service is successful, gets goosepimples

195 Narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 305

of ecstasy on her skin.196 The practising devotees should also become invigorated like this.
When his service is successful he is happy and when he is deprived of devotional service he is
unhappy. Devotional service helps one forget one's own interest. During the Gambérä-
pastimes Çréla Govinda däsa, Çré Caitanya Mahäprabhu's personal servant, committed a grave
offense (by stepping over the Lord as He slept), but he did it just to serve the Lord, and
therefore the Lord did not count this offense at all. Like a bumblebee Çyäma relishes the
honey from Sväminé's lotuslike mouth. How many ages are passing during this conversation!
When this vision disappears Çré Raghunätha prays:

sukhada madana kuïje, bhramarä bhramaré guïje,

mandirete navéna yugala.
mälaté çayyära'pori, sukhe boise çyäma gauré,
aìga chaöä kore jholamola.

"In a temple in a kuïja that gives joy to Cupid and where the male and female bees
are humming, the Youthful Couple Çyäma and Gauré are blissfully sitting on a jasmine-bed
with Their effulgent forms."

rasera prasaìga tuli, paraspara kothä boli,

rase nimajjita kalevara.
sei väkya bhaìgé yoto, sumadhura parämåta,
ucchalita gaëòa sarovara.

"Their forms are immersed in rasa as They speak rasika words to Each other. These
words are like the highest nectar, that causes Their lake-like cheeks to swell."

he rädhe räja-nandini! kuïjavana viläsini,

dekhi pulakita gaëòasthala.
doìhe guëa gähi mukhe, cämara òhulabo sukhe,
bohibe ki nayanera jala?

(Çré Haripada Çila)

"O Princess Rädhe! O girl who enjoys in the forests and the groves! When I see this,
my cheeks are studded with goosepimples of ecstasy! When will tears of love stream from my
eyes as I sing the glories of the both of You and I blissfully fan You with a whisk?"

VERSE 82:

ÄYÄTODYAT KAMALA-VADANE HANTA LÉLÄBHISÄRÄD

GATYÄÖOPAIÙ ÇRAMA VILULITAÀ DEVI PÄDÄBJA YUGMAM
SNEHÄT SAMVÄHAYITUM API HRÉ PUÏJA MÜRTE'PY ALAJJAÀ
NÄMA GRÄHAÀ NIJA JANAM IMAÀ HÄ KADÄ NOTSYASI TVAM

196 Narrated by Çré Änanda Gopäla Gosvämé.

306 Çré Viläpa Kusumäïjali

äyäta - wide; udyat - open; kamala - lotus; vadane - face (fem.); hanta - alas!; lélä - play;
abhisärät - love-journey; gati - pace; äöopaiù - fast; çrama - fatigue; vilulitaà - pained; devi - goddess;
päda - feet; abja - lotus; yugmaà - couple; snehät - out of love; samvähayitum - to massage; api -
even; hré - shyness; puïja - abundance; mürteù - of the form; api - even; alajjaà - shameless; näma -
name; grähaà - calling; nija - own; janaà - person; imam - this; hä - O!; kadä - when; notsyasi -
engage; tvam - You.

O Rädhe with a face like a fully blooming lotus flower! When You
go out to meet Kåñëa at night Your swiftly moving feet become
afflicted with fatigue. O Devi! When will You, although You are
shyness personified, call me by name to massage those lotus feet? Then
I know that You have accepted me as Your own!

Explanations: One rasika service after the other is perceived. How sweet, how
confidential, how variegated are all these services! How can they (the kiìkarés), who are the
embodiments of devotional service, remain alive if these services don't come to them?
rädhä-kiìkaré-bhäva is such a greatly elevated stage! It cannot be had without being totally
absorbed, merged in the service. "Unfortunately, a person like me has no desire for
devotional service. I do bhajan for my own welfare, and I don't understand the secrets of
devotional service!" First the desire for devotional service should awaken. narottama däsa
mäge sevä abhiläña. The Lord also first likes to see this desire awakening within the hearts of
His devotees before He blesses them by giving them service. This is the Lord's special
mercy. Çréla Jéva Gosvämé has written: pürëe'pi svasmin nija sevädy abhiläñaà sampädya
sevakädiñu sevädi saubhägya sampädikä bhagavataç cittärdratämayé tad upakärecchä (Préti
Sandarbhaù 84 Anu). In the previous verse Çré Raghunätha relished Sväminé's ever-so-sweet
conversation with Çyämasundara and was blessed with the sweet service of fanning Them. In
this verse Çrématé calls Tulasé, who is dedicated to fanning her mistress, by name to give her
another extraordinary service. Now Çréla Raghunätha Däsa Gosvämé has completed his
prayers for services at noontime and he proceeds to pray for this service, which is required at
nightfall. Eagerly and swiftly Sväminé goes out to meet Kåñëa at the trysting place, maddened
by feelings of love. Her face is covered with sweatdrops, so Tulasé calls Her Äyätodyat
Kamala Vadane, the girl whose face resembles a fully blooming lotus flower. But because of
walking so hurriedly Sväminé gets pain in Her tender lotus feet. Nothing can stop the very
powerful course of Çré Rädhikä's lovejourney! She considers all the ornaments She wears to
be a heavy burden only. The great poet Vidyäpati sings:

nava anurägiëi rädhä, kachu nähi mänaye bädhä,

ekali koyoli payäna, pantha vipatha nähi mäna
tejala maëimaya hära, uca kuca mänaye bhära
kara saye kaìkaëa mudari, panthahi tejali sagari
maëimaya maïjéra päy, dürahi teji coli yäy,
yäminé ghana ändhiyära, manamatha hiye ujiyära
vighini vithärala bäta, premaka äyudhe käta,
vidyäpati mati jäno, aiche nä heriye än

"Rädhä, the nava anurägiëé (a girl who has just fallen in love, or who feels as if she
has just fallen in love) does not consider any possible obstacles: She goes out alone, not
Çréla Raghunätha däsa Gosvämé's Stavävalé 307

bothering about the different dangers She may encounter on the path. She takes off Her
jewel necklace and considers Her own raised breasts to be a heavy burden, She takes the
bangles from Her wrists and gives up everything else on the way. She flings away Her
jewelled anklebells and walks on. Although the night's thick darkness envelopes Våndävana
Her heart is illuminated by Cupid's flame (helping Her to find the way). The obstacles
stretch themselves out on the road, but they are cut apart by the weapon of love. Vidyäpati
thinks: "I have never seen such a scene anywhere before!"
This abhisära is very passionate, very forceful and nothing can stop its course! It's
inconceivable that She who is softer than a flower can move so swiftly. The cause of all this
power is Her strong attraction to Kåñëa's form. Çré Rädhikä thinks: sakhi! çyäma rüpa jägaye
marame, kibä niçi kibä diçi çayane svapane "Sakhi! The form of Çyäma appears in My heart
day and night, in My dream and in My sleep!" The sakhés and maïjarés become afraid when
they see the force of Prema Pägaliné's (Rädhikä, who is mad with love for Kåñëa) lovejourney
and they say: sakhi muïca sambhramam abhisäre. cäraya caraëämburuham dhéraà sukumäre
(Rüpa Gosvämé's Gétävali)! "Sakhi! Give up Your zeal in meeting Kåñëa! Move Your delicate
lotus feet slowly!" Now Sväminé's lotus feet and indeed Her whole body begin to hurt
because of the fast course of Her lovejourney (abhisära). "O Devi! You will call me by name
to engage me in massaging those painful lotus feet, although You are hré puïja mürtiù: the
very form of abundant bashfulness. One of Çré Rädhikä's 108 names is hré paööa vastra
guptäìgé : She whose body is concealed by a silken garment of bashfulness. nija lajjä çyäma
paööa säòé paridhäna (C.C.) "She wears a blue silken säré of bashfulness." "You will not call
anyone by name to help You with anything, but now You are calling me, because You are
overwhelmed by feelings of great love for me! I am Yours only and in this way You have
accepted me!" In this way the maidservant also (reciprocates and) surrenders herself to
Sväminé's lotus feet. Çrépäda Prabodhänanda Sarasvaté writes in Våndävana Mahimämåta
(Eighth Çatakam):

kñaëaà caraëa vicchedyäc chréçvaryäù präëa-häriëém

padäravinda samlagnatayaiväharniçaà sthitäm
..............
rädhä padäbja sevänya spåhä käla-trayojjhitäm
rädhä préti sukhämbhodhäv apäre buòitäm sadä
rädhä padämbujäd anyat svapnänte'pi na jänatém
rädhä sambandha samdhävat prema sindhaugha-mäliném

"The maidservant feels like dying when she is separated from her Çréçvaré's lotus feet
for even a moment. She's staying by Her lotus feet day and night. In past, present or future
she does not covet anything else but Rädhä's lotus feet and she's always immersed in a
boundless ocean of blissful love for Her. Even in dreams she doesn't know anything else but
Çré Rädhä's lotus feet and she's like a river that swiftly runs towards the ocean of Çré Rädhä!"
As much as Sväminé has trusts Her maidservants that much She loves them. She
understands: "I can make Her serve just as I want it!" She cannot count on everyone like that.
During the Räsa-dance She sees that Her lover gets pain in His feet, so She tells Her loving
kiìkarés: "Massage His feet!" "Similarly You now also order me: "Tulasé, massage My feet! I
came running too quickly and I hurt My feet in this way!" How much affection Sväminé
shows for Her maidservant! "O Svämini! Will I never even get a single drop of experience of
Your mercy, either in dreams, visions or smaraëa?" When the devotee's heart breaks his
weeping will burst out of it. His heart weeps for want of experience of this ocean of mercy.
For obtaining this fortune one must exclusively surrender to Her lotus feet. Çré Däsa
Gosvämé gives the example.
308 Çré Viläpa Kusumäïjali

bhajämi rädhäm aravinda-neträà smarämi rädhäà madhura smitäsyäm

vadämi rädhäà karuëä bharärdräà tato mamänyästi gatir na käpi

(Viçäkhänandada Stotram)

"I worship Rädhä, who has lotus-eyes. I remember Rädhä, whose face sweetly smiles.
I speak of Rädhä, who melts of compassion. Thus I have no other shelter than Her."
Sväminé personally lifts Her feet, that are the all-in-all for Tulasé's heart, on Tulasé's
chest, because She wants to mitigate their fatigue. These feet have become unfit for playing
and dancing with Kåñëa. Who can measure Tulasé's bliss? She finally gets these long-desired
lotus feet on her chest. Tulasé sits on a pedestal, takes Sväminé's two feet on her chest and
starts to serve them. No one else but a kiìkaré can understand how dear these feet are to
Tulasé! Tulasé showers these lotuslike feet with oblations of her tears of love and kisses them
in an unseen way, thinking: "When I have Sväminé I have everything!"
As a result of Tulasé's massage Sväminé's feet have now been cured of their fatigue.
An amazing beauty blossoms on Sväminé's face. The desire to play with Kåñëa was in
Sväminé's heart, but the fitness to do it was not in Her feet. Now Her feet have become fit
again. In the kuïja She holds Her feet on Çyäma's chest as She leans against Him on the bed,
and thus They become eager to make love. Tulasé understands that it is more discrete to go
out of the kuïja now. She sits outside, but keeps her ears and her mind fixed on what
happens inside. Suddenly she hears an anklebell sweetly jingling: 'öu'. 'I think I am being
called with this sound!' The maidservant mingles with the absorption of the Yugala and
enters the kuïja where she sees that Sväminé's hair got entangled with Kåñëa's earrings. She
cleverly unravels the knots and quietly leaves the kuïja again, leaving the Yugala Kiçora, who
saw her as the personification of Their ecstatic pastimes, to Their loveplays again.197
Suddenly the vision disappears and with anxious heart Çré Raghunätha prays:

he devi he çré rädhe! he lajjä puïja mürte,

he udyat kamala nayane!
gamane naöana lélä, kori tumi cäru çélä,
abhisäre yäibe yokhone.
colite colite pathe, patha çränta hoiyä täte,
kuïja-räja nikuïje äsiyä.
lajjä-çélä lajjä chäòi, äjïä dibe hema gauré,
nija jana ämäke bhäviyä.

çré rati maïjaré çuno, çéghro kori ägamana,

mora pada koro samvähana.
sei çubha dina kobe, çränta klänta pada-yuge,
änandete koribo sevana.

(Çré Haripada Çila)

"O golden goddess Çré Rädhe! You are bashfulness personified! O Blooming lotus-
eyed girl! Your steps, Your dancing pastimes and Your behaviour are so sweet and gentle!
When You go out to meet the king of the kuïja, who has already arrived on the trysting
place, You become tired of walking down the roads, so You give up Your bashfulness and
order me, considering me to be Yours: "Listen, O Rati Maïjari! Quickly come here and

197 Narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 309

massage My feet!" When will that blessed day come that I can blissfully serve Your
exhausted lotus feet?"
·

VERSE 83:

HÄ NAPTRI RÄDHE TAVA SÜRYA BHAKTEÙ

KÄLAÙ SAMUTPANNA ITAÙ KUTO'SI
ITÉVA ROÑÄN MUKHARÄ LAPANTI
SUDHEVA KIÀ MÄÀ SUKHAYIÑYATÉHA

hä - O!; naptri - granddaughter!; rädhe - Rädhe!; tava - Your; sürya - sun; bhakteù - of
devotion; kälaù - time; samutpanna - has come; itaù - here; kutaù - where; asi - You are; iti - thus; iva
- like; roñät - out of anger; mukharä - Mukharä; lapanté - talks; sudhä - nectar; iva - just like; kià -
what; mäà - me; sukhayiñyati - make happy; iha - here.

"O Rädhe! O Granddaughter! The time has come for Your

worship of the sungod! Where are You?" Will these angry words of
Mukharä sound like nectar to me and make me happy?

Explanations: Some peace will be found, even if the beloved deity does not directly
reveal Herself, in visions, dreams or smaraëa. It is to be desired that one becomes very
anxious out of want for direct attainment of the beloved deity. In order to keep this
eagerness alive the beloved deity does not show Herself so easily and so quickly to the loving
devotee. When sädhana bhakti becomes filled with eagerness for the deity it culminates into
prema. Just as it is true that we get whatever we are really eager for, similarly it is true that
we cannot relish something before we become eager for it, even if we have already obtained
it. The heart of the practising devotee must be filled with eagerness, for eagerness is the very
heart of devotion. Without a feeling of eagerness there will be no taste for bhajan and
without taste bhajan is dead or just like dead. A man has no great thirst after a glass of cold
water in the winter, only in the hot summer. Similarly we may have collected so many
nectarean books and we may have been initiated into such nectarean and ecstatic mantras,
but if there is no taste for these things within us, they will not appear very nice to us. The
example of devotional eagerness and anxiety that Çréman Mahäprabhu, the descension of
God who sanctifies the age of Kali, has given in His Gambhérä-lélä at Puri stands before the
aspirants like a mountain, even today. His example will always remain the life-force of the
practising devotees, helping them to also become so greatly eager. By Çréman Mahäprabhu's
grace some of this great anxiety was also infused into Çréla Raghunätha däsa Gosvämé. The
beloved deity stays at a distance and relishes the view of His devotees' eagerness behind the
screen. Sometimes He gives the devotee a view of Himself. How vivid was the vision of
anurägé Léläçuka! Later the Lord revealed Himself to him and said: "I am with you and I've
heard all of your anxious crying for Me!" All these visions will bring the practising devotee
forwards and will gradually bring him to the level of specific experiences. The practising
devotees' target should be the activities of the äcäryas.
310 Çré Viläpa Kusumäïjali

In the previous verse Çré Raghunätha experienced his caraëa-sevä (foot-service) of

Rädhäräëé, and in this verse he perceives Mukharä. Mukharä is the mother of Kértidä-devé,
Çré Rädhikä's mother. In the morning, just after Rädhikä has secretly returned home from
Sevä Kuïja, where She had spent the night with Kåñëa, Mukharä comes into Her bedroom
and exclaims: "O Rädhe, O Granddaughter! Why are You still sleeping? Don't You know that
it is sunday today? Everybody is awake already! Quickly get up, bathe and prepare Yourself
for Your ritual worship of the sungod (the family deity of Her father)!" These angry words
sound like nectar to Rädhikä's maidservants, because by going out for this worship, Çré
Rädhikä has plenty of opportunity to meet Kåñëa at Rädhäkuëòa and to play all kinds of
blissful pastimes with Him. One of the 108 names of Çré Rädhikä is: mukharä dåk sudhä
naptré: She is the nectarlike granddaughter for Mukharä's eyes. Mukharä is externally
unfavorable to Kåñëa, but within herself she actually hopes that Rädhä can meet Him.198
When Viçäkhä hears Mukharä's angry words and sees her standing on the treshold of
Çré Rädhikä's bedroom, she gets up from bed at once and says: "sakhi Rädhe! Quickly get
up!" Çrématé, lying asleep on Her bed, exhausted of Her loving pastimes with Kåñëa the
previous night, looks like a lordly swan stirred by the waves of a lake when Viçäkhä and
Mukharä disturb Her like that. She wakes up with a shock, but then She dozes off again.
Then Tulasé, who knows that her time to serve has come, starts awakening Rädhikä by gently
massaging Her lotus feet. Now Çré Rädhikä slowly wakes up and sits up in Her bed.
Suddenly Mukharä becomes doubtful when she sees Kåñëa's yellow cloth, that Rädhikä had
accidently put on before She separated from Kåñëa at dawn, on Her. Doubtfully Mukharä
calls out: "Ayi Viçäkhe! What is this? I saw Kåñëa wearing this yellow cloth last evening, and
now I see it on Your sakhé's body! Aho! What kind of behaviour is this for uncontaminated
housewives?" Viçäkhä is shocked when she sees the situation, but she quickly regains her
presence of mind and says: "O Old Mukhare! O naturally blind woman! The red rays of the
morningsun are shining in through the window and are making Çré Rädhikä's blue cloth
seem like golden! We also make this mistake many times, what to speak of you? Don't vainly
pollute the reputation of our sakhé, who is the crownjewel of all chaste girls!" While
Mukharä pays attention to Viçäkhä's words Tulasé immediately takes Kåñëa's yellow cloth
away from Çré Rädhikä and replaces it with a blue one. Seeing the blue cloth, Mukharä shyly
goes away. She goes out carefully. What would happen if Jaöilä saw this? In the Pürva Räga-
Act of the Vidagdha Mädhava-Naöakam Mukharä describes how Çré Rädhä is overwhelmed
by feelings of love-in-separation from Kåñëa. How much everyone in Vraja loves Sväminé,
who is the embodiment of deep love! How much mother Yaçodä, mother Rohiëé and
Dhaniñöhä love Her in Nandéçvara! The maidservant is very proud of Sväminé's glories. guëe
kore mana pägala ("Your attributes madden my mind!"). Stavamälä and Stavävalé are filled
with Rädhäräëé's sweet attributes. In his Ujjvala Nélamaëi Çréla Rüpa Gosvämé describes 25
attributes of Çré Rädhä and helps the practising devotees to get acquainted with them by
elucidating them. This is especially to be discussed and relished by the practitioners of
maïjaré-bhäva. For Tulasé Mukharä's angry words sound like nectar, because she knows that
Mukharä means to say: "Quickly go to the shore of Rädhäkuëòa! Kåñëa sits in the kuïja,
waiting for You! Do You think that that is good?"199 Meanwhile the vision vanishes and Çré
Raghunätha prays:
he naptri çré rädhikä, nitya sürya ärädhikä,
sürya püjyära samaya ekhon.
püjära maëòapa chäòi, kothäy giyächo pyäri,
kära saìge rasa äläpana?

198 Explanation by Çré Änanda Gopäla Gosvämé.

199 This pastime is narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 311

"O granddaughter Rädhikä! O eternal worshipper of the sun! Now is Your time for
worshiping the sungod! O Dearest One! Where have You gone, leaving the altar of worship?
With whom are You having rasik conversations?"

mukharära ei rüpa, roña väkya aparüpa,

çruti müle amåta varñaëa.
nitya nava nautuna, koribo ki äsvädana,
däsa gosvämé kore nivedana
(Çré Haripada Çila)

"Raghunätha Däsa Gosvämé prays: "When will these wonderful angry words of
Mukharä shower my ears with nectar? When can I relish these everfresh words?"

VERSE 84:

DEVI BHÄÑITA PÉYÜÑAÀ SMITA KARPÜRA VÄSITAM

ÇROTRÄBHYÄÀ NAYANÄBHYÄÀ TE KIÀ NU SEVIÑYATE MAYÄ

devi - O goddess!; bhäñita - words; péyüñaà - nectar; smita - smile; karpüra - camphor;
väsitam - scented; çroträbhyäà - with both ears; nayanäbhyäà - with both eyes; te - Your; kià -
whether; nu - indeed; seviñyate - will serve; mayä - by me.

O Devi (goddess)! Can I serve Your nectarean words with My

ears and Your camphor-scented smile with My eyes?

Explanations: Whether in separation or in meeting, Çré Raghunätha always relishes

the stream of Rädhä-Mädhava's sweetness. This full transcendental bliss is sometimes
relishable in the form of joy and sometimes in the form of anguish. The stream of loving
pastimes that constantly flows in the abode that transcends the three modes of material
nature can always be experienced in the heart of hearts of the most fortunate devotees.
Sometimes these visions even appear in the hearts of ordinary devotees, like a lightningflash
appearing in the sky. Devotional practice is meant to make this blissful experience stay
steadily within the heart. When this practice of remembering God 'ripens' the bird-like heart
of the devotee will fly up to the planet of bliss. An inexhaustible fountain of sweetness and
beauty will then burst out before the devotee's eyes. The boundless waves of love that arise
in the ocean-like heart of a loving devotee can be somewhat gauged by hearing the words of
a great lover of God. When a living entity experiences this everlasting bliss he attains his
svarüpa - his constitutional position. This is the attainment of victory for the caitanya-çakti
(the potency of transcendental consciousness), this is the attainment of sva-räjya, one's own
state. Invigorated by mahä-bhäva, Çréla Däsa Gosvämé relishes such a boundless bliss in both
separation and meeting, that his verbal expressions are merely like thin lines on the swelling
312 Çré Viläpa Kusumäïjali

flood of the ocean of meeting and separation. The practising devotee will experience that
amount of bliss by adhering to this sütra (thread, or aphorism).200
After Tulasé relished Mukharä's nectarean words, she now wants to taste the nectar of
Rädhikä's words: "O Rädhe! I want to see You smile and hear Your nectarean reply to
Mukharä! The nectar of Your words is mixed with the camphor of Your soothing smile!
When will I see and hear You smile and talk at the same time? Someone who drinks water
mixed with camphor pleases both his nose and his tongue, similarly both my eyes and my
ears will understand Your words! The face is the index of the mind, those words that are not
revealed through the heart, are revealed through a smile."201 Çré Rädhä is the embodiment of
love. premera svarüpa deha prema vibhävita; kåñëera preyasé çreñöhä jagate vidita (C.C.) "Her
body consists of prema and She's worldfamous as Kåñëa's dearmost beloved." Without being
an expert knower of such emotions one cannot understand this. prema is visible on the inside
and on the outside. Every act and every word of the premika bhakta (loving devotee) is
sprinkled with the rasa of prema and is manifest as such. It is only by great fortune that the
blessed day comes when one becomes greedy after tasting the nectar of maïjaré bhäva, that
is manifest in the prayers of Çréla Raghunätha Däsa Gosvämé. By hearing and chanting the
great words of the äcäryas a relish for this subject awakens. Hence it is said: ihä yei eka bära
piye karëa dväre; tära karëa lobhe iha chäòite na päre. rasa-tattva jïäna hoy ihära çravaëa;
prema-bhakti päya rädhä-kåñëera caraëa (C.C.) "Anyone who has drunk this even once
through the ears becomes greedy and cannot give it up anymore. By hearing this one realizes
the truth about rasa and one attains loving devotion for Rädhä and Kåñëa's lotus feet."
Çré Raghunätha däsa says: "Your words defeat the taste of nectar a hundred times. I
will drink it through my ears and through my eyes." One may ask here: "Words are formless,
they cannot be seen, can they? How can they then be seen by Tulasé?" This is a secret. Tulasé
made Sväminé meet Kåñëa in a kuïja. Çrématé is unwilling and tells Kåñëa: "Don't touch Me!",
but She smiles at the same time. Seeing this, Tulasé understands: 'Her mouth says: 'Don't
touch me!', but She means to say: 'Touch Me!' Her 'yes' has thus swallowed Her 'no'. In this
way the words "Don't touch Me!' are audible, but the words "Touch Me' are visible in the
eyes. In this way Tulasé sees and hears words at the same time and thus she makes
Çyämasundara embrace Sväminé by giving Him a hint with her eyes. Old Mukharäjé says: "O
Rädhe! O granddaughter! It's so late, won't You do Your Sürya-püjä?" Hearing these joking
words of Her maternal grandmother, Sväminé smiles slightly and says: "I thought of sending
someone else out today to do this püjä!" Mukharäjé then jokingly replies: "You may have the
Sürya-püjä done by Your girlfriends, but can You have the Mitra-püjä (Mitra means both
'the sun' and 'Your friend Kåñëa') done through Your girlfriends?" It is better that I leave that
in Your hands!"202 Tulasé is eagerly desiring such rasika talks, that are scented with the
camphor of Çré Rädhikä's slight smile. She knows that she is blessed by tasting these
humorous nectarean words. The full realization of the supreme Brahman is only possible in
the sweet love of Vraja, and the highest stage of Vraja-prema is the mood of Rädhä's
maidservants. Therefore this is the highest brahman-realization. The Supreme Lord Çré
Vrajendra-nandana descended to earth in the form of Çré Caitanya Mahäprabhu and
untiringly distributed this highest love to the fallen souls of the age of Kali. His sweet voice,
which was anointed with love, resounds even now over the pathways of Nadéyä, through the
forests of Våndävana and in the Gambhérä-cell at Puré:

200 Sanskrit commentator Baìgabihäré Vidyälaìkära writes: devéti. he devi väg-bhangé kréòävati "The word devé
comes from 'div', which means playful. Çré Rädhikä is called 'devi' here because of being playful and speaking
playful words that sound like nectar to the ears".
201 Explanation by Çré Änanda Gopäla Gosvämé.
202 Narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 313

hä hä kähä våndävana, kähä gopendra-nandana,

kähä sei vaàçé-vadana
kähä sei tribhaìga öhäma, kähä sei veëu gäna,
kähä sei yamunä pulina

"O! Where is Våndävana, where is the prince of the cowherders, who holds a flute to
His mouth? Where is His three-fold bending form, where is that flute-song, where is the
bank of the Yamunä?" For this He went mad, for relishing this flavour He assumed the form
of a tortoise, in the enchantment of these feelings the joints of His bones loosened! His sweet
teachings are: Lord Çré Kåñëa is the worshipable truth, Çrédhäma Våndävana is His eternal
playground, the worship in allegiance to the gopés is the most lovely and Çrémad Bhägavata
provides the spotless evidence that love of God is the highest goal of human life.

ärädhyo bhagavän vrajeça-tanayas tad dhäma våndävanam

ramyä kväcid upäsanä vrajavadhü-vargeëa yä kalpitä
çästraà bhägavataà pramäëam amalaà premä pumartho mahän
çré caitanya mahäprabhor matam idam taträdaro naù paraù

Çrénätha Cakravarté (disciple of Çré Advaita and guru of Kavi Karëapüra)'s Caitanya Mata Maïjuñä)

The elaboration on this sütra can be found in the books of the Gosvämés. The
loveliness of this upäsanä is revealed through both the conduct and the preaching of Çréla
Däsa Gosvämé, whose mind is always merged with the nectarean rasa of Sväminé's words.
Suddenly the vision vanishes and Çré Däsa Gosvämé anxiously prays:

he rädhe änanda kanda, våñabhänu kulacandra

päda padme kori nivedana.
govinda märjita mukha, daraçane bhare buka,
dekhibo ki se candra vadana ?

"O Rädhe! O Source of bliss! O Moon of king Våñabhänu's dynasty! I pray to Your
lotus feet: When can I fill my heart with the vision of Your moonlike face, that is carressed by
Govinda?"
smita häsya sukarpura, ye adhara madhupure,
tära sumadhura väkyämåta.
karëänandi kalanäda, nirgalita dina räta,
dekhi çuni juòäibo cita.

(Çré Haripada Çila)

"Your smile is like camphor on Your honey-filled lips, that speak very sweet,
nectarean words. When I hear and see those words that delight the ears by infiltrating them
day and night, I can soothe my burning heart."

VERSE 85:

KUSUMA CAYANA KHELÄÀ KURVATÉ TVAÀ PARÉTÄ

314 Çré Viläpa Kusumäïjali

RASA KUÖILA SAKHÉBHIÙ PRÄËANÄTHENA SÄRDHAM

KAPAÖA KALAHA KELYÄ KVÄPI ROÑEËA BHINNÄ
MAMA MUDAM ATIVELAÀ DHÄSYASE SUVRATE KIM

kusuma - flower; cayana - picking; kheläà - game; kurvaté - does; tvaà - You; parétä -
accompanied; rasa - spiritual flavour; kuöila - crooked; sakhébhiù - with Your friends; präëa-näthena
särdham - with the Lord of Your heart; kapaöa - deceitful; kalaha - quarrel; kelyä - with the game;
kväpi - anywhere; roñeëa - with anger; bhinnä - separated; mama - mine; mudam - joy; ativelaà -
very much; dhäsyase - increase; suvrate - dedicated girl; kim - whether.

O Suvrate (dedicated girl)! Will you increase my bliss by falsely

and angrily quarreling with the Lord of Your heart, being supported
by Your girlfriends, who are expert in helping You in Your loving tricks
while You play the flowerpicking game?

Explanations: Çré Raghunätha has submitted a prayer to Sväminé's feet that he may
relish the sweet nectarean rasa of Her words through both his ears and his eyes. One cannot
count in how many ways Rädhä's self-manifest sweetness is relishable within Çré
Raghunätha's heart, and actually nobody is able to describe this sweetness. Although the four
Vedas are constantly glorifying Çré Rädhä they cannot reach the end. Here Sarasvaté's voice
becomes silent. When the heart of Çréman Mahädeva (Lord Çiva), that is jïänamaya (filled
with transcendental wisdom) comes here, it merges (in Çré Rädhä's glories), and the
thousand-headed Ananta-deva goes beside Himself here. When the best of all devotees,
Uddhava Mahäçaya, understood the greatness of their sweetness he prayed for birth in Vraja
even as a blade of grass or a shrub to attain the footdust of the Vrajasundarés on his head -
this is described in Çrémad Bhägavata! Even the Supreme Lord Vrajendra-nandana cannot
reciprocate with this sweet love! änera kä kathä äpane vrajendra-nandana; avatari koren ei prema
äsvädana. (C.C.) "What to speak of others, even Vrajendra-nandana is descending to relish
this prema!" This verse conceals the root-cause of Çré Gauränga's descension: çré rädhäyäù
praëaya mahimä kédåçaù "Çré Gauräìga-deva descended to experience the sweetness of Çré
Rädhä's love". He relished this Himself and concomitantly made the people of this age also
qualified to relish it. änuñaìge premamaya koilo tribhuvana (C.C.)
In this verse Çré Raghunätha perceives Sväminé's flower-picking-pastime. "You're
picking flowers with Your crooked and rasika girlfriends!" This means that (in Vraja) no-one
deals with Kåñëa in a simple or submissive way. This is called vämya-bhäva, and in this mood
the erotic sweetness of the Yugala Kiçora becomes crystallized. Therefore the words rasa
kuöila are used here. They will quarrel with Çyäma over picking flowers. "I know You are
Suvaträ! You're dedicated to the vow of delighting Çyäma. When will You delight me by
engaging in such false and crooked quarrels?" That is the best vow.203 There is no greater
vow than that in the whole world. prema means thinking: "How can I make Kåñëa happy?",
and the Vraja-sundarés are in the highest class of lovers, that are endowed with mahä-bhäva,
which is the quintessence of prema. premera parama sära mahäbhäva jäni (C.C.). The
minds and senses of those who are endowed with mahä-bhäva are saturated with mahä-
bhäva. varämåta svarüpa çréù svaà svarüpaà mano nayet (Ujjvala Nélamaëi) "mahä-bhäva

203 Explanation by Çré Änanda Gopäla Gosvämé

Çréla Raghunätha däsa Gosvämé's Stavävalé 315

consists of the greatest nectar and brings the mind to its constitutional position." Çréla
Viçvanätha Cakravarté writes in his 'Änanda Candrikä'-commentary on this verse: manaù svaà
svarüpaà nayet mahäbhävätmakam eva manaù syät. mahäbhävät pärthakyena manaso na sthitir ity
arthaù. tena indriyänäà manovåtti rüpatväd vrajasundarénäà mana ädi sarvendriyänäà mahäbhäva
rüpatvät tat tad vyäpäraiù sarvair eva çré Kåñëasyätivaçyatvaà yukti siddhim eva bhaved iti. "mahä-
bhäva takes the mind to its constitutional position. This means that the minds of the girls
who have mahä-bhäva are entirely consisting of mahä-bhäva. The mind has no more
separate existence from mahä-bhäva. The senses act according to the mind's direction, and
in this way the senses of the Vraja-sundarés also consist of mahä-bhäva. Therefore it is
logically proven that all the activities of their senses are dedicated to and dominated by
Kåñëa." All the Vraja-sundarés have mahä-bhäva, but Çré Rädhä is mahä-bhäva svarüpiëé
Herself. She consists of nothing but mahä-bhäva, from the tips of Her toenails upto the top
of Her head. It is certain that Kåñëa is greatly delighted and controlled by each of Her
physical and sensual acts, hence no one in the world is more worthy of the name 'Suvratä'
than Her.
In his 'Stavamälä' (svayam utprekñita lélä), Çréla Rüpa Gosvämé has nicely described
how Çré Rädhikä picks flowers in the forest. Indeed, his descriptions of this pastime are
unrivalled in the kingdom of sweet rasa! In the morning Çré Rädhikä feels morose. She
doesn't feel like performing Her householdduties and Her mind is restless, so She goes out
into the forest on the pretext of getting water for Her ritual worship, eager to see lotus-eyed
Kåñëa. Rüpa Maïjaré secretly follows Her to the bank of the Yamunä. Çrématé walks very far,
until She catches Çyämasundara's bodily fragrance and, thinking that Çyämasundara is in the
forest She proceeds towards Him like a thirsty she-bee. When She sees Kåñëa standing there,
dressed like a forester, She starts picking flowers, just to catch His attention. Çyäma notices
Her and says: "Who is that girl, destroying the beauty of the forest by picking all the flowers
there? How beautiful You are!"

bhäla vidyotita sphéöa gorocanaà pärçvataù prekñya taà vibhramal locanam

sä paöenävåtä kaitaväd bhäminé vakrita bhrür abhüt dürabhü gäminé

Çré Rädhikä, seeing Kåñëa with His forehead beautified by Gorocana-pigments,

frowns Her eyebrows. Rädhikä, who is called 'Bhäminé', or powerful girl, here, pulls at Her
blue garment and thus conceals Her limbs. How wonderful are Her movements! She takes
some distance from Çyäma and hides Herself between the huge Jasmine-creepers on the
bank of the Yamunä. Çyäma follows Her as if He is bewitched by some mantra and says: "You
are always coming here to pick flowers and then, after cruelly breaking all the tender sprouts
and destroying the beauty of the forest You hide Yourself! Who are You?" Çrématé replies:

sadätra cinumaù prasünam ajane vayaà hi niratäù suräbhibhajane

na ko'pi kurute niñedha racanaà kim adya tanuñe pragalbha vacanam

(Stavamälä)

One devotee-poet has made a beautiful Padyänuväda (Bengali song-translation) of

this and this is quoted below.

çuni vinodini mucaki häsaye häsi roñe mäkhämäkhi

bole çuno kälä eto boòo jvälä eki tava réti dekhi
ämarä suvratä deva püjä rata niyata püjäya mana
niti äsi äsi tuli phula-räçi nähi çuni kuvacana
äja keno tumi bolo heno väëé e tomära yogya noy;
316 Çré Viläpa Kusumäïjali

kohe rasaräja dhürtera e käja tä'te tava kibä bhaya

"Hearing this, Vinodiné (Rädhä) anoints Her smirky smile with the paste of feigned
anger and says: "Listen, O Kälä (Kåñëa, the black boy)! How painful it is to see Your
behaviour! It's like a great fire that burns us! We are dedicated girls, and our minds are
always devoted to worshiping the sungod! We always come here to pick flowers, and we
never heard such rude words before! Why do You speak such words today? That's not proper
of You!" Rasaräja (Kåñëa, the king of relishers) says: "This is the doing of the bold king
Cupid! Aren't You afraid of him?" Kåñëa replies:

parijïätam adya prasünälim etäà lunéñe tvam eva prabälaiù sametäm

dhåtäsau mayä käïcana çreëi gauri praviñöäsi gehaà kathaà puñpacauri

(Stavamälä)

"I understand that You have stolen many flowers and sprouts today. O golden
flowerthief, now I caught You! How will You be able to go home now?"

o go! e ki gä tomära käja?

kulera bälikä, känane äsite, nähi väsa bhaya läja
prati dina äsi, bhäìgiyä poyäla, pälä-o kusuma tuli
käïcana gauri, o go phula-cauri, ära ki yäibe coli
poòiyächo dharä, ära kothä yä'be, nähi pä'be paläite
rasa sudhäkara, äòäle thäkiyä, nehäre du'hära réte

"O hey! Is this Your doing? Aren't You married girls afraid and ashamed to come to
this forest every day, stealing leaves and flowers, breaking the straw? O golden complexioned
flower-thieves! How will you escape now that I've caught You? You won't be able to run
away! Rasa Sudhäkara stays in hiding and witnesses Rädhä and Kåñëa's pastimes. Tender
Sväminé says in a feigned harsh mood (bhinna or tyakta bhäva): "I know You are a rogue! We
are worshiping the sungod! This forest is only for women! Men are not allowed here! Until
now no one has ever forbidden us to come here! Who are You? Didn't You learn any
manners? Whose forest is this anyway?" Çyäma says: "This forest belongs to king Cupid, who
has entrusted it into My care! This king is very cruel and it was very unfair of You to steal his
flowers!" Sväminé says: "There is no king Cupid here, You are that rogue Yourself! Who in
Vraja does not know Your pranks?"
In this way Their sweet quarrel goes on. But by quarreling with Him in this way
Sväminé became known as Suvratä, a girl who is unflinchingly dedicated to Kåñëa's
pleasure.204 Çyäma feels boundless bliss when He tastes the sweetness of this quarrel. sei
bhäva yukti dekhé rädhäsya nayana. sangama hoite sukha päya koöi guëa (C.C.) "When I see
Rädhä's face and eyes in this mood I feel a million times more happy than when I (sexually)
unite with Her." Finally She enters a kuïja with Her Präëanätha and relishes all kinds of
sweet pastimes with Him there. When the vision disappears Çré Raghunätha anxiously prays
as follows:
he suvrate subhäñiëi, varaja cakravartiné,
präëanätha giridhäré saìge
rasete kuöila yärä, sahacaré sucaturä,
raìgiëé saìgiëé rasa raìge

204 The explanation of this verse is by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 317

"O dedicated Rädhe! O sweetly speaking girl! O Empress of Vraja! You play blissful
rasik pastimes with Giridhäré, the Lord of Your life, and Your crooked, playful, clever and
rasik girlfriends."
kusuma cayana khelä, kapaöa kalaha chalä,
se kautuka lélä rasäyana.
boliben vaàçédhäré, ei kuïje curi kori,
kärä koro kusuma cayana.

"During these funny, nectarean pastimes that are played on the crooked pretext of
picking flowers, Vaàçédhäré (Kåñëa) says: "Who is picking flowers in this kuïja, stealing them
from Me?"
dekhitechi lakña näré, gaëanä korite näri,
rüpe guëe sabe to samäna.
tära madhye hemäìgiëé ramaëéra çiromaëi,
bhaya nähi dekhi ye pramäëa.

"I've seen hundreds of thousands of women! I can't even count them, and they're all
equal in form and qualities! But amongst them You, O Hemäìgiëi (golden limbed Rädhe)
are the crownjewel! That's clear to Me because You are not afraid!"

käma cakravarté näma, tära ei kuïja dhäma,

kuïjera rakñaka mätra ämi.
navéna pallava çäkhä, bhäìgitecho nähi lekhä,
ki sähasa paramäda gaëi.

"This kuïja-abode belongs to king Cupid, and I am simply the kuïja's guardian. How
dare You break off all these freshly sprouting branches! I think it's completely crazy!"

räjära ädeça bole, nirjana kandara tale,

çikñä dibo nija icchä mata.
çuno vrajänganä sabe, sarvasva luöibo ebe,
aìgera paçarä äche yoto.

"On the order of king Cupid I will teach You a lesson in a lonely cave, just as I want it!
Listen, O women of Vraja! I will loot everything from Your limbs!"

çuniyä cäturya väëé, dibe uttar räja nandiné,

bähye krodha koriyä prakäça.
hari daraçana läbhe, bhüñita viàçati bhäve,
antarete parama ulläsa.

"Hearing these clever words, princess Rädhä replied. Outwardly She showed anger,
but inwardly She was decorated with twenty ornaments of topmost ecstatic love from seeing
Hari. "
dekhiyä rahasya lélä, he çré rädhe vrajabälä,
änandite hobe mora mana.
viläpa kusumäïjali, rasäla prärthanä guli,
däsa gosväméra bhajana ratana.
(Çré Haripada Çila)
318 Çré Viläpa Kusumäïjali

"O Çré Rädhe! Vrajabälä (gopé)! Seeing this intimate pastime, my mind becomes filled
with joy. Viläpa Kusumäïjali is a collection of nectarean prayers, that is the jewel of Däsa
Gosvämé's bhajana."

VERSE 86:

NÄNÄ VIDHAIÙ PÅTHULA KÄKU-BHARAIR ASAHYAIÙ

SAÀPRÄRTHITAÙ PRIYATAYÄ TAVA MÄDHAVENA
TVAN MÄNA-BHAÌGA VIDHAYE SADAYE JANO'YAÀ
VYAGRAÙ PATIÑYATI KADÄ LALITÄ PADÄNTE

nänä - different; vidhaiù - kinds; påthula - great; käkubharaiù - with many anxious words;
asahyaiù - intolerable; samprärthitaù - prayed for; priyatayä tava - on account of being Your
beloved; mädhavena - by Mädhava; tvad - Your; mäna - pique; bhaìga - soothing; vidhaye - for the
sake of; sadaye - O merciful girl!; janaù - person; ayaà - this; vyagraù - eager; patiñyati - will fall;
kadä - when; lalitä - Lalitä; pada - of the feet; ante - at the edge.

O Sadaye (merciful girl)! When will this maiden, after Mädhava

piteously petitioned her in so many unbearable ways. knowing her to
be very dear to You, anxiously fall at Lalitä's feet to plead for Him,
trying to soothe Your pique at Him?

Explanations: The succession of Çré Raghunätha's relish of Çré Rädhä's amazing

form, qualities and pastimes continues without interruption. Mäna is also a kind of rasa. In
this verse Çré Raghunätha relishes Çré Rädhä's mäna-rasa. Mäna is a kind of loving anger
towards the beloved, and the relish of this mäna is profuse and enormous. Sometimes Rädhä
may have a reason to be angry with Kåñëa, because He cheated Her with another girl, for
instance, and sometimes there may be no reason. Çré Rädhikä may be angry with Kåñëa just
to increase His eagerness for Her. Mäna then serves as an obstacle, a kind of dam in a strong
riverstream of love, which is naturally crooked, first increasing the volume of water before
the dam and then dividing this stream into a hundred different branches that move in a
crooked way and ultimately renovate, sweeten and reinvigorate the old stream of love. In the
kingdom of love mäna is a wonderful reviving elixir - an amazing miracle! For this renovation
the Yugala Kiçora may sometimes have to go through intolerable tensions that cause new
emotions to sprout on the old vines of Their hearts, and that make an emaciated, dirty face
worthy to come before the mirror again. The hero will fall at the feet of the heroine, being
greedy to taste more of Her sweet love and begging Mäniné to give up Her pique towards
Him.
Lalitä is the general of all of Rädhikä's girlfriends and Her mood is väma prakharä,
harsh and unsubmissive. She directs Sväminé's pique at Çyäma, just to increase His loving
eagerness. Sväminé is controlled by Lalitäjé's love. She Herself may not always be angry with
Kåñëa, but still She cannot meet Him if Lalitä does not allow it. Therefore the word asahyaiù
Çréla Raghunätha däsa Gosvämé's Stavävalé 319

(intolerable) in the text does not refer only to Kåñëa, but also to Sväminé as well as Her
maidservants. She can also not tolerate the separation from Her Priyatama.
In case our Hero is guilty: One night Sväminé anxiously waits for Kåñëa in the
trysting-kuïja, but Kåñëa fails to show up until daybreak. Lalitä instructs Sväminé then to be
angry with Kåñëa, so Sväminé tells Çyäma:

rajani janita guru jägara räga kañäyitam alasa nimeñam

vahati nayanam anurägam iva sphuöam udita rasäbhiniveçam
hari hari yähi mädhava yähi keçava mä vada kaitava vädam
täm anusara saraséruha locana yä tava harati viñädam

(Géta Govinda)

"O Mädhava! Your eyes are red from staying up the whole night! This red colour
clearly shows Your attachment to another woman! Hari hari! Go Mädhava! Go Keçava! Don't
speak any false words to Me! O Lotus-eyed One! Go to that woman who can soothe Your
sorrow!" Or sometimes She sarcastically tells Kåñëa:

chuo nä chuo nä bandhu eikhäne thäko!

mukura loiyä cäìdamukha-khäni dekho
nayänera käjara, vayäne legeche,
käla'ra upore kälo
prabhäte uöhiyä, o mukha dekhiläm,
dina yä'be äja bhälo

"Don't touch Me! Don't touch Me! Stay where You are! Take a mirror and look at
Your own moon-like face, which is smeared with eyeliner. That black colour looks very
beautiful on Your black face! When I get up in the morning seeing Your face I know that I
will have a great day!"
adharera tämbüla, vayäne legeche,
ghume òhulu òhulu äìkhi
ämä päne cäo, phiriyä däòäo,
nayana bhariyä dekhi

"I see pän-spots on Your face, showing signs of the lips that kissed You! Your eyes are
half closed of drowsiness because You were up the whole night with this girl. Turn around
and look at Me! Let Me look straight in Your eyes!"

cäìcara keçera, cikana cüòä,

se keno bukera mäjhe
sindürera däga, äche sarva gäya,
morä ho'le mari läje

"Why do I see such glossy curly hairs on Your chest? You have spots of sindüra
(reddish powder) over Your whole body! (If I would appear before My lover like this) I
would die of shame!"
néla kamala, jhämaru ho'yeche,
malina ho'yeche deho
kon rasavaté, päiyä sudhänidhi,
niwäri lo'yeche seho
320 Çré Viläpa Kusumäïjali

"The blue lotus has (wilted and) become brown, Your body has become dirty. Which
rasavaté (amorous girl, who likes to drink juice) has attained the ocean of nectar and
squeezed all the juice (rasa) out of it? (Which girl has exhausted My rasika lover?)

kuöila nayane, kohiche sundaré,

adhika koriyä toòä
kohe caëòé däsa, äpana svabhäva,
chäòite nä päre corä

Sundaré (beautiful Rädhikä) said: "Your crooked eyes have become even more
crooked!" Caëòé däsa says: "A thief cannot give up his nature (it's too bad! A thief remains a
thief!)"
Çré Rädhikä relishes this rasa of mäna very much. Her Lover sits at Her feet and
prays to Her as follows:
rüpe gune yauvane bhuvane anupäma;
svapane japane mora tohäri o näma
çuno vinodiné dhani rasamayé rädhä;
kabahu koroho jäni iha rasa bädhä
aìgula äga paraça yaba päi;
sukhera säyare rahi' ora nä yäi
locana iìgita koru mohe däna

"Your form, qualities and youthful beauty are unrivalled in this world. Even in My
dreams I'm repeating Your names! Listen, O Vinodini (playful, delightful girl), Dhani
(fortunate girl), O Rasamayé (delicious) Rädhä! I know that once You will give up this mood!
When You even touch Me with the tips of Your fingers I can't find the end to the ocean of
My bliss! Please give Me a wink with Your eyes! How many efforts Vaàçé Vadana (Flute-
playing Kåñëa) does not make to soothe His lady's pique?
When Çyäma is unable to woo Sväminé, despite His ardent prayers, He asks Tulasé,
who is just like Sväminé's shadow, to come outside of the kuïja.205 How fortunate Rädhikä's
maidservants are! Even the Supreme Personality of Godhead, who is sought for by the
Vedas, prays to them with folded hands! Tulasé cannot tolerate seeing Kåñëa's pitiful
condition and she consoles Him by saying: "Just wait here for a moment, I'm going to see
what I can do!" When Tulasé comes back into the kuïja she sees that Sväminé has become
kalahäntaritä (a girl who regrets her quarrel with her lover) and eager to meet Her
Präëanätha once more. Tulasé says: "Hey Çyämäjü! Your lover is so pitifully praying to me for
the treasure of Your affection! Why are You angry with Him?" Sväminé says; "Lalitä told Me
to!"206 One of Çré Rädhikä's names is lalitä bhéti mäniné, She who is angry with Kåñëa out of
fear of Lalitä, although She Herself wants to make up with Kåñëa again. Çré Raghunätha calls

205 Çyäma knows that Tulasé is very dear to Sväminé, and that Sväminé cannot refuse her requests, so He asks
her: rati maïjari tubhyaà çape mayädya näparädhaà tat kathaà mayi ruñöäsau tat sväminé hä kià kariñyämi
mayi snehavatyä kayä tayä präëa-preyasyä saìgamayiñye...hä kià bhaviñyati yamunä-bhräträpi vismåto'ham
ity asahyaiù "O Rati Maïjari! Please let your mistress be pleased with Me once more! I swear you, today I did
not do anything wrong! Why is She then angry with Me? O! What shall I do? Which affectionate girl will help
Me to meet My heart's beloved again? O! What will become of Me! It's so intolerable, I have even forgotten
the brother of Yamunä (Yamaräja)!" (Sanskrit öékä Baìgabihäré Vidyälaìkära)
206 Narration by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 321

Sväminé Sadayä in this verse207. Seeing the situation, Tulasé understands that without Lalitä's
permission the Yugala Kiçora will not be able to meet, although They are so eagerly desiring
Each other. (tayä ca tat kåpayaiva çré rädhä prasäda ity anudhvaniù) Tulasé runs off to the
kuïja where Lalitäjé dwells. Lalitä asks Tulasé: "Tulasi! Why have you come here?" Tulasé
suddenly falls at Lalitä's feet and says: "Are you just sitting here after ordering Sväminé to be
angry with Kåñëa?" Lalitä: "Why, what happened?" Tulasé: "They are so eager to meet Each
other, I can't tolerate the sight anymore! Order the mäna bhaìga (breach of pique)! Sväminé
is maintaining Her pique only because She respects your order!" So Lalitäjé orders the
breach of pique. Tulasé returns to Sväminé's kuïja and says: "Lalitä sanctioned the breach of
Your pique!" Sväminé blooms up with bliss. This is how Tulasé accomplishes the meeting of
Priyä-Priyatama (Rädhä-Kåñëa)! Blessed is this maidservant! Blessed is her service! Suddenly
the vision stops and Çré Raghunätha prays to Sväminé's lotus feet for the fortune of Her
devotional service208 -
tomära durjaya mäna, bhaïjana korite kän,
kätara vinaya sahäkäre
sädhibe tomäre koto, dhik präëe mäni çata,
koriben prärthanä ämäre.

"Käna (Kåñëa) humbly and anxiously prays to me in so many ways to soothe Your
invincible jealous anger, considering His life to be cursed a hundred times."

tulasé maïjaré tore, kohi go çapatha kori,

äji aparädha nähi mora.
tathäpi ämära prati, tomära sväminé ati,
mäna bhare hoilä kaöhora

"O Tulasi Maïjari!", He says, "I swear You! Today I didn't do anything wrong! Still
your Sväminé maintains a very tough pique towards Me!"

häya häya! mora prati, ke emon snehavaté,

miläiyä dibe tära saìge.
ei kathä çuni käne, vyagra kobe hobe präëe,
korite tomära mäna-bhaìga

"Alas! Alas! Which girl could be so kind to arrange for My meeting with Her?" When
these words enter my ears I become anxious at heart and arrange for Your pique to be
soothed.
lalitära pade poòi, kohibo binoy kori,
jänäibo kåñëera vedanä.
sadayä hoiyä yabe, mora mukha päne cäbe
harañita hobe mora mon

(Çré Rasika-Candra Däsa)

"I will fall at Lalitä's feet and humbly tell her of Kåñëa's heartache. When Lalitä
becomes merciful and looks me in the face, my mind will be very happy".

207 Çré Baìgabihäré Vidyälaìkära writes: he sadaye kätarya çravaëa darçanäntaram eva mänasya çaithilyad
dayävati "She is so merciful that She slackens Her mäna after seeing and hearing about Mädhava's aggrieved
state. Hence She is named Sadayä here".
208 Narration by Çré Änanda Gopäla Gosvämé.
322 Çré Viläpa Kusumäïjali

VERSE 87:

PRÉTYÄ MAÌGALA GÉTA NÅTYA VILASAD VÉËÄDI VÄDYOTSAVAIÙ

ÇUDDHÄNÄÀ PAYASÄÀ GHAÖAIR BAHU VIDHAIÙ SAÀVÄSITÄNÄÀ BHÅÇAM
VÅNDÄRAËYA MAHÄDHIPATYA VIDHAYE YAÙ PAURËAMÄSYÄ SVAYAÀ
DHÉRE SAÀVIHITAÙ SA KIÀ TAVA MAHÄSEKO MAYÄ DRAKÑYATE

prétyä - with love; maìgala - auspicious; géta - songs; nåtya - dance; vilasat - beautiful; véëä -
lute; ädi - and more; vädya - musical instruments; utsavaiù - with festivals; çuddhänäà - of pure;
payasäà - water; ghaöaiù - with jugs; bahu - many; vidhaiù - with sorts; samväsitänäà - scented;
bhåçam - greatly; våndäraëya - of Våndävana; mahä - great; adhipatya - queen; vidhaye - for the sake;
yaù - who; paurëamäsyä - by Paurëamäsé; svayaà - personally; dhére - O grave, calm girl; samvihitaù
- performed; sa - it; kià - whether; tava - Your; mahä - great; sekaù - shower; mayä - by me;
drakñyate - being seen.

O Dhére (grave, calm girl)! When will I see Your great

ceremonial bathing as You are being crowned as the queen of
Våndävana by Paurëamäsé's personal arrangement? Then there is a
great festival of love with dancing, singing of auspicious songs and
playing of véëäs and other instruments while You're being bathed with
so many jugs of pure fragrant water!

Explanations: In the previous verse Çré Raghunätha relished the flavours of

devotional service by helping Çyämasundara to appease Sväminé's mäna and to meet Her
again. In this verse he wants to see Sväminé as the empress of Våndävana. 'With a highly
auspicious ceremony, involving singing, dancing and instrumental music She was crowned as
the empress, therefore this coronation-ceremony is not a secret. All the goddesses are there
as well as king Nanda, king Våñabhänu, the Queens Yaçodä and Kértidä as well as all the
gopas and gopés. Why is Kåñëa not crowned here, but Rädhä? he dhére! You are very grave
and Kåñëa is very whimsical, that is well known. Therefore You are bathed instead of
Kåñëa!'209
In the Padma Puräëa, Pätäla Khaëòa, it is stated that Kåñëa, being pleased with the
matchless sweetness of Çré Rädhä's attributes, made Her the queen of Våndävana:

våndävanädhipatyaà ca dattaà tasyai prasédatä

kåñëenänyatra devé tu rädhä våndävane vane

"Although elsewhere the goddess of fortune reigns, Kåñëa, being pleased with Her,
made Rädhä the Queen of Våndävana." Also in the Matsya Puräëa the coronation of Çré

209 Narrated by Çré Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 323

Rädhä is indicated with the words rädhä våndävane vane. Following Çréla Rüpa Gosvämé,
who was greatly absorbed in this pastime and described it in his one-act play 'Däna Keli
Kaumudé', his 'Rädhäñöakam' in the verse atula mahasi våndäraëya räjye'bhiñiktam, and in
his 108 names of Rädhikä named Prema Sudhä Saträkhya, the nectar-sacrifice of love (rädhä
Kåñëavanädhéça and våndävaneçvaré), Çréla Raghunätha Däsa Gosvämé briefly described it in
his 'Muktä Cariträ'-play and in his Vraja Viläsa Stava (verse 61) and later Çréla Rüpa Gosvämé,
not being fully satisfied yet, ordered Çré Jéva Gosvämé to write a big poetry-book about it,
named 'Mädhava Mahotsava'. In this book it is described that Çré Kåñëa had ordered Våndä-
devé, the goddess of Våndävana forest, to arrange for the coronation to be performed in front
of all the inhabitants of Vraja. Våndä became a voice in the sky that ordered Paurëamäsé-devé,
the goddess of Kåñëa's mystic illusion Yogamäyä, to make all the arrangements and to
announce this happy news to all the people of Vraja, headed by Nanda Mahäräja:

çré rädhäm atula guëämbudhéndu lakñméà çré våndävana bhuvi viçva vanditäyäm
yogéndre drutam abhiñiïca käïcanäli çré räjan maëi-yuji siàhapéöha påñöhe
rädhäyäm ayam abhiñeka känti puraù çrédaù syäd vanam anu gokula-bhuvaà ca
aàçünäm udaya ivämåtäàçu mürtau yad yogye khalu vibhavo'khilaà dhinoti

(Mädhava Mahotsava 4:10-11)

"O Queen of yogés Paurëamäsi! Quickly bathe this Çré Rädhä, who is the Candra
Lakñmé (the lunar goddess of beauty) arising from the ocean of matchless attributes, in the
universally praised Çré Våndävana, on a very beautiful jewel-studded golden throne! The
stream of lustre of Çré Rädhä's abhiñeka will bring a matchless treasure of beauty to
Våndävana, to Gokula and to the whole world, just as the moonlight comes from the moon.
Because when the sanctifying grace has become the object (of worship), love will be given to
the whole world." Then, in front of everyone, the ethereal voice requests the most shy girl
Rädhikä to accept the royal bathing-ceremony:

he rädhe tvam iha ca mäsma dhärñöyä buddhyä saìkocéryäd idam açeña duùkha hantå
çälénä api kula kanyakäù sabhäyäà dåçyate pati varaëäya véta lajjäù

(Mädhava Mahotsava 4:17)

"O Rädhe! Don't hesitate to act boldly in this! You will be the destroyer of unlimited
misery! It is, after all, also seen that even the most shy maidens give up their shyness when
they accept a husband!" When Çré Rädhä and Her girlfriends repeatedly drink the honey-like
message of this ethereal voice through the cups of their ears they embrace Each other. All
the people of Vraja-maëòala make ecstatic noises and the playing of many kinds of musical
instruments become audible. Kundalatä announces this blissful news all throughout Vraja.
Kåñëa's bliss knows no bounds! The ädhi-väsa-ceremony (a ceremony held one day before an
auspicious festival) is itself a great occasion with different kinds of auspicious dances, songs
and instrumental music. On the day of the abhiñeka all moving and non-moving creatures of
Vraja are enchanted by Çré Rädhikä's wonderful beauty as She approaches the bathing-
platform. As Çré Rädhikä steps on the jewelled bathing-platform, Yamunä, Ekänaàsä-devé
(Kåñëa's sister from the jail in Mathurä, eight-armed Durgä), Rudräëé (Pärvaté), Indräëé
(Çacé) - all the goddesses come there in human forms.

tahi puna bhagavati paurëamäsé-devé vraja vana-devaké sätha

räika çubha abhiñeka karaëa lägi äola ulasita gäta
koto çata ghaöa bhari' väri suväsita tahi korolo upanéta
324 Çré Viläpa Kusumäïjali

dadhi ghåta gorasa kuìkuma candana kusuma-hära sulalita

väsa bhüñaëa upahära rasäyana änala koto parakära
ratana vedéropara baiöhala çaçimukhé sakhé-gaëa dei jayakära
'çré våndävana bhüméçvari' kori bhagavaté koru abhiñeka
caudike jaya jaya maìgala kalarava änande mohana dekho

(Pada Kalpataru)

When Çré Rädhä steps on the wonderful jewelled throne the luster of Her form
illuminates the whole of Våndävana. Then, on the order of Paurëamäsé, who had come there
with Vraja's sylvan goddesses, Mänasé Gangä, Yamunä, Sarasvaté and other sacred waters
appear in scented jewelled jugs to shower Rädhäräëé along with ghé, milk and yoghurt. All
the sakhés chant 'Jaya! Jaya! while different songs are sung and dances are performed. After
the bathing the sakhés dress Çrématé in an appropriate royal dress. Ekänaàsä touches
Çyämasundara's forehead, puts Çré Rädhä's räja öékä (royal emblem) on it and exclaims: 'Jaya
Våndävaneçvari!' Along with the sound of many instruments the shouting of 'Jaya! Jaya!'
arises. The demigods shower flowers and the sakhés blow conches and make the ulu dhvani
(by uttering a sound while moving the tongue in the mouth). All the goddesses come forward
with presents: Sävitré, Lord Brahmä's wife, gives Rädhikä a lotus-garland, Indra's wife Çacé-
devé presents a golden throne, Kuvera's wife Åddhé a golden ornament, Varuëa's wife Gauré
a golden scepter, Väyu's wife Çivä a white whisk, Agni's wife Svähä a fine säré, and
Dhümorëä, the wife of Yamaräja, a jewelled mirror while the demigods in heaven play
Dundubhé-drums. After offering the proper respect to the different attendant superiors she
takes leave of them.
Now a new rasika lélä will be played. The sakhés will divide the positions of servants
and friends in Queen Rädhä's kingdom. Çyämasundara eagerly desires the service of Çré
Våndävaneçvaré, so He submits his wish to prime minister Lalitä:

tabe atiçaya änanditä; çré kåñëere kohen lalitä

vanamäli! çuno mora väëé; ki sevä loibe bolo tumi
sakhégaëa sevä bäìti nilo; yära ye väsanä mone chilo
heno sevä ära nähi dekhi; yähäte tomära näma lekhi
çuniyä kohen banoyäri; mora sevä äche boòo bhäri
ämi räjyera kotoyäla hoibo; räja jaya ghuñiyä beòäbo

(Pada Kalpataru)

In great ecstasy Lalitä told Çré Kåñëa: "Listen to my words, O Vanamäli! Which
service will You take, tell me? The sakhés have already chosen the service they liked, but I
can not find any service that I can write Your name on. Hearing this, Banoyäri (forest-
dweller) Kåñëa said: 'I have a very important service: I will become the kingdom's constable
and I will wander around announcing the Queen's victory!'" On minister Lalitä's order
Çyäma, who wants the job of constable, writes a letter of application to the Queen:

jaya jaya çré çata, çré yuta padanakha, mahä mahimärëava caraëeñu
caturiëé çiromaëi, viçva vimohiné, yüthapatigaëa seviteñu
çré våndäöavé, räja räjeçvaré, prabala pratäpa çälinéñu
koöi madana mada, paräbhava käriëé, nija janagaëa jéviteñu

"Glory to You whose footnails are more beautiful than those of hundreds of goddesses
of fortune! Glory to the lotus feet of the great ocean of glory! Glory to the crown-jewel of
Çréla Raghunätha däsa Gosvämé's Stavävalé 325

clever girls, the world enchanting girl who is served by hosts of rulers! Glory to the empress
of Çré Våndävana, the abode of great power! Glory to She who defeats millions of Cupids and
who is the very life of Her friends!"
....................
tai ei räjakara, kotoyälapada dei, karabahi mohe cira däsa
ehi vinati mora, mänobi nä öärabi, karajoòe mägo tuyä päça
häm tuyä näma yaçaù, kuïja kuïja prati, ghoñabo prati dina yäma.
tuyä pura bhitora, cora yadi äobo, viphala hobo tachu käma
ehi vidhé sevä, nija prati lahari, pälabi nija öhäkuräla.
jaya jaya rädhä, våndävipinädhéça, gäobo häma cirakäla

(Pada Kalpataru)

"I am standing before You with folded hands! Please accept Me at Your side as Your
eternal servant! Give Me the job of royal constable! Heed My humble words and don't kick
Me away! Every day and night I will announce Your glories from kuïja to kuïja and if any
thief may enter Your town I will make sure he will fail in his purpose! I will always continue
My service, maintaining Your authority and singing Your names: 'Jaya Jaya Rädhä
Våndävipinädhéça (queen of Våndävana)!"
By the mercy of the Queen and with the help of the sakhés Çyäma gets the job of
constable and He dresses and ornaments Himself accordingly. The enchanting constable
announces to all the moving and non-moving creatures of Våndävana: "O animals, birds,
cuckoos, bees, trees, vines, sky and wind of Våndävana! Listen! From today on the daughter
of king Våñabhänu, Çré-Çré Rädhäräëé, is the Queen of Våndävana!" Hearing this sweet
announcement of their enchanting constable, and seeing His ecstatic condition, all the
creatures of Våndävana, whose hearts are naturally given to Çré Rädhä, fill the sky with their
ecstatic warbling. Then, after announcing the reign of Våndävana's empress, the enchanting
constable tells Her how ecstatic all the creatures of Våndävana were to hear it.
After this the prankish constable Kåñëa secretly hides His flute in Lalitä's veil and
goes to the Queen to complain that His flute was stolen. Viçäkhä says: "Very good, that
destroyer of the housewives' chastity is gone! Good riddance! Now the housewives can sleep
in peace!" But grave Queen Rädhä says: "No Viçäkhe, that is not proper! This kingdom will
perish if it gets the reputation that theft is an accepted thing here!" Prime minister Lalitä
chastises the constable and demands His resignation, saying: "How can this constable protect
other people's property when He cannot even keep His own things together? It would be
good for the kingdom if He resigned!" Then the constable submits to Mahäräëé's feet: "One
of the royal executives has stolen the flute, what can a low-rank constable do against that?"
Hearing this, Prime minister Lalitä angrily orders: "Everyone open their veils and show to
the constable that you don't have the flute! This falsely suspicious high official deserves a
severe punishment for uttering false accusations if the flute is not found on anyone!"
Everyone follows the prime minister's order, and when finally Lalitä opens her own veil - lo
and behold! The flute falls out! Everyone is stunned. Then the constable says: "O Queen!
Such a thief-minister should resign, otherwise the kingdom will suffer tremendously!" Who
can describe Lalitä's rage at that time? She says: "You Yourself have hidden the flute in my
clothes, and then You went to the Queen to complain! I swear on the Queen's feet: This is
Your doing!! Do You dare to deny it by taking an oath, touching the Queen's lotus feet?" The
constable's hands shiver of ecstasy when they touch Rädhäräëé's feet, His eyes are filled with
tears and His body is studded with goosepimples. hiyära mäjhäre uöhe rasera hiloli. yabe
paraçite cähi tomära päyera aìgulé. Although Kåñëa is the very form of transcendental bliss
He is enchanted by rasa, and His voice chokes out of ecstatic inertia. Then Lalitä says: "Look
326 Çré Viläpa Kusumäïjali

Mahäräëi! The personification of religion is touching Your feet! Why would any lies come
from His mouth?"

nägare kampita dekhi' rasavaté räi; häsi häsi baìdhu kore dharilen yäi
gada gada kaëöhe kohoye dhani väëé; marama kohiye ebe çuno nélamaëi
nija väïchä püräile more räjä kori; mora sädha püräite hoibe muräré
o veça pheliyä nija veça poòo tumi; siàhäsane boisoho kiìkaré hoi ämi

"Seeing Her lover trembling, Räi laughed and held Him, making Him Her friend.
With faltering voice She said: 'O Nélamaëi (blue jewel)! Now listen! I'll tell You what's on My
mind! You fulfilled Your desire by making Me the Queen, O Muräri! Now My desire will be
fulfilled: Give up this dress and wear Your own dress. Sit on the throne! I am Your
maidservant!" Then Våndädevé makes a royal dress for our Hero and Rasika Çekhara Kåñëa
ascends the jewelled throne, sitting on Kiçorémaëi's left side. The sakhés are chanting 'Jaya!
Jaya!' and make the ulu-sound with their tongues of ecstasy while the kiìkarés are fannning
Rädhä and Kåñëa.
ähä mari! kibä du'öé rüpa anupäma
rüpa anupäma go du'öé rasamaya dhäma

"O my goodness! Their two forms are matchless, matchless abodes of rasa!"

ädha kanaka käìti, nava vijuré bhäti,

ädha rase òhara òhara nava ghanaçyäma
vayäne vayäna, doìhära nayäne nayäna
(janu) cäìde cäìde kamale kamale eka öhäma

"Half is a golden luster shining like a fresh lightning-strike, and half is a fresh
monsoon-cloud showering drops of rasa. His face meets Her face, His eyes meet Her eyes.
The moon and the moon and the lotus and the lotus are thus shining in one place."

ati parama rasäla, duhu gole eka phulamäla

aìge aìga heläheli aparüpa öhäma
kiye kamale bhramara, kiye cäìdete cakora,
(nava) cätakiëé suvadané jaladhara çyäma

"They are most luscious, Each wearing one flower garland around the neck. Their
matchless bodies are leaning against Each other. Fair-faced Rädhikä desires Çyäma as the
bumblebee the lotus flower, the Cakora-bird the moon and the female Cätakiëé-bird the
monsoon cloud".
näce mayüra mayüré, gäya çuka ära säré,
phule phule bhramara bhramaré dharu täna
nava jalada kole, thira vijuré khele,
koto rasa varikhaye duìhu rasadhäma

"The peacocks and peahens dance and the parrots and särikäs sing while the
bumblebees and their wives are singing, flying from flower to flower. A steady lightning-
strike (Çré Rädhikä) plays on the lap of a fresh raincloud (Kåñëa). How much rasa is
showered by both these abodes of rasa!"

yoto sakhé maïjaré, doìhära mädhuré heri,

bolota gheri gheri 'jaya rädhe-çyäma !'
Çréla Raghunätha däsa Gosvämé's Stavävalé 327

yoto sahacarégaëa, kore puñpa variñaëa,

'rädhä-rädhä ramaëa' boli gäya aviräma

"Seeing Their sweetness all the sakhés and maïjarés surround Them and say "Jaya
Rädhe-Çyäma!" All these sakhés shower flowers and say 'Rädhä-Rädhä Ramaëa' without
stopping."
In his vision Çré Raghunätha, in his svarüpa of Tulasé Maïjaré, relishes the flavours of
this transcendental pastime, and when this vision leaves him he anxiously prays to Sväminé's
lotus feet for another vision of this pastime.
Çré Rasika-Candra Däsajé sings:

häya! mora heno bhägya hobe koto dine ?

he dhairya çälini rädhe, ei mora manaù sädhe,
tava abhiñekotsava heribo nayäne.

"Alas! When will that blessed day come? O Grave Rädhe! This is the desire on my
mind! I want to see Your coronation-festival!"

bäjibe maìgala vädya, veëu véëä murajädya,

nåtya géta hobe manohara.
suväsita çuddha väri, ghaöa sab pürëa kori,
paurëamäsé svayaà tatpara

"Auspicious instruments, like the drum, the flute and the véëä, will be played and
there will be enchanting dancing and singing. Paurëamäsé is personally engaged in filling up
the jugs with pure scented water."

atiçaya préta hoiyä, tava abhiñeka kriyä,

koribe yatnate sampädana.
våndävana mahäräjïé, heriyä kobe go ämi,
saphala mänibo e jévana.

"With great love she will arrange everything for Your bathing-ceremony as the Queen
of Våndävana. When will I make my life a success by witnessing this scene?"

VERSE 88:

BHRÄTRÄ GO'YUTAM ATRA MAÏJU-VADANE SNEHENA DATTVÄLAYAÀ

ÇRÉDÄMNÄ KÅPAËÄÀ PRATOÑYA JAÖILÄÀ RAKÑÄKHYA RÄKÄ-KÑAËE
NÉTÄYÄÙ SUKHA ÇOKA RODANA BHARAIS TE SAÀDRAVANTYÄÙ PARAÀ
VÄTSALYÄJ JANAKAU VIDHÄSYATA ITAÙ KIÀ LÄLANÄÀ ME'GRATAÙ

bhräträ - by Your brother; go - cows; ayutam - ten thousand; atra - there; maïju - beautiful;
vadane - face (fem.); snehena - with affection; dattvä - having given; älayaà - the abode; çrédämnä -
by Çrédäma; kåpaëäà - to the miser; pratoñya - for satisfying; jaöiläà - to Jaöilä; rakña äkhya - known
as Rakña; räkä - full moon; kñaëe - moment; nétäyäù - taken; sukha - happiness; çoka - sorrow; rodana
328 Çré Viläpa Kusumäïjali

- crying; bharaiù - with abundance; te - Your; saàdravantyäù - melting; paraà - greatest; vätsalyät -
out of love; janakau - parents; vidhäsyata - will do; itaù - here; kià - whether; lälanaà - cuddling; me
- of me; agrataù - before.

O Maïju-vadane (fair-faced girl)! On the full moon day of

Çrävana (August) named Rakña Pürëimä Your brother Çrédäma comes
to Yävata with ten thousand cows to satisfy the greedy Jaöilä before
affectionately taking You along to Varñänä, where Your parents
lovingly cuddle You in front of me as You melt with weeping from
happiness and sorrow.

Explanations: One lélä-picture after the other arises before the spiritualised eyes of
Çré Raghunätha, and when his relishable visions vanish he laments and manifests another
prayer. His mind is immersed in the ocean of the sweetness and beauty of the Divine Pair,
and there the treasure of eloquence has very little value (i.e. it is very difficult to put it under
words). Words are totally helpless here. Still the stream of bhäva naturally wants to come out
over the path of words, but alas! Words are not able to hold such a powerful stream! Words
become stunned here, strangled and suffocating in the grip of bhäva! In this situation bhäva
blooms up in the heart of anyone who depends on it and comes to a sensitive devotee in only
a slight way in the form of words. But still it is as if this dénä bhäñä (inferior medium of
words) thrusts a huge stream of water on the heart's ears of a bhävagrähé (sensitive)
audience, helping the bhäva of a sensitive devotee (like Raghunätha däsa Gosvämé) to reveal
itself. The power of the speaker's bhäva is infused in his words, therefore their result,
prowess, influence and authority are endless and inexhaustible. That is why there is no
greater means to attain bhäva than to hear and chant the bhävamaya väëé (ecstatic words) of
the great saints. In the previous verse Çré Raghunätha relished the sweetness of Rädhäräëé's
coronation, and in this verse he relishes the parental love of mother Kértidä and father
Våñabhänu, the personifications of parental love, as Sväminé goes to Her parental home. The
päda-sevikäs (maidservants) like Tulasé stay with Sväminé as if they are Her shadow, and they
experience all of Sväminé's joy and sorrows just like Her, as if Her feelings are reflected in
the mirrors of their hearts. The great poet Karëapüra, who sucked the nectar out of Çré
Caitanya Mahäprabhu's toe, describes this as follows in his book 'Alaìkära Kaustubha' (3.59):

pataty asre säsrä bhavati pulake jäta pulakäù

smite bhäti smerä sumalimani jäte sumalinäù
anäsvädya svälir mukuram abhivékñya sva vadanaà
sukhaà vä duùkhaà vä kim api kathanéyaà måga dåçaù

Çré Kåñëa says: "O fawn-eyed girls! As long as you did not meet your girlfriends you
can see in the mirror whether you are happy or sad, but when your girlfriends stand before
you, then what is the use of mirrors for you? They are just like mirrors themselves! When
tears are falling from your eyes they also fall from their eyes, when you have goosepimples on
Çréla Raghunätha däsa Gosvämé's Stavävalé 329

your body, they also have them, when you laugh, they also laugh and when you are morose
they are also sad!" This situation is visible to the utmost in Rädhä's maidservants.210
One day before this auspicious event Çrédäma mounts his horse and goes to Yävata,
the abode of Çré Rädhikä's mother-in-law Jaöilä. Eager to satisfy Jaöilä, who does not want to
let Çré Rädhikä go, Çrédäma asks her: "What do you want as a present?" Jaöilä, as he expected,
wants cows, so he gives her ten-thousand cows just to appease her. In Çré Rädhikä's parental
home there is less control over Her than in Yävata. There it is easier for Çré Rädhikä to go out
to meet Kåñëa. Everyone in Våndävana, knowingly or unknowingly, assists Rädhikä and
Mädhava in Their relish of çåìgära (erotic) rasa! There is one kind of relish of this çåìgära
rasa when Çré Rädhä stays in Her in-laws' abode, and there is another kind of relish when
She stays in Her parents' abode. The kiìkarés come along with Çré Rädhikä wherever She
goes and are thus blessed with these different kinds of savour. That's why the service of Çré
Rädhä is called the most extraordinary goal of life.
When they arrive mother Kértidä, the emblem of parental love, who was anxiously
looking down the road for her beloved daughter to come, pitifully cries out: "O Creator! Why
have you created this subservient womens' life, so that I must be separated from my
daughter for so long?" Mother Kértidä, who loves her daughter even more than millions of
cows could love their calve, firmly embraces Çré Rädhikä, who is followed by Tulasé like Her
shadow, and sprinkles Her with her tears of motherly love. One of Çré Rädhikä's 108 names
is: mätå sneha péyüña putrikä: "She is the nectarean object of motherly love for a daughter".
Sväminé cries of happiness and sorrow. Happiness because of coming back home and sorrow
because of Her long stay at Her in-laws' abode. Sväminé melts at the bosom of Her mother,
as if She merges with her and sheds hot tears, saying with choked voice: "Just forget about
Me, mä! Don't search for Me!" Çré Rädhikä is named Maïju-vadane, or fair-faced girl in the
text.211 Kértidä Mä sobs with a voice choked by tears: "Can I ever forget You, my beautiful
girl?" She who is vraja go gopa gopälé jéva mätraika jévanam:212 the very life of the cows,
cowherders, cowherd-women - nay, of all creatures of Vraja! How much then isn't She the
life of the life of Her mother, who is the very form of parental love?! Who will say it?
Mother and father float in oceans of bliss as they take their girl into their abode.
Çré Raghunätha relishes the vision of Sväminé being affectionately cuddled by Her
father and mother, and when the vision vanishes he rolls on the bank of Rädhäkuëòa and
weeps: "I've fallen on the bank of Your kuëòa! I have a great hope in my heart to once see
You being cuddled like this by Your father and mother!" How wonderful is the prowess of
Rädhä's service! Even in external consciousness prayers are offered in this mood! How close
the kiìkaré is to Sväminé! Unless She accepts you you won't understand! Both in meeting and
in separation Çré Raghunätha has no other shelter but Her, therefore for the fulfillment of his
heart's aspirations he prays as follows to Her lotus feet:

he rädhe he suvadane, räkhé pürëimära dine,

tava bhrätä çrédäma äsiyä.
kåpaëä se jaöiläre, go ayuta däna kore,
samädare tähäre tuñiyä.

210 The Rakñä Pürëimä is an auspicious day, occurring on the full-moon-day of August, on which brothers and
sisters swear love and protection to each other by binding protecting armlets around each other's wrists.
Therefore this pastime, like the previous one, is an occasional, annual pastime, not an eternal daily one. Ed.
211 Çré Baìgabihäré Vidyälaìkära explains: he maïju-vadane väñpa vyäptatvena maïju sudarçanaà vadanaà

yasyäù "Her face is so beautiful because it is studded with tears. Hence She is called Maïju Vadane."
212 Çréla Raghunätha däsa Gosvämé's '108 names of Rädhikä'.
330 Çré Viläpa Kusumäïjali

"O fairfaced Rädhe! On the Räkhé Pürnimä-day Your brother Çrédäma comes to see
You, and he respectfully satisfies the miserly Jaöilä by giving her ten thousand cows."

äpana äloye yabe, tomäre loiyä yäbe,

atiçaya snehädara kori.
tathä bahu dina pore, mätä pitä donhe here,
antarete sukha uöhe bhari.

"Then he brings You to Your parental home with great love and care, where Your
parents are very happy to see You again after so many days."

sadä paravaça ho'ye, thäkiyä çvaçurälaye,

mano madhye duùkha atiçaya
harña çoke sei käle, bhäsibe nayana jale,
dravébhüta hoibe hådoy

"Their hearts are melting and they float in their own tears when they see You crying,
crying out of great sorrow for being always controlled by Your husband's family, and crying
out of joy over seeing them (Your parents) back again."

tabe ati snehavaçe, tava mätä pitä ese,

koriben sayatne lälana.
'rodana samvara' bole, nija bhäsi äìkhi jale,
muchäibe tomära vadana.

"Then, overwhelmed by affection, Your parents come to carefully and lovingly cuddle
You, telling You to stop crying while You float in Your own tears, and wiping Your face."

nikaöe thäkiyä häya, se lälana samudäya,

nehäribo mone abhiläña.
kobe se karuëä hobe, ei sukha more dibe,
bäòhäibe apära ulläsa.

(Çré Rasika-Candra Däsa)

"When can I blissfully witness from closeby how they are cuddling You? Alas! When
will You be so kind to increase my ecstasy in this way?"

VERSE 89:

LAJJAYÄLI PURATAÙ PARATO MÄÀ

GAHVARAÀ GIRIPATER BATA NÉTVÄ
DIVYA GÄNAM API TAT SVARA-BHEDAÀ
ÇIKÑAYIÑYASI KADÄ SADAYE TVAM
Çréla Raghunätha däsa Gosvämé's Stavävalé 331

lajjayä - shyly; ali - Your girlfriends; purataù - in front; parataù - far away; mäà - me;
gahvaraà - cave; giri - mountain; pateù - of the Lord; bata - alas!; nétvä - having taken; divya -
divine; gänam - songs; api - even; tat - that; svara - voice; bhedaà - different; çikñayiñyasi - You will
teach; kadä - when; sadaye - O merciful girl!; tvam - You.

O Sadaye (merciful girl)! When will You shyly take me far away
from Your girlfriends to a cave of Govardhana Hill to teach me
beautiful songs in different tunes there?

Explanations: Çré Raghunätha's heart is absorbed in the forms, qualities and

pastimes of his beloved deity. In the mood of a maidservant he relishes Çré-Çré-Rädhä-
Mädhava's sweetness. How much Sväminé loves Her intimate maidservant is known through
the prayer in this verse. "Without me even wanting it Sväminé is accepting me as one of Her
own. From this I understand that She loves me. Without me even wanting it Sväminé is so
merciful to take me along to a cave of Govardhana Hill to teach me divine songs with
different tunes and meters." lajjayäli purataù parato giripateù gahvaraà nétvä "Shyly She
takes me far away from Her girlfriends to a cave of Govardhana Hill to teach me singing."
Why should She be shy? Her sama-präëä sakhés are not strangers to Her! In front of Her
sakhés She cannot teach all kinds of songs. These songs are not ordinary songs - divya gänaà:
they are divine songs. Svämini is shy, because She knows that Her girlfriends understand
that She will teach Tulasé intimate songs about Her love-affairs with Çyäma. These songs are
not meant for the sakhés' ears, because they will make them mock Sväminé. These
confidential and wonderful songs can not be heard by anyone else but Sväminé's most
intimate maidservants. They are meant to be sung by Tulasé while Sväminé is alone with
Çyäma and Çyäma has fainted out of amorous ecstasy.213 With their extraordinary beauty and
sweetness the Vraja-sundarés are able to astonish Çré Kåñëa - hence their love is called
samarthä rati. The love of a pure devotee has such extraordinary power and glory that it
astonishes Çré Kåñëa: bhaktera prema ceñöä dekhi kåñëera camatkära (C.C.). The love of the
Vraja-sundarés is of the highest class, hence their samarthä rati is most astonishing. The
sweetness of the love of Çrématé Rädhäräëé, who is endowed with Mädanäkhya Mahäbhäva, is
astonishing Kåñëa so much that it makes Him faint. Even Sväminé is then baffled and unable
to find a means to reawaken Him. Only Her maidservants, that are well trained in the art of
singing divine songs, are able to break this swoon - no one else. This is what distinguishes the
kiìkarés from the sakhés. This is the very confidential service rendered by the maidservants!
One day Rädhikä and Çyäma are playing together in a kuïja when Çyäma faints out of
ecstasy. No matter what Sväminé tries, She can not bring Kåñëa back to His senses. The boat-
like mind of enchanting Mohana has sunk in the bottomless ocean of Çré Rädhikä's beauty
and sweetness. Sväminé is desperate. She cannot find anyone who can pull Çyäma out of this
deep ocean-like swoon. Then Tulasé, who sits outside with her back against the wall of the
kuïja, begins to sing a beautiful song. When Çyäma hears this song about Sväminé's
sweetness He slowly comes back to His senses and becomes fit again to continue the
loveplay. These songs cannot be taught in the presence of the sakhés, therefore they are
taught within the caves of Govardhana Hill. The subject of these songs are the various
pastimes of Rasaräja Çré Kåñëa and Mädanäkhya Mahäbhävavaté Çré Rädhä. Çré Rädhikä
Herself is the subject of these songs, so She can not sing it Herself to bring Kåñëa back to
life. A third person is necessary and a maidservant of Çré Rädhä is the most fitting person to

213 Narrated by Çré Änanda Gopäla Gosvämé.

332 Çré Viläpa Kusumäïjali

do it. Of all maidservants, Tulasé is again most intimate with Çré Rädhikä, so Sväminé calls her
into a cave of Govardhana Hill to teach her these intimate songs in different tunes. This is
the limit of human perfection, the great gift of Çré Caitanya Mahäprabhu.214 Without bhäva
(feeling) one cannot taste rasa (spiritual flavour), without rasa there can be no development
of bhäva, and without bhäva and rasa there can be no änanda. This is a wellknown truth. If
we try to realize the purport of these words, then we can understand that even a slightest
drop from the stream of topmost transcendental bliss that constantly floats from the
fountainhead of all universal causes, Mahäbhäva (Rädhä) embraced by Mahärasa (Kåñëa), is
keeping the whole world alive. The main item that is to be ascertained from the Vedic
scriptures was described in Çrémad Bhägavata, which is the essence of the Vedänta.
According to the Bhägavata the limit of attainment is the mahä bhäva of the gopés in the
Räsa-lélä. A human being is unable to advance or to know anything beyond this. If anyone
can reveal anything beyond this, then he can not be anyone else but the Supreme Absolute
Truth, God Himself, that should be known for sure. That confidential maïjaré bhäva - which
is not even found by searching through the Räsa-lélä chapters of Çrémad Bhägavata - is the
merciful gift of Çré-Çré Kåñëa Caitanyadeva, who is the combined form of Rasaräja (Kåñëa,
the king of relishers) and Mahäbhäva (Rädhikä, the Supreme Love) and its manifestation and
preaching has come through the äcäryas who took shelter of His lotus feet.
Now Çrématé will examine if Tulasé has properly learned the songs. This examination
is also so wonderful! The cave of Govardhana Hill is like a wonderful temple of play. Sväminé
takes a Véëä in Her hand and teaches a sweet song. The song itself is endlessly sweet and on
top of that there is Sväminé's own nectarean voice. This sound attracts Çyämasundara, who
comes close and stares through a slit in the cave at the beauty of Çrématé's form. She is there
alone with Tulasé. Her head is not covered by Her veil and Her fingers, that defeat the
beauty of golden Campaka-buds, twang the strings of the Véëä. Along with the strings of the
Véëä She twangs the strings of Çyäma's heart! How wonderfully Her jewelled rings are
blazing on Her golden fingers! It is as if Her beauty and sweetness comes gushing out of Her
limbs! Çyäma is enchanted by Her lovely nectarean voice and can not hide Himself anymore.
He approaches slowly and enters into the cave as if He is enchanted by some mantra. Seeing
Çyäma, Sväminé at once stops singing, puts the Véëä away and quickly pulls Her veil over Her
head. Gravely She says: "Çyäma! Are You here?" Çyäma says: "What song have You taught to
Tulasé?" Sväminé: "What's that to You? Tulasi! Let us hear what song You have learned!"
Tulasé takes the Véëä in her hand and begins to sing. How wonderful is the prowess of Tulasé,
the object of Sväminé's affection! She has learned the song after one single hearing. It is as if
the song takes shape before Their eyes. Çyäma does not hear a song - He relishes Sväminé's
sweetness. Çyäma is enchanted and sits down next to Sväminé to listen. Tulasé asks: "Did I
pass the examination?" Both praise Tulasé, saying: "Bravo, Tulasi! Well learnt!"215 When this
vision vanishes Çré Raghunätha laments and prays:

he dayä-çile dhani, giriguha gåhiëé,

lajjä hetu sakhégaëa hoite.
saìge kori ekäkiné, loiyä yäibe tumi,
more giriräja kandarete.

"O merciful, fortunate Rädhe! O mistress of the mountain-caves! When will You shyly
take only me away from among Your girlfriends and bring me to a cave of Govardhana Hill?"

çikñä dibe divya gäna, rasa kori mürtimän,

214 Narrated by Çré Änanda Gopäla Gosvämé.

215 Narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 333

svara bheda kohoto yähära

tomära çikñäte ämi, rasagäne cüòämaëi,
gähibo ki yugala sabhäya.

"You will teach me divine songs there that crystallize Your rasa in different tunes.
Because of Your teachings I will be able to sing the crownjewels of rasik songs in the
assembly of the Yugala Kiçora!" (Çré Haripada Çila)

VERSE 90:

YÄCITÄ LALITAYÄ KILA DEVYÄ

LAJJAYÄ NATA-MUKHÉÀ GAËATO MÄM
DEVI DIVYA RASA-KÄVYA KADAMBAÀ
PÄÖHAYIÑYASI KADÄ PRAËAYENA

yäcitä - begged; lalitayä - by Lalitä; kila - certainly; devyä - by the goddess; lajjayä - shyly;
nata -lowered; mukhéà - face (fem.); gaëataù - assembly; mäm - me; devi - O goddess!; divya -
beautiful; rasa - romantic; kävya - poetry; kadambaà - abundance; päöhayiñyasi - You will recite;
kadä - when; praëayena - with love.

O Devi, when will I shyly lower my head in the assembly as You

are requested by Lalitä-devé to lovingly read some beautiful romantic
poetry to me?

Explanations: In the previous verse Tulasé learned singing from Sväminé and in this
verse she wants to learn rasika poetry from Her. Sväminé moulds Tulasé as She wants it. She
will serve Her Priyatama through this maidservant and thus make Him happy, and at the
same time She blesses Her maidservant with devotional service. çréçvaré çikñitäçeña kalä
kauçala çäliném (Våndävana Mahimämåta) "The maidservants know innumerable arts
through the training of their Çréçvaré". They also relish the love of the sakhés. The leader of
all the sakhés, Lalitä-devé, asks Rädhikä: "Sakhi! Read some divine rasika poetry to Tulasé!
Train her just as You like!" So Sväminé teaches Tulasé some poetry that she can later, at a
proper moment, expertly recite to the Yugala Kiçora, who are fond of good poetry. There are
so many services for which poetry must be learnt! Çré Yugala goes rambling in the forest
(vana vihära lélä). Not only does the maidservant soften Their pathway by strewing flowers,
but she also immerses Çyama in a boundless ocean of bliss by singing self-made songs to Him
about Sväminé's glories:

gäyäni te guëa-gaëäàs tava vartma gamyaà puñpästarair mådulayäni sugandhayäni

säli-tatiù pratipadaà sumano hi våñöià sväminy ahaà prati diçaà tanaväni bäòham

(Saìkalpa Kalpadruma - 14)

334 Çré Viläpa Kusumäïjali

"O Svämini! When You are rambling in the forest I will glorify You with songs, I will
make the path over which You walk soft and fragrant by scattering flowers and, together with
Your girlfriends, I will shower flowers in all directions and at every step!" And then:

preñöha sva päëi kåta kausuma hära käïcé keyüra kuëòala kiréöa viräjitäìgém
täà bhüñayäni punar ätma kavitva puñpair äsvädayäni rasikäli tatérimäni

(Saìkalpa Kalpadruma - 15)

"While Your lover decorates You with handmade floral necklaces, sashes, armlets,
earrings and crowns I will again adorn You with flower-like selfmade poems, and I will also
make Your rasika sakhés relish that poetry!" The kiìkarés know the desires on the minds of
the Yugala Kiçora, and they serve Them accordingly by reading the appropriate rasika poetry
to Them. Tulasé thinks: "How many maidservants don't You have! Why are You asking me
this in particular?" She becomes shy and lowers her head when Sväminé calls her to learn
beautiful and sweet poetry from Her. The more one experiences Sväminé's mercy the more
one's svarüpa will awaken. "Unfortunately my svarüpa is sleeping, being lullabied by
external affairs. Even if I could just spend the day thinking 'I am Çré Rädhä's maidservant' it
could be attained!"
How affectionately Sväminé calls: "Tulasi! Won't you read? From now on you should
come every day for learning poetry from Me!" Sväminé has written these poems Herself and
about Herself, because divya rasa, divine flavours, are nowhere else but in Her.216 Çré-Çré
Rädhä-Mädhava are the divine hero and heroine, and Their pastimes are called divya rasa.
There is no poetry as rasika as this! The authors of the scriptures on transcendental rasa and
bhakti-rasa consider the rasa which is aimed at in mundane poetry to be the products of
materialistic minds and therefore consisting of the three modes of material nature, or mäyä.
Çrémat Jéva Gosvämé clearly writes in his Préti Sandarbha (110): kià ca laukikasya raty ädeù
sukha-rüpatvaà yathä kathaïcid eva - vastu vicäre duùkha paryavasäyitvät....tasmäl laukikasyaiva
vibhävädeù rasa janakatvaà na çraddheyam. "The happiness gotten from worldly rati (erotic
love) is only slight and after due consideration ends in misery. The rasa that comes from
worldly vibhävas (excitements) is not to be cherished".
Sväminé uses the names of another hero and heroine in Her romantic poems and
reads them to her maidservant Tulasé, knowing her to be Her closest confidante. She will
not keep anything hidden in them and She feels very happy while revealing these secrets to
Her maidservants!217 While Çrémän Mahäprabhu danced before the cart of Lord Jagannätha,
during the Ratha Yäträ at Puri, He sang the verse yaù kaumära haraù sa eva hi varaù (He is
my man, who took my maidenhood....) from the Kävya Prakäça about a mundane hero and
heroine. (See C.C. Madhya 13 and Antya 1) No one else but Svarüpa Dämodara could
understand the transcendental meaning of bhagavat-rasa the Lord found in this verse. When
Çrémat Rüpa Gosvämé heard this verse from the Lord's divine mouth, he understood the
Lord's inner bhäva and revealed it by writing the verse priya so'yaà Kåñëaù (He is My
beloved Kåñëa). When the Lord found this verse on a palmleaf on the roof of Haridäsa
Öhäkura's thatched cottage, He asked Çré Rüpa:

mora çlokera abhipräya nä jäne kon jane; mora manera kathä tumi jänile kemone
eto boli tä're bahu prasäda koriyä; svarüpa gosäire çloka dekhäilo loiyä
svarüpe puchena prabhu hoiyä vismita; mora manera kathä rüpa jänilo kemate?
svarüpa kohena - yä'te jänilo tomära mana; tä'te jäni - hoy tomära kåpära bhäjana

216 Narrated by Çré Änanda Gopäla Gosvämé.

217 Narrated by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 335

prabhu kohe - tä're ämi santuñöa hoiyä; äliìgana koilo sarva çakti saïcäriyä
yogya-pätra hoy güòha rasa vivecane; tumi-o kohio tä're güòha rasäkhyäne {C.C}

"No one could understand the meaning of My verse. How did you know the feelings
on My mind?" Saying this, He bestowed great mercy upon Çré Rüpa and showed the verse to
Svarüpa Dämodara. In amazement the Lord asked Svarüpa: "How did Rüpa know what was
on My mind?" Svarüpa Dämodara replied: "I know that only someone who has received Your
grace, can know what is on Your mind!" The Lord said: "I am satisfied with him (Çré Rüpa)."
He embraced Çré Rüpa and empowered him completely, saying: "He is qualified to
understand the confidential rasa. Tell him everything about the glories of these confidential
flavours!"
These Rüpa and Tulasé from Vraja are there (in Gaura-lélä) Rüpa and Raghunätha
Däsa. That is why Sväminé is so happy to reveal Her inner feelings to them. As the teacher is,
so is the pupil. Tulasé learns these poems after a single hearing. How beautiful it is to learn
this poetry from Her and to recite it! "I am Your maidservant, and You will mould me with
Your own hands!" She's well-educated in the sciences that Çrématé has taught Her, and thus
she will become expert in rasika services. The relish of devotional services that lead to the
blissful meeting of Çré-Çré Rädhä-Mädhava is their very means of subsistence! In these duties
the use of poetry is required. Virahiné Çré Rädhä (Sväminé suffering separation from Kåñëa).
Tulasé then goes out to bring Kåñëa and poetically describes Sväminé's sorrow to Him to urge
Him to quickly come and meet Her: "Mädhava! Are You here? But there is Your Priyäjé,
separated from You!"

nindati candanam indu-kiraëam anuvindati khedam adhéram

vyäla-nilaya milanena garalam iva kalayati malaya-saméram
sa virahe tava dénä
mädhava manasija viçikha bhayäd iva bhävanayä tvayi lénä

(Géta Govindam)

"O Mädhava! Afflicted Rädhikä is as if merged in thoughts about You, being afraid of
Cupid's arrows! The southern winds, that are cooler than sandalwoodpulp and moonbeams,
appear to be as hot as snake-poison to Her! How much She's suffering, being separated from
You!" Then Tulasé returns to Sväminé and encourages Her to go and meet Çyäma by reciting
the following poem:

rati sukha säre gatam abhisäre madana manohara veçam

na kuru nitambini gamana vilambam anusara taà hådayeçam
dhéra-samére yamunä-tére vasati vane vanamälé
péna payodhara parisara mardana caïcala kara-yuga-çälé

(Géta Govinda)

"O Nitambini (girl with nice buttocks)! Don't delay Your rendez-vous with the Lord
of Your heart! Wear Your most enchanting dress, which is the essence of erotic joy! Vanamälé
(Kåñëa, who wears a garland of forest flowers) dwells in the forest on the bank of the
Yamunä, where a gentle breeze blows! There He will massage Your big breasts with His
restless hands!"
The sakhés also teach songs to the maidservants, but the teachings of Sväminé are the
greatest of all. We can experience that Sväminé accepts us through the merciful introduction
of Çré Gurudeva. "When will You make me learned in rasika poetry?"
336 Çré Viläpa Kusumäïjali

Çré Haripada Çila sings:

he devi he sré rädhe! tumi vraja maëòalete,
lalitä lälitä sabe gäya.
lalitära prärthanäte, däsé-gaëa gaëanäte,
aìgékära koribe ämäya.

"O Devi Çré Rädhe! Everyone in Vraja-maëòala says that You are fondly cherished by
Lalitä, who accepts me as one of Your maidservants!"

lajjäya nata-mukhé ämi, more dekhi anäthiné,

kåpä kori räkhi nija päya.
kobe divya rasa kävya, sumadhura bhaìgé väkya,
praëayete çikhäbe ämäya?

"Please keep this helpless girl that I am by Your lotus feet, seeing that I lower my
head out of shyness! When will You lovingly use sweet words to teach me divine rasik
poetry?"

VERSE 91:

NIJA KUËÒATATÉ KUÏJE GUÏJAD BHRAMARA SAÌKULE

DEVI TVAÀ KACCHAPÉ ÇIKÑÄÀ KADÄ MÄÀ KÄRAYIÑYASI

nija - own; kuëòa - lake; taöé - on the shore; kuïje - in a grove; guïjad - buzzing; bhramara -
bumblebees; saìkule - groups; devi - goddess; tvam - You; kacchapé - a lute; çikñäà - teaching; kadä -
when; mäà - me; kärayiñyasi - You will do.

O Devi! When will You teach me how to play the Kacchapé (a

kind of véëä) in a grove that is filled with humming bees, on the shore
of Your lake?

Explanations: In this verse a vision is described of Sväminé teaching the Vénä. "O
devi! When will You teach me how to play the Véëä in a grove on the bank of Your kuëòa?"
Just like rasika poetry Véëa-playing is also required while serving the Divine Couple. Tulasé
thinks: "I want to become expert in anything connected with devotional service!" It is also
Sväminé's desire: "Let My kiìkaré become expert in her service!" "To the lotus feet of such a
merciful mistress my Çré Gurudeva has submitted me! He has shown me that the greatest
thing in life is Sväminé's service and Sväminé's maidservanthood. How I am wasting my life if
I am callous and indifferent towards the lotus feet of such a mistress, who personally teaches
Her maidservants how to serve Her! Even now I could not recognize myself as Rädhä's däsé,
but I remain immersed in false, temporary bodily consciousness and its expansions. I could
still not take Çré Rädhä's lotus feet in my heart (or to my chest, to massage them)!" A
practising devotee becomes ashamed when he realises his own unfortunate condition after
Çréla Raghunätha däsa Gosvämé's Stavävalé 337

hearing and chanting about the activities and the teachings of the äcäryas (Gosvämés). Çréla
Däsa Gosvämé, who became intoxicated by drinking the honey that trickles from Çré
Caitanya's lotus feet and thus gave up his wife, that was as beautiful as an angel, and his
wealth, that equaled that of Indra, the king of heaven, as if they were stool, to become poorer
than a beggar, wrote in his book 'Muktä Caritra (3)': nijäm ujjvalitäà bhakti-sudhäm arpayitum
kñitau. uditaà çacégarbha-vyomni pürëaà vidhuà bhaje "I worship the full moon that rose in the
sky of mother Çacé's womb to brighten up the world with the nectar of His own devotion."
What kind of people of this age are we? Çréman Mahäprabhu showed us the path of bhajan,
of taste, of constant attraction, the path of natural possessiveness, experience of rasa, love
and the pinnacle of bliss. This is not the path of fear, reverence or obstacles. Without
experiencing transcendental bhagavat-rasa one naturally starts to engage in worldly activities
and attachment and constant attraction to Kåñëa will not arise. This natural experience of
rasa is infused in the worship revealed by Çré Caitanya Mahäprabhu. Although the Vraja-
gopikäs naturally bathed in the powerful flood of attachment to Kåñëa, all the obstacles on
their way to meeting Him made their attachment to Him even more powerful and infused
that natural love for Kåñëa in them. And Çréman Mahäprabhu has brought the worship in the
mood of the maïjarés, the maidservants who have taken shelter of the lotus feet of Çré
Rädhä, who is Herself the crownjewel of all these gopikäs! All rasa and bhäva is assembled
to the fullest extent and in all respects in the style of bhajan that Mahäprabhu has brought
us. If I don't understand this now, then when will I?
In a kuïja filled with humming bees on the bank of Rädhäkuëòa Tulasé learns playing
Véëä from Sväminé. This lake Rädhäkuëòa delights Tulasé so much because it belongs to her
Sväminé. There are so many divine playgrounds in Vraja, but Raghunätha has chosen the
bank of Sväminé's kuëòa as his greatest (and only) shelter. In a kuïja filled with humming
bees on this bank he will learn to play Véëä so that he will be able to render devotional
service to the Divine Couple. ärabdha räsa rabhasäm hariëä saha tväà tat päöhitaiva vidüñé
kalayäni véëäm (Saìkalpa Kalpadruma 16) "When You commence the Räsa-dance with Hari I
will play the Véëä according to Your teachings, so that I can arouse Your Räsa-desires!" In
Madana Sukhadä-kuïja Sväminé sits down and takes a Véëä in Her hand, showing Tulasé how
to hold it and how to play the strings with the fingers of her left hand. Tulasé attentively
watches Sväminé while sitting at Her feet. Meanwhile a parrot tells Çyämasundara: "Çréçvaré is
teaching Tulasé how to play the Kacchapé-Véëä at Madana Sukhada kuïja!", so Çyäma goes
there and sees how Sväminé is absorbed in twanging the strings of the Véëä, while bees are
sweetly buzzing around. Çyäma is enchanted by this sight as He stands by the gate of the
kuïja. Sväminé suddenly sees Him standing there and stops playing the Véëä. Çyäma says:
"Can't I see even a little of how You are teaching Tulasé how to play the Véëä?", so Sväminé
orders Tulasé to play. Çrématé is very happy to see Çyäma and to please Him through Her
maidservants. One of the 108 names Çrépäda Däsa Gosvämé gives to Çrématé is:
svagaëopendra pädäbja sparça lambhana harñiëé: "She who is very happy, with Her friends,
to touch Upendra's lotus feet". But when She attains Kåñëa's lotus feet with Her kiìkarés Her
joy is even more spontaneous! How happy Sväminé is to serve Çyäma through Her
maidservants! On Sväminé's order Tulasé plays the Véëä and sings a wonderful lovesong with
it. It is as if the spiritual flavour of the subject is crystallized by the song! Hearing this song,
both Çyäma and Sväminé become inspired to make love, so Tulasé discretely leaves the kuïja.
Blessed is this maidservant! She can make the Loving Couple float in an ocean of rasa and
then peek through the vines to relish these sweet erotic pastimes in Madana Sukhadä-
kuïja!223
tanu tanu milane upajala prema; marakata yaichana beòalo hema
kanaka latäya janu taruëa tamäla; nava jaladhare janu vijuri rasäla

223 Narrated by Çré Änanda Gopäla Gosvämé.

338 Çré Viläpa Kusumäïjali

kamale madhupa yeno päola saìga; duhu tanu pulakita prema taraìga
duhu adharämåta duhu koru päna; govinda däsa duhuka guëa gäna

"Prema arises in Their bodies when They meet. They look like an emerald embraced
by gold, a young Tamäla-tree embraced by a golden vine or a luscious lightning-strike
entering a fresh monsooncloud. They resemble a honeybee meeting the lotus flower. Their
bodies are studded with goosepimples as They ride on billows of love and They drink the
nectar of Each other's lips while Govinda däsa sings Their glories."
Tulasé eagerly looks through the latticed window and sees Rädhikä as a golden
lightning strike and Çyäma as a darkblue raincloud, showering transcendental rasika
pastimes. Fortunate Tulasé fills up her heart with this sweet vision like a thirsty Cätaké-bird
that is solely dependent on water from the Kåñëa-raincloud. Suddenly the vision ends and Çré
Raghunätha rolls on the bank of Rädhäkuëòa, weeping and moistening the bank of the
kuëòa with his tears. With a voice choked up by tears he laments -

he devi he éçvari, våñabhänu sukumäri,

päda-padme kori nivedana
nija kuëòa taöa kuïje, yathä alikula guïje,
phule phule mäti sarva kñaëa.

sei kuïja taöa sthita, kuïja madhye vicitrita,

mandirete bosi nirajane.
véëä yantra kacchapé näma, dhariyä tähära täna,
çikñä dibe more koto dine

(Çré Haripada Çila)

"O Devi! O Éçvari! O Våñabhänu Mahäräja's tender daughter! I pray to Your lotus feet!
When will You teach me to play the Kacchapé-vénä, sitting in a lonely temple in a wonderful
kuïja on the bank of Your pond, where the bees are always buzzing from flower to flower in
an intoxicated state?"
·

VERSE 92:

VIHÄRAIS TRUÖITAÀ HÄRAÀ GUMPHITAÀ DAYITAÀ KADÄ

SAKHÉNÄÀ LAJJAYÄ DEVI SAÀJÏAYÄ MÄÀ NIDEKÑYASI

vihäraiù - by pastimes; truöitam - broken; häraà - necklace; gumphitaà - strung; dayitaà -

dear; kadä - when; sakhénäà - of the friends; lajjayä - out of shyness; devi - goddess; saàjïayä - by a
hint; mäà - me; nidekñyasi - You will engage.

O Devi! When will You, being shy before Your girlfriends, order
me through a hint to restring Your dear necklace which broke during
Your loving pastimes with Kåñëa?
Çréla Raghunätha däsa Gosvämé's Stavävalé 339

Explanations: Çré Raghunätha is deeply absorbed in his svarüpa; there's no end to

the stream of his visions. One by one the transcendental pastimes trickle through his
consciousness. In the previous verse Tulasé rendered a wonderful service by playing the
Véëä. After arousing amorous feelings in the Divine Couple she went out of the kuïja and
became blessed by relishing the sweetness of Their pastimes by looking in through the
window. After the Divine Couple has completed Their amorous pastimes Tulasé understands
that her time to render service has come, so she enters into the kuïja. Both Rädhä and
Çyäma are leaning against Each other in the kuïja after completing Their amorous pastimes.
çåìgära rasa (erotic love) personified has become an expert craftsman and has dressed Them
singlehandedly. Their clothes are dishevelled, Rädhikä's blouse has fallen off, sindüra is
smeared over Their foreheads, Sväminé's braid is half opened and Her pearl necklace is
broken.218 Çyämasundara is the very form of çåìgära rasa (erotic flavour), and even He is
enchanted by the vision of Çré Rädhikä's body after Their love pastimes: lélä ante sukhe ihära
ye aìga mädhuré; tähä dekhi sukhe ämi äpanä päsaré (C.C. Ädi 4) "I get beside Myself of
ecstasy when I behold the sweetness of Her body after Our Pastimes." Even now this relish
has not come to an end. Sväminé gives a hint to Tulasé: "Tulasi! My pearl necklace is broken!
Quickly restring it!" vihärais truöitam häraà: "The necklace was not broken by Me, but by
Our pastimes", Sväminé shyly says. "Lalitä and Viçäkhä will come here soon! Quickly restring
the necklace before they have another reason to mock Me!"219 The sakhés make waves on the
ocean of prema by making jokes. prema lélä vihäränäà samyag vistärikä sakhé (Ujjvala Nélamaëi)
"The sakhés completely expand and nourish the love, the pastimes and the enjoyment of Çré-
Çré-Rädhä-Mädhava." sakhé vinä ei lélära puñöi nähi hoy; sakhé lélä vistäriyä sakhé äsvädoy (C.C.)
"Without the sakhés these pastimes cannot be nourished. The sakhés extend them and make
them relishable." But only the maïjarés are eligible to render service freely and without
hesitation! It is the nature of Mahäbhäva to make Çyämasundara happy and it is the nature of
the maïjarés to make both Rädhä and Çyämasundara happy with their services. Along with
their services they can also relish the sweetness of the Yugala-pastimes. According to all the
scriptures Kåñëa is the most beautiful, but according to Çrémad Bhägavata His beauty is even
more enchanting when He is with the gopés. Çré Çuka Muni said (Ç.B. 10.33.7):

taträti çuçubhe täbhir bhagavän devaké sutaù

madhye maëénäm haimänäà mahä marakato yathä

"Kåñëa looked even more beautiful amongst the gopés, like a great emerald (Kåñëa)
beautified by beads of gold (the gopés)". And Rädhäräëé is the most beautiful gopé! Where
can you ever find anyone like Her? In Çré Viçäkhänandada-stotram Çré Raghunätha däsa has
written:
govindänaìga räjéve bhänu çrér värñabhänavé;
Kåñëa håt kumudolläse sudhäkara kara sthitiù

"Çré Rädhikä, the daughter of Våñabhänu, is the beautiful sun that shines on the lotus
flower of Govinda's amorous desires and She's like the moon that shines on the heart of
Kåñëa, that is like a Kumuda-flower (Kumuda flowers thrive on the moonlight)."

Kåñëa mänasa haàsasya mänasi sarasé varä;

Kåñëa cätaka jévätu navämbhoda payaù çruti

218 Narrated by Çré Änanda Gopäla Gosvämé.

219 Narrated by Çré Änanda Gopäla Gosvämé.
340 Çré Viläpa Kusumäïjali

"She is the excellent Mänasé-lake where the swan of Kåñëa's mind swims (swans go to
this lake once a year to mate) and She is the fresh monsoon cloud that keeps the Kåñëa-
Cätaka bird alive."
Kåñëa maïjula täpiïche vilasat svarëa yüthikä
govinda navya päthode sthira vidyul latädbhuta

"She is a splendid golden Yüthikä-flower on the beautiful Tamäla-tree named Kåñëa,

and She is a wonderful steady lightning strike in the fresh raincloud named Kåñëa."

gréñme govinda sarväìge candra candana candrikä;

çéte çyäma çubhäìgeñu péta paööa lasat paöé

“In the summer She is soothing camphor, sandalpaste and moonlight for all of
Govinda's limbs and in the winter She is a glistening yellow silk garment on Çyäma's
handsome limbs."
madhau Kåñëa tarülläse madhu-çrér madhuräkåtiù
maïju mallära räga-çréù prävåñi çyäma harñiëé

“In the spring She is the sweet form of the vernal goddess of fortune that gladdens
the Kåñëa-tree, and in the rainy season She is the lovely Mallära-melody that delights
Çyäma."
åtau çäradi räsaika rasikendram iha sphuöam
varétuà hanta räsa-çrér viharanti sakhé çritä

“In the autumn She selects Räsaika Rasikendra (Kåñëa, the only king of relishers of
the Räsa-dance) as Her husband and enjoys the Räsa-dance with Him as Räsa-Çré, the
goddess of beauty of the Räsa-dance, accompanied by Her friends."

hemante smara yuddhärtham aöantam räja-nandanam

pauruñena paräjetuà jaya-çrér mürti dhäriëé

“In the Hemanta-season She wanders around with prince Kåñëa to fight erotic
battles, in which She assumes the form of Jaya-Çré (the goddess of victory) and defeats Him
in a masculine way (taking the masculine role during lovemaking)." Whatever is beautiful,
sweet, loveable, dear to the heart and desirable Çré Raghunätha has used as examples of Çré-
Çré Rädhä-Mädhava's extraordinary mutual love and Their beauty and sweetness. The
greatest remembrance is the pastimes of the Divine Couple and the practising devotee
should immerse himself in this rasa. yugala viläsa småti sära (Narottama). During particular
pastimes the Yugala will feel shy when the sakhés are present, therefore even the sakhés will
sometimes order the maïjarés to perform the more confidential service. Çréla Narottama
Däsa Öhäkura sings:

lalitä kobe more, véjana deobo, véjabo märuta mande

çramajala sakala, meöabo duhuì kalevara, herabo parama änande

When will Lalitä order me to softly fan Them when Their bodies are studded with
sweatdrops of fatigue? I will see Them in topmost bliss!" (Prärthanä)
The maidservant's heart is filled with Çré Rädhikä's love and affection. She sits at Her
feet and quickly restrings the necklace. Sväminé is most satisfied and says: "Well done! How
did you do that so quickly?" There is no limit to Tulasé's bliss when she knows that Sväminé is
pleased with her. Now she knows that her service is a success! If I don't get a signal (from my
Çréla Raghunätha däsa Gosvämé's Stavävalé 341

deity) about whether my service is pleasing Him or not, can I then truly say that I'm doing
bhajan? In my dreams, smaraëa and visions I want some experience also". This is a
consolation in the life of a practising devotee. How wonderful is Çré Raghunätha's relish of
these visions! It is as if he directly experiences all this! When the vision vanishes he weeps
and prays:
he devi çré rädhike! he svämini gändharvike!
nikuïjete kandarpa viläse
premäspada maëihära, chinna hole punarbär,
sakhégaëa bhoye lajjävaçe.

sakhégaëa samépete, äjïä dibe iìgitete,

chinna hära granthanä korite.
vimardita kaëöha hära, ki apürva çobhä tära,
gaìthi dibo rasa kautukete

(Çré Haripada Çila)

"O Devi Çré Rädhike! O Svämini Gändharvike! When Your beloved jewelled necklace
breaks during Your erotic pastimes in the nikuïja You are too shy to show it to Your
girlfriends, so You order me through a hint to restring it. How wonderful is the beauty of that
ravaged necklace! I will restring it with rasika eagerness!"

VERSE 93:

SVA MUKHÄN MAN MUKHE DEVI KADÄ TÄMBÜLA CARVITAM

SNEHÄT SARVA DIÇO VÉKÑYA SAMAYE TVAÀ PRADASYASI

sva - own; mukhät - from the mouth; mad - my; mukhe - in the mouth; devi - goddess; kadä -
when; tämbüla - betelnuts; carvitam - chewed; snehät - out of affection; sarva - all; diça - directions;
vékñya - looking; samaye - in time; tvaà - You; pradäsyasi - will give.

O Devi! When will You affectionately give me the remnants of

Your chewed betel from Your mouth into mine, looking all around (to
check if anybody sees it)?

Explanations: Both during visions and after their disappearance Çré Raghunätha's
heart remains filled with an unbroken desire to attain the nectarean service of Çré Rädhä.
Practising Gauòéya Vaiñëava-devotees should do bhajan while keeping this aspiration alive.
The desires on a person's mind will ultimate come out in the form of acts in the field of
action in the same form and nature as it was cherished by the mind. Similarly, the picture of
the transcendental desires that a practising devotee has on his mind will be drawn on the
slate of his heart by Yogamäyä. So also with those aspiring for Çré Rädhä's service. Çrépäda
Sanätana Gosvämé writes in Båhad Bhägavatämåta (2.1.21):
342 Çré Viläpa Kusumäïjali

ye sarva nairapekñyena rädhä däsyecchavaù param

saìkértayanti tan näma tädåça priyatämayäù

"Those who give up all other spiritual practices and goals and desire only the supreme
goal of Çré Rädhä's service, always chant Her name in saìkértana and automatically attain
their desired perfection." Those who simply think: "I am Rädhä's maidservant" and consider
this attainment to be the perfection of everything will automatically attain a result which is
beyond fancy. The practice needed to attain that extraordinary result is the loving
congregational chanting of the holy name of Räsa Rasika (Çré Kåñëa, the relisher of the Räsa-
dance). näma-saìkértana is the best means to attain this perfection, for it's full of flavour and
full of bliss. Even in the material world it is seen that when one discusses the qualities of a
certain great person, that person may be pleased, but he will not respond. But when one
calls him by name, whether it is in praise or in blasphemy, he will immediately respond, even
though he may be far away. The best way to attain Çréman Mahäprabhu's greatest gift of
rädhä däsya is the sweet practice of näma saìkértana. harñe prabhu kohen - çuno svarüpa räma
räya; näma saìkértana - kalau parama upäya (C.C.) "Joyfully the Lord said: "Listen, O Svarüpa
and Rämänanda Räya! In the age of Kali näma saìkértana is the best way to salvation!"
Sväminé thinks to Herself: "Tulasé is doing nice service! I must reward her! But what
if Lalitä and My other girlfriends would see it? I would die of shame!" So She looks in all
four directions before She pushes Her chewed betelnuts from Her mouth into Tulasé's
mouth in an unseen way, while Tulasé hangs the necklace back on Her neck. In this way She
gives Her dear Tulasé a just reward for her loving service. It is the same betelleaf that
Çyämasundara pushed into Her mouth while He enjoyed with Her and Sväminé knows how
much Tulasé cherishes that: Kåñëa ye khäy tämbüla, kohe tära nähi müla, tähe ära dambha
paripäöé. tära yebä udgära, täre koy amåta sära, gopéra mukha kore älabäöé (C.C.Antya 16) "I cannot
describe the value and the complete pride of the betelleaves Kåñëa eats. Whatever He spits
out is called the essence of nectar and He uses the gopés' mouths as spittoons." In these betel
leaves lie the savour of Their lip-nectar. parama durlabha ei kåñëädharämåta; tähä yei päy, tära
saphala jévita (C.C.) "This lip-nectar of Kåñëa is most precious, and the life of anyone who
obtains it is successful." Where can this lip-nectar be relished to the utmost? Love is
required for experiencing the sweetness of Kåñëa's sounds, touch and flavours. Çréla Jéva
Gosvämé says: Kåñëa mädhuryasya premaikäsvädyatväm: "Kåñëa's sweetness is only
relishable through pure love." But not everyone tastes it in the same way: ämära mädhurya
nitya nava nava hoy; sva sva prema anurüpa bhakta äsvädoy (C.C.): "My sweetness is ever-fresh
and each devotee relishes it according to (the amount of) his own love." Çré Viçvanätha
Cakravarté writes in his commentary on this verse: ayaà bhävaù nahi vastu sad bhäva eva tad
grahaëe käraëam kintu tatra indriyänäà çaktih. sä ca käryaika samadhigamyä yathäkäryaà
kalpyate. ataù yasya yäväd indriya çaktiù sa tävad eva vastu gåhnäti na tu sarve samänam indriya
çakter asamatväd iti yathä tathaiva pratyakñébhütasya man mädhuryasya sad bhävo na tad äsvädane
käraëaà kintu premaiva, tat tu man mädhuryädyanubhava käryaika gamyaà yathäkäryaà
kalpyate. ataù yasya yävän premä sa tävän man mädhuryam äsvädayati na tu sarve samänam. tathä
sati man mädhurya samagräsvädana kärya samadhigamya samagrena premnä ekä çré rädhikä man
mädhuryaà samagram äsvädayati anye tu na tadvad äsvädayituà çaknuvanti tadvat premäbhävät.
"It is not the presence of some object that makes it relishable, but the power that the senses
may have for taking it. We can also judge whether there is power in the senses to take the
object when we see them taking them. In the same way we cannot say that everyone will be
able to take (appreciate or relish) the sweetness of the Lord, although it may be right before
their eyes (in the form of the deity or a picture). Only love is the cause for relishing the
Lord's sweetness, without love nothing of the Lord's sweetness can be relished. And again,
this sweetness can be relished according to the amount of love we feel for the Lord. We can
Çréla Raghunätha däsa Gosvämé's Stavävalé 343

know whether a person loves God or not, and how much he loves God, according to the
amount that that person relishes the Lord's sweetness. Çré Rädhikä's love is unlimited, and
therefore only She can relish Kåñëa's sweetness to the utmost. No one else but She has
unlimited love, and therefore no one else but She can relish Kåñëa's endless sweetness to the
utmost". Çré Rädhikä's love is unlimited, so She is able to fully taste His unlimited sweetness,
and the sweetness of His chewed betelleaves. ei prema dväre nitya rädhikä ekäli; ämära
mädhuryämåta äsväde sakali (C.C): "Through this love only Rädhikä is able to relish all of My
nectarean sweetness".
Sväminé thinks: "If I must reward Tulasé, then I should give her this most tasty
delicacy!" But Tulasé, being partial to Sväminé, will not even relish it when it is chewed only
by Kåñëa. It must be chewed by Çré Rädhikä especially! She is ever begging for Svämiëé's lip-
nectar. Just as Çré Rädhikä does not accept any eatable which is not first enjoyed by Kåñëa, so
the maïjarés do not accept anything which is not first tasted by Çré Rädhikä; hence the lip-
nectar of the Yugala is ever-coveted by the maidservants. Sväminé, who is affectionate to Her
millions of maidservants, revives Tulasé with the nectar of Her lotus feet and the nectar from
Her lips. Not only that, but She grants it to Tulasé by embracing her, kissing her and
transferring Kåñëa's chewed betelleaves from Her mouth into Tulasé's mouth after looking in
all four directions to see if nobody will notice it. Tulasé feels blessed by getting this reward.220
Then the transcendental revelation disappears. Tulasé opens her mouth, but she doesn't get
the chewed betel-leaves, so she cries with tearfilled throat:

he rädhe vinodini, kuïja cakravartini,

Kåñëa-priyä ämära éçvaré
doìhe tämbüla bhakñaëe, samara keli avasäne,
cäri dike dåñöi-päta kori

nija mukha hoite tumi, ämära mukhete dhani,

carvita tämbüla kobe dibe
snehe vigalita mana, bhävi more nija jana,
sneha kåpä koro koto bhäve

(Çré Haripada Çila)

"O Rädhe! Vinodini! O empress of the kuïja! O beloved of Kåñëa! O My Éçvari! After
Your erotic battle You both chew betelleaves and after chewing it, You look in all four
directions before You push it from Your own mouth into mine. O Fortunate girl! Please be
merciful to me in so many ways! Affectionately consider me to be Yours, Your mind melting
of affection!"
·

VERSE 94:

NIVIÒA MADANA YUDDHE PRÄËANÄTHENA SÄRDHAÀ

DAYITA MADHURA KÄÏCÉ YÄ MADÄD VISMÅTÄSÉT
ÇAÇIMUKHI SAMAYE TVAÀ HANTA SAMBHÄLYA BHAÌGYÄ
TVARITAM IHA TAD ARTHAÀ KIÀ TVAYÄHAÀ PRAHEYÄ

220Narrated by Çré Änanda Gopäla Gosvämé. Çré Baìgabihäré Vidyälaìkära adds: samaye dantadhävan bhojana
"Sometimes Tulasé may get the chewed betelleaves before Sväminé brushes Her teeth after taking Her meals."
344 Çré Viläpa Kusumäïjali

niviòa - intense; madana - erotic; yuddhe - fight; präëa-näthena särdhaà - with the lord of
Your heart; dayita - dear; madhura - sweet; käïcé - sash of bells; yä - who; madäd - out of
intoxication; vismåta - forgotten; äsét - was; çaçimukhi - O moonfaced girl!; samaye - in time; tvam -
You; hanta - alas!; sambhälya - describing; bhaìgyä - with a hint; tvaritam - quickly; iha - here; tad -
that; arthaà - for the sake; kià - what; tvayä - by You; ahaà - I; praheyä - engaged.

O Çaçimukhi (moonfaced girl)! During intense love-pastimes with

the Lord of Your heart You become bewildered, so You forget Your
dear sweet sash of bells there. When will You give me a wink to go
quickly back and fetch it?

Explanations: In his svarüpäveça Çré Raghunätha renders loving service and

accordingly relishes Sväminé's affection and mercy. Both during visions and after them
Rädhäräëé firmly sits on the path of his remembrance. In Çrémad Bhägavata in the verses
3.29.11-12, starting with mad guëa çruti mätrena, Kapiladeva defines transcendental
devotion to God as an unbroken stream of thoughts about God. Çrépäda Rämänujäcärya has
written: dhruvänusmåtir eva bhakti çabdenäbhidhéyate. upäsanä paryäyatväd bhakti çabdasya taila-
dhärävat niravichinna småti-praväha rüpa dhruvänusmåti dhyänaù "Constant remembrance of
God is known by the term bhakti, and uninterrupted remembrance of Him, like a unbroken
stream of oil, in the course of worship, is called dhyäna". According to Gauòéya Vaiñëava-
äcäryas like Çréla Jéva Gosvämé and Çré Baladeva Vidyäbhüñaëa bhakti means attachment or
constant attraction to God. The meditation on God that proceeds without interruption, like a
constant stream of oil, is colored by the favourable desire of the Lord's eternal associates to
please Him and will appear in the senses and the minds of the practising devotees by the
Lord's special grace. It becomes identical with the drop of love that dwells in the hearts of
the living entities and will attain a form of love according to the mood of the different
associates of the Lord. When sädhana bhakti ripens into bhäva bhakti the absorption of the
consciousness in bhäva turns into dhruvänusmåti. This dhruvänusmåti or rati can be
gradually attained by a sädhaka by hearing, chanting and remembering the great loving
devotion of the Lord's eternal associates. For this reason this Viläpa Kusumäïjali is especially
relishable for practitioners of Gauòéya Vaiñëavism. The best means to attain constant
remembrance and love of Rädhäräëé (dhruvänusmåti) is to hear, chant, and remember this.
In svarüpäveça Çré Raghunätha däsa prays: "Ayi Çaçimukhi! O moonfaced girl! After
You finished Your intense amorous battle with the Lord of Your life You dropped Your
beloved waistbells and when You came out of the kuïja You realised: "I don't have them on
anymore!" Will You send me back to the kuïja with a hint to get them for You?" Why are
these waistbells so dear to Sväminé? Because they make Çyämasundara very happy.221
Whatever makes Çyämasundara happy is very dear to Çré Rädhäräëé. She doesn't care about
these things for Her own sake.

gopikä jänena kåñëera manera väïchita; prema-sevä paripäöi iñöa saméhita

sei gopégaëa madhye uttamä - rädhikä; rüpe guëe saubhägye preme sarvädhikä

221 Narration by Çré Änanda Gopäla Gosvämé

Çréla Raghunätha däsa Gosvämé's Stavävalé 345

"The gopikäs know the desires on Kåñëa's mind and they render their service expertly
for the happiness of their beloved. Amongst the gopés Rädhikä is the greatest. Her beauty,
qualities, fortune and love are all supreme." (Caitanya Caritämåta Ädi 4, 212, 214)
Sväminé needs the waistbells to increase Çyäma's bliss at the time of dancing and to
increase His erotic madness at the time of Their amorous skirmishes. That's why these sweet
waistbells are so dear to Sväminé! Amorous pastimes have been performed long ago and the
Yugala Kiçora are now sitting on a jewelled throne, surrounded by Their sakhés. For Rädhä
and Kåñëa's pleasure the sakhés begin to dance and sing sweetly before Their throne, playing
so many musical instruments keeping their musical time.222 Sometimes they also play just
instrumental music without singing.

madhura mädala rasäla; madhura madhura karatäla

madhura naöana gati-bhaìga; madhura madhura rasa-raìga
madhura madhura rasa-gäna; kavi vidyäpati bhäna

"How sweetly and lusciously the drums play! How sweetly the cymbals chime in time!
How sweet are their gestures and their dancing-steps! How sweetly they enjoy rasika
pastimes! The poet Vidyäpati sings: How sweetly they sing their rasika songs!" Now the
sakhés encourage Çré Rädhikä to get up and join them, while Çyämasundara remains seated
and plays His flute.

raöati raväba mahati kapinäsa; rädhä ramaëa koru murali viläsa

rahi rahi räga racaye rasavanta; ratirata rägiëé ramaëa vasanta

"The playful gopés compose rasika rägas and the spring becomes the husband of the
räginé (female musical mode) which is attached to Rati (the wife of Cupid). Different kinds
of véëäs and stringed instruments like the Raväva and Mahati are played while Rädhä
Ramaëa plays His Muralé-flute." While dancing Sväminé notices that She doesn't have Her
sash on anymore, because She doesn't hear its bells jingling anymore. She then remembers
that She left it behind in the kuïja, forgetting to put it on again out of loving ecstasy, and
with Her eyes She gives a hint to Tulasé to fetch it. Tulasé goes back to the kuïja where
Sväminé left the sash of bells behind and she sees it lying there, keeping quiet out of pride,
feeling offended because it was abandoned. Those who belong to Rädhäräëé have such an
intense feeling of possessiveness. Tulasé loves everything that belongs to Sväminé and she
tells the belt: "You are mine! How can I tolerate it when you reject me?" Then Tulasé soothes
the chain's pique by saying : "O rey! Sväminé has forgotten you because She was intoxicated
by an intense erotic battle! You are so dear to Her, do you think that She abandoned you on
purpose?" Tulasé affectionately holds the waistbells to her chest and kisses them, thus
soothing their pique and making them sweetly jingle again. Then she secretly brings it into
the assembly of dancing sakhés that surround Rädhikä and Çyäma. Sväminé is called
Çaçimukhi here, She whose face resembles the moon with spots on his surface. When Tulasé
returns to the assembly she sees that Sväminé's face is grey out of sorrow over Her
waistbells.223 Therefore Çré Raghunätha addresses Sväminé here as Çaçimukhi, She whose
face resembles a stained moon. Sväminé cannot stop dancing, and at the same time none of
the sakhés should notice that Tulasé is putting the belt back on Her waist. Everyone's gaze is
fixed at Rädhikä. What to do now? The practising devotees should remember the expertise
in service of the nitya siddha kiìkarés very well. While Çrématé dances Her veil falls off, so
the kiìkaré goes up to Her to pull Her veil straight and at the same time puts the waistbells

222 Narration by Çré Änanda Gopäla Gosvämé.

223 Explanation by Çré Änanda Gopäla Gosvämé.
346 Çré Viläpa Kusumäïjali

back on Her waist in an unseen way. Now Sväminé's sweet dancing is once more
accompanied by the jingling of Her waistbells! How happy Sväminé is! Tulasé's bliss knows no
bounds, knowing her service was a success. Suddenly the vision ends and Çré Raghunätha
prays:

niviòa madana yuddhe, nija präëanätha säthe,

dayita madhura käïcé däma.
premadarpe viläsiné, vismåta hoiyä tumi,
anveñaëe nä peye sandhäna.

"O Viläsini who is proud of Her love! When You forget Your sweet, beloved belt after
having an intense erotic fight with the Lord of Your life You look for it, but You can't find it!"

he çré rädhe bhaìgé ko're, sei käïcé khujibäre,

päöhäbe ki ämäke tvaräya?
he devi çaçimukhi, tomäke koribo sukhé,
ädeça pälane sarvadäya

(Çré Haripada Çila)

"O Çré Rädhe! Will You give me a hint to look for it and quickly bring it back to You?
O moon-faced goddess! Just to make You happy I will always follow Your orders!"

VERSE 95:

KENÄPI DOÑA LAVA-MÄTRA LAVENA DEVI

SANTÄÒYAMÄNA IHA DHÉRAMATE TVAYOCCAIÙ
ROÑENA TAL LALITAYÄ KILA NÉYAMÄNAÙ
SAÀDRAKÑYATE KIM U MANÄK SADAYAÀ JANO'YAM

kena - by who; api - even; doña - fault; lava - slightly; mätra - only; lavena - by a small
fraction; devi - goddess!; santäòyamäna - being rebuked; iha - here; dhéramate - O calm girl; tvayä -
by You; uccaiù - severely; roñeëa - with anger; tad - that; lalitayä - by Lalitä; kila - surely; néyamänaù
- being taken; saàdrakñyate - being seen; kim u - whether; manäk - slightly; sa - with; dayaà -
mercy; janaù - person; ayam - this.

O Devi! Although You are generally very grave, You once

severely rebuke me and send me away for committing just the tiniest
mistake. When will You cast a slight glance on this pitiful person after
Lalitä brought her back to You?
Çréla Raghunätha däsa Gosvämé's Stavävalé 347

Explanations: In the previous verse Çré Raghunätha däsa had gotten Çré Rädhä's
mercy by bringing Her sash of bells back from the viläsa kuïja where She left it, and in this
verse He desires to get another indescribable kind of mercy. The practising devotee should
endeavour to experience at least a little of Çré Rädhä's mercy in his smaraëa. It is a sign of
expertise in bhajan, called säkñät bhajana pravåtti (direct engagement in worship) if one
manages to experience the form and attributes of one's memorable deity. Devotional
practices like smaraëa are definitely depending on God's mercy, but still the practising
devotee must firmly endeavour to fix his mind. The Lord distributes His mercy to the
practising devotees according to their endeavour and perseverance in bhajan. The Lord is
naturally merciful to His devotees, but without being eager to do bhajan one will not be
qualified to catch, keep or experience His grace. On the other hand, if one does not get the
Lord's grace, despite making a lot of endeavour, then He will also not be attained. Çrémat
Vallabhäcärya has said (Subodhiné-commentary of Çrémad Bhägavata):

na hi sädhana-sampattyä hariù tuñyati karmavat

bhaktänäà dainyam evaikaà hari toñana sädhanam

"Hari is not satisfied with a mere abundance of sädhana, as if the quantity counts, like
some result-oriented activity. Hari is only pleased with the humility of the devotees." Çré
Rädhäräëé is the very form of compassion and Her maidservants are blessed by being
showered by Her grace in so many ways. A stream of revelations rains down on Çréla
Raghunätha däsa Gosvämé.
When Tulasé brought Sväminé's sash of bells from the kuïja Lalitä noticed it and
asked her with a wink: "Where have you been?" Tulasé winks back at her; "I'll tell you later!"
Then, when Tulasé put the sash of bells back on Sväminé's waist, Lalitä was the only one who
noticed it. After the dancing all the sakhés are absorbed in giggling and joking, so Sväminé
understands that Lalitä has noticed the belt-affair. Although Svämini is generally very grave
now She calls Tulasé into Her kuïja and severely rebukes her there.224 täòana bhartsana hoy
kåpära lakñaëa: "Chastisement is a sign of mercy". Without having a feeling of complete
mineness towards somebody you won't chastise that person. Çré Advaita Prabhu, desperate
to get Çréman Mahäprabhu's merciful punishment, finally began to preach that jïäna
(intellectual spiritual realisation) is greater than bhakti (devotion):

bhakti bujhäite se prabhura avatära;

heno bhakti na mänibo - ei mantra sära
bhakti na mänile, krodhe äpani päsari
prabhu mora çästi koribeka cule dhari

"The Lord descended to preach devotion. Let Me deny that devotion, then the Lord
will go out of His mind of anger and pull Me at the hair to punish Me!" (Caitanya Bhägavata)
After Çréman Mahäprabhu had gone to Çäntipura with Nitäi Cäìd to give Çré Advaitäcärya
His merciful punishment the äcärya began to dance in ecstasy and said:

yeno aparädha koinu teno çästi päinu;

bhälo-i korilä prabhu! alpe eòäinu
ekhone se öhäkuräla bujhinu tomära;
doña anurüpa çästi korilä ämära
ihäte se prabhu! bhåtye citte bolo päya;
boliyä änande näce çäntipura räya

224 Narrated by Çréla Änanda Gopäla Gosvämé.

348 Çré Viläpa Kusumäïjali

"I've been punished according to My offense. Well done, My Lord! You've given Me
only a slight punishment! Now I have understood Your authority; You have punished Me
according to My offense. Now I understand that You consider Me to be Your servant!"
Saying this, the Lord of Çäntipura danced in ecstasy."
Therefore Çréla Däsa Gosvämé, in his svarüpäveça, says: "Svämini! You are Dhéramati,
You never raise Your voice to anyone, but now You chastise me in great anger!" Tulasé cries
out: "Svämini! What have I done wrong?" Sväminé says: "Why did you have to show the whole
situation to Lalitä? Now she's making fun about Me! Go! Get out of My kuïja!" Tulasé
pitifully cries: "Svämini! Where shall I go? I don't have anybody but You!" She thinks to
herself: "You may kick me or protect me, now where shall I go? Even if the cloud strikes the
thirsty Cätaka-bird with a thunderbolt, the Cätaka-bird subsists only on rainwater!"225 That is
the nature of pure love:

stotraà yatra taöasthatäà prakaöayac cittasya dhatte vyathäà

nindäpi pramadaà prayacchati parihäsa-çriyaà vibhrati
doñeëa kñayitäà guëena gurutäà kenäpy anätanvaté
premnaù svärasikasya kasyacid iyaà vikréòati prakriyä

(Vidagdha Mädhava Act V)

"Such are the playful activities of prema: The lover shows a neutral mood when he is
praised, but in the heart he feels pain. Even blasphemy gives him joy, for he takes it to be
joking. Love does not diminish when the beloved has faults, nor does it increase, even when
the beloved has great qualities." How dear Tulasé is to Sväminé! "In the material world
someone loves me, someone trusts me, and that fills up my heart. But what is the value of
that love and trust? Fulfillment comes for me on the day that I will get attention for my
siddha svarüpa in the assembly of Çré Rädhäräëé's girlfriends and maidservants!"
Sväminé chastises Tulasé. The loving maidservant goes outside of the kuïja, sits with
her back against the wall and cries, flooding her chest with tears. Then Lalitä comes. Tulasé
covers her face, that is reddened by tears, with a veil and goes on crying. Lalitä asks: "What
happened?" Tulasé is speechless and cries only more when being questioned like this. The
kiìkarés are as much the objects of the sakhés' affection as they are of Rädhäräëé's affection.
Lalitä understands everything; Tulasé was punished because of the belt-affair. Affectionately
she then takes Tulasé by the hand and brings her to Sväminé, telling Her: "Why are You angry
with Tulasé? I saw this belt-affair myself, it's not Tulasé's fault! It's my fault, You should tell
me to get out! Don't tell Tulasé anything!" Hearing Lalitä's words Svämini casts a mercy-
anointed sidelong glance at Tulasé. In this way Tulasé enjoys the intense mercy of Sväminé
even through chastisement! Blessed is this maidservice! This is the great gift of Çréman
Mahäprabhu. Merciful Sväminé casts a mercy-anointed side-long glance at Her maidservant.
How many streams of compassion are flowing from the corners of Her eyes!226 All these
indescribable flavours come to perfection as soon as one considers oneself to be Rädhä's
maidservant. Çré Raghunätha däsa is a seer of the transcendental Vraja-rasa. As long as there
is still a whiff of material consciousness in the heart this rasa cannot be perceived. When a
devotee obtains the mercy of similar rasika (aesthetic) devotees his heart, purified by
sädhana bhakti, will spontaneously reflect the spotless moonlight that emanates from the
räga-moon that rises in the äcäryas' hearts - this is the conclusion of the scriptures on bhakti
rasa. Sväminé is pleased with Tulasé, and Tulasé thinks: "This maidservant is Yours! You may

225 Narrated by Çréla Änanda Gopäla Gosvämé.

226 Explanation by Çré Änanda Gopäla Gosvämé
Çréla Raghunätha däsa Gosvämé's Stavävalé 349

be angry with her or pleased, but in all circumstances this Tulasé is Yours!" This is complete
surrender. When the vision vanishes Çré Raghunätha prays:

he dhairya-çäliné rädhe, e vraja-maëòala mäjhe,

ati alpa doñera käraëa.
atiçaya roñabhare, òäkiya äniya more,
koribe go täòana bhartsana.

"O grave Rädhe! In this Vraja-maëòala You become angry with me for committing
even the slightest mistake! Very angrily You call me to You and severely chastise me!"

jäniyä tomära guëa, lalitä ämäre punaù,

loye yäbe tomära säkäçe.
na rohibe roña tabe, tava kåpä dåñöi hobe,
püribe go mama abhiläña.

(Çré Rasika-Candra Däsajé)

"Lalitä, knowing Your nature, then brings me before You again, so You will no longer
be angry. You will cast Your merciful glance on me and thus fulfill my desires."

VERSE 96:

TAVAIVÄSMI TAVAIVÄSMI
NA JÉVÄMI TVAYÄ VINÄ
ITI VIJÏÄYA DEVI TVAÀ
NAYA MÄÀ CARAËÄNTIKAM

tava - yours; eva - surely; asmi - I am; tava - yours; eva - surely; asmi - I am; na - not; jévämi -
I live; tvayä vinä - without you; iti - thus; vijïäya - knowing; devi - goddess; tvaà - You; naya - take;
mäà - me; caraëa - lotus feet; antikam - close by.

I am Yours, I am Yours! I cannot live without You! O Devi!

Knowing this, please take me to Your lotus feet!

Explanations: In the verses of 'Viläpa Kusumäïjali' Çréla Raghunätha däsa Gosvämé

perceives his own siddha svarüpa of Tulasé Maïjaré and is simultaneously blessed with
transcendental devotional service in Rädhä and Mädhava's pastimes. When these visions
vanish he greatly laments and prays to Sväminé's lotus feet for the attainment of these
services. In the final nine verses that follow he offers prayers to Sväminé's lotus feet (in
svarüpäveça), to Çré Rädhäkuëòa, to the lotus feet of Çré Govinda and to Çré Viçäkhä-sakhé
for the fulfillment of his desires. In this verse virahé Raghunätha takes complete shelter of
Sväminé's lotus feet, in order to attain them directly. Çaraëägati means 'taking shelter' or
'surrendering oneself'. This is the starting-point of sädhana bhakti; without this one cannot
350 Çré Viläpa Kusumäïjali

perform any bhajan. The more one surrenders, the more one advances, and the more one
advances, the more one's heart is filled with feelings of surrender. Surrender is the practice
and the goal of the devotees and it is their very life-force. It is their perpetual duty. Only
through surrender one can attain prema bhakti and the lotus feet of the Lord. Çréla
Raghunätha däsa Gosvämé revealed the highest stage of surrender, which means tadaika
jévana, "my whole life is His".
"This Tulasé is Yours, Yours! Without You I won't survive!" This is the limit of
surrender. This anxious self-surrender of Rädhä's maidservants, filled with feelings of
possessiveness, cannot be found in the servanthood for the Supreme Lord. "This Tulasé is
Yours!" This ever-so-sweet mahä-väëé is filled with the experience of bhajana-rasa. The lives
of the mädhurya rasa-devotees are blessed when they hear and chant these great words.
How sweetly Tulasé surrenders here, filled with feelings of possessiveness: "This Tulasé is
Yours! She cannot live without You!" Just as the bees become attracted to the opening lotus
flowers at dawn, similarly the mind of the practising devotee will be attracted to Çré
Rädhikä's lotus feet after hearing these fragrant honey-like words. Tulasé offers lotus flowers
that are sprinkled with the spiritual flavour of love at Çrématé's lotus feet.

piriti rasete òhäli, tanu mana diyächi tuhäri päya;

tumi mora pati, tumi mora gati, präëa äna nähi cäya

"I have given my body and mind, soaked in the juice of love, to Your lotus feet. You
are my master and You are my goal! My heart wants no-one but You!" How much the
eternally perfect maidservants suffer when they are feeling separation from Çré Rädhä in
sädhakäveça! They cannot live for a moment without Her! They do bhajan themselves and
simultaneously attract the eyes of all the practising devotees of the world with their painful
eagerness to do bhajan. Through their own activities they have shown how to awaken a
feeling of want by doing bhajan. "Such a relish I don't get in my life. bhajan makes me
happy, therefore I'm doing bhajan, but even in dreams I do not miss Çré Rädhä!" How eager
Çré Raghunätha is, though! "With mind and heart I'm telling You - I am Yours! Touching
Your feet I swear You that I'm Yours! I cannot live without You. Deprived of Your service I
have fallen on the bank of Rädhäkuëòa! I tell You honestly, I cannot live anymore!"
Çré Raghunätha can no longer tolerate the pangs of separation from Svämini. The
poison of love-in-separation reaches his throat. His body, mind and life-airs are burning in
the fire of separation. The Gosvämés are the embodiments of love-in-separation and Çréla
Raghunätha däsa Gosvämi is the best example. däsa gosväméra kathä kohone nä yäya;
nirantara dagdha hiyä viraha vyathäya "Raghunätha Däsa Gosvämé is indescribable. His
heart always burns in the fire of separation!" Day and night this great priest of the rägänugä-
sacrifice weeps with tearfilled eyes on the bank of Rädhäkuëòa, without eating, without
sleeping, torn apart by the pangs of great love-in-separation, his heart so anxious to attain Çré
Rädhä's intimate service. Forgetting everything else, he simply desires the eligibility to serve
Çré Rädhä's lotus feet - nothing else! How much hope he carries in his heart while taking full
shelter of Priyäji's dearmost place, the bank of Rädhäkuëòa. How many days, how many
months, how many years have passed - still he did not attain the audience and the service of
his Präëeçvaré. What's the use of still keeping these life-airs, that are burning in the forestfire
of separation, within the physical frame? na jévämi tvayä vinä "I cannot live without You!"
Çréla Raghunätha däsa Gosvämé was completely showered by the loving compassion
of Çré Gaurasundara, the embodiment of the flavour love of God in separation (vipralambha
ghana rasa mürti), and for a long time he was one of the Lord's most intimate associates in
His Gambhérä-pastimes and a personal witness of these unique pastimes of ecstatic love of
God. Advanced loving devotees can understand from this Gambhérä-lélä how sweet the Lord
is, how dear He is to the heart and how powerful is the attractiveness of His love. How many
Çréla Raghunätha däsa Gosvämé's Stavävalé 351

anxious endeavours the devotees make to see Him, and how full of sweet nectar is that silent
and motionless swoon of ecstatic love in the end! Even now the loving devotees become
unsteady when they are rocked by the high waves of the naturally severe rasa of love-in-
separation as they remember this silence in the Gambhérä-cell. The following pitiful sound is
always entering their ears, breaking the deep silence in the Gambhérä like the dimmed
chirping of a cricket:
kähä koro kähä päo vrajendra-nandana;
kähä mora präëanätha muralé-vadana
kähäre kohibo ke vä jäne mora duùkha;
vrajendra-nandana vinä phäöe mora buka {C.C.}

"Where shall I go, what shall I do to get Vrajendra-nandana? Where is the flute-
playing Lord of My life? Whom shall I tell, who will know of My distress? Without
Vrajendra-nandana My heart breaks!" Raghunätha däsa is always immersed in this vast ocean
of love-in-separation, because he stayed with the Lord for so long in His pastimes in Puré,
sticking to Him like His shadow, and the Lord has mercifully infused some of His great
loving anxiety in him.
In great anguish Çré Raghunätha prays to Svämini's lotus feet: "How much longer can
I live, cast away from Your lotus feet? In this life I've never offered myself to anyone else's
lotus feet! Understanding this, please quickly take this fallen maidservant to Your lotus feet
now!" Hearing Raghunätha Däsa's anxious cries, all the creatures in and around Rädhäkuëòa
are crying with pity. Çréla Raghunätha Däsa has given up eating and sleeping and is crying
constantly, his heart burning in the fire of separation. Although he has almost fainted, his lips
can still tremble and say: na jévämi tvayä vinä - 'I cannot live without You!'
Çréla Rasika-Candra Däsa sings:

jévane maraëe niti, tumi se ämära gati,

ämi ye tomäri ämi tomäri!
tomä vinä e jévana, bujhiläm akäraëa,
bhära mätra bohi sadä phiri.

"You are my goal, in life or in death, I am Yours! I am Yours! I understood that my life
is useless without You! I simply wander around carrying this life as a heavy burden!"

ihä jäni devi more, däsé aìgékära kore,

nija päda padme däo sthäne
se snigdha caraëa chäyä, kobe go juòäbe häya,
däséra e täpita paräëa?

"O Goddess, now that You know this, please accept this maidservant! Grant me a
place at Your lotus feet! Alas! When will the pleasant shade of Your lotus feet console the
afflicted heart of this maidservant?"
·

VERSE 97:

SVA KUËÒAÀ TAVA LOLÄKÑI SAPRIYÄYÄÙ SADÄSPADAM

ATRAIVA MAMA SAÀVÄSA IHAIVA MAMA SAÀSTHITIÙ
352 Çré Viläpa Kusumäïjali

sva - own; kuëòaà - lake; tava - Your; lola - restless; akñi - eyes (fem.); sa - with; priyäyäù -
with Your beloved; sadä - always: äspadam - abode; atra - here; eva - surely; mama - my; saàväsa -
abode; iha - here; eva - surely; mama - my; samsthitiù - abode.

O Loläkñi (restless eyed girl)! Your lake is always the dwelling

place of You and Your Beloved. Here only I will live and here alone I
will stay!

Explanations: In the previous verse Çré Raghunätha desired to be taken close to Çré
Rädhäräëé's feet, and along with this desire for direct caraëa-sevä (foot-service) a natural
flood of humility arises in the heart of the lover. When this humility arises the lover cries
about his own unworthiness. Çré Rädhä's lotus feet are very rarely attained. Even Lord
Brahmä, Lord Çiva, Uddhava and others can hardly get a speck of dust from these most
wonderful feet. brahmeçvarädi sudurüha padäravinda çrémat paräga paramädbhuta
vaibhaväyäù (Rädhä Rasa Sudhänidhi - 3). Çré Raghunätha thinks: "Alas! Am I worthy to
attain these precious feet of Çré Rädhä? O restless-eyed Svämini! I'm totally unqualified to
serve Your lotus feet, hence I say - this kuëòa is most dear to You and Your Priyatama, You
don't have any more beautiful place in Vraja for Your loving pastimes than this! O Éçvari! May
I reside here! Please be kind to me and don't let me go anywhere, away from Your kuëòa!"
Çré Raghunätha's heart is filled with the relish of Çré Rädhäkuëòa. Whenever Çré Raghunätha
considers the precious çré caraëa-sevä of Rädhä and Kåñëa to be hard to attain the firm
determination to live at Çré Rädhäkuëòa awakens in his mind. At the end of his Stavävalé, in
his Prärthanäçraya Caturdaçakam (3) Çréla Raghunätha Däsa Gosvämé prays:

udaïcat kärunyämåta vitaraëair jévita jagad

yuva-dvandvaà gandhair guëa sumanasaà väsita janam
kåpäà cen mayy evaà kirati na tadä tvaà kuru tathä
yathä me çré kuëòe sakhi sakalam aìgaà nivasati

"O sakhi Rüpa Maïjari! If the adolescent Couple, who revive the whole world with a
shower of nectarean mercy and who scent all the people with the fragrance of Their flower-
like attributes, are not merciful to me, then please arrange it for me that I can live my whole
life at Çré Rädhäkuëòa (and that I may leave my body there)!" In this verse also Çrépäda
shows a firm resolve to live at Çré Rädhäkuëòa and to leave his body there.
atraiva mama saàväsa "Here I will firmly reside, and even if there is a very important
duty to perform elsewhere, may I not go anywhere else". Therefore he says ihaiva mama
saàsthitiù. The verbal root stha stands for gati nivåtti, or cessation of motion.227 Such an
unshakable determination is the root cause of perfection for the practising devotees, and it is
seen in all the self-realized souls. The assembly of practising devotees is well acquainted with
the vow Lord Buddha took before he reached perfection. Sitting under the Bodhi-tree he
vowed:
ihäsane çoñyatu me çaréraà tvag asthi mäàsaà vilayaà ca yätu
apräpya bodhià bahu kalpa durlabhäà naiväsanät käyamataç caliñyate

227 Çré Baìgabihäré Vidyälaìkära comments: he loläkñi svakuëòa väsinam ayogyam api janaà kalayitum: "O
restless eyed girl! Although I am unqualified to live at Rädhäkuëòa, Your restless eyes still mercifully glance
upon me!"
Çréla Raghunätha däsa Gosvämé's Stavävalé 353

"My body may parch under this tree and My skin, bones and flesh may dissolve, but
until I reached enlightenment, even if it takes many ages, I will not move My body from this
sitting place!" The same firm determination is visible in Çrémad Däsa Gosvämé's words
atraiva mama samväsa ihaiva mama saàsthitiù. In his Prärthanäçraya Caturdaçakam (13 and
14) he also says:
girivara-taöa kuïje maïju våndävaneçä
sarasi ca racayan çré rädhikä Kåñëa-kértim
dhåta rati ramanéyaà saàsmaraàs tat padäbjaà
vraja dadhi phalam açnan sarva kälaà vasämi

"I will spend all my time at the base of Giriräja Govardhana, by the charming lake of
Våndävaneçvaré, singing the glories of Çré Rädhikä and Kåñëa, remembering Their beautiful
lotus feet with great loving attachment and eating fruits and yoghurt from Vraja."

vasato giri-vara kuïje lapataù çré rädhike'nu kåñëeti

dhäyato vraja dadhi takraà nätha sadä me dinäni gacchantu

"O master (Rüpa Gosvämé)! May I spend all my days in a kuïja at the foot of Giriräja
Govardhana, singing 'Çré Rädhike! Kåñëa!' and drinking yoghurt and buttermilk from Vraja!"
In great ecstatic love Çréla Raghunätha däsa Gosvämé prays like this again and again. Day and
night, in dreams and in wakefulness, he cherishes only one desire - Çré Rädhikä's intimate
service, and he expresses that in different moods and in different words. The powerful
riverstream of his love constantly flows with high waves towards the ocean of Çré Rädhikä's
devotional service. This stream does not stop, and it does not rest....
Tulasé says: "Hä Svämini! You are Mahäbhävamayi! I'm unqualified for attaining the
service of Your lotus feet, like a dwarf reaching for the moon. Still I cannot give up the desire
for them." This transcendental greed does not allow the devotee to consider whether he is
qualified or not. "I am completely overwhelmed by this greed! Who else can be so merciful
to give a desperate soul like me that service of Your lotus feet? Thinking like this I
remembered Your dear lake Rädhäkuëòa! O Restless-eyed girl! Please be so merciful to
allow me always to live on the bank of Your lake! Because this lake is Your dearmost place I
will surely receive Your mercy by taking shelter of it! Surely one day Your loving pastimes in
this lake will appear before the spiritualised eyes of an unfortunate soul like me!"
Çré Rasika-Candra Däsa sings:

caïcala nayani räi! ei bhikñä tomä cäi,

çuno mora monera väsanä.
tava kuëòa ati sändra, prema viläsera kendra,
ei sthäne koriyä karuëä.

väsa more dibe niti, nitya more hobe sthiti,

kutühole rahibo paòiyä.
sakhé priyatama sane, premalélä daraçane,
änande bhäsäbe mora hiyä.

"O restless-eyed Räi! I want this alm from You, listen to my heart's desire! Please give
me an eternal place by Your kuëòa, which is the centre of Your intense loving pastimes! I am
very eager to stay there! My heart will float in an ocean of bliss when I can see Your love-
pastimes there with Your sakhés and Your Priyatama!"
354 Çré Viläpa Kusumäïjali

VERSE 98:

HE ÇRÉ SAROVARA SADÄ TVAYI SÄ MAD ÉÇÄ

PREÑÖHENA SÄRDHAM IHA KHELATI KÄMA RAÌGAIÙ
TVAÀ CET PRIYÄT PRIYAM ATÉVA TAYOR ITÉMÄÀ
HA DARÇAYÄDYA KÅPAYÄ MAMA JÉVITAÀ TÄM

he - O!; çré sarovara - beautiful lake; sadä - always; tvayi - in you; sä - She; mad - my; éçä -
mistress; preñöhena särdham - with Her beloved; iha - here; khelati - plays; käma - lusty; raìgaiù -
with games; tvaà - you; cet - if; priyät - than the dear; priyam - dear; atéva - very much; tayoù - of
both; iti - thus; imäà - Rädhä; hä - O!; darçaya - show; adya - now; kåpayä - by your grace; mama -
my; jévitam - my life; täm - her.

O beautiful lake (Rädhäkuëòa)! My mistress always plays erotic

games in you with Her beloved Krsna. If you are dearer to Them than
the dearest, then please show me my mistress, who is my very life!

Explanations: Çré Raghunätha's mind is absorbed in the glories of Çré Rädhäkuëòa.

In the previous verse he humbly realized his own unworthiness and how rarely Çré Rädhä's
personal service or audience is attained, and therefore he prayed to Her lotus feet that he
may be fixed in living at Çré Rädhäkuëòa. In this verse he becomes unsteady while realizing
the kuëòa's glories, so he prays to Çré Rädhäkuëòa that he may see Çré Rädhäräëé, who is his
very life (präëa svarüpiëé) this very day. Çré Rädhäkuëòa makes no distinction between who
is qualified and who is not and blesses everyone who performs some devotional service there
with the treasure of love of God, even if they do not perform any sädhana bhajan. Çréla
Raghunätha Däsa Gosvämé, who had personally experienced this, states in his
Rädhäkuëòäñöakam (5):

api jana iha kaçcid yasya sevä prasädaiù praëaya suralatä syättasya goñöhendra sünoù
sapadi kila mad éçä däsya puñpa praçasyäs tad ati surabhi rädhäkuëòam eväçrayo me

"That beautiful Rädhäkuëòa, by whose grace the desire-vine of love for Kåñëa, that
bears the flowers of service to my Queen Rädhikä, instantly sprouts in the heart of anyone
who performs devotional service there, is my only shelter!" This place is dearer to Çré-Çré
Rädhä-Mädhava than the dearest place, because there are beautiful intimate kuïjas all
around where They can freely enjoy all Their intimate pastimes. Çréla Raghunätha Däsa
Gosvämé writes in his 'Vraja Viläsa Stava' (53):

çré våndä-vipinaà suramyam api tac chréman sa govardhanaù

sa räsa-sthalikäpy alaà rasamayé kim tävad anya sthalam
yasyäpy aàça lavena närhati manäk sämyaà mukundasya tat
präëebhyo'py adhika priyeva dayitaà tat kuëòam eväçraye
Çréla Raghunätha däsa Gosvämé's Stavävalé 355

"The delightful forest of Våndävana, beautiful Govardhana Hill and the nectarean
arena of the Räsa-dance, what to speak of other places, are not equal to even a single particle
of one of the atoms of Çré Rädhäkuëòa. I take shelter of that divine lake, which is dearer to
Mukunda than His own life breath." That this is not an exaggerated devotional glorification,
is proven by this statement from the Padma Puräëa:

yathä rädhä priyä viñëos tasyäù kuëòaà priyaà tathä

sarva gopéñu saivaika viñëor atyanta vallabhä

"Just as Rädhä is dear to Lord Visnu, so is Her kuëòa. Of all the gopés She alone is
Lord Viñëu's most beloved One!" Although it seems that Rädhäkuëòa and Çyämakuëòa are
filled with ordinary water, they are actually filled with erotic spiritual flavours:

doìhära ujjvala madhura ye rasa varëa viparyaya kori

rahasya lägiyä bhakte sukha diyä äche 'sara' näma dhari
se käraëa bhakta sara kori vyakta se rase koriya snäna;
kåñëera kåpäya rädhä sama prema läbha kore bhägyavän
çré Kåñëa jokhon rädhä daraçana lägi' utkaëöhita hoy;
sakala upäya viphala hoiyä rädhäkuëòäçraya loy
tat käle rädhära päy daraçana emati kuëòa prabhäva;
rädhära emati çyämakuëòäçraye Kåñëa saìga hoy läbha

"When reversing the syllables of the word rasa, which means 'the sweet erotic flavour
of Rädhä and Kåñëa's play', you get the word sara, which means 'lake' (Rädhäkuëòa). This
secret makes the devotees very happy. Understanding sara (lake) to mean rasa (spiritual
flavour), the devotees bathe there and a fortunate soul then attains a love for Kåñëa equal to
that of Rädhä's, by Kåñëa's grace. When Kåñëa is eager to see Rädhä and all His endeavours
fail He takes shelter of Rädhäkuëòa, on whose strength He then gets to meet Her. Çré Rädhä
similarly takes shelter of Çyämakuëòa to attain Kåñëa's association." Through their
inconceivable potency these two kuëòas delight separated Rädhä and Çyäma by arranging for
Their meetings, therefore Çré-Kuëòa is dearer to the Çré Yugala than anything or anyone.
Virahé Çré Raghunätha däsa falls on the bank of the kuëòa and cries out: "O beautiful
Rädhäkuëòa! How glorious you are! If you can delight the separated Couple by arranging for
Their meeting, then please also allow this fallen wretch, who has fallen on your banks,
weeping, to see Éçvaré's lotus feet now!" And if the kuëòa says: "Çrépäda! Be patient! You will
see Them in due course of time! Why do you want to see them right now?", then Raghunätha
answers: mama jévitaà täm "O beautiful kuëòa! Éçvaré (Çré Rädhikä) is my very life! Without
Her I cannot stay alive for even a moment anymore!"
Çré Haripada Çila sings:

he çré rädhäkuëòa vara, mahä tértha sarovara,

tére mad éçvaré rädhäräëé
matta hoiyä käma raìge, äpana vallabha saìge,
keli kore divasa rajané

"O Çré Rädhäkuëòa! O Best of holy lakes! On Your banks my mistress Rädhäräëé is
intoxicated day and night by Her lovesports with Her gallant."

rasera päthäre niti, snäna kore bhägyavaté,

rädhäkuëòa yugalera priya
ämära jéviteçvaré, dekhäibe kuëòeçvaré,
356 Çré Viläpa Kusumäïjali

sarovara hoiyä sadoya

"A beautiful fortunate girl can nicely bathe in the ocean of rasa Çré Rädhäkuëòa, the
beloved lake of the Divine Couple. O Lake! Be kind and show me the queen of my life and
the queen of the kuëòa!"
·

VERSE 99:

KÑAËAM API TAVA SAÌGAÀ NA TYAJED EVA DEVÉ

TVAM ASI SAMAVAYASTVÄN NARMA-BHÜMIR YAD ASYÄÙ
ITI SUMUKHI VIÇÄKHE DARÇAYITVÄ MAD ÉÇÄÀ
MAMA VIRAHA HATÄYÄÙ PRÄËA-RAKÑÄÀ KURUÑVA

kñaëam - a moment; api - even; tava - Your; saìgaà - company; na - not; tyajet - gives up;
eva - surely; devé - goddess; tvam - You; asi - are; sama-vayastvät - from being of the same age; tad -
that; narma - joking pastimes; bhümi - abode; yad - which; asyäù - of her; iti - thus; sumukhi -
fairfaced girl; viçäkhe - O Viçäkhä!; darçayitvä - having shown; mad - my; éçäà - mistress; mama -
my; viraha - separation; hatäyäù - to an afflicted soul; präëa - life; rakñäà - save; kuruñva - please do!

O fair-faced Viçäkhe! My Queen will not leave your company for

even a moment! Because You are of the same age you are the realm of
Her joking pastimes. Please save my life from the affliction of
separation and show me my mistress!

Explanations: Çré Raghunätha's life-airs reach his throat (he is about to die) out of
separation from Çré Rädhä. Remembering Çré Rädhäkuëòa's glories, he falls on the bank of
the kuëòa and laments - I want to see Svämini now - at this very moment! My life cannot
remain in this body anymore!" His heart is floating on his tears. At this moment he hears
anklebells jingling. Who is seemingly calling: "Tulasi! Why are you crying?" He opens his
eyes and sees Çré Viçäkhä-sakhé standing before him. Being her follower he falls at her feet
and says: "O fair-faced Viçäkhe! You are equal to my mistress in form, qualities, nature and
age, and you are the object of Her confidence! My Svämini does not leave your company for
even a second!" In the beginning of his 'Viçäkhänandadä stotram', Çré Raghunätha däsa has
written:
bhäva näma guëädinäm aikyät çré rädhikaiva yä
kåñëendoù preyasé sä me çré viçäkhä prasédatu

"May Çré Viçäkhä, Kåñëacandra's beloved, who has the same mood, name (Viçäkhä is
another name of the Rädhä-star) and qualities as Çré Rädhikä, be pleased with me!" She has a
deep loving friendship with Çré Rädhäräëé, who is a little bit afraid of Çré Lalitä. Çré Viçäkhä is
Çré Rädhä's narma bhümi, the abode of Her confidence (literally the abode of joking and
humour). About this it is written in Viçäkhänandadä-stotram (17, 105, 106):
Çréla Raghunätha däsa Gosvämé's Stavävalé 357

viçäkhä narma-sakhyena sukhitä tad gatätmikä

........................
viçäkhä güòha narmokti jita kåñëärpita smitä
narmädhyäya varäcäryä bhäraté jayi vägmitä
viçäkhägre rahaù keli kathodghaöaka mädhavam
täòayanti dvirabjena sa-bhrübhaìgena lélayä

"Çré Rädhikä is gladdened by Viçäkhä's narma-friendship and has given Her heart to
her.....Çré Rädhikä smiles when She sees that Kåñëa is defeated by Viçäkhä's intimate joking
words. She is the best teacher in joking and she defeats even Sarasvaté-devé in eloquence.
When Mädhava speaks about His intimate pastimes before Viçäkhä, Çré Rädhä frowns Her
eyebrows and playfully beats Him with her playlotus." From this we can understand that
Viçäkhä is Çré Rädhä's narma-bhümi. Sväminé does not leave Viçäkhä's company for even a
moment, because Viçäkhä is Her abhinna-präëä (inseparable bosom-friend, lit: non-different
life-airs). Wherever Rädhikä cannot go personally She sends Viçäkhä. For instance, in the
Holi-pastimes, Svämini takes Lalitä in Her own ranks and keeps Viçäkhä in Kåñëa's party,
knowing that she will take care of Her affairs there. Çréla Rüpa Gosvämé has written in
Ujjvala Nélamaëi (Dütibheda 87):

tvam asi mad asavo bahiç carantas tvayi mahaté paöutä ca vägmitä ca
laghur api laghimä na me yathä syän mayi sakhi raïjaya mädhavaà tathädya

Çré Rädhä told Viçäkhä: "Sakhi! You are My life-airs on the outside (i.e. My second
form)! You are both very clever and very eloquent! Therefore today you must make Mädhava
attached to Me in such a way that My prestige is not even slightly diminished! Çréla
Viçvanätha Cakravartépäda has made a truly incomparibly relishable commentary on this
verse in his Änanda Candrikä-öékä:
Çré Rädhikä said: "Sakhi Viçäkhe! You are the external manifestation of My life-airs,
and therefore I have great faith in you! You are very clever and eloquent, so please go and
see Mädhava on the pretext of picking flowers, but pretend not to see Him. Just speak about
Me casually with your girlfriends, describing the supremacy of My form, qualities and love in
front of Him. Hearing this, Kåñëa will then ask you: "Sakhi! Whose wonderful sweetness are
you glorifying? Then you will anxiously and carefully bite your tongue and say: "No, no-
one's!" Then Kåñëa will say: "Sakhi, why are you afraid? There's no harm in telling Me!
Allright, then don't tell Me, but I'm already acquainted with Her anyway!" Then you will
have to say: "Mädhava! What's the use of being acquainted to Her for You?" He will say:
"Sakhi, I have a very confidential relationship with Her!" Then you must say: "Get out of
here, Mädhava! There's too much difference between the Two of You! There can't be
any intimacy between You!" He will say: "Sakhi! What difference is there between Our
natures?" Then you must say: "You are a debauchee and She's devoted to Her husband.
You are whimsical and She is steady. You are impious and She is devoted to the demigods.
You are dirty and She takes three baths a day, after which She puts on clean clothes!"
Kåñëa will then say: "Viçäkhe! (As far as chastity is concerned:) I'm also a brahmacäré! In the
Gopäla Täpané Upaniñad I am described as a brahmacäré! And how can you call Me
whimsical? I held up Govardhana Hill for seven days with steady hand! You were all able to
see that! And how am I impious? On the order of My parents I took initiation into Viñëu-
mantra from Bhäguré Muni! (Brähmaëas like) Paurëamäsé, Gärgé and Nändémukhé all know
this! And I'm also not dirty, I'm çuci (purity, or eros) itself! I can prove it through your own
experience!"
Then you must say: "But Mädhava! Still You are a man and She's a married girl. She
will never look at You!" He will then say: "Even if She does not look at Me I will be blessed
358 Çré Viläpa Kusumäïjali

by looking at this virtuous girl even from afar!" Then you must say: "Mädhava, how will You
accomplish that?" He will say: "There is one way. Today I will personally install a deity of the
Sungod in a cave of Govardhana Hill, smear that temple with My own hands (with clay or
unguents) and wait for Her from a distance. Then you must take Her there to see and
worship that deity. When She sits there for doing püjä I will be satisfied just by looking at
Her from the back, and if you are kind upon Me then I will be allowed just to touch Her
footsoles once!"
Then you must say: "Mädhava! What reward will You give me?" He will say: "Sakhi!
What more is there to give to you? I will sell My very soul to you!" Then you must say: "Just
wait Mädhava! I will fulfill all Your desires!", and come back to Me to bring Me there!"
Thus Çrématé reveals Her desires to Viçäkhä, who is Her bosom-friend and who is the abode
of Her humour.
Çré Raghunätha eagerly desires that Viçäkhä's mercy. After he described Çré
Rädhäräni's matchless sweetness, he called his prayer: 'Viçäkhänandadä', the hymn that will
delight Viçäkhä. After hearing Çré Raghunätha däsa's wonderful glorification of Çré Rädhä, Çré
Viçäkhä will cast a merciful glance on him and engage him in Çrématé's service. This is the
desire Çré Raghunätha däsa carries in his heart.228 In svarüpäveça Çré Raghunätha says: "O
Viçäkhe! You are dear to my mistress! My heart is suffering from separation! Please revive
me by showing me my Sväminé just once! I cannot stay alive without seeing Sväminé for a
moment anymore!" mama viraha hatäyäù präëa-rakñäà kuruñva
Çré Haripada Çila sings:
he sumukhi viçäkhikä, savayasa çré rädhikä,
tomära jévané prétyäspada
kñaëa käla saìga chäòä, nähi häo ye tomarä,
kautuka léläte gadgada

"O fair-faced Viçäkhä! Your girlfriend Çré Rädhikä (savayasa means 'of the same age')
is the abode of your heart's love! You don't leave Each other's company for even a second,
because you always play joking ecstatic pastimes together!"

adarçane kuïjeçvaré, tile tile präëe mari,

çela viddha viraha yätanä
he viçäkhä öhäkuräëé, sadoya hoiyä tumi,
dekhäbe ki Kåñëa priyatamä?

"I am dying at every moment because I cannot see the queen of Vraja's love-bowers. I
am suffering very much from the spikes of separation! O goddess Viçäkhä! Will you be so
kind to show me Kåñëa's Beloved Rädhikä?"

VERSE 100:

HÄ NÄTHA GOKULA SUDHÄKARA SUPRASANNA

VAKTRÄRAVINDA MADHURA SMITA HE KÅPÄRDRA

228 Çré Baìgabihäré Vidyälaìkära adds: narma pracära samaye tasyäù sumanastvena mad dainyaà nivedayitvä
mäm änäyya darçayeti bhävaù "Please Viçäkhe! You are the abode of Sväminé's humour! When you are making
jokes with Sväminé you must tell Her about my miserable condition, because then She's in a good mood! Please
bring me to Her then and show me to Her!"
Çréla Raghunätha däsa Gosvämé's Stavävalé 359

YATRA TVAYÄ VIHARATE PRAËAYAIR PRIYÄRÄT

TATRAIVA MÄM API NAYA PRIYA SEVANÄYA

hä - O!; nätha - Lord; gokula - Gokula, or: of the senses; sudhäkara - moon, or giver of
nectar; suprasanna - very satisfied; vaktra - face; aravinda - lotus; madhura - sweet; smita - smile; he
- O!; kåpä - with mercy; ardra - softened; yatra - wherever; tvayä - with You; viharate - enjoys;
praëayaiù - with love; priyä Your beloved girl; ärät - close by; tatra - there; eva - only; mäm - me; api
- also; naya - take; priya - dear; sevanäya - for the service.

O Lord, O Nectar-moon of Gokula! O You who are melting with

compassion! O You whose lotuslike face smiles sweetly and satisfied!
Wherever You go to enjoy loving pastimes with Your beloved, please
take me there, so that I can affectionately serve You there!

Explanations: With tearfilled eyes and a heart suffering of separation Çré

Raghunätha prayed to Viçäkhä's lotus feet for Çré Rädhäräëé's darçana. When he wipes the
tears from his eyes he sees that Viçäkhäjé has disappeared and Çyämasundara has come
before him. Seeing him, Çré Raghunätha däsa prays to His lotus feet: "O Lord! O moon of
Gokula! O You whose lotusface is satisfied and smiling sweetly! O You who melts with
compassion! Take me wherever You go, so that I can serve You!" Every address is connected
with the kiìkaré's beloved service. "Hä Nätha! You are the lover of my mistress, therefore
You are also my Lord! You find great difficulty in meeting Each other, although You are very
attracted to Each other's forms, qualities and love. Therefore You will greatly need me to
bring about Your blissful meeting!" Çréla Rüpa Gosvämé has described this mutual love of
Rädhä and Kåñëa in ten verses that glorify Kåñëa's names called Lélämåta (in Stavamälä):

rädhikä hådayonmädi vaàçékväna madhucchaöäù;

rädhä parimalodgära garimäkñipta mänasaù
kamra rädhä mano ména baòiçé kåta vibhramaù;
prema garvändha gändharvä kilakiïcita raïjitaù
lalitä vaçyadhé rädhä mänäbhäsa vaçékåtaù;
rädhä vakrokti péyüña mädhurya bhara lampaöaù
mukhendu candrikodgérëa rädhikä räga sägaraù;
våñabhänu sutä kaëöha häri hära harinmaëiù
phulla rädhä kamaliné mukhämbuja madhuvrataù;
rädhikä kuca kasturé patra sphurad ura-sthalaù
iti gokula bhüpäla sünu lélä manoharam;
yaù paöhen näma-daçakam so'sya vallabhatäà vrajet

"He maddens Rädhikä's heart with the honey-drops of His flutesong, His mind is
grasped by Rädhä's bodily fragrance, His pastimes are the hook that catch the beautiful
Rädhä's fish-like mind, and He's very attached to the kila kiïcit-ecstasy of Gändharvä
(Rädhä) who is blinded with loving pride. He is upset when Rädhä, who is totally controlled
by Her friend Lalitä, is even slightly piqued at Him, He is very eager to drink the sweet
nectar of Çré Rädhä's crooked words, the rays of His moon-like face cause the ocean of Çré
Rädhikä's passionate love to swell and He is like an emerald in the necklace of Våñabhänu's
360 Çré Viläpa Kusumäïjali

daughter. He is like a bumblebee attached to Rädhä's blooming lotuslike face and the musk-
pictures of Rädhikä's breasts have been printed on His chest when He embraced Her.
Anyone who recites these ten names of the prince of Gokula, that are connected with His
enchanting pastimes, is very dear to Him."
There is a secret hidden in the name 'Gokula Sudhäkara': go means senses; kula
means the group and sudhäkara means the giver of nectar. Here Kåñëa is called 'the giver of
nectar (pleasure) to Çré Rädhikä's senses'. "You can madden all (kula) of Rädhikä's senses
(go). You will need me to console this prema pägaliné (Rädhä, who is madly in love with You)
and help Her to come and meet You in the trysting-grove!"229 How Çré Rädhä's five senses
are attracted to Govinda is described in Govinda Lilämåta (8.3) :

saundaryämåta sindhu bhaìga lalanä cittädri samplävakaù

karëänandé sanarma ramya vacanaù koöéndu çétäìgakaù
saurabhyämåta samplavävåta jagat péyüña ramyädharaù
çré gopendra suta sa karñati balät païcendriyäny äli me

Çré Rädhikä told Her friend Viçäkhä: "O dear friend! Kåñëa, the prince of cowherders,
inundates the mountain-like minds of the women of Vraja with the ocean of His nectarean
beauty, He delights their ears with His pleasant joking words and He pleases their bodies
(the sense of touch) with His body, that is cooler than millions of moons! He inundates the
world with His ambrosial fragrance and with the nectar of His pleasing lips. In this way He
forcibly attracts all My five senses!"
When Çré Raghunätha däsa remembers Çrématé's eagerness, he says he suprasanna
vakträravinda "O You whose lotuslike face shines with satisfaction!" Çyäma and Sväminé sit
down on one seat. Sväminé's love is so full of eagerness that She feels separation from Çyäma
even when She sits on His lap (this is called prema vaicittya) and cries out: "O Lord! O
beloved! Where are You?" Seeing Her condition, Çyäma is astonished and filled with ecstasy.
His lotuslike face looks very satisfied then. "Because nobody knows what utkaëöhävaté (eager
Rädhikä) may say or do next it's necessary to keep a maidservant around. Therefore", Tulasé
says, "take me to Your kingdom of spiritual pastimes!"
There is a very confidential explanation of the names 'Madhura smita' (sweetly
smiling One) and 'Kåpärdra' (You who melts with compassion). Rädhä and Kåñëa are playing
in the kuïja and Sväminé has seized Çyämasundara's play. Telling Him: "You don't know how
to play!" She takes Him by the hand to teach Him all erotic arts. When Çyäma sees Svämini's
endeavours He smiles softly and sweetly (madhura smita). After Their lovesports Sväminé is
exhausted and lies down on Çyäma's chest. Çyäma then melts with compassion (kåpärdra)
and begins to serve Her and remove Her fatigue by fanning Her and massaging Her. Tulasé
prays: "Take me to the kingdom of Your pastimes, so that I can serve Your beloved there with
love!" Whose beloved shall she serve? "Sväminé's beloved (You) or Your beloved (Sväminé)!
Whatever service You cannot do for Sväminé I will do and whatever service Sväminé cannot
do for You I will do!"230 Saying this Çré Raghunätha's heart becomes overwhelmed by
transcendental anxiety.
Çré Haripada Çila sings:

he nätha gokulänanda, suprasanna mukhäravinda,

gopéjana nayana änanda
he déna dayärdra cita, amåta madhura smita
çré rädhä vallabha çré govinda

229 Explanation by Çré Änanda Gopäla Gosvämé.

230 Explanation by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 361

"O Lord Gokulänanda with Your satisfied lotusface! O Joy to the eyes of the gopés! O
You whose heart is melting with compassion for the fallen! O You with the nectar-sweet
smile! O Lover of Rädhä! O Çré Govinda!"

priyä saìge praëayete, lélä koro ye kuïjete,

häsya parihäsa rasamoya
navéna yugala sevä, ei dhana more dibä,
nägarendra hoiyä sadoya

"Please allow me to serve You when You play loving pastimes that are full of rasika
joking and laughter with Priyä Rädhikä in the forest bowers. O King of gallants! Please give
me the treasure of the service of the eternally young Couple!"

VERSE 101:

LAKÑMÉR YAD AÌGHRI KAMALASYA NAKHÄÏCALASYA

SAUNDARYA BINDUM API NÄRHATI LABDHAM ÉÇE
SÄ TVAÀ VIDHÄSYASI NA CEN MAMA NETRA-DÄNAÀ
KIÀ JÉVITENA MAMA DUÙKHA DAVÄGNIDENA

lakñméù - the goddess of fortune; yad - whose; aìghri - feet; kamalasya - of the lotus; nakha -
nail; aïcalasya - of the tip; saundarya - beauty; bindum - drop; api - even; na - not; arhati - should;
labdham - attain; éçe - O goddess!; sä - She; tvaà - You; vidhäsyasi - will give; na - not; cet - if; mama
- my; netra - eye; dänaà - gift; kià - what; jévitena - with life; mama - my; duùkha - sorrow; dava -
forest; agnidena - by giving fire.

O Éçe (goddess)! The goddess of fortune cannot attain even a

drop of the beauty of the tips of Your lotuslike footnails! If You do not
bestow the gift of Your audience to my eyes, then what is the use of
this life, that just burns in a forestfire of sorrow?

Explanations: In the previous verse Çré Raghunätha offered his heart's prayers to
Çyämasundara's lotus feet, and from this verse on he prays again to Sväminé's lotus feet. Çré
Raghunätha däsa says: "O Präëeçvari (queen of my life)! Do You think I don't know You?
Why are You playing hide-and-seek with me? Lakñmé is not even as beautiful as the tip of
one of the nails on Your lotuslike toes!" Caitanya Caritämåta says: yära saundaryädi guëa
väïche lakñmé pärvaté "The goddess of fortune and Pärvaté desire Rädhikä's qualities like
beauty". Çré Prabodhänanda Sarasvaté writes in his Rädhä Rasa Sudhänidhi (68): lakñmé koöi
vilakña lakñaëa lasallélä kiçoré çatair ärädhyaà vraja maëòale'ti madhuraà rädhäbhidhänaà param
"Çré Rädhä, the sweet Supreme, is worshiped by hundreds of adolescent young girls in Vraja,
who have themselves characteristics that excel even millions of goddesses of fortune!" No
362 Çré Viläpa Kusumäïjali

one in the world can compare to Her in transcendental beauty, virtues and form! The Gopäla
Täpané Upaniñad states: tasyädyä prakåti rädhikä nitya nirguëä yasyäàçe lakñmI durgädikä
çaktayaù "God's primary potency is Rädhikä, who is eternally elevated beyond the modes of
material nature and whose mere fractions are other potencies such as Lakñmé, Durgä and
others." Just as Çré Kåñëa is the transcendental cause of all causes, so is Çré Rädhä. In this
connection the Gopäla Täpané Upaniñad describes Her as the Lord's primeval potency and
tantras like the Närada Païcarätra and the Gautaméya Tantra describe Her as the supreme
potency (parä çakti). Çré Rädhä and Çré Lakñmé are both embodiments of the Lord's
pleasure-potency, but Çré Rädhä is the sweet form (mädhurya mürtiù) and Lakñmé is the
majestic form (aiçvarya mürtiù) of that same potency. Çré Rädhä's beauty and sweetness is
unrivalled because She is the quintessence of prema, mahä bhäva. In prema She is
Kåñëamayé (filled with Kåñëa), in rasa (spiritual flavour) She is Gauräìgé, in majesty Sarva
Lakñmémayé (the sumtotal of all goddesses of fortune) and in sweetness She is the crestjewel
of all the gopikäs, Çré Rädhikä! The crownjewel of all devotee-saints, Çré Çuka Muni,
experienced Her supreme glory and described Her as the chief of the gopikäs in Çrémad
Bhägavata. What's more, even Kåñëa, who Himself enchants millions of Cupids, is enchanted
by Her sweet form - jagan mohana Kåñëa tähära mohiné (C.C.)
Çré Raghunätha says: "Why does someone who belongs to the most qualified, sweet
and beautiful mistress, suffer so much? If You don't give me the gift of the eyes, in other
words, if You don't show me Your form and pastimes, then what is the use of this life, that is
just burning in a forestfire of separation?" cakñu andha anähära, äpanära deha-bhära, virahe
hoilo jara-jara: "His eyes became blind from fasting, his body felt like a heavy burden to him
and he was burning in a fire of separation." He will not see anything else in the world but
Sväminé's lotus feet, that is his firm vow. That's why he writes about the netra däna, the gift
to the eyes, here. Çré Raghunätha däsa's mind and heart are very anxious and unsteady when
they perceive the sweetness of Çrématé's form, qualities, pastimes and compassion. When
Çrépäda Prabodhänanda Sarasvaté relished Çré Rädhä's sweetness in a transcendental vision
he said:
tat saundaryaà sa ca nava navo yauvana-çré praveçaù
sa dåg-bhaìgé sa ca rasa-ghanäçcarya vakñoja-kumbhaù
so'yaà bimbädhara madhurimä tat smitaà sä ca väëé
seyaà lélä-gatir api na vismaryate rädhikäyäù

(Rädhä Rasa Sudhänidhi 85)

"I cannot forget Rädhikä's beauty, the opulence of Her newly entering youth, the
movements of Her eyes, Her very amazing delicious juglike breasts, the sweetness of Her
Bimbacherry-like lips, Her smile, Her words and Her playful gait!" "Am I deprived of the
darçana of such a mistress? If You don't reveal Yourself to me because I'm not qualified,
then why should I remain alive?" Burning in an intolerable fire of anguish Çré Raghunätha
däsa weeps and rolls on the bank of Rädhäkuëòa. Separation from Rädhäräëé is not like
separation from the Supreme Lord! This anguish of separation is very deep and burns like a
forestfire, which is exemplified by Çréla Däsa Gosvämé. kià jévitena mama duùkha
davägnidena "What's the use of this life, that simply burns in a forestfire of sorrow? I cannot
take my own life, for I have offered it unto You, and I don't want to maintain it either
without having Your blessed devotional service! Please therefore show me the beauty of the
tips of Your toenails, that is coveted even by the goddess of fortune!"
Çré Rasika-Candra Däsajé sings:

yära pada kamalera, eka-öi nakha präntera,

bindu mätra suñamära kaëä.
Çréla Raghunätha däsa Gosvämé's Stavävalé 363

indirä devé svayaà, kori koto akiïcana,

läbhe kabhu nä hon sakñama

"The goddess Indirä (Lakñmé) Herself could not even attain a drop of the beauty of
the edges of one of the nails on Your lotuslike feet, no matter how much she endeavoured
for it!"
emona mädhuré tava, ämi ära kibä koro,
more divya netra koro däna
nitya nitya nava nava, lélä sukha mahotsava,
heri yeno bhariya nayana

"Please give me the divine eyes to behold that sweetness, so that I can fill up these
eyes with the great festival of Your ever-fresh blissful pastimes!"

yadi nä däo cakñu däna, våthä keno räkhi präëa,

dävänala sama ei jévana
caraëa darçana dibe, jvalitechi niçi dine,
kåpämayi däo go daraçana

"If You don't give me those divine eyes, then I vainly keep myself alive, and my heart
burns like a forestfire day and night! O merciful One! Give me Your lotus feet and show
Yourself to me!"

VERSE 102:

ÄÇÄBHARAIR AMÅTA-SINDHUMAYAIÙ KATHAÏCIT

KÄLO MAYÄTIGAMITAÙ KILA SÄÀPRATAÀ HI
TVAÀ CET KÅPÄÀ MAYI VIDHÄSYASI NAIVA KIÀ ME
PRÄËAIR VRAJENA CA VARORU BAKÄRIËÄPI

äçäbharaiù - with many hopes; amåta - nectar; sindhu - ocean; mayaiù - filled with; kathaïcit
somehow; kälaù - time; mayä - by me; atigamitaù - passed; kila - surely; sämprataà - now; hi -
certainly; tvaà - You; cet - if; kåpäà - mercy; mayi - to me; vidhäsyasi - will do; na - not; eva - surely;
kià - whether; me - to me; präëaiù - with my life; vrajena - with Vraja; ca - and; varoru -nicely-
thighed girl; bakäriëä - with Kåñëa; api - even.

O Varoru (nicely thighed girl)! Thus I somehow spent this time

here aspiring after oceans of nectar. Now if You are not merciful to
me, then what is the use of my life, my living in Vraja and even Kåñëa
to me?
364 Çré Viläpa Kusumäïjali

Explanations: Çré Raghunätha däsa does not want to maintain his miserable life
anymore without seeing Sväminé. Sväminé reveals Herself to him and says: "Tulasi! You have
introduced yourself as My maidservant! Can I now reject you? Surely you will get to see
Me!" These words illuminate Çré Raghunätha däsa's heart with the light of hope. Then, when
Sväminé disappears again, he suffers intolerable transcendental agony. "If You don't grant me
the right to serve You then what's the use of this scorching life?" It is as if Sväminé then asks:
"How have you been staying alive all this time?" Çré Raghunätha däsa says: "Listen, O nicely-
thighed Svämini! Do You think that I blissfully spent this time? With great difficulty I was
able to pass this time! Hope was my only support, like cooling drops of nectar that soothe my
burning heart!" (äçä bindukñitam idam upaity antare hanta çaityam, Çré Rüpa Gosvämé) One
of the nine special characteristics of bhäva bhakti is äçäbandha, being bound with firm hope
for attaining the Lord. äçäbandho bhagavataù präpti-sambhävanä dåòhä There is an ocean
of nectar in that hope. "That nectar will not let me die (a= not and måta = death)!231 I think
that if I stay alive I will surely get it! uddhava däsa äça kore heraite, sakhé saha yugala kiçora
- "Uddhava däsa hopes to see the Divine Couple with Their girlfriends". This tie of hope is
even tighter in the stage of prema than in the stage of rati, and it culminates in mahä-bhäva.
The maidservants' tie of hope is indescribable! They cannot give up this hope even if they are
consoled in visions, dreams, or in smaraëa. The nectarean aspiration for Çré Rädhä's service
is permanently seated in the heart of the practising devotee. Çrépäda Prabodhänanda
Sarasvaté has written: tat kaiìkaryam anukñanädbhuta rasaà präptum dhåtäçe mayi çré rädhe nava
kuïja nägari kåpä-dåñöià kadä däsyasi (Rädhä Rasa Sudhanidhi 86) "O Çré Rädhe, young lady-love
of the arbours! I desire the most astonishing rasa of Your maidservice, which is a festival of
constant love at every moment and which is attained by each of the adolescent girls of Vraja
by Your merciful glance alone! When will You cast a merciful glance on me?" Çré
Raghunätha says: "Your mercy is causeless, so sometimes I forget how unqualified I am and I
think that I will surely get Your service soon!" äpanä ayogya dekhi mone päo kñobha; tathäpi
tomära guëe upajäya lobha (C.C.) "When I look at My own unworthiness My mind becomes
upset. But still Your attributes make Me eager for You!" When I see You in dreams, visions
and smaraëa then I think I will also attain You personally! My life is also almost over; who
can survive this thrashing? O merciful mistress of mine! Hear my anguish! I can't tolerate
anymore! Hear my final prayer: "I have nothing more to say. I cannot find anymore words. If,
despite all my misery, You will still not give me Your mercy, then what is the use of my life,
of my living in Vraja and even of Kåñëa to me? Why should I continue to live without Your
mercy? So much time has passed, but I did not receive Your mercy. If my life passes in this
way, then what's the use? I don't want Vraja, I don't even want Kåñëa. I don't need anything
if You are not merciful to me. I don't have anyone else but You. O Merciful Svämini! If You
are not kind upon this suffering maidservant, then what will be my destination? You are
Lélämayé, a playful girl always intoxicated by pastimes that are sweeter-than-sweet. Therefore
it's not right to tell You about my misery. Today, though, I have no other resort than to
submit this to Your lotus feet - if You are not merciful to me, then I don't desire anyone
else's mercy."232 The devotees of the Lord give up religion, economic development, sense
enjoyment and even the rarely attained liberation from the material world for His sake. They
don't even want to remember these things. Çrémad Bhägavata (11.2.53) states:

trailokya vibhava hetave'py akuëöha småtir ajitätma surädibhir vimågyät

na calati bhagavat padäravindäl lava nimeñärdham api sa vaiñëavägryaù

231 This explanation is given by Çré Änanda Gopäla Gosvämé.

232 Explanation by Çré Änanda Gopäla Gosvämé.
Çréla Raghunätha däsa Gosvämé's Stavävalé 365

"He whose memory of the Lord's lotus feet, that are sought for by all the demigods
and sages, is always fresh and does not deviate for even half a second and he who does not
care about all the opulence of the three worlds, is the greatest Vaiñëava." And then again, the
mind of the devotee who becomes attracted to the sweetness of the form, qualities and
pastimes of Kåñëa, the son of Nanda Mahäräja, cannot even be taken away by this Lord
Näräyaëa. Such an exclusive dedication to Govinda is supreme, according to Çréla Rüpa
Gosvämé in Bhakti Rasämåta Sindhuù (1.2.58):

taträpy ekäntinäà çreñöhä govinda håta mänasäù

yesäà çréça prasädo'pi mano hartuà na çaknuyät

But those who have become eager to attain the service of Çré Rädhä, do not even care
about Govinda anymore. "I don't need Bakäri (Kåñëa) if I don't get Your mercy! Not only I
don't want Govinda, who is Himself suffering separation from Çré Rädhä, I will even give up
the association of those who long for Govinda!" Çréla Raghunätha Däsa Gosvämé writes in his
Sva Niyama Daçakam (6):

anädåtyodgétäm api muni-gaëair vaiëika mukhaiù

pravénäà gändharvämapi ca nigamais tat priyatamäà
yä ekaà govindaà bhajati kapaöé dambhikatayä
tad abhyarëe çérëe kñaëam api na yämi vratam idam

"Not even for a moment will I go near that impure place where a proud hypocrite
worships Govinda alone without worshiping His most expert lover Çré Gändharvä (Rädhä),
whose glories are sung by the Vedic scriptures and great sages like Närada Muni, who carries
the Véëä. That is my solemn vow!" Blessed is the service of Çré Rädhä; blessed is Çréla
Raghunätha däsa Gosvämé's extraordinary loyalty to Çré Rädhä! By hearing and chanting his
blessed words and by remembering his lotus feet the heart of the practising devotee can also
become scented with the fragrance of this loyalty to Çré Rädhä (rädhä-niñöhä).
Çré Raghunätha däsa says: "O Rädhe! You are an ocean of causeless mercy! I am also
worthy of Your mercy, for I have no one else in this world but You! There is no girl as sad as
I am!" Thus Çré Gaurasundara's grace was fully manifest in Çréla Raghunätha Däsa Gosvämé.
Çré Haripada Çila sings:
he varoru he rädhe! nivedana kori pade,
aphuranta äçä ye ämära
amåtera pärävära, se äçära nähi pära,
taraìgete òubi eka bära.

"O nicely thighed Rädhe! I am praying to Your feet! My desire is inexhaustible! There
is no limit to the nectar-ocean of my aspirations and I dived into its waves just once!"

kathaïcit duùkha kañöe, ei rädhäkuëòa taöe,

koriläm e käla yäpana
karuëä pratyäçä kori, käìdiyä käìdiyä mari,
kåpä yadi nä koro ekhon
ei vraja väsa kore, kibä läbha bolo more,
dhik mora jévana dhärana.
tuya adarçana ahi, viñe tanu järahi,
çré govinde kibä prayojana.
366 Çré Viläpa Kusumäïjali

"Somehow I have spent all this time on the bank of Rädhäkuëòa in great sorrow and
difficulty. Depending on Your mercy, I am crying and crying. If You are not merciful to me
now, then tell me what is the use of my staying in Vraja? Curses on me for staying alive! My
body burns in the poison of the black snake of separation from You, so then what is the use
of even Çré Govinda to me?"
·

VERSE 103:

TVAÀ CET KÅPÄMAYI KÅPÄÀ MAYI DUÙKHITÄYÄÀ

NAIVÄTANOR ATITARÄÀ KIM IHA PRALÄPAIÙ
TVAT KUËÒA MADHYAM API TAT BAHU KÄLAM EVA
SAÀSEVYAMÄNAM API KIÀ NU KARIÑYATÉHA

tvaà - You; cet - if; kåpämayi - O merciful girl; kåpäà - mercy; mayi - unto me; duùkhitä -
miserable girl; ayam - this; na - not; eva - surely; ätanoù - give; atitaräà - great; kim - whether; iha -
here; praläpaiù - with words; tvat - Your; kuëòa - lake; madhyam - the midst; api - even; tat - that;
bahu - much; kälam - time; eva - surely; saàsevyamänam - being served; api - even; kià nu -
whether; kariñyati - will do; iha - here.

O Kåpämayi (merciful girl)! If You are not kind upon this

suffering girl then what was the use of all these lamentations and all
my service to Your lake for such a long time?

Explanations: Çré Raghunätha is the embodiment of separation from Çré Rädhä.

Falling on the bank of Rädhäkuëòa he weeps out of great separation from his mistress. He
knows not how to save his life anymore. Day and night the river of his burning devotion
swells, being filled up by the rains of grief and flowing ever more forcefully towards the
nectar-ocean of Çré Rädhä's lotus feet. We may have a feeling of want when something small
is missing in our lives and when we get something small we may feel fulfilled, but when we
miss something tremendous no peace and satisfaction can be felt unless and until we have
gotten the whole thing. Çré Raghunätha däsa Gosvämé's eagerness and hankering for his
beloved deity stands before us as the peak of the Himälayas, as the greatest example. An
insignificant living entity cannot find any means to reach that high summit. A person who
does not practise any bhajan cannot possibly fathom Çréla Raghunätha Däsa Gosvämé's
anguish of love-in-separation. At every moment new waves of ever-increasing eagerness roll
in the river of his heart. He's not able to tolerate the pangs of separation from Çré Rädhä
anymore for even a moment. Certainly Rädhäräëé may sometimes respond to the anguish of
separation the loyal maidservant goes through, but that response will be momentarily. Seeing
Sväminé for just a moment makes the darkness of separation, that comes down later, seem
even more deep. It is then as if Çré Raghunätha's love-scented ears hear the following words:
"Tulasi! I am very close by! Where are you lamenting like this?" How much Raghunätha
desires to hear that nectar-mocking voice, but the wind of his stuttering life-airs make it
vanish again. In this way his desire to see Her increases more and more.
Çréla Raghunätha däsa Gosvämé's Stavävalé 367

"O Kåpämayi Svämini! O Merciful mistress! I am such a sad girl! If You don't bestow
Your mercy upon me, then what is the use of all my lamentations? I have lived by Your lake
Rädhäkuëòa for so long, serving it. If You don't reveal Yourself, then what is the use of all
that service?"
jano'yaà yäcate duùkhé rudann uccair idaà muhuù
tat padämbhoja yugmaika gatiù kätaratäà gataù
kåtvä nija gaëasyäntaù käruëyän nija sevane
niyojayatu mäà säkñät seyaà våndävaneçvaré

(Viçäkhänandada Stotram - 129,130)

"This miserable and suffering person bows down humbly at Her lotus feet,
considering them to be the only goal of his life, and he continuously weeps loudly and
pitifully begs: "May the Queen of Våndävana be merciful to me and allow me in Her own
party, engaging Me in Her direct service!" In his lamentation Çré Raghunätha submits his
own pitiable condition to Sväminé's lotus feet, saying: "For a long time I have stayed in Your
kuëòa, serving it! If You don't reveal Yourself to me, that what will be the result of all this
service? How dear the kuëòa is to You! What's the use of my service to the kuëòa without
becoming the object of Your mercy?" At one point (in verse 15 of Viläpa Kusumäïjali) Çréla
Raghunätha Däsa Gosvämé said: "When I saw the sweetness of Your lake I developed a
desire to serve You.", and in his 'Rädhäkuëòäñöakam' he also glorified the sweetness of that
lake so much, but when he feels the pain of separation he says: vyäghra tuëòäyate kuëòaà
jévätu rahitasya me: "When I am without my beloved the kuëòa looks like the gaping mouth
of a tiger to me!" Ordinary people can not easily understand what confidential sentiments are
hidden in these extraordinary words. With great humility Çré Raghunätha says: "Hä
Kåpämayi! You are the embodiment of boundless grace, and I am just a suffering girl!
Suffering people are the objects of Your compassion, therefore show me Your quality of
compassion and grant me Your devotional service!" At the end of his 'Premämbhoja Maranda
(honey from the lovelotus)'-prayer, Çréla Raghunätha däsa says:

tväà natvä yäcate dhåtvä tåëaà dantair ayaà janaù

sva däsyämåta sekena jévayämuà suduùkhitam
na muïcec charaëäyätam api duñöaà dayämayaù
ato gändharvike hä hä muïcainam naiva tädåçam

"This person bows down to You, holding a straw between his teeth. Please revive this
miserable wretch by sprinkling him with the nectar of Your service. A merciful person does
not abandon even a wicked soul who takes shelter of her. Therefore, O Gändharvike, please
don't abandon me!" When Çré Raghunätha reaches the pinnacle of devotional love he
becomes this humble. In Båhad Bhägavatämåta (2.5.224 and 225), Çréla Sanätana Gosvämé
has written:
dainyas tu paramaà premnaù paripäkena janyate
täsäà gokula näréëäm iva Kåñëa viyogataù
paripäkena dainyasya premäjasraà vitanyate
parasparaà tayor itthaà kärya käraëatekñate

"Humility becomes manifest when prema reaches its ripened stage. Since the gopés
love Kåñëa the most (which was shown in the Bhägavata while they were separated from
Him) they are also the most humble. In the same way prema becomes manifest when
humility culminates. In this way love and humility are Each other's cause and effect." In his
368 Çré Viläpa Kusumäïjali

Gopäla Campüù (Pürva 33.110), Çréla Jéva Gosvämé describes that love and humility of the
gopés as follows:
dävas trastä måga duhitaraç candra hénäç cakoryaù
srastä våkñän nava kalatikä néra riktäù çapharyaù
urjja präntäd bahir apagatä hanta navyäbja nälyo
yadvad dåñövä hari virahitä rädhikädyäç ca tadvat

"Alas! When Çré Rädhikä and the gopés are separated from Hari they resemble fawns
that are scared of a forest-fire, Cakoré-birds that are deprived of the moonlight, vines that
have lost hold of their supporting trees, fishes that have come out of the water or young
uprooted lotus flowers!" The painful separation of the maidservants from Çré Rädhä is not
even slightly less than that! Some give the following commentary on the words tvat kuëòa
madhyam api...sevyamänam (even in the middle of Your lake I served You): One day at
noontime, when Çrématé enjoyed Her watersports in Rädhäkuëòa with the Lord of Her heart
She dropped one of Her jewelled toerings in the water. Çréla Raghunätha Däsa, in his
spiritual body of Tulasé Maïjaré, looked for it under the water for a long time until she found
it and put it back on Çrématé's toe. Remembering this service, he now says: "Be so kind to me
that I will be blessed by attaining that direct service to Your lotus feet that I have rendered
so many times and with which You always eased my anxious pain!"
Çré Rasika-Candra Däsajé sings:
çuno çuno kåpämayi räi!
e dénä duùkhitä jane, yadi kåpä kaëä däne,
nähi tuña kñaëa mukha cäi

tabe e praläpa gäthä, niçcoy hoibe våthä,

yeno häya! araëye rodana
tava kuëòa madhya-bhäge, ati prema anuräge,
eto käla korinu sevana.

tähe ki koribe häya! yadi tumi öhelä päya,

sakali hoibe akäraëa.
mo heno adhama jane, koro kåpä nija guëe,
akapaöe loinu çaraëa.

"Listen, listen, O merciful Räi! If You don't give a drop of mercy to this miserable girl,
then she cannot find peace for even a moment. Alas! Then surely all her ravings will have
been in vain, like crying in the forest. Alas! What will be the use of my staying at Rädhäkuëòa
for so long, serving You with loving attachment, if You now kick me away? Everything will be
wasted! Please show Your greatness by bestowing Your mercy upon this fallen soul! I took
sincere shelter of You!"
·

VERSE 104:

AYI PRAËAYA-ÇÄLINI PRAËAYA PUÑÖA DÄSYÄPTAYE

PRAKÄMAM ATI RODANAIÙ PRACURA DUÙKHA DAGDHÄTMANÄ
VILÄPA KUSUMÄÏJALIR HÅDI NIDHÄYA PÄDÄMBUJE
MAYÄ BATA SAMARPITAS TAVA TANOTU TUÑÖIÀ MANÄK
Çréla Raghunätha däsa Gosvämé's Stavävalé 369

ayi - O!; praëaya - of pure love; çälini - abode; praëaya - love; puñöa - mature; däsya -
service; äptaye - for attaining; prakämam - greatly; ati - very much; rodanaiù - with crying; pracura -
profuse; duùkha - misery; dagdha - burned; ätmanä - heart; viläpa - of lamentations; kusuma -
flower; aïjaliù - handful; hådi - on the heart; nidhäya - holding; päda - feet; ambuje - on the lotus;
mayä - by me; bata - alas!; samarpitaù - offered; tava - Your; tanotu - may it give; tuñöim -
satisfaction; manäk - slightest.

O Praëaya-çälini (abode of pure love)! Thus I am loudly crying,

desiring to attain Your mature loving service! Holding Your lotus feet
to my heart, which is burning out of intense agony, I'm offering these
lamentations to them as a bouquet of flowers. May they be the cause of
even the slightest satisfaction to You......

Explanations: Humbly Çréla Raghunätha Däsa Gosvämé takes shelter of Sväminé's

lotus feet for the fulfillment of his desires: "O Svämini! What more can I say? I have no more
words left over, nor do I have the power to utter any! You can give me Your mercy or not, I
believe that You are the abode of pure love! Love for Çyämasundara, love for Your
girlfriends, love for Your maidservants! Being Premamayé You instantly take those who love
You to You. So it's not that I need You so much, but You will also need me many times!" This
loving maidservant keeps the firm hope in her heart that Praëaya-çäliné Sväminé will once
give her Her mature loving service.
"Hä Svämini! Taking this bouquet of lamentations to my anxious heart I offer them
now to Your lotus feet! Although this maidservant is unworthy, she cannot give up hoping! I
offer this prayer at Your lotus feet: Let me be Your maidservant, mature in my love! Desiring
Your mercy I have offered this bouquet of lamentations, which contains a forest-fire of this
maidservant's endless anguish, to Your lotus feet. I have one great aspiration: I want to be
Your maidservant, mature in my love. I want to know Your heart and lovingly serve You
accordingly! Not any ordinary maidservant, but one who can enter into the solitary kuïja
unhindered to perform the most intimate services! At that time You and Çyäma will consider
me to be the embodiment of Your loving ecstasy! O Praëaya-çälini! Your heart melts of
endless compassion. Please fulfill my desires!"
It is as if Sväminé then reveals herself and tells Tulasé: "Tulasi! What you desire is very
difficult to attain!" Tulasé replies: "Hä Svämini! If I am not qualified for Your service, then
leave it! Don't give it! You may keep me in this ocean of sorrow or in any other condition, but
I will just offer this bouquet of lamentations to Your lotus feet, weeping and weeping! Please
let me know if this has given You even the slightest happiness or satisfaction!"233
In this way Tulasé served Sväminé by lovingly stringing these flower-like lamentations
into a garland. With their minds' eyes the practising rägänugä-devotees should see the
pictures of deep devotional love that were drawn in it by this maidservant, that is suffering
the pangs of separation from Sväminé day and night. These emotions will arise also in the
heart of a fortunate devotee who remembers these pangs of separation. This ocean of
suffering in separation is so vast and so deep that ordinary persons cannot possibly enter into
it. Anyone who surrenders to Tulasé Maïjaré's lotus feet and has seen even one tiny wave of
this turbulent ocean of love-in-separation with his mind's eyes can understand that this
cannot occur in ordinary people. His mind's eyes will slowly but surely perceive the picture

233 Explanation by Çré Änanda Gopäla Gosvämé

370 Çré Viläpa Kusumäïjali

of Çré Gaurasundara absorbed in Çré Rädhä's ecstasy of love-in-separation in the Gambhérä-

cell at Néläcala (Puré). The following heartrending, pitiful tune of lamentation of separation
will resound from the twanging Véëä of His heart:

kähä koro kähä päo vrajendra-nandana;

kähä mora präëa-nätha muralé vadana
kähäre kohibo ke vä jäne mora duùkha;
vrajendra-nandana vinä phäöe mora buka {C.C.}

"Where shall I go, what shall I do to get Vrajendra-nandana? Where is the flute-
playing Lord of My life? Whom shall I tell, who will know of My distress? Without
Vrajendra-nandana My heart breaks!"
Usually a benediction (phalaçruti) is granted at the end of a prayer, but here there is
no need for such a benediction. The prayer is its own benediction. Çré Raghunätha's voice
chokes as he speaks, and he faints. Is this fire of separation extinguished by weeping?
Raghunätha did attain the service of Çrématé Rädhikä as a result of serving Çré Rädhäkuëòa.
The reddish sunrise of aspiration begins to glow on the eastern horizon of the sky of his
fortune, removing the dense darkness of the newmoon night of his love-in-separation.
Suddenly all the ten directions are gladdened by Çré-Çré Rädhä-Mädhava's sweet bodily
fragrance. Sväminé has come, taking Her Präëa Vallabha with Her! Çréla Däsa Gosvämî
smells Their sweet bodily fragrance and beholds Their sweet golden and bluish forms, that
illuminate the bank of Çré Rädhäkunda. The divine jewels of Çré Raghunätha's fortune, Çré-
Çré Rädhä-Çyäma are standing before him! How many streams of merciful tears trickle from
Their beautiful eyes! How sweet are Their voices! By smelling Their honey-sweet fragrance,
Çré Raghunätha comes back to life. Sväminé says: "Tulasi! Look, I have come!" Tulasé's
heart's desires have been fulfilled! Sväminé stands before her with Her Präëanätha.
Mercifully She take Tulasé by the hand and embraces her, thus accepting her as Her
maidservant. This is the end of her lamentation. Raghunätha had his desires fulfilled. His
vine-like body, that was burning in the great fire of separation, is now showered by the
stream of the Divine Couple's eternal blissful meeting in the kuïja-abode.234 Gaura-lélä is
also eternal, and Çré Raghunätha däsa is Mahäprabhu's eternal associate. Fortunate souls can
hear Çréla Raghunätha Däsa weeping even now in the form of a practising devotee. Here he
eternally relishes the sweetness of separation from Sväminé, lamenting and lamenting. At
night, when all is silent, Çréla Raghunätha Däsa Gosvämé's pitiful lamentations of separation,
that defeat the anxious lamentations of the osprey in sweetness, can still be heard on the
bank of Çré Rädhäkuëòa.....
Çréla Rasika-Candra Däsajé sings:

praëaya çälini ayi! he rädhe he kåpämayi,

diva niçi puòi duùkhänale
préti-puñöa däsya tava, premärtite nitya nava,
kobe more dibe däsé bole.

"O Rädhe! Ayi abode of love! O merciful One! Day and night I am burning in the fire
of misery. When will You give me Your service, which is nourished by pure love and
eternally fresh eagerness, calling me Your däsé?"

präëera praläpa guli, raciyä kusumäïjali,

tuyä pade korinu arpaëa.

234 Narrated by Çréla Änanda Gopäla Gosvämé.

Çréla Raghunätha däsa Gosvämé's Stavävalé 371

kñaëekera täre tabe, hoy yadi tuñöi lava,

särthaka hoibe e jévana.

"I make a bouquet of my heart's utterings and offer them at Your lotus feet. If You are
even once slightly satisfied with them, then my life will be a success!"

Thus ends Çréla Raghunätha Däsa Gosvämé's 'Çré-Çré Viläpa Kusumäïjali'

Sources of the Explanations: Lectures given by Çréla Änanda Gopäla Gosvämé (1897-
1961) and Paëòita Çré Ananta Däsa Bäbäjé Mahäräja. Sanskrit commentary by Çré Baìgabihäré
Vidyälaìkära. Padyänuvädas (Bengali song-translations that follow the commentaries) by Çré
Haripada Çila and Çré Rasika-Candra däsa. Commentary of Rädhäkuëòa Mahänta Paëòita Çré
Ananta Däsa Bäbäjé Mahäräja, named 'Parimala kaëä' (a drop of the divine fragrance of this
bouquet of lamentations), was published in Gauräbda 499 (1985 A.D.) from Sri Krishna
Chaitanya Shastra Mandir, Vrajananda Ghera, PO Radhakunda (district Mathura), U.P., India.

CHRONOLOGICAL ORDER OF TOPICS IN"VILÄPA KUSUMÄÏJALI"

VERSE 1: MAÌGALÄCARAËA Auspicous invocation; teasing praise of the Guru in his spiritual
form.
VERSE 2: MAÌGALÄCARAËA : Auspicious Invocation; Witty Praise Of A Proud Land Lotus
VERSE 3: ÇRÉ GURUR KÅPÄÇIÑA : The Blessing of Çré Guru.
VERSE 4: BAHYÄVEÇE ÇRÉ GURU VANDANÄ: Praise of the Guru in External Form.
VERSE 5: GAURA VANDANÄ: Praise of Çré Caitanya-Candra.
VERSE 6: ÇIKÑÄ GURU VANDANÄ : The refuge of Sanätana Gosvämé.
VERSE 7: UTKAÖA VIRAHÄNALA: The severe fire of Separation.
VERSE 8: ADBHUTA KÅPÄ-NAUKÄ : The Wonderful Boat of Sväminé's Mercy.
VERSE 9: LÄKÑAUÑADHA : Soothing Medicinal Footlac Against the Poison of Viraha.
VERSE 10: KÅPÄ-NIRÉKÑAËA SAÏJÉVANÉ : The Reviving Elixir of a Merciful Glance.
VERSE 11: PAÖAVÄSA VIBHÜÑAËA: A Decoration of Pollen — the Perfection of the Head.
VERSE 12: BÄDHIRYA HARAËA : The Removal of Real Deafness — An Ocean of Nectar.
VERSE 13: CAKITA KÅPÄ KAÖÄKÑA : A merciful Glance from Frightened Eyes.
VERSE 14: RÄDHÄ-NIÑÖHÄ HETU: The light shed by Rüpa Maïjaré—the cause of Rädhä-niñöhä!
VERSE 15: ÇRÉ RÄDHÄKUËÒA DARÇANA: Love at First Sight of Rädhäküëòa.
VERSE 16: ÇRÉ RÄDHÄ'S VARA-DÄSYA : The Super Excellence of Çré Rädhä's service.
VERSE 17: SAUBHÄGYA MUDRÄ : How Tulasé gets Auspicious Marks on the Arms.

MORNING SERVICES:
VERSE 18: BÄHYÄGÄRA SEVÄ: How Tulasé starts With The most Menial Service.
VERSE 19: MÅTTIKÄ AND VÄRI SEVÄ: How Tulasé brings Clay and Washes Sväminé's Lotus
feet.
VERSE 20: DANTA DHÄVANA AND TAILODVARTANA SEVÄ : How Tulasé Brushes Sväminé's
Teeth, Rubs and Massages Her with Fragrant Oil.
VERSE 21: ÇRÉ RÄDHÄ'S SNÄNA : How Tulasé bathes Sväminé.
VERSE 22: VASTRA PARIDHÄPANA : How Tulasé dries Sväminé and Dresses Her.
VERSE 23: VEËÉ-BANDHANA: How Tulasé Makes Sväminé's Braid with a Garland.
372 Çré Viläpa Kusumäïjali

VERSE 24: TILAKA RACANÄ AND KUÌKUMA CARCÄ : How Tulasé makes Tilaka, applies
Kuìkuma powder and draws Pictures.
VERSE 25: SÉMANTE SINDÜRA REKHÄ : How Tulasé makes a Stripe of Sindüra.
VERSE 26: ARUËA RASA BINDU : How Tulasé makes Red Fragrant Spots.
VERSE 27: ÇREÑÖHA KARËABHÜÑAËA: How Tulasé hangs fabulous Earrings on Sväminé's Ears.
VERSE 28: KAÏCULÉ SEVÄ : How Tulasé conceals Sväminé's Jewel-like Breasts.
VERSE 29: SUCÄRU MUKTÄ MÄLÄ : How Tulasé places beautiful Pearl- and Jewel-necklaces.
VERSE 30: NÉLA CUÒI AND RATNÄÌGURÉYAKA: How Tulasé hangs Bangles around Svämiài's
Wrists and places Jewelled Rings on Her Fingers.
VERSE 31: MEKHALÄ, NÜPURA AND PÄDÄÌGURÉYAKA : How Tulasé applies Sväminé's
Waist-bells, Ankle-bells and Toe-rings.
VERSE 32: HARI RAÌGADA AÌGADA : How Tulasé Places Sväminé's Armlets, that Delight Hari.
VERSE 33: GRAIVEYA-SEVÄ : How Tulasé hangs the Graiveya-necklace.
VERSE 34: KAUSTUBHA MITRA : How Tulasé Places the Syamantaka-jewel, Kaustubha's friend.
VERSE 35: TRUÖI-BHAYA : Won't Sväminé's Waist break?
VERSE 36: NÄSA-MAUKTIKA SEVÄ : Hanging Sväminé's Nose-pearl.
VERSE 37: NAVA RATNA-MÄLIKÄ PARIËAYA: The wedding of a Jewel-string.
VERSE 38: CAKRA-ÇALÄKÄ DHÄRAËA : What makes Kåñëa spin like a Disc?
VERSE 39: MUKUNDÄMODA MANDIRA: Mukunda's temple of Bliss.
VERSE 40: DAÇANA RAÏJANA SEVÄ : How Tulasé draws Red Lines On Sväminé's Teeth.
VERSE 41: UTKÅÑÖA KHÄDIRA RÄGA : How Tulasé applies Marvellous Camphor-lipstick.
VERSE 42: KAJJALA-SEVÄ : How Tulasé applies Eye-liner around Sväminé's eyes.
VERSE 43: YÄVAKA RÄGA RAÏJANA: How Tulasé puts footlac on Sväminé's feet - and Kåñëa's
head!
VERSE 44: MADHURA MALLI MÄLÄ : How Tulasé hangs a Sweet Jasmine Garland surrounded
by Buzzing Bees on Sväminé's lowered Shoulders.
VERSE 45: SÜRYÄRGHYA TARPAËA; How Sväminé Offers Oblations to the Sun.

AFTERNOON SERVICES:
VERSE 46: NANDÉÇVARE MIÑÖÄNNA PRERANA: Tulasé is sent to Nandéçvara with Sweets.
VERSE 47: ÇRÉ RÄDHÄ'S KUÇALA PRAÇNA : Mother Yaçodä Inquires about Sväminé's Welfare.
VERSE 48: ÇRÉ KÅÑËÄDHARÄMÅTA ÄNAYANA: How Tulasé delivers Kåñëa's Lip-Nectar.
VERSE 49: BHOJANA SEVÄ : How Tulasé serves Kåñëa's Prasäda to Sväminé and Her Sakhés.
VERSE 50: MADHURA VÄRI ARPAËA: Tulasé Serves Sväminé Sweet Mouth-water after Supper.
VERSE 51: DHÜPA DÄNA AND VÉJANA SEVÄ : .How Tulasé Offers Incense and Fans Sväminé
VERSE 52: ÇREÑÖHA TÄMBÜLÄRPAËA: Tulasé offers marvellous Betelleaves with Camphor.
VERSE 53: ÇRÉ RÄDHÄ'S ÄRÄTRIKA : How Tulasé Offers Ärati - with her Hair!
VERSE 54: SVAPNA VILÄSA : How Tulasé Makes a Dream-bed for Sväminé.
VERSE 55: ÇRÉ PÄDA PADMA SAMVÄHANA: Rüpa Maïjaré's merciful gift of Service To Tulasé.
VERSE 56: ÇRÉ RÄDHÄ'S BHAKTI LATÄ : What makes the Creeper of Tulasé's Devotion grow?
VERSE 57: ABHILAÑITA SUDHÄ : How Sväminé offers Tulasé Her Prasäda - from the mouth!

MORNING SERVICES:
VERSE 58: NANDÉÇVARE GAMANA: How Tulasé Follows Sväminé to Nandéçvara.
VERSE 59: KAÖI-DHÄRANA : How Tulasé holds Sväminé's Brittle Waist - while She walks!
VERSE 60: NANDÉÇVARA ÇOBHÄ : Nandéçvara is greater than Govardhana!
VERSE 61: DHANIÑÖHÄYÄ-PRAËAYA ÄSVÄDANA : Relishing Dhaniñöhä's Love For Sväminé.
VERSE 62: PÄKAÇÄLÄ RASÄSVÄDANA : Relishing Rasa in the Kitchen.
VERSE 63: RASA SAÏCAYA ARPAËA: How shy Sväminé hands Rohiëé Her Cooked Dishes.
Çréla Raghunätha däsa Gosvämé's Stavävalé 373

VERSE 64 : MADHURA RASAVATÉ'S MUKHA PADMA: Madhura Rasavaté Räi's Lotus face.
VERSE 65: KÅÑËA'S VANAGAMANODYOGA : How Govinda departs for Cow-tending.
VERSE 66: GOÑÖHEÇÄ'S ÇAPATHA : Queen Yaçodä's oaths - "Rädhe, eat !"
VERSE 67: NAVA VADHÜ NYÄYA LÄLYAMÄNA : How Queen Yaçodä cuddles Sväminé like her
own Daughter-in-law.
MIDDAY-SERVICES
VERSE 68: DIVÄBHISÄRA: How Wide-eyed Sväminé rushes to Hari's adorned Kuïja.
VERSE 69: PUÑPÄLAÌKÄRA ÇÅÌGÄRA SEVÄ: How Sväminé Adorns Her Beloved with Flowers.
VERSE 70: ABHISÄRA VÄRTÄ : How the parrot Vicakñaëa's message delights Tulasé.
VERSE 71: MADANÄNANDADA KUÏJA: Tulasé Makes a Bed of Flowers in Viçäkhä's Kuïja.
VERSE 72: ÇRÉ PÄDA-PADMA SAMVÄHANA: How Tulasé massages Sväminé's Lotus Feet.
VERSE 73: DÄNA-LÉLÄYA DARPITA NETRÄ : Tulasé proudly sees Sväminé in the Däna Lélä.
VERSE 74: VÄTA-SEVÄ : How Våndävana's wind serves Sväminé.
VERSE 75: ÇRÉ RÄDHÄKUËÒE JALA KRÉÒÄ : Rädhä and Kåñëa's Water Sports in Rädhäkuëòa.
VERSE 76: ARIÑÖAJAYINÄ SEVÄ : Ariñöajayi's Weakness.
VERSE 77: PREMA VILÄSA VIVARTA: A Reversion of Amorous Roles.
VERSE 78: GÜÒHA HÄSYA VADANÄ : How Mädhava's Failure Causes Tulasé's Hidden Smile.
VERSE 79: MADHURA MADANA GÄNA: How Rädhä-Mädhava Sing Sweet Amorous Songs.
VERSE 80: MURALÉ SAÀGOPANA : Hiding Hari's flute.
VERSE 81: MADHURA MADHURA GOÑÖHÉ : An Ever-so-sweet Conversation.

LATE EVENING SERVICE:

VERSE 82: NÄMA-GRÄHA : Sväminé calls Tulasé by Name.

MISCELLANEOUS SERVICES:
VERSE 83: MUKHARÄ'S SUDHÄMAYA VÄKYA: Mukharä's nectarean Call.
VERSE 84: SMITA KARPÜRA VÄSITA VÄKYÄMÅTA: Serving camphor-laced nectar audibly and
visibly.
VERSE 85: PUÑPA-CAYAËA LÉLÄ : A crooked Quarrel Over picked Flowers.
VERSE 86: MÄNA BHAÌGA : How Tulasé falls at Lalitä's Feet to break Sväminé's Pique.
VERSE 87: ABHIÑEKOTSAVA: Sväminé's Coronation as the Queen of Våndävana.
VERSE 88: VÅÑABHÄNUPURA YÄTRÄ : How Sväminé visits Barsänä.
VERSE 89: DIVYA GÄNA-ÇIKÑÄ : How Sväminé gives Singing-lessons to Tulasé.
VERSE 90: DIVYA RASA KÄVYA PÄÖHA : How Sväminé reads Divine Rasika Poems to Tulasé.
VERSE 91: VÉËÄ-VÄDANA ÇIKÑÄ : How Sväminé teaches Tulasé to play Véëä.
VERSE 92: PRIYA HÄRA GUMPHANA: How Tulasé Quickly strings Shy Sväminé's Dear Necklace.
VERSE 93: CARVITA TÄMBÜLA CUMBANA: How Sväminé gives Tulasé a Betel-kiss.
VERSE 94: DAYITA MADHURA KÄÏCÉ : Recovering a Dear, Sweet Sash of Bells.
VERSE 95: TÄÒANA KÅPÄ LAKÑAËA : Svaminé's Merciful Forgiveness.
VERSE 96: PÜRËATAMA ÇARAËÄGATI : How Tulasé Fully Surrenders to Sväminé.
VERSE 97: KUËÒA VÄSA SAËKALPA : How Däsa Gosvämé Vows to live at Rädhäkuëòa.
VERSE 98: ÇRÉ SAROVARA PRÄRTHANÄ: Prayer to Çré Rädhäkuëòa.
VERSE 99: ÇRÉ VIÇÄKHÄ PRÄRTHANÄ : Prayer to Çrématé Viçäkhä.
VERSE 100: ÇRÉ GOKULACANDRA PRÄRTHANÄ : Prayer to Çré Kåñëa, the moon of Gokula.
VERSE 101: NETRA DÄNA : The Greatest Gift to the Eyes.
VERSE 102: NA BAKÄRIËÄPI : I don't want Kåñëa!
VERSE 103: KUËÒA-VÄSA VYARTHATÄ : Did I serve Rädhäkuëòa in vain?
VERSE 104: PRAËAYA ÇÄLINÉ TUÑYATU : May the Abode of Love be Pleased!
374 Çré Viläpa Kusumäïjali

VERSE INDEX ON ROMAN ALPHABETICAL ORDER

älékulena lalitä pramukhena särdham ..............................................................................................54

äliìganena çirasaù paricumbanena ..................................................................................................67
amåtäbdhi rasa-präyais .......................................................................................................................12
api sumukhi kadähaà mallaté keli-talpe ..........................................................................................81
api bata rasavatyäù siddhaye mädhavasya .....................................................................................58
ärätrikena bhavatéà kim u devé devéà ............................................................................................53
äçäbharair amåta sindhumayaiù kathaïcid ...................................................................................102
aìgadena tava väma doù sthale .........................................................................................................37
ati sulalita läkñäçliñöa saubhägya ......................................................................................................17
aty utkaöena nitaräà virahänalena ..................................................................................................7
äyätodyat kamala vadane hanta ......................................................................................................82
ayi praëaya çälini praëaya-puñöa däsyäptaye ..............................................................................104
ayi vipinam aöantam saurabheyé-kulänäà ...................................................................................65
ayi vimala jalänäà gandha karpüra puñpaiù .................................................................................21
bhojanasya samaye tava yatnäd ......................................................................................................51
bhojanävasare devi snehena ..............................................................................................................57
bhojane guru sabhäsu kathaïcin ......................................................................................................64
bhrätraù go'yutam atra maïju vadane ...........................................................................................88
daçanaàs te kadä rakta rekhäbhiù ...................................................................................................40
dattaù pralamba-ripuëodbhaöa .........................................................................................................34
devi bhäñita péyüñam ..........................................................................................................................84
devi duùkha kula sägarodare .............................................................................................................8
devi te caraëa padma däsikäm ...........................................................................................................10
goñöhendra putra mada citta .............................................................................................................27
goñöheçayätha kutukäc chapathädi ..................................................................................................66
govardhanädri nikaöe mukuöena narma .........................................................................................73
hä naptri rädhe tava sürya bhakteù ................................................................................................83
hä nätha gokula sudhäkara .............................................................................................................100
hä rüpa maïjari sakhi praëayena devém .......................................................................................68
hamvä-ravair iha gaväm api ballabänäà .......................................................................................60
hanta devi tilakasya samantäd .........................................................................................................26
he çré sarovara sadä tvayi sä mad éçä................................................................................................98
jitvä päçaka kheläyäà .........................................................................................................................80
kadä te måga çäväkñi .........................................................................................................................39
kalävati natäàsayoù pracura käma ................................................................................................44
kanaka guëitam uccair mauktikam ..................................................................................................36
karëayor upari cakra çaläke ..............................................................................................................38
karpura püra paripürita näga-vallé ................................................................................................52
kenäpi doña lava mätra lavena devi .................................................................................................95
Kåñëa vakträmbujocchiñöam ...............................................................................................................48
kñaëam api tava saìgam nä tyajed ....................................................................................................99
kusuma cayana kheläà kurvatém ......................................................................................................85
lajjayäli purataù parato mäà ...........................................................................................................89
Çréla Raghunätha däsa Gosvämé's Stavävalé 375

lakñmér yad aìghri-kamalasya nakhäïcalasya .............................................................................101

lalitatara måëälé kalpa-bähu-dvayaà te .........................................................................................32
mädhavaà madana keli vibhrame ....................................................................................................78
mädhaväya nata-vaktram ädåta .........................................................................................................63
maëicaya khacitäbhir néla cüòävalébhiù ........................................................................................30
nänä maëi prakara gumphita cäru puñöa .........................................................................................29
nänä puñpair kvaëita madhupair devi ..............................................................................................71
nänä vidhaiù påthula käku-bharair asahyaiù ........................................................................ ........86
nänä vidhair amåta sära rasäyanais taiù ................................................................................ ........49
nija kuëòa taöé kuïje ................................................................................................................... ........91
nétänna mad vidha laläöa-taöe laläöaà ..................................................................................... ........47
niviòa madana yuddhe präëa-näthena särdhaà ................................................................... ........94
pädäbjayos tava vinä vara däsyam eva ................................................................................... ........16
pädämbhoje maëimaya tulakoöi-yugmena .............................................................................. ........31
pänäya väri madhuraà nava päöalädi ..................................................................................... ........50
pänéyaà céna vastrair çaçimukhi çanakaiù ............................................................................ ........22
pärçvadvaye lalitayätha viçäkhayä ca ..................................................................................... ........59
prabhur api yadunandano ya eña ............................................................................................ ..........4
prakñälya päda-kamalaà kåta danta-käñöhäà ...................................................................... ........19
prakñälya päda kamalaà tad anukramena ........................................................................... ........23
prakñälya päda kamale kuçale praviñöä .................................................................................. ........62
praëäléà kélälair bahubhir abhisaìkñälya ............................................................................. ........18
pränta-dvaye pariviräjita guccha-yugma ............................................................................... ........35
präptäà nija praëayini nikaraiù parétäà .............................................................................. ........61
prätaù sudhäàçu militaà mådam atra .................................................................................. ........19
prétyaù maìgala géta nåtya vilasad ........................................................................................ ........87
räsotsave ya iha gokulacandra bähu ....................................................................................... ........33
säkaà tvayä sakhi nikuïja gåhe sarasyäù .............................................................................. ........69
samantäd unmatta bhramara-kula jhaìkära ........................................................................ ........75
samvähayiñyati padau tava kiìkaréyam ................................................................................ ........55
sarovara lasat taöe madhupa guïji kuïjäntare .................................................................... ........76
çaçakabhåd abhisäre netra-bhåìgäïcaläbhyäà .................................................................... ........13
sindüra rekhä sémante ............................................................................................................... ........25
sphéta sväntam kayäcit sarabhasam ........................................................................................ ........77
çré rüpa maïjari karärcita päda-padma ................................................................................. ........72
çrutvä vicakñaëa mukhäd vrajaräja-sünoù ............................................................................ ........70
sthala kamalini yuktaà garvitä känane'smin ....................................................................... ..........2
subhaga mågamadenäkhaëòa çubhräàçu .............................................................................. ........24
sulalita nija bähväçliñöa goñöhendra-sünoù ............................................................................ ........79
süryäya sürya-maëi nirmita vedi madhye ............................................................................ ........45
sva kuëòaà tava loläkñi ............................................................................................................. ........97
sva mukhän man mukhe devi .................................................................................................... ........93
svapne'pi kià sumukhi te caraëämbujätä ............................................................................. ........11
tava tanuvara gandhäsaìgé bätena candrä- ......................................................................... ........74
tavaiväsmi tavaiväsmi .............................................................................................................. ........96
tavodgérëaà bhojyaà sumukhi .............................................................................................. ........56
tvad alokana kälähi ................................................................................................................. ..........9
376 Çré Viläpa Kusumäïjali

tvaà cet kåpämayi kåpäà na hi duùkhitäyäà ....................................................................... ......103

tvaà rüpa maïjari sakhi prathitä pure'smin ......................................................................... ......... 1
utkhädirena nava candra viräjitena ........................................................................................ ........41
vairägya yug bhakti-rasaà prayatnaih ................................................................................. ..........6
vihärais truöitaà häraà ............................................................................................................ ...... 92
vrajapura pati rajïyä äjïayä miñöam annaà ......................................................................... ........46
vrajendra vasati sthale vividha ballabé-saìkule ................................................................... ..........3
yä te kaïculir atra sundari mayä vakñojayoù ....................................................................... ........28
yäcita lalitayä kila devyäù ........................................................................................................ ........90
yadä tava sarovaraà sarasa bhåìga-saìghollasat ............................................................... ........15
yad avadhi mama käcin maïjari rüpa pürvaà ...................................................................... ........14
yasyäìka raïjita çiras tava mäna bhaìge .............................................................................. ........43
yat pränta-deça lavaleça vighürnitena .................................................................................. ........42
yo mäà dustara geha nirjala mahäküpäd ............................................................................. ..........5

ÇRÉ RÄDHIKÄ'S HOLY NAMES IN VILÄPA KUSUMÄÏJALI

On Roman alphabetical order

Äyatäkñi (Wide-eyed Girl) ............................................................................................................... 68

Äyatodyat kamala vadane (Girl whose face is like a wide open lotus flower) ................82
Bhäviné (beautiful, emotional Girl) ..................................................................................................19
Bhavyä (beautiful, auspicious Girl) .................................................................................................. 47
Caïcaläkñé (restless eyed Girl) ....................................................................................................... 38
Devé (goddess).....................................................................................................................................8,
9,10,13,16,18,24,25,26,40,44,48,52,53,54,57,63,68,71,80,82, 84,90,91,92,93,95,96,99
Dhérä (grave Girl) ...............................................................................................................................87
Dhéramati (grave Girl) ....................................................................................................................95
Gäìgeya gätré (golden limbed Girl) ............................................................................................41
Goñöhendra sünu dayitä (the beloved of the Cowherd Prince) ...........................................23
Hema gauré (golden beauty) ..........................................................................................................29
Hrémati (shy Girl) .............................................................................................................................66
Hré puïja mürti (great bashfulness personified) ........................................................................82
Indévaräkñé (blue lotuseyed Girl) ...................................................................................................30
Éçä (goddess) .............................................................................................................................98,99,101
Éçvaré (goddess) ....................................................................................................................................69
Jita vidhu mukha padmä
(She Whose Lotus-like Face defeats the Splendour of the Moon) .......................................................21
Kalävati (the Artful Girl) ..................................................................................................................44
Kalyäëé (Auspicious, beautiful Girl) .................................................................................................12
Çréla Raghunätha däsa Gosvämé's Stavävalé 377

Kanaka gauré (Golden Girl)..........................................................................................................72

Khaïjanäkñé (Girl Whose Eyes are as Frisky as Wagtail Birds) ..................................................67
Kåpämayi (Merciful Girl) .............................................................................................................103
Kåçodaré (Slender Waisted Girl)......................................................................................................35
Kuìkumäìgé (Girl Whose limbs are Powdered with Vermilion) ...................................... ........49
Kuçalä (Beautiful, Auspicious Girl) ........................................................................................ ........62
Loläkñé (Frisky-eyed Girl) ....................................................................................................... ........97
Madhurä (Sweet Girl) ............................................................................................................. ........64
Madhura gätré (Girl with a Sweet body) ........................................................................... ........52
Madhura mukhé (Sweet-Faced Girl) ................................................................................ ........74
Maïju vadanä (Fair-faced Girl) ......................................................................................... ........88
Manojïa hådayä (Girl with a Beautiful Heart) ................................................................. ........55
Måga Çäväkñé (Fawn Eyed Girl) ......................................................................................... ........39
Mugdhäìgé (She Whose limbs are Enchanting) .................................................................. ........45
Nakha-dalita haridrä garva gauré
(She Whose golden lustre destroys the Pride of Turmeric which is scratched by the Nails) ...... ........17
Praëaya Çäliné (Abode of Pure Love) ................................................................................. ......104
Rädhä (Kåñëa's Topmost Worshiper) ....................................................................................... ........83
Sadayä (Merciful Girl) ............................................................................................................. ...86,89
Çaçimukhé (Moon Faced Girl) ...............................................................................................71,75,94
Sphuöat sarasijäkñé (Blooming Lotus Eyed Girl)............................................................. ........15
Sthala-kamaliné (Land Lotus) .............................................................................................. ..........2
Subhagä (Auspicious, Lucky, Beautiful Girl) ......................................................................... .......70
Subhaga mukhé (Fair Faced Girl) ...................................................................................... ........79
Sumukhé (Fair Faced Girl) ................................................................................11,34,45,56,66,78,81
Sundaré (Beautiful Girl) ........................................................................................................... ........28
Suneträ (Beautiful Eyed Girl) .........................................................................................................31
Suvratä (Dedicated Girl) ..................................................................................................................85
Sväminé (Mistress) ...............................................................................................................7,28,58,77
Svarëa gauré (Golden Beauty) ............................................................................................ ........37
Taraläkñé (Restless Eyed Girl)................................................................................................ ........50
Varoru (Nicely Thighed Girl) ............................................................................................7,46,76,102
Våndäraëya räjïé (Queen of Våndävana) .......................................................................... ........14

GLOSSARY

Abhisära - Love Journey.

Abhiñeka - Ritual bathing for a coronation or the birthday of a deity.
378 Çré Viläpa Kusumäïjali

Äcärya - Spiritual master who teaches by example.

Aguru - Aloe perfume
Anuräga - Continuous feelings of passionate love.
Änanda - Spiritual bliss.
Açoka - A bright red flower that blooms only when touched by the foot of a beautiful girl.
Atimuktä - Mädhavé-flower (literally: whiter than pearls), or: completely liberated.
Bahuvréhi - One of the four principal kinds of compounds in Sanskrit in which two or more nouns in
apposition to Each other are compounded.
Bakula - A fragrant tree that blooms only when sprinkled with nectar from a young girl's mouth.
Bandhujéva, Bandhuka - (literally: living in group) Deep-red flowers that open at midday in the
autumn only to wither by the next morning.
Bhajana - Devotional worship of God consisting of chanting, hearing, remembering and living at a
holy place.
Bhajan kuöéra - Cottage where a saint lives who worships God.
Bhäva - Lit.: sentiment. Advanced stage of transcendental loving feelings for God.
Bhävolläsa - (lit. the joy of sentiment) Condition of a devotee in female spiritual form who has more
love for Rädhä than for Kåñëa.
Brahmacäré - Young, celibate student.
Brahman - Abstract aspect of the Supreme Absolute truth.
Brähmaëa - Highest, priestly class, that is engaged in ritual worship of God.
Brähma Muhürta - (lit. the moment of spirit) The hour before sunrise. This is considered to be the
best time in the day for spiritual practices.
Cakora - A kind of nocturnal partridge that subsists solely by drinking the nectarean rays of the
moon.
Cakraväka - Ruddy goose. A kind of flamingo that mourns loud at night when it must be separated
from its mate.
Campaka - Very fragrant golden flower from Vraja.
Cätaka - Bird that lives only on rainwater.
Catechu - Substance that makes the pan (spiced betelleaves) so reddish.
Chädar - Cape or thin blanket that protects a saint from the cold.
Däsé - Maidservant.
Düti(kä) - Girl-messenger of Rädhä or Kåñëa.
Dhoöé - Dress for males, consisting of a piece of cotton or silk cloth which is tied around the waist
and folded between and before the legs.
Fifth note - A love-cry made during or before coition to signify pleasure. The cuckoos of Vraja sing
it during the spring season.
Ghäöa - Bathingplace, usually with a line of turrets standing in the water or on the banks.
Ghé - Clarified butter. A sacred ingredient used for rituals and for cooking.
Gopé - Cowherdgirl. The gopés of Vraja are Kåñëa's greatest devotees.
Guru - Spiritual teacher.
Haldi - A healthy yellow powder which is often used in Vedic rituals. A sign of vernal renewal and
auspiciousness
Haritaki - Yellow myrobalan tree.
Hlädiné - God's pleasure potency, personified by the gopés.
Japa - Repeatedly whispering sacred syllables (mantras), while keeping count on a rosary (mälä).
Jäti - Nutmeg.
Çréla Raghunätha däsa Gosvämé's Stavävalé 379

Kadamba - (lit: abundance) Tree with fragrant orange blossoms which blooms during the first rains
(in July). The flowers exude liquors. From such trees Kåñëa jumped to defeat the Käliya-snake and to
steal the clothes of the unmarried gopés.
Käçméra - Saffron from Kashmir.
Kesara - Saffron flower or crocus.
Ketaké - The screw-pine, a highly fragrant evergreen with large, spinous leaves. The flowers are
worn in a woman's hair to attract the lover.
Keyüra - Bracelet on upper arm.
Khaïjana - Wagtailbird. A small bird with white breast and black wings which mates in rivers and
ponds in autumn. Famous for its brisk, frisky dance-steps that make a festive atmosphere.
Kiìkaré - Transcendental maidservant of Çrématé Rädhikä.
Kunda - White flower.
Kuëòa - Sacred lake or pond.
Kuìkuma - Red vermilion powder the gopés and all other married women smear on their breasts.
Kuça äsana - Seat made of sacred grass meant for Vedic rituals.
Lélä - Transcendental play.
Loöä - Waterpot.
Mädhavé - Spring creeper with very fragrant white flowers.
Mahä-bhäva - The greatest love of God.
Mahä-jana - A great Bengali poet and devotional teacher of yore.
Mahätma - Great soul, or saint.
Makara - A crocodile or sea-monster; painted on a woman's breasts or cheeks or worn as jewellery
by men; the insignia of the love-god Cupid and his vehicle.
Mälaté - Spring-creepers with white, heavily perfumed flowers.
Malayan breezes - The wind from a South-west Indian mountainrange that abounds in
sandalwood-trees. The wind from those mountains is heavily scented with sandal fragrance.
Mäna - proud, jealous anger of a lover or lovers.
Maìgala Ärätrika - Auspicious ceremony held for images of God before sunrise. Incense, lamps,
water, flowers and fans are offered to the image by way of worship or greeting. During this ceremony
devotees stand outside of the deity-room (sanctorum) and sing, or bang on gongs.
Maïjarés - (literally: bud) Spiritual maidservants of Çrématé Rädhäräëé of about 12 to 13 years old.
They render service to Her practically twenty-four hours a day.
Mantra - Formula consisting of sacred words. Proper repetition of a mantra causes enlightenment.
Mäyä - God's illusory potency which causes one to forget Him.
Mådaìga - Clay Indian drum with one big head and a small head.
Muralé - Long, female flute of Kåñëa with nine holes.
Nägara - (lit: Man about town). The Supreme Amorous Hero Çré Kåñëa.
(Ni)kuïja - Romantic groves in the forests of Vraja where Rädhä and Kåñëa have Their loving
pastimes.
Nitya siddha - Eternally perfect, liberated associate of God.
Pän - (In Sanskrit called Tämbüla or Véöé) Betulnuts that are wrapped in special betelleaves, along
with other delicious spices such as cardamom, cloves, camphor and catechu.
Parikramä - Circumambulation of a holy place, a temple or an entire area.
Pika - Indian cuckoo.
Prasäda (lit. mercy) - the remnants of a deity's meals, garlands, unguents and garments.
Prema - Divine love of God.
Priyäjé - Name of Çré Rädhikä, meaning: "Kåñëa's Beloved".
Priyatama - Name of Çré Kåñëa, meaning: "The most beloved".
380 Çré Viläpa Kusumäïjali

Pürva räga - Preliminary stage of love, the first attachment (falling in love).
Püjä - Ritual worship.
Rägänugä bhakti - Devotion which is not urged by threats, fear or respect, but by spontaneous,
anxious love.
Rasa - (literally: taste) transcendental flavour. The 'savouring' of the transcendental bliss of love for
Rädhä and Kåñëa.
Räsa - Circular, pastoral dance of men and women. Most famous of Çré Kåñëa's pastimes.
Rasa Çästra - Scriptures on play, especially romantic and erotic play, like Käma Sütra of Vatsyäyana
Muni or the Näöya Çästra of Bharata Muni. In the spiritual sense all the books that describe Kåñëa's
romantic pastimes and that teach devotees how to enter into such pastimes.
Rasika - (Literally: connoisseur, relisher or aesthete) Those sensitive devotees who are so fortunate
to be able to savour the transcendental flavours of Çré-Çré Rädhä-Kåñëa's transcendental pastimes.
Rasodgära - Recollection of previously experienced amorous pastimes and their concomitant
emotions with one's best friends.
Sädhanä, or Sädhanä Bhakti - Devotional worship in the stage of practice, a stage before the
perfection of devotion is attained.
Sahådaya samäja - Society of likeminded devotees.
Sakhé - Spiritual girlfriends of Çrématé Rädhäräëé, of about the same age as Her, fourteen years old.
They always accompany Her, protect Her and support Her during Her love affairs with Çré Kåñëa.
Lalitä and Viçäkhä are the most prominent.
Samädhi - Topmost stage of trance in mystic yoga.
Sampradäya - Sect or tradition of saints.
Saïcäré bhäva - Evanescent sentiments.
Sandeça - (Lit.: message) Sweet made by boiling up the essence of milk.
Saìkértana - Congregational chanting of the holy names of God.
Säré - Five metre long cotton or silken cloth worn by women both as a dress and as a veil.
Sättvika bhäva - (Literally: existential ecstasy) Emotions of love that are clearly visible on the body,
such as horripilations, sweating, become stunned, changing bodily colour, changing of voice,
trembling. Total of eight.
Sevya - The worshipable deity that is to be served.
Sindüra - Red powder worn in the part by married women in India.
Smaraëa - Devotional practice of remembering God's transcendental names, pastimes, forms and
attributes.
Çåìgära rasa - Erotic transcendental flavour.
Çuka-Säré - Male and female parrots, very eloquent in Sanskrit praise.
Svarüpa äveça - A devotee's engrossement in the consciousness of his eternal, transcendental
identity.
Tamäla - A tree with a straight trunk, fragrant leaves, white blossoms, and a very dark bark, growing
near rivers. It is associated with night and darkness and particularly with nocturnal or autumnal
trysts, the erotic sentiment and Kåñëa.
Tantra - Scriptures dealing with mystical and occult practice.
Tilaka - Auspicious mark on the forehead and over the nose made with clay, musk or even with
jewels.
Upäsanä - Subject of transcendental meditation (for full definition, see purport of verse 42).
Vairägya - Dispassion, renunciation.
Väma, vämyavati - Proud, unsubmissive girl that is hard to persuade.
Véëä - Stringed instrument with a resonance box at both sides of the stem.
Viraha - Feelings of separation from God.
Çréla Raghunätha däsa Gosvämé's Stavävalé 381

Virahé - A person suffering from separation.

Virahavaté or virahiné - A girl who feels separation.
Vraja - An area south-east of New Delhi, which has a perimetre of 168 miles around the city of
Mathurä in the Indian state of Uttara Pradeça. It is here that Rädhä and Kåñëa's transcendental
pastimes eternally take place and where Their saintly devotees live.
Yoga péöha - Meetingplace for Rädhä and Kåñëa and Their girlfriends at Nandéçvara (in the
morning), Rädhäkuëòa (at noontime) and Våndävana (at nighttime).
Yogé - Mystic.
Yugala Kiçora - The transcendental adolescent couple of Vraja, Çré-Çré Rädhä-Kåñëa.
Yütheçvaré - Leader of a group of gopé-lovers of Kåñëa.

SANSKRIT METERS

Vasanta Tilakam (Vernal Crown)

One of the most frequently used Sanskrit meters, it consists of 14 syllables per line and is also the
most often used meter in Viläpa Kusumaïjali, for verses: 1, 7, 11, 16, 19, 20, 23, 27, 29, 33, 34, 35,
41, 42, 43, 45, 47, 49, 50, 52, 53, 54, 55, 59, 60, 61, 62, 66, 67, 68, 69, 70, 72, 73, 86, 95, 98, 100, 101,
102 and 103
Mäliné (Garland-Weaving Girl)
Consists of 15 syllables per line and is used in verses:
2, 13, 14, 17, 21, 24, 30, 32, 36, 46, 58, 65, 74, 79, 81, 85, 94 and 99.

Anustubh (Following In Praise, or: Sarasvaté)

This famous meter, consisting of eight syllables per line, is the main meter of Bhagavad Gétä, and is
used in Viläpas nr: 9, 12, 25, 39, 40, 48, 57, 80, 84, 91, 92, 93, 96, 97

Upajäti (Sub-meter)
This meter is one of several consisting of 11 syllables per line, being a mixture of the Indra-Vajra and
Upendra-Vajra-submeters. The Upajätis used in Viläpa Kusumäïjali are of the following kinds:
6 (Buddhi), 83 (Rämä), 78 (Rathoddhatä-Svägatayoù, combined), 26, 38, 51, 64, 89, 90 (Svägatä)

Påthvé (Earth)
This meter consists of 17 syllables per line and is used in Viläpas nr: 3, 15, 44, 76 and 104

Çärdüla Vikréòita (Tiger-Game)

This meter has 19 syllables a line and is used in f.i. the Ñaò-Gosvämy añöakam. Verses 5, 28, 87 and
88.
Rathoddhatä (The Elevated Chariot)
Like Upajäti, consisting of 11 syllables per line and used in verses: 8, 10, 37 and 63
382 Çré Viläpa Kusumäïjali

Mandäkräntä (The Slow Mover)

Like Påthvé, this meter consists of 17 syllables per line and is used in verses: 31, 71 and 82

Çikhariëé (Crested Lady)

This meter also consists of 17 syllables per line and is used in verses: 18, 56 and 75

Srag-dharä (She Who Wears A Garland)

This is one of the longest Sanskrit-meters (21 syllables per line), used in verses 22 and 77

Puñpitägrä (Tip Of A Flower}

Consists of 12 syllables per line and is used only in Viläpa number: 4