Çré - Çré - Stavävalé

Part 1 & 2
Collected prayers by
Çréla Raghunätha Däsa
Gosvämé

Commentaries by
Radhakunda Mahanta
Çréla Ananta däsa Bäbäjé

Translated by Advaita däsa

English edition
© Tarun Govinda däsa
1st edition February 2014
Editor: Tarun Govinda däsa
Translation: Advaita däsa
Design and Layout: Acyutananda das, Tarun Govinda
däsa & Yugal Kishore däsa
Coverpainting: Vrindävana das (used with his permission)

Printed in INDIA

Original Bengali edition

© Çréla Ananta däsa Bäbäjé
 TABLE OF CONTENTS
Çré Caitanyäñöakam 1
(Eight prayers to Lord Caitanya).
9 verses

Çré Gauräìga Stava Kalpatara 54

(A Desire-Tree of Praises of Çré Gauräìga)
12 verses

Çré Manaù Sikñä 139

(Teachings for the Mind)
12 verses

Raghunätha däsa Gosväminaù Prärthana. 250

(Four Prayers)

Çré Govardhanäçraya Daçakam 278

(Ten prayers for Shelter at Govardhana Hill)

Çré Govardhana Väsa Prärthana daçakam 347

(Ten Prayers for Residence near Govardhana Hill).
11 verses

Çré Rädhäkuëòäñöakam 401

(Eight Prayers to Çré Rädhäkuëòa).
9 verses

Çré Çré Vraja Viläsa Stava 458

(A praise of the manifestation of the Vraja-pastimes)
107 verses
 Çré Caitanyäñöakam Stavävalé

Çré Caitanyäñöakam

"EIGHT PRAYERS TO ÇRÉ CAITANYA

MAHÄPRABHU"

VERSE 1:

harir dåñövä goñöhe mukura-gatam ätmänam atulaà

sva-mädhuryaà rädha-priyatara-sakhéväptum abhitaù
aho gauòe jätaù prabhur apara-gauraika-tanu-bhäk
çacé-sünuù kià me nayana-saraëéà yäsyati punaḥ

hariù - Hari; dåñövä - having seen; goñöhe - in Vraja; mukura -

mirror; gatam - gone; ätmänam - of one self; atulaà - incomparable;
sva - own; mädhuryaà - sweetness; rädhä - Rädhä; priyatara -
dearer; sakhé - girlfriend; iva - as if; äptum - attaining; abhitaù -
completely; aho - O!; gauòe - in Bengal; jätaù - born; prabhuù - the
Lord; apara - other; gaura - golden; eka - only; tanu - body; bhäk -
having; çacé sünuù - Çacé’s son; kià - whether; me - my; nayana -
eyes; çaraëéà - path; yäsyati - goes; punaù - again.

Aho! Will that Hari, Who took birth in Bengal in

another, golden form as the son of mother Çacé, after He
had seen His own incomparable sweetness in a mirror in
Vraja and after becoming greedy to relish this sweetness,
just like His dear most girlfriend Rädhä does, cross the
path of my eyes again?

~1~
 Çré Caitanyäñöakam Stavävalé

Stavämåta Kaëä Vyäkhyä: By the mercy of Çré Kåñëa

Caitanya Mahäprabhu, Çréla Raghunätha däsa Gosvämé who is
the Lord’s dear associate, was able to do bhajana for a long time
near Mahäprabhu’s feet. By the grace of Lord Gaura, an
extraordinary steadiness in bhajana and an anxious loving
devotion, paired with pure dispassion, has manifested in his
heart. After Lord Gaura disappeared from this world, Çré
Raghunätha däsa came to Vraja, where he planned to commit
suicide, because he could not tolerate anymore the pangs of
separation. But Çré Rüpa and Sanätana Gosvämé convinced him
to give up this idea and do bhajana on the banks of
Rädhäkuëòa. From that moment on until the end of his blessed
life, Çréla Raghunätha däsa Gosvämé was anxiously crying out
day and night for the audience of his beloved goddess Çrématé
Rädhäräëé on the banks of Çré Rädhäkuëòa. The nectarean
Gaìgä-stream of his pure devotion was strengthened by
monsoon showers (of mercy) from above and it forcefully
streamed towards the desired ocean, named Çré-Çré Rädhä-
Mädhava, inundating both riverbanks on its way.
Those who discuss the topic of Çré Raghunätha däsa
Gosvämé’s extraordinary character will frankly admit that such
anxious and intense devotion was rarely found in world history.
In his state of great devotional anxiety, he constantly showered
his own body with streams of tears, while he was crying for the
audience of his beloved Lord and the prayers he wrote down in
this very elevated state of mind are collected here in this
compilation, named "Stavävalé". There is no collection of
prayers found anywhere in the storehouse of Sanskrit poetry,
which is so enriched with sweet feelings, transcendental
flavours and expert choice of words like this Stavävalé.
In the first verse of this Caitanyäñöakam, Çré Raghunätha
däsa, whose heart is agitated by anxious feelings of separation,

~2~
 Çré Caitanyäñöakam Stavävalé

describes the original reason for Çré Gauräìga’s advent and

expresses his desire to see Çréman Mahäprabhu again. "The
Original Personality of Godhead, Çré Kåñëa, became very eager
to taste the nectar of His own sweetness in the mood of His
dear most girlfriend Çré Rädhä, after He saw His own
incomparable reflection in a jewelled mirror in Vraja". Çréla
Rüpa Gosvämé translates Kåñëa’s feelings at that moment as
follows in his ‘Lalita Mädhava’-play (Act VIII):

aparikalita pürvaù kaç camatkära käré

sphurati mama garéyän eña mädhurya püraù
ayam aham api hanta prekñya yaà lubdha cetäù
sarabhasam upabhoktuà kämaye rädhikeva

When Kåñëa once saw His own extraordinary sweetness

reflected in a jewelled wall, He was amazed and said: "How
unprecedented and astonishing is this deep and indescribable
sweetness of Mine! Alas! When I see it, even I become greedy
to enjoy its sweetness, just like Rädhikä!"

sva mädhurya dekhi kåñëa korena vicära

ananta adbhuta pürëa mora madhurimä;
trijagate ihära keho nähi päya sémä
ei prema dväre nitya rädhikä ekali;
ämära mädhuryämåta äsväde sakali

When Kåñëa beheld His own sweetness, He thought to

Himself: "My sweetness is endless, wonderful, and complete,
and no one in the three worlds can find its limit. Through Her
great love only Rädhikä can always relish all the nectar of My
sweetness."

~3~
 Çré Caitanyäñöakam Stavävalé

darpaëädye dekhi yadi äpana mädhuré;

äsvädite lobha hoy äsvädite näri
vicära koriye yadi äsväda upäya;
rädhikä svarüpa hoite tabe mone dhäya

"When I see My own sweetness in the mirror, I become

eager to taste it, but I can’t. After due consideration, I find that
the only way to relish this sweetness is through the constitution
of Çré Rädhikä." (Caitanya Caritämåta Ädi ch. 4)
According to Çréman Mahäprabhu’s intimate associate Çréla
Svarüpa Dämodara, there were three unfulfilled desires, which
were the main causes for Çré Kåñëa to accept the mood and
complexion of Çrématé Rädhäräné and to descend as Çré
Caitanya Mahäprabhu. It is thus described in Çré Svarüpa
Gosvämé’s notebook:

çré rädhäyäù praëaya mahimä kédåço vänayair vä

svädyo yenädbhuta madhurimä kédåço vä madéyaù
saukhyaà cäsyä mad anubhavataù kédåçaà veti lobhäs
tad bhäväòhyaù samajani çacé garbha sindhau harénduù

"How glorious is Çré Rädhä love for Me? How does She relish
My wonderful sweetness through this love? How much bliss
does She experience from relishing My sweetness?"
With these three kinds of sacred greed, Lord Hari, enriched
with the feelings of Çrématé Rädhikä, appeared like the moon
from mother Çacé’s ocean-like womb! To relish this threefold
happiness, Vrajendra-Nandana appeared in the holy abode of
Navadvépa in Gauòa-deça (West-Bengal) as Çré Gaurasundara
in the first phase of Kali-yuga, with the mood and the golden
complexion of Çrématé Rädhikä, and He was filled with
unprecedented devotional mellows. In scriptures like the

~4~
 Çré Caitanyäñöakam Stavävalé

Çrutis, Småtis, Puräëas, Saàhitäs as well as Çrémad Bhägavata,

we can find lots of evidence about Çré Gauräìga being the
Original Personality of Godhead.
In the 6th Prapäöhaka of the Puruña Bodhiné Çrüti in the
Atharva Veda it is seen:

saptame gaura varëa viñëor

ityanena sva çaktyä caikyam
etya pränte prätar avatérya
saha dvaiù svam anuçikñayati

"In the 7th Manvantara, or the Vaivasvata Manvantara, Çré

Kåñëa will attain oneness with the essence of His pleasure
potency, Çré Rädhä, and will descend with His associates in the
first part of the Kali - age to teach His devotees the hare-kåñëa-
kértana." In the Çvetäçvatara Upaniñad (3.12) we see:

mahän prabhur vai puruñaù sattvasyaiña pravartakaù

sunirmalam imäà präptim éçäno jyotir avyayaù

"He who promulgates sattva or viçuddha sattva is

Mahäprabhu. He is the greatest puruña, or human-shaped
avatära. This Éçäna, Who is most pure, meaning free from
desires for personal happiness like sense gratification or
liberation, and who just bestows pure prema bhakti, is effulgent
and eternal." In the Muëòakopaniñad (3.1.3) we find these
words:

yadä paçyaù paçyate rukma varëaà

kartäram éçaà puruñaà brahma yonim
tadä vidvän puëya päpe vidhüya
niranjanaù paramaà sämyam upaiti

~5~
 Çré Caitanyäñöakam Stavävalé

Bhävärthaù: Simply by being initiated in the mantra of this

mahä puruña, Who has a golden complexion, Who is the only
performer of creation, maintenance and destruction and the
bestower of all benedictions, Who descended in a human form
in a brähmaëa-family, a human being can become free from
material life, which consists of piety and virtue. The threefold
miseries, such as ädhyätmika, are then uprooted and he will be
blessed with the supreme peace."
A meditation on Çré Gauräìga is described in the Uttara
Vibhäga (63) of the Gopäla Täpané Çruti:

hiranmayaà saumya-tanuà sva bhaktäyäbhaya-pradam

dhyayen manasi mäà nityaà veëu çåìgadharaà tu vä

"Always meditate on Mahäprabhu, the sannyäsé Who carries

a bamboo rod, Whose brähmaëa-body is of golden complexion
and Who bestows fearlessness upon His devotees." The Båhan
Näradéya Puräëa says (5.35):

aham eva kalau vipra nityaà prachanna vigrahaù

bhagavad bhakta rüpeëa lokän rakñämi sarvadä

The Lord said: "O brähmaëa! I always protect all people in

the age of Kali in a hidden form as a devotee - meaning, I cover
My body with the complexion and the bhäva of Çré Rädhä." Çré
Kåñëa says in an Upapuräëa:

aham eva kvacid brahman sannyäsäçramam äçritaù

hari bhaktià grähayämi kalau päpa hatan narän

~6~
 Çré Caitanyäñöakam Stavävalé

"O brähmaëa! In the Kali-yuga (the one appearing in the

28th Catur-yuga at the end of the Vaivasvata Manvantara), I
always take shelter of the sannyäsa-äçrama to bestow Hari-
bhakti to the sinful people."
In the ninth Paöala of the Kapila Tantra, it is seen how Çré Kåñëa
shows to Çré Rädhä His Gaura-vigraha in a dream, which is full
of bhakti rasa and which is endowed with Her bhäva and
luster,:

rädhä bhäva känti yutäà mürtim ekäà prakäçayan

svapne tu darçayämäsa rädhikäyai svayaà prabhuù

In the Çré Viñëu-sahasra-näma-Stotram, the omniscient

Mahä-Muni Çré Vaiçampäyana has clearly mentioned Çré
Gauräìga’s avatära

suvarëa varëo hemäìgo varäìga candanäìgadé

sannyäsa kåc chamaù çäntaù niñöhä çänti paräyaëaù

In Çré Caitanya Caritämåta (Ädé 3) we can find a very

beautiful explanation of this verse:

täpta hema sama känti - prakäëòa çaréra;

äjänulambita bhuja - kamala locana;
tila phula jini näsä - sudhäàçu vadana
çänta dänta kåñëa bhakti niñöhä paräyaëa;
bhakta vatsala, suçéla sarva bhüte sama
candanera aìgada bälä, candana bhüñaëa;
nåtya käle pori korena kåñëa saìkértana

"His powerful body has the luster of molten gold, His arms
stretch down to His knees and He has lotus like eyes. His nose

~7~
 Çré Caitanyäñöakam Stavävalé

is more beautiful than a sesame flower and His face shines like
the moon. He is peaceful, self-controlled, and fixed in devotion
to Kåñëa. He is kind upon the devotees, well-mannered and
equipoised to all living beings. His ornaments, which He wears
during the performance of Kåñëa-saìkértana, are made of
sandalwood."
In the Ürdhämnäya Saàhitä is written:

kalau purandarät çacyäù gaura rüpo vibhuù småtaù

mahäprabhur iti khyätaù sarva lokaika pävanaù

"In the age of Kali, the Lord will descend in a golden form
from Jagannätha Miçra and Çacé-devé and will become famous
as ‘Mahäprabhu’, the purifier of the whole world".
In Çrémad Bhägavata, the essence of the Vedänta, Çré
Prahläda Mahäçaya has mentioned, that Çré Gauräìga will
come, concealing His original form with the bhäva and luster
of His Beloved -

itthaà nå-tiryag åñi deva åñävatärair

lokän vibhävayasi haàsi jagat pratépän
dharmaà mahäpuruña päsi yugänuvåttaà
channaù kalau yad abhavas tri-yugo’tha sa tvam

Çré Prahläda Mahäçaya said: "O Mahä-puruña! In this way,

You descend as a human being, as an animal, a sage, a demigod
and a fish to protect the people and to destroy the demons, who
wish to wreak havoc. Thus You protect religious principles
according to the yuga. But in the Kali-yuga You are channa,
hidden, and (although You are not openly manifest to protect
the saints and destroy the demons like in other Yugas) You
promulgate the Yuga-dharma of Çré Harinäma-Saìkértana.

~8~
 Çré Caitanyäñöakam Stavävalé

Hence You are known as Tri-yuga: He who openly descends in

the Satya-, Tretä- and Dväpara-yuga and who descends in a
hidden way in the Kali-yuga." (Bhäg. 7.9.38)
When Çré Garga Muni, who is a trikäla-darçé (seer of past,
present and future), performed the name-giving ceremony of
Çré Kåñëa, he clearly predicted a golden complexioned avatära
in the age of Kali -

äsan varëäs trayo hyasya gåhëato’nuyugaà tanuù

çuklo raktas tathä péta idänéà kåñëatäà gataù

Çré Gargäcärya said: "O Nanda! This son of Yours descends

age after age and in each age He has another complexion. In
the Satya-yuga He is white, in Tretä He is red and in Kali yuga
He is yellow. Now, in Dväpara-yuga He has attained a blackish
complexion."
These words of Garga indicate, that Bhagavän will appear in
Kali-yuga as Çré Gauräìga. One of the omniscient Nava
Yogendras, Åñi Kara-bhäjana, clearly mentioned Çré Gauräìga
and His associates when he told Mahäräja Nimi about the
avatäras in Kali:

kåñëa-varëaà tviñäkåñëaà säìgopäìgästra pärñadam

yajïaiù saìkértana präyair yajanti hi sumedhasaù

Çrémat Kaviräja Gosvämépäda revealed a very beautiful

explanation of this verse:

çuno bhäi! ei sab caitanya-mahimä;

ei çloka kohe tära mahimära sémä
‘kåñëa’ ei dui varëa sadä yära mukhe;
athavä kåñëake teìho varëe nija sukhe

~9~
 Çré Caitanyäñöakam Stavävalé

kåñëa-varëa çabdera artha dui to pramäëa;

kåñëa vinu tära mukhe nähi äise äna
keho täre bole yadi ‘kåñëa-varaëa’;
ära viçeñaëe tära kore niväraëa
deha käntye hoy teìho akåñëa-varaëa;
akåñëa varaëe kohe - péta varaëa

"O brother, listen to all the glories of Çré Caitanya! This verse
describes the limit of His glories! The two syllables kå-ñëa are
always in His mouth, or: He always describes Kåñëa for His own
bliss. There are two meanings of the word kåñëa-varëa.
Nothing else but Kåñëa comes from His mouth. If someone
tries to describe Him as being of blackish complexion, the other
adjective (tviña akåñëaà) will stop him. His complexion is not
blackish. Actually the word akåñëa varëa means that He is
yellow."

jévera kalmaña tamo näça koribäre;

aìga upäìga näma nänä astra dhare
bhaktira virodhé - karma dharma vä adharma;
tähära kalmaña näma - sei mahätama
bähu tuli hari boli prema dåñte cäya;
koriyä kalmaña näça premete bhäsäya
çré aìga çré mukha yei kore daraçana;
tära päpa kñaya hoy päy prema dhana
anya avatäre saba sainya çastra saìge;
caitanya kåñëera sainya aìga upäìge
aìgopäìga astra kore sva kärya sädhana;
aìga çabdera artha ära çuno diyä mana

"He wears different weapons, named aìga and upäìga (His

associates and devotees), to destroy the darkness of the peoples’
kalmaña. These kalmañas are the irreligious or religious

~ 10 ~
 Çré Caitanyäñöakam Stavävalé

activities, which are opposed to the principles of pure devotion

- this is compared to deep darkness.
Raising His arms and saying ‘Hari’, He looks around with
great love, destroying kalmañas and making everyone float in
prema. The sins of anyone, who simply sees His divine body
and His divine face, are destroyed and they attain the treasure
of prema. All other avatäras appear with armies and weapons,
but the army of Çré Kåñëa Caitanya consists of His devotees and
associates. With these weapons He accomplishes His work.
Now listen to another meaning of the word aìga:"

advaita nityänanda caitanyera dui aìga;

aìgera avayava gaëa kohiye ‘upäìga’
aìgopäìga tékñëa astra prabhura sahite;
sei sab astra hoy päñaëòa dalite
nityänanda gosäi - säkñät haladhara;
advaita äcärya gosäi säkñät éçvara
çréväsädi päriñada sainya saìge loiyä;
dui senäpati bule kértana koriyä
päñaëòa dalana-bänä nityänanda räya;
äcärya huìkäre päpa päñaëòé paläya
saìkértana pravartaka çré kåñëa caitanya;
saìkértana yajïe täre sei dhanya
sei to sumedhä ära kubuddhi saàsära;
sarva yajïa hoite kåñëa näma yajïa sära

"Advaita and Nityänanda are Lord Caitanya’s two aìgas

(limbs), and the different other limbs are called upäìga. With
these sharp weapons of His aìgas and upäìgas the Lord pierces
the atheists and heretics. Nityänanda Gosäi is Balaräma
Himself and Advaita Gosäé is Lord Çiva Himself. Taking along
these two generals and His troops, consisting of associates like
Çréväsa, He wanders around performing saìkértana.

~ 11 ~
 Çré Caitanyäñöakam Stavävalé

Nityänanda Räya is the destroyer of the atheists and heretics

and the roaring of (Advaita) Äcärya Gosäé causes the sins of the
atheists to flee.
Çré Kåñëa Caitanya promulgates the saìkértana, and those
who are blessed take part in that saìkértana sacrifice. These
people are intelligent, while the fools remain in material
existence. Of all sacrifices the Kåñëa-näma yajïa is the best."
(C.C. Ädi Chapter 3)
Çréla Raghunätha däsa Gosvämé prays: "Will that son of
mother Çacé ever cross the path of my eyes again?"
One may ask here: "A famous personality is always
introduced in relation to his father. Why then has the blessed
writer of this book introduced here Çré Caitanya Mahäprabhu
as the son of His mother?" The answer to this is: "Çréla
Raghunätha däsa Gosvämé has received mercy from
Mahäprabhu like one could only receive from a mother,
therefore he has introduced the Lord here in relation to His
mother. There can´t be a person in the entire world more
merciful than a mother. A mother’s love is unconditional and
everlasting.
Çré Raghunätha däsa thinks: "Although I was completely
unqualified Çré Gaurasundara gave me mercy like only a mother
could and He has blessed me completely. Will that son of
mother Çacé cross the path of my eyes again? Will I never see
His merciful appearance again?"

våndävana kuïjavane, niramala darapaëe,

heri kåñëa äpanära rüpa.
mädhurya äsväda chale, räi aìga känti jäle,
òhäkilen äpana svarüpa

~ 12 ~
 Çré Caitanyäñöakam Stavävalé

"In Våndävana’s kuïja-garden Kåñëa beheld His own form in

a spotless mirror, and to be able to taste that sweetness, He
concealed His own form with the lustrous aura of Räi’s body."

bhäva aìgékära kori, gaura känti rüpa dhari,

gauòa-deçe çré nandanandana.
sadä kåñëa kåñëa bole, bhakta saìge kutühole,
dekhibo ki se çacénandana?

"Accepting Çré Rädhikä’s mood and lustrous golden form, Çré

Nandanandana appeared in the land of Bengal. Will I see that
Çacénandana again, Who is always eagerly chanting with His
devotees `Kåñëa! Kåñëa!´"

VERSE 2:

puré-devayäntaù-praëaya-madhunä snäna-madhuro
muhur govindodyad-viçada-paricaryärcita-padaù
svarüpasya präëärbuda-paricaryärcita-padaù
çacé-sünuù kià me nayana-saraëéà yäsyati punaḥ

purédevasya - of Éçvara Puré, or Lord Jagannätha; antaù - heart;

praëaya - love; madhuni - of the honey; snäna - bath; madhuraù -
sweet; muhuù - repeatedly; govinda - Govinda; udyat - rising; viçada
- splendid; paricaryä - worship; arcita - worshipped; padaù - feet;
svarüpasya - of Svarüpa Dämodara; präëa - life-airs; arbuda - billions;
kamala - lotus; néräjita - worshipped; mukhaù - face; çacé sünuù -
Çacé’s son; kià - whether; me - my; nayana - eyes; çaraëéà - path;
yäsyati - goes; punaù - again.

~ 13 ~
 Çré Caitanyäñöakam Stavävalé

Will the son of mother Çacé, Who has become more

sweet after having been showered with a stream of love-
honey from Éçvara Puré’s heart, Whose lotus feet are
always served splendidly by Govinda and Whose face is
worshipped by billions of Svarüpa Dämodara’s lotus like
life airs, cross the path of my eyes again?

Stavämåta Kaëä Vyäkhyä: Although Çréman Mahäprabhu

is the jagad-guru (universal teacher), He still accepted Çré
Éçvara Puré as His guru. In this way, the Lord taught the
sädhakas of the world by example, that the lotus feet of the
Lord can`t be attained without taking shelter of a guru.
In Caitanya Bhägavata it is said: çikñä guru éçvara ye koräyen
çikñä; ihä ye mänaye sei jana päya rakñä: "A person who follows
the teachings of an instructing spiritual master, who is like God
Himself, will be redeemed." The guru is the boatman, who
helps the fallen conditioned souls to cross over the ocean of
material existence.
In Çrémad Bhägavata Çré Kåñëa says:

nå deham ädyaà sulabhaà sudurlabhaà

plavaà sukalpaà guru karëa-dhäram
mayänukülena nabhasvateritaà
pumän bhaväbdhià na taret sa ätmahä

"This human body is a great asset that is rarely attained. He

who does not use this body as a vessel to cross over the ocean
of material existence, even though it may be steered by an
expert guru and pushed on by the favourable winds of My
mercy, is committing suicide."

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 Çré Caitanyäñöakam Stavävalé

The guru is the embodiment of the Lord’s mercy, who

descends to the world for the benefit of the conditioned souls.
When the Lord met Éçvara Puré at Gayä, He said:

saàsära samudra hoite uddhäro ämäre;

ei ämi deha samarpiläm tomäre
kåñëa päda padmera amåta-rasa päna;
ämäre koräo tumi ei cäi däna

"Please lift Me up from the ocean of material existence; I

have given My body to you. Please bless Me by making Me
drink the nectar of Kåñëa’s lotus feet! This is the gift I want!"
The night before, Éçvara Puri already had a dream in which he
understood who the Lord actually was. As he showered the
Lord with a stream of the love-honey from his heart, he said:

bolena éçvara puré çunaho paëòita;

tumi ye éçvara aàça jäniluà niçcita
ye tomära päëòitya ye caritra tomära;
eho ki éçvara aàça bohi hoy ära
yeno äji ämi çubha svapna dekhiläm;
säkñäte tähära phala ei päiläm
satya kohi paëòita tomära daraçane;
paränanda sukha yeno päi anukñaëe
yad avadhi tomä dekhiyächi nadéyäya;
tad avadhi citte ära kichu nähi bhäya
satya ei kohi - ithe kichu anya näi;
kåñëa daraçana sukha tomä dekhi päi

"Listen, O Paëòita! I know for sure that You are an expansion

of the Supreme Lord. Who else but an expansion of the Lord
could be as qualified and learned as You? Tonight I had a sacred
dream and today I directly obtained its fruit. I tell you truly, O

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 Çré Caitanyäñöakam Stavävalé

Paëòita, when I see You, every moment I feel most blissful! As

soon as I saw You in Nadéyä, my mind could not be attracted to
anyone or anything else anymore. I tell You the truth: When I
see You, I feel as blissful as when I would see Kåñëa Himself!"
The Lord was especially showered with the love-honey from
Éçvara Puré’s heart and thus He became even sweeter. Desiring
to inundate the whole world with this sweetness, One day He
went to ask for mantra-initiation from Éçvara Puré:

ära dine nibhåte éçvara puré sthäne;

mantra dékñä cähilen madhura vacane
puré bole mantra vä boliyä kon kothä;
präëa ämi dite päri tomäre sarvathä
tabe tära sthäne çikñä guru näräyaëa;
korilena daçäkñara mantrera grahaëa
tabe prabhu pradakñiëa koriyä purére;
prabhu bole deha ämi diläm tomäre
heno çubha dåñöi tumi koroho ämäre;
ämi yeno bhäsi kåñëa premera sägare
çuniyä prabhura väkya çré éçvara puré;
prabhure dilena äliìgana vakñe dhari
doìhära nayana jale doìhära çaréra;
siïcita hoilo preme - keho nahe sthira

"One day the Lord privately asked Éçvara Puré for mantra-
initiation with a sweet voice. Éçvara Puré said: "What to speak of
a mantra, I could give You my whole life!”
Then the instructing guru Näräyaëa (Nimäi) accepted the
ten-syllable initiation-mantra from Éçvara Puré right there on
the spot. The Lord circumambulated Éçvara Puré and said: "I
have given you My body. Now cast an auspicious glance at Me,
so that I may float in the ocean of love for Kåñëa!"

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 Çré Caitanyäñöakam Stavävalé

When Çré Éçvara Puré heard the Lord’s words, he embraced

Him. They showered Each other with their tears of love and
they could not calm down.
Although the Lord is the ocean and the descension of Love
Himself, He still became sweeter than He was (showing even
more prema than He did before), after having been showered
with the love-honey coming from Éçvara Puré’s heart.
The word purédeva in the text can also refer to Lord
Jagannätha, the God of Jagannätha Puré.
The Lord was constantly showered with the love-honey
oozing from the heart of the Lord of Néläcala, Çré Jagannätha-
deva. According to His mood, Lord Caitanya sometimes saw
Jagannätha playing a flute, like Kåñëa in Vraja, and sometimes
He saw Him as the Lord of Dvärakä, wearing a golden crown
and sitting on the throne with Baladeva and Subhadrä.
In this way, Lord Jagannätha made waves of bliss and
suffering in the ocean like heart of Lord Gaura, Who was
endowed with the feelings of Çré Rädhä. Sometimes all the
Lord’s five senses would be greatly attracted to the sounds,
forms, etc., of the Lord and His heart would be maddened, and
sometimes His heart was showered with a wonderful sweet
savour when the sweet nectar of His own lips (Jagannätha’s
prasäda) was distributed.
Gaura, the ocean of ecstatic love, had become sweeter than
sweet because of Éçvara Puré’s rasika-cleverness, and thus He
sometimes showed amazing forms of Himself like a turtle
(having retracted His limbs in His trunk) and sometimes an
elongated form with the joints of His bones disconnected from
each other.
When Éçvara Puré passed away, he ordered his personal
servant Govinda to become the servant of Çré Caitanya. The
Lord followed the order of His guru and granted Govinda His

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personal service. Nothing in the world can compare to

Govinda’s paricaryä-sevä. He served the Lord with all his
heart, knowing well the Lord’s mind.
There are two kinds of devotional service - prasaìga and
paricaryä. prasaìga-sevä means to make the sevya hear the
glories of the Lord and paricaryä means engaging in the
personal physical service of the Lord. The fruits of paricaryä-
sevä are greater than the fruits of prasaìga-sevä. Govinda’s
paricaryä-service was completely pure and devoid of any desire
for self-gratification.
When the Lord was tired of the Beòä-kértana, Govinda
stepped over the Lord’s body (an act that is normally
disrespectful to a saint), after spreading his outer cloth over
Him, to be able to massage His feet. That was how pure and
selfless his devotional service was! When the Lord asked
Govinda why he was not going to take prasäda, Govinda
replied:

govinda kohe - mone ämära sevä se niyama;

aparädha hauk, kibä narake gamana
sevä lägi koöi aparädha nähi gaëi;
sva nimitta aparädhäbhäse bhoy mäni

Govinda said: "It is my duty to serve You, even if I must go

to hell for formally offending You! I don’t care if I must commit
millions of offenses while serving You, but I am afraid of
committing even a shadow of an offense for my own sake!"
(C.C. Antya Chapter 10)
In this way, the Lord’s lotus feet were always worshipped by
Govinda with pure love.

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 Çré Caitanyäñöakam Stavävalé

Also, Çré Svarüpa Dämodara worshipped the Lord’s divine face

with billions of his lotus like life-airs. Çré Svarüpa Dämodara
was the Lord’s most intimate associate, His second form!
Çré Raghunätha däsa was also known as Svarüpa’s Raghu. The
Lord had placed Raghunätha under the care of Svarüpa
Dämodara as his son and his servant, and Svarüpa told
Raghunätha everything about the most confidential internal
pastimes of the Lord.
caitanya lélä ratna sära, svarüpera bhäëòära, teìho thuilä
raghunäthera kaëöhe (Caitanya Caritämåta Madhya 2):
"The pastimes of Çré Caitanya are like the most excellent
jewels, which have been kept in the storehouse of Svarüpa
Dämodara, who placed them in Raghunätha däsa’s throat."
The Lord sat in the most solitary room called the Gambhérä
and remembered Kåñëa’s pastimes in Vraja, while tears of love
trickled from His eyes day and night like strings of pearls.
In the Gambhérä, the most intimate assistants of the
embodiment of vipralambha rasa (the spiritual flavour of
separation), Çré Gaurasundara, were Çré Svarüpa Dämodara and
Çré Rämänanda Räya.

utkaöa viyoga duùkha yabe bähiräya;

tabe ye vaikalya prabhura varëana nä yäya
rämänandera kåñëa kathä svarüpera gäna;
viraha vedanäya prabhura räkhaye paräëa
dina prabhu nänä saìge hoy anya manä;
rätri käle bäòhe prabhura viraha vedanä
tära sukha hetu saìge rahe dui janä;
kåñëa rasa çloka géte korena säntvanä

"Words can’t describe the Lord’s agitation when the intense

suffering of separation became externally manifest. Only

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Rämänanda Räya, by speaking about Kåñëa, and Svarüpa

Dämodara, by singing songs about Kåñëa, could save the Lord’s
life from burning up in the fire of separation.
During the day the Lord would get distracted by associating
with different people, but at night the pain of His separation
increased. These two (Svarüpa and Räma Räya) stayed with
Him to make Him happy and comforted Him by singing rasika
songs and reciting rasika verses about Kåñëa" (C.C. Antya
Chapter 6). To pacify vipralambha rasa prakaöa mürti Lord
Gaurasundara’s pangs of separation from Çré Kåñëa, Çré Svarüpa
sang songs about Vraja-rasa with a honey-sweet voice and Çréla
Räma Räya pleased the Lord’s heart by speaking nectarean
Kåñëa-kathä to Him. Whenever the Lord stared at Svarüpa’s
face, His agitated heart burning in the fire of separation from
Kåñëa and His eyes filled with tears, Çré Svarüpa worshipped
His face, which was moist with tears of love, with billions of his
lotus like life-airs.
Çré Raghunätha once more wants to see that face of the Lord,
which is filled with pangs of love-in-separation.

éçvara puré gosväméra, çuddha bhakti prema néra,

pürëäbhiñeka korilo yähäre.
govinda nämaka bhakta, pade yei anurakta,
paricaryä korilo tähäre.
çré svarüpa gosväméra, asaìkhya präëa kamala,
yära mukha kore nirmaïchana.
bhakta väïchä kalpataru, nija bhakta çikñä guru,
dekhibo ki çacéra nandana?

"When will I see the son of mother Çacé, Who was fully
showered with the nectar of pure devotional love by Éçvara Puré
Gosvämé, Whose feet were lovingly served by a devotee named

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 Çré Caitanyäñöakam Stavävalé

Govinda, Whose face was worshipped by billions of Svarüpa

Dämodara’s lotus like life-airs, and Who is the wish-yielding
tree and instructing guru for His devotees, again?"

VERSE 3:

dadhänaù kaupénaà tad-upari bahir vastram aruëaà

prakäëòo hemädri-dyutibhir abhitaù sevita-tanuù
mudä gäyann uccair nija-madhura-nämävalim asau
çacé-sünuù kià me nayana-saraëéà yäsyati punaḥ

dadhänaù - wearing; kaupénaà - a loincloth; tad - that; upari -

above; bahiù - outer; vastram -cloth; aruëaà - red; prakäëòaù - a
tree-trunk; hema - golden; adri - mountain; dyutibhiù - with luster;
abhitaù - everywhere; sevita - served; tanuù - body; mudä - joyfully;
gäyan - singing; uccaiù - loudly; nija - own; madhura - sweet;
nämävalim - names; asau - He; çacé sünuù - Çacé’s son; kià - whether;
me - my; nayana - eyes; çaraëéà - path; yäsyati - goes; punaù - again.

Will the son of mother Çacé, Who wears a loincloth and

a red outer cloth, Whose body resembles a tree trunk,
Whose effulgence is served by the luster of a golden
mountain, and Who always loudly and blissfully chants
His (Kåñëa’s) own sweet names, cross the path of my eyes
again?

Stavämåta Kaëä Vyäkhyä: To redeem the people the most

merciful Lord Gaurasundara accepted the sannyäsa-order.
Without understanding the Lord’s glories the mäyävädés
(illusionists), karma niñöha (fruitive workers), kutärkika (those

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 Çré Caitanyäñöakam Stavävalé

who engage in false arguments), päñaëòés (atheists), adhama

(fallen souls), poòuyä (dry scholars), and nindukas
(blasphemers) would simply make offenses to Him.
The Lord wondered how He could save these people and then,
His heart melting with compassion, accepted the sannyäsa-
order.

more nä mänile sab loka hobe näsa;

ei lägi kåpärdra prabhu korilä sannyäsa
sannyäsé buddhye more koribe namaskära;
tathäpi khaëòibe duùkha päibe nistära

(Caitanya Caritämåta Ädi 8)

Thinking: "The people will be ruined if they don’t accept

Me", the Lord, who was melting with compassion, took
sannyäsa. "Taking Me to be a sannyäsé they will offer
obeisances unto Me and in this way they will still be saved from
material suffering." The Caitanya Bhägavata gives a beautiful
description of the Lord’s enchanting sannyäsa-garb:

sannyäsa korilä vaikuëöhera cüòämaëi;

porilen aruëa vasana manohara;
tähäte hoilä koöi kandarpa sundara
sarva aìga çré mastaka candane lepita;
mäläya pürëita çré vigraha suçobhita;
daëòa kamaëòalu dui çré haste ujjvala;
niravadhi nija prema änande vihvala
koöi koöi candra jini çobhe çré vadana;
prema dhäre pürëa dui kamala nayana

"The crown jewel of Vaikuëöha (Nimäi) took sannyäsa,

wearing an enchanting red cloth, which made Him as beautiful

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 Çré Caitanyäñöakam Stavävalé

as millions of Cupids. All His limbs, including His beautiful

face, were anointed with sandalwood pulp and His whole body
was covered with garlands. His brilliant hands held a staff and
a water pot. He was constantly overwhelmed with feelings of
ecstatic love and His lotus-eyes were filled with streams of
loving tears."
The Lord’s shining golden body was as big as a tree trunk and
He was extraordinary tall. Persons of His size could not be
found among humans; this tallness is a sign of a mahä puruña (a
great soul or a superhuman person).
In Caitanya Caritämåta (Ädi-léla Chapter 3) it is said:

tapta hema sama känti - prakäëòa çaréra;

nava megha jini kaëöha dhvani ye gambhéra
dairghya vistäre yei äpanära häte;
cäri hasta hoy mahä puruña vikhyäte
nyägrodha parimaëòala hoy tära näma;
nyägrodha parimaëòala tanu caitanya guëa-dhäma

"His body shone like molten gold and it was as big as a tree-
trunk, and the sound of His voice was deeper than the rumbling
of fresh clouds.
A person who measures four cubits in height and in breadth
by His own hand is known as a great personality named
Nyägrodha parimaëòala, the width of a Banyan-tree. The body
of Lord Caitanya, the abode of all divine attributes, is compared
to this Nyagrodha parimaëòala."
The brilliant luster of the Lord’s huge body looked like if it
was served by a shimmering golden mountain. In other words,
the luster of a golden mountain was defeated by the luster of
the Lord’s body. Çréla Rüpa Gosvämé has written in Stavamälä:

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 Çré Caitanyäñöakam Stavävalé

yaténäm uttaàsas taraëé kara vidyoti vasanaù

hiraëyänäà lakñmé-bharam abhibhavann äìgika rucä

"He is the crown jewel of sannyäsés. His garment shines with

the reddish luster of the rays of the rising sun, and His bodily
luster defeats the beauty of all kinds of gold!"
He loudly sings His own sweet names in topmost ecstasy. Çré
Rüpa has written:
hare kåñëety uccaiù sphurita rasano (Stavamälä) "His tongue
always loudly vibrates the Holy Names "hare kåñëa".
Çré Baladeva Vidyäbhüñaëa comments on this verse:
ñoòaça nämätmanä dvätriàçad akñareëa mantreëoccair
uccäritena sphuritä kåta nåtyä rasanä yasya saù:
"The mahä-mantra, consisting of sixteen words and 32
syllables1, was always dancing on his tongue!" How wonderful
is the ecstatic love with which this sweet Holy Name, which was
loudly sung by Lord Caitanya, inundated the entire world with
a flood of love of God!

çré caitanya mukhodgérëä hare kåñëeti varëakäù

majjayanto jagat premëi vijayante tad ähvayäù

"The syllables ‘hare kåñëa’ that were pronounced by Çré

Caitanya’s mouth, inundated the whole world with love of
God."
The Lord danced restlessly while He chanted the Holy
Name, surrounded by His devotees. Gaìgä and Yamunä-
streams of ecstatic tears flowed from His eyes, and His skin was
studded with goose pimples of ecstatic love, which resembled

1
hare kåñëa hare kåñëa kåñëa kåñëa hare hare/ hare räma hare räma
räma räma hare hare

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 Çré Caitanyäñöakam Stavävalé

the buds of a golden Kadamba-flower. How wonderful was His

sweet dancing!

näcata gaura, manohara adabhuta,

(nayane) räjita suradhani dhära
trijagata loka, oka bhari päola,
bhakati ratana maëihära
hema varaëa vara, sundara vigraha,
surataru vara parakäça,
pulaka patra nava, prema pakka phala,
kusuma manda mådu häsa
bhäva vibhava maya, rasa rüpa anubhava,
subalita sukhamaya aìga,
dvirada matta gati, ati sumanohara,
mürachita läkha anaìga

"While Gaura danced His wonderful enchanting dance, He

shed tears like the current of the Gaìgä, which filled up the
three worlds and which looked like a jewel necklace of
devotion. His beautiful golden body was like the best of desire-
trees, of which His goose pimples were the fresh leaves, His
love was the ripened fruits, and His slight smile were the
flowers. His strong blissful body was full of emotions and
experiences of (Kåñëa’s) taste and form. He walked like a
maddened elephant and He was so utterly enchanting that He
caused thousands of Cupid to faint!"
In this way the Lord gave a great example to the world of
how to relish the Holy Name of the Lord. He strung the Holy
Names on a string of love and hung it around the necks of the
people of the world. Çréla Kaviräja Gosvämépäda has written:

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 Çré Caitanyäñöakam Stavävalé

äpane äsväde prema näma saìkértana;

sei dväre äcaëòäle kértana saïcäre;
näma preme mälä gänthi poräilo saàsäre

"He personally relished the love of the Harinäma- saìkértana

and gave the kértana even to the outcastes. In this way He
strung a garland of names on a string of love and made
the whole world wear it." (Caitanya Caritämåta Ädi 4)
In this way Çré Raghunätha däsa Gosvämé likes to see again
the brilliant golden sannyäsé-form of Çré Çacénandana, always
relishing the mellows of love of God and the chanting of the
Holy Name.

kaöite kaupina dhäré, bahir-vastra manohäré,

ujjvala aruëa varëa yära
suviçäla hema giri, suprakäça käntidhäré,
näma gäne bohe açrudhära
sadä kåñëa nämävalé, kåñëa småti kutüholi,
prema pürëa kamala nayana.
sei gaura dayämaya, sadänanda lélämaya,
dekhibo ki çacéra nandana?

"When will I see again the merciful and ever-playful golden

son of mother Çacé, Who wears a loincloth around His waist
covered by an enchanting bright red outer cloth? His luster
resembles a huge golden mountain, He sheds streams of tears
while He sings the Holy Name of Kåñëa and His lotus-eyes are
always full of love while He curiously remembers Kåñëa

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 Çré Caitanyäñöakam Stavävalé

VERSE 4:

anävedyäà pürvair api muni-gaëair bhakti-nipuëaiù

çruter güòhäà premojjvala-rasa-phaläà bhakti-latikäm
kåpälus täà gauòe prabhu atikåpäbhiù prakaöayan
çacé-sünuù kià me nayana-saraëéà yäsyati punaḥ

anävedyäà - unknown; pürvaiù - by the previous; api - even;

munigaëaiù - by the sages; bhakti - devotion; nipuëaiù - by the
experts; çruteù - in the Vedas; güòhäà - hidden; prema - love; ujjvala
- brilliant; rasa - flavour; phalaà - fruit; bhakti latikäm - vine of
devotion; kåpäluù - merciful; täà - Him; gauòe - in Bengal; prabhuù
- the Lord; ati - very; kåpäbhiù - with mercy; prakaöayan -
manifesting; çacé sünuù - Çacé’s son; kià - whether; me - my; nayana
- eyes; çaraëéà - path; yäsyati - goes; punaù - again.

Will the son of mother Çacé, Who very mercifully

revealed in Bengal the vine of devotion, which bears the
fruits of ujjvala-prema-rasa (the flavours of amorous
love), which is hidden in the Vedas and which was not
previously known even to the wise men who were experts
in devotion to God, cross the path of my eyes again?

Stavämåta Kaëä Vyäkhyä: This vine of devotion, which

Çréman Mahäprabhu gave to the people of the world, yields the
fruit of brilliant rasa, the amorous love of Vraja, particularly the
rasa of the most confidential personal service of Çrématé
Rädhäräné, named maïjaré-bhäva-sädhanä.
This great gift was not given before by any other descension
of God; even the wise men who were experts in devotion to God
did not know this secret fruit of the vine of devotion. They used
to practice vaidhi-bhakti, regulated devotion to God, out of fear

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 Çré Caitanyäñöakam Stavävalé

and respect for the Supreme Lord, and even if there were any
räga-bhaktas in the Vraja-bhäva before Mahäprabhu’s
descension, they all would be serving Kåñëa in the mood of a
servant or a friend. Nobody knew the secret of the sweet
devotional love of the gopés for Kåñëa, what to speak of the
topmost mädana-mahä-bhäva of Çré Rädhä, the crown jewel of
all the gopés!
The wish-yielding vine of devotion revealed by Mahäprabhu
was also hidden in the Vedas.
In the Bhägavata Puräëa it is described that Uddhava
Mahäsaya was stunned when he witnessed the glorious love of
the gopés and he prayed that he might take birth as a shrub or
a bush in Vraja so that he might get the foot dust of the gopés
on his head. In this way, he revealed the glories of the gopés to
the whole world: yä dustyajaà svajanam arya-pathaà ca hitvä
bhejur mukunda padavéà çrutibhir vimågyäm
"The best way to attain Mukunda’s lotus feet is to give up
one’s relatives and the path of traditional virtue, thus following
in the footsteps of the spontaneous gopés. This path is vainly
sought for even by the Vedas, even nowadays!"
This verse shows that there is no limit to the glories of the
gopés’ relish of extra-marital love for Kåñëa and that there is no
other way to learn it.
In the Vämana Puräna, some incidents in the gopés’ previous
lives are described. It is said there that in their previous births,
they were the presiding deities of the Vedas who became
greedy to attain the mood of the gopés. They began to worship
Kåñëa in the spontaneous way of raga-bhakti and thus they took
their next births in Vraja as gopés, where they attained Kåñëa’s
devotional service. But even they kept this ecstatic attainment

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hidden in the baskets of their hearts, that’s why it is said çruter

güòhäm: "It is hidden in the Vedas"2
In the pre-Caitanya era there was a cult of sakhé-bhäva (love
for Kåñëa as a participating amorous consort) preached by great
devotees like the poet Jayadeva, Caëòédäsa, Vidyäpati,
Bilvamaìgala and others, but the maïjaré-bhäva-sädhanä, the
personal and exclusive service of Çré Rädhä, was a new gift,
introduced by Çré Gaurasundara and the äcäryas who took
shelter of His lotus feet.
The seed of this vine of devotion is given by a Gauòéya
Vaiñëava saint or guru and it is sprinkled by the water of
hearing, chanting and remembering, so that the vine will
ultimately bear the ripened, delicious fruits of rädhä-däsya-
bhäva. This is the premojjvala-rasa- phaläm mentioned in the
verse.
One may ask now: "Why did Çréman Mahäprabhu reveal this
confidential bhakti-kalpalatä, which is not perceived even by
the great sages or the Vedas, to the degraded and sinful people
of the present age of Kali (quarrel)?
The plain reason is that Çréman Mahäprabhu is the fully
independent and most merciful descension of God, therefore it
is said here: kåpälus täà gauòe prabhur ati kåpäbhiù
prakaöayan.
"The completely independent and capable Çréman
Mahäprabhu has most mercifully revealed this in Bengal."
The mercy of the Lord completely erases the candidate’s
unworthiness. The kåpä-sakti (power of compassion) is the

2
This is beautifully described in Çrépäda Prabodhänanda Sarasvaté's
commentary on Çrémad Bhägavata, Canto Ten, Chapter 87, the so-
called 'çruti-stuti vyäkhyä'

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 Çré Caitanyäñöakam Stavävalé

crown jewel of all the Lord’s innate potencies and makes Him
truly worthy of the title Bhagavän, the Qualified One.
This mercy-potency finds its culmination in the Lord´s giving
something that precious to an undeserving soul.
In Çréman Mahäprabhu this kåpä-çakti is again manifest to
its fullest extent, not tolerating any distinction.
Upset as He was about the misery the living entities in Kali
must go through, He gives to them ecstatic love, particularly
the love of the gopés who serve Çré Rädhäräëé, which makes
sense-enjoyment and even liberation insignificant, and which is
practiced by the process of hearing and chanting. All glories to
Çré Gaurahari’s mercy to the fallen souls! Çrépäda desires to see
again the lotus feet of this merciful Çré Gaurahari.

munigana vallabha, bhävanä sudurlabha,

çruti güòha amülya ratana
premojjvala phala dätä, prakäçilä bhakti latä,
dekhibo ki çacéra nandana

"Will I ever see mother Çacé’s son, who revealed the creeper
of devotion that bears the fruits of brilliant amorous love, that
is a precious jewel hidden in the Vedas and that was rarely
conceived of even by the previous sages, again?"

VERSE 5:

nijatve gauòéyän jagati parigåhya prabhur imän

hare kåñëety evaà gaëana-vidhinä kértayata bhoù
iti präyäà çikñäà caraëa-madhupebhyaù paridiçan
çacé-sünuù kià me nayana-saraëéà yäsyati punaḥ

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 Çré Caitanyäñöakam Stavävalé

nijatve - as His own; gauòéyän - people of Bengal; jagati - in the

world; parigåhya - accepting; prabhuù - the Lord; imän - them; hare
kåñëa - Hare Kåñëa; iti - thus; evaà - thus; gaëanä - counting; vidhinä
- according to rules; kértayata - chanting; bhoù - O!; iti - thus; präyaà
- all; çikñäà - teaching; janaka - father; iva - just like; tebhyaù - to
them; paridiçam - showing; çacé sünuù - Çacé’s son; kià - whether; me
- my; nayana - eyes; çaraëéà - path; yäsyati - goes; punaù - again.

Will the son of mother Çacé, Who accepted the people

of Bengal as His own in this world and Who taught them
just like a father to chant a prescribed number of the
hare-kåñëa-mantra according to the rules, cross the path
of my eyes again?

Stavämåta Kaëä Vyäkhyä: There is no end to Çré

Raghunätha’s suffering of separation from Çré Gauräìga.
He humbly thinks to himself: "Is an unfortunate, unworthy
wretch like me qualified to see the Lord?"
But then, in the next moment, the darkness of despair in his
heart is illuminated by the light of hope as he remembers the
Lord’s natural love for the people of Bengal.
Although Mahäprabhu is the Universal Lord, His heart was
still particularly attracted to the land of Bengal and its
inhabitants. The perfection of devotional love is attained with
abhimäna, which means having a feeling of ‘the Lord is mine’.
In the kingdom of bhäva the premäbhimäna finds the highest
perfection.
Çré Gaurasundara descended in Gauòa-deça (Bengal),
therefore the people of Bengal naturally feel "The Lord is
ours!", and the Lord reciprocates with these feelings, as He
proclaims in Bhagavad-Gétä (4.11):

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 Çré Caitanyäñöakam Stavävalé

ye yathä mäà prapadyante taàs tathaiva bhajämy aham3.

The father-child relationship is naturally sweet.
Çréla Våndävana däsa Thäkura, the vyäsävatära in Gaura-lélä,
has written about the Navadvépa-pastimes of the Lord:

divasa hoile sab nagariyä gaëa;

prabhu dekhibära tare korena gamana
keho vä nütana dravya, käro häte kalä;
keho ghåta, keho dadhi, keho divya mälä
loiyä colena sabe prabhu dekhibäre;
prabhu dekhi sarva loka daëòavat kore
prabhu bole - kåñëa bhakti hauk sabära;
kåñëa näma guëa bohi nä boliho ära
äpane sabäre prabhu kore upadeça;
kåñëa näma mahä mantra çunoho hariñe
hare kåñëa hare kåñëa kåñëa kåñëa hare hare;
hare räma hare räma räma räma hare hare
prabhu bole kohiläm ei mahä mantra;
ihä japa giyä sabe koriyä nirbandha
ihä hoite sarva siddhi hoibe sabära;
sarvakñaëa bolo - ithe vidhi nähi ära

"When the day broke, all the villagers came to see the Lord.
Some brought new articles, some held bananas in their hands,
some had clarified butter, some brought yoghurt, and some
brought beautiful garlands. They all went to see the Lord, and
when they saw Him they offered prostrated obeisances unto
Him.
The Lord said: "May you all be devoted to Kåñëa, and may
you not speak about anything else but Kåñëa’s names and
attributes!”

3
"As one surrenders unto Me, I will worship that person accordingly."

~ 32 ~
 Çré Caitanyäñöakam Stavävalé

The Lord blissfully instructed everyone:

"Listen to the mahä mantra with Kåñëa’s names:
hare kåñëa hare kåñëa kåñëa kåñëa hare hare/
hare räma hare räma räma räma hare hare!"
Then Lord said:
"Now I told you the mahä mantra. When you repeat this
mantra you will all be redeemed and you will attain all
perfection. Always chant this mantra - there is no other rule
than this." (Caitanya Bhägavata, Madhya Chapter 23)
In Néläcala (Puré), Çré Raghunätha däsa was the direct
witness of the Lord’s great love and mercy for the Bengali
devotees. These devotees came from Bengal every year to see
the Lord and when they came, the Lord was floating in ecstasy.
He would glorify each of these devotees with a thousand
mouths, firmly embrace each of them, and make the whole
world drown in ecstatic love by performing wild kértanas with
them. How blissfully He spent the four months of the rainy
season with them, seeing the deity of Lord Jagannätha and
attending the Ratha Yäträ-festival!
Even a stone would melt after hearing the pitiful words of
the Lord, Whose heart was suffering the pangs of separation
when the Bengali devotees took leave of Him. With sweet
words, the Lord told the people from Bengal:

prati vatsara sabhe äiso ämäre dekhite;

äsite yäite duùkha päo bhälomate
tomä sabhära duùkha jäni näri niñedhite;
tomä sabhära saìga sukha lobha bäòhe citte

"Come to see Me every year. You go through such great

hardship to come and go here every year, and I know how much

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 Çré Caitanyäñöakam Stavävalé

pain it gives you, but I can’t forbid you either, for My heart
yearns ever more for your blissful association".

sannyäsé mänuña mora nähi kon dhana;

ki doyä to sabhära åëa koribo çodhana
deha mätra dhana ämära koilo samarpaëa;
tähäi vikäi yähä vecite tomära mon
prabhura vacane sabhära dravébhüta mon;
ajhara nayane sabhe korena rodana

"I am a sannyäsé and I have no money; then how will I repay

My debt to you? I can only give you My body; it is all I have.
Now, if you like, you can sell it wherever you want!"
When all the devotees heard these words from the Lord their
hearts melted and they began to shed many tears. When this
mellow of great pity arose, the journey of the Bengali devotees
was brought to a standstill, for their tears made the pathway too
slippery to walk over.
In this way, they were held up for five to seven days.
Çré Nityänanda and Çré Advaita Prabhu then submitted to the
Lord’s lotus feet:
"The world is naturally sold (attracted) to Your divine
attributes, and moreover, You have bound us with the ropes of
Your pitiful words. Who could go anywhere in this situation,
leaving You behind?"
Mahäprabhu then calmed down, consoled all the devotees, and
took leave of them. All the devotees wept while they left the
Lord, and the Lord became agitated with feelings of separation.

advaita avadhüta kichu kohe prabhura päya;

sahaje tomära guëe jagata vikäya
ära täte bändha aiche kåpä väkya òore;

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 Çré Caitanyäñöakam Stavävalé

tomä’ chäòi kebä kothä yäibäre päre

tabe mahäprabhu sabhäkäre prabodhiyä;
sabhäre vidäya dilo susthira hoiyä
colilä saba bhaktagaëa rodana koriyä;
mahäprabhu rohilä ghare viñaëëa hoiyä (C.C.)

Remembering all these pastimes, which he had personally

witnessed, Çré Raghunätha däsa falls on the bank of Çré
Rädhäkuëòa and weeps. Flooding his chest with his tears, he
cries out:
"O Lord of the lives of the Bengalis! Where are You? Show
Yourself to me just once! Who else but You will be so eager that
Bengali devotees come to Néläcala? Who else will embrace
them with more affection than millions of fathers? And who
else will instruct them about the nectar of the Holy Name?"
Çré Raghunätha däsa burns in the fire of separation when he
remembers the Lord’s compassion and this makes him
unsteady:
"Separation from Lord Caitanya is intolerable!" Becoming
agitated by the intolerable pain of separation Çrépäda desires to
see Çré Gaura’s lotus feet once more –

yei prabhu gauòéyäre, snehe ätmasät kore,

çikñä diyä çré näma sädhana.
pitä sama niravadhi, gaëanä kértana vidhi,
dekhibo ki çacéra nandana?

"Will I see the son of mother Çacé, lovingly instructing the

Bengali devotees, whom He considers to be His own, on
chanting the Holy Name for a fixed number of times, being just
like a father to them?"

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 Çré Caitanyäñöakam Stavävalé

VERSE 6:

puraù paçyan néläcala-patim uru-prema-nivahaiù

kñaran-neträmbhobhiù snapita-nija-dérghojjvala-tanuù
sadä tiñöhan deçe praëayi-garuòa-stambha-carame
çacé-sünuù kià me nayana-saraëéà yäsyati punaḥ

puraù - before; paçyan - seeing; néläcala patim - the Lord of

Néläcala, Jagannätha; uru - great; prema - love; nivahaiù - with
an abundance; kñaran - trickling; neträmbhobhiù - with tears;
snapita - showering; nija - own; dérgha - long; ujjvala - brilliant;
tanuù - body; sadä - always; tiñöhan - staying; deçe - in the
country; praëayi - with love; garuòa stambha - Garuda’s pillow;
carame - behind; çacé sünuù - Çacé’s son; kià - whether; me -
my; nayana - eyes; çaraëéà - path; yäsyati - goes; punaù - again.

Will I see the son of mother Çacé, Who showered His

own tall and brilliant body with His incessantly trickling
tears of great love while seeing before Him the Lord of
Néläcala, Jagannätha, as He stood behind His beloved
pillar of Garuòa, again?

Stavämåta Kaëä Vyäkhyä: The ocean of Raghunätha das’s

heart is agitated by prema as he remembers Lord Gaura
watching Lord Jagannätha from behind the Garuòa-pillar.
Remembering the mellow of separation is even more painful
than feeling the separation directly.
In the Gambhérä-lélä the Lord was mainly relishing the
separation of Çré Rädhä when Kåñëa had gone to Mathurä. Çré
Kåñëa däsa Kaviräja has written:

~ 36 ~
 Çré Caitanyäñöakam Stavävalé

uddhava darçane yaiche rädhära viläpa;

krame krame hoilo prabhura se unmäda viläpa
rädhikära bhäve sadä prabhura abhimäna;
sei bhäve äpanäke hoy rädhä jïäna

"The Lord madly lamented just like Rädhä, when She saw
Uddhava (who came to bring a message from Kåñëa to the
gopés) and He gradually went mad in this lamentation. The
Lord always identified Himself with Çré Rädhä and He was
always immersed in Her mood." (C.C. Antya Ch. 14)
Çré Rädhä’s vipralambha-rasa was the Lord’s sthäyi-bhäva in
the Gambhérä. It was also in the mood of Çré Rädhä, that the
Lord behold His Lord Jagannätha, and the ocean of His heart
was stirred then:

ye käle dekhe jagannätha, çré räma subhadrä sätha,

tabe jäne - äiläm kurukñetre.
saphala hoilo jévana, dekhiluà padma locana,
juòäilo tanu mana netra

"Whenever the Lord saw Jagannätha with Balaräma and

Subhadrä in the temple, He thought: "I came to Kurukñetra!
My life has become a success, for I have seen lotus eyed Kåñëa!
This vision has soothed My body, mind and eyes!"

garuòera sannidhäne, rahi kori daraçane,

se änandera ki kohibo bole.
garuòa stambhera tale, äche eka nimna khäle,
se khäla bharilo açru jale

"Who can describe the Lord’s ecstasy while He looked at

Lord Jagannätha from near the Garuòa-pillar? At the base of

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 Çré Caitanyäñöakam Stavävalé

this pillar was a low canal, which was filled with the Lord’s
tears!" (Caitanya Caritämåta, Madhya 2)
The ocean of the Lord’s ecstasy increased when He looked
at Lord Jagannätha, feeling Himself to be Çré Rädhä Who is
meeting Çré Kåñëa in Kurukñetra after a long separation.
He showered His tall, shimmering golden body with a
powerful stream of tears and filled up with these tears a canal
below the Garuòa-pillar. Why so many tears? How many waves
of ecstasy are emanating from the heart of the ocean of ecstasy!
Simply on seeing Lord Jagannätha, He became unsteady
because of transcendental bliss, and the next moment, a black
cloud of sorrow covered the sky of His heart again. What a
wonderful shower of tears of distress emanated from His eyes!
She4 looked like a beggar in Kurukñetra. Anyone who had any
property could not relish this5. What pain! Weeping and
weeping, She thought to Herself:

våndävana govardhana, yamunä pulina vana,

sei kuïje räsädika lélä.
sei vraje vrajajana, pitä mätä bandhugaëa,
boòo citra kemone päsärilä

"Våndävana, Govardhana, the forest on the bank of the

Yamunä, and the kuïjas where We danced the Räsa-dance and
performed other pastimes, this Vraja, the people of Vraja, Your
father, Your mother, and Your friends - how amazing! How did
You forget them?"

4
Mahäprabhu is absorbed in the ecstasy of Çré Rädhä now. Ed.
5
Anyone who had any prestige or any ego left. Ed.

~ 38 ~
 Çré Caitanyäñöakam Stavävalé

tomära ye anya veça, anya saìga anya deça,

vraja-jane kabhu nähi bhäya
vrajabhümi chäòite näre, tomä nä dekhile more,
vrajajanera ki hobe upäya?

"Now You dress differently, You have other friends, and You
live elsewhere. You never bother about the people of Vraja.
They can’t leave Vrajabhümi (like You), and when they do not
see You, they die. What shall they do now?"
Sometimes the Lord dreamt that He met Kåñëa personally in
the Räsa-lélä and then He went to see Lord Jagannätha in the
temple in topmost absorption, where He saw the Lord as
Muralé Vadana (Kåñëa in Vraja, playing the flute) Himself,
without Balabhadra and Subhadrä.
In this way, His long separation was terminated and He
entered an extensive period of sambhoga (enjoyment in union)
while His chest was drowned in His ecstatic tears. He thought
to Himself:

äju rajané hom, bhäge pohäynu,

pekhaluà piyä mukha candä
jévana yauvana, saphala kori mänaluà,
daça diça bhelo niradandä
äju majhu geha, geha kori mänaluà,
äju majhu deha bhelo dehä
äju vihi mohe, anuküla hoyalo,
öuöalo sabahu sandehä

"Tonight I saw the moon-like face of My beloved! I

considered My life and My youth successful and all the ten
directions have become free from malice and strife! Today I
could consider My home to be a home and My body to be a

~ 39 ~
 Çré Caitanyäñöakam Stavävalé

body. Today fate was favourable to Me and all My doubts were

destroyed!"
At that moment an Oriyan woman stepped on the Lord’s
shoulders and held on to the Garuòa-pillar to be able to see
Lord Jagannätha, and while the Lord’s personal servant
Govinda reprimanded the woman, the Lord came to external
consciousness. The Lord praised the woman again and again for
her eagerness to see Lord Jagannätha, but meanwhile He
Himself had fallen away from the vision He coveted.

pürve yabe äsi koilo jagannätha daraçana;

jagannäthe dekhe - säkñät vrajendra-nandana
svapnera darçanäveçe tad rüpa hoilo mana;
yähä tähä dekhe sarvatra muralé vadana
ebe yadi stré dekhi prabhura bähya hoilo;
jagannätha subhadrä balarämera svarüpa dekhilo
kurukñetre dekhe kåñëa’ aiche hoilo mana;
kähäì kurukñetra äiläà kähä våndävana
präpta ratna häräilo - aiche vyagra hoilä
(C.C. Antya Ch.14)

Once more He saw Jagannätha, Subhadrä and Balaräma in

Kurukñetra and He thought: "How did I end up in Kurukñetra?
Where is Våndävana?“ And thus he became very upset like
someone who had lost a newly found jewel. The Lord shed
many tears of sorrow. In this way, ecstasy and pain succeeded
each other, like the succession of light and shade, while
Mahäprabhu sprinkled His huge golden body with His tears in
the Jagannätha temple. Çré Raghunätha däsa is the Lord’s
eternal associate in His Néläcala-lélä, and now he has the strong
desire to see the Lord’s sweet form, as He feels separation, one
more time.

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 Çré Caitanyäñöakam Stavävalé

garuòa stambhera päçe, sadä darçanera äçe,

nimeña vihéna du’nayana.
çatadhäre açru jale, siïce aìga nirantara,
dekhibo ki se çacénandana?

"When can I see mother Çacé’s son constantly sprinkling His

body with hundreds of streams of His tears as He stands near
the Garuòa-pillar, always yearning to see the Lord with His two
eyes?"

VERSE 7:

mudä dantaiù dåñövä dyuti-vijita-bandhükam adharaà

karaà kåtvä vämaà kaöi-nihitam anyaà parilasan
samutthäpya premëägaëita-pulako nåtya-kutuké
çacé-sünuù kià me nayana-saraëéà yäsyati punaḥ

mudä - joyfully; dantaiù - with the teeth; dañövä - having bitten;

dyuti - splendor; vijita - defeating; bandhükam - Bandhüka-flowers;
adharaà - lips; karaà - hand; kåtvä - having done; vämaà - left; kaöi
- waist; nihitam - placing; anyaà - the other; parilasan - shining; sa-
mutthäpya - raising; premnä - with love; agaëitä - innumerable;
pulakaù - goosepimples; nåtya - dancing; kutuké - eagerly; çacé sünuù
- Çacé’s son; kià - whether; me - my; nayana - eyes; çaraëéà - path;
yäsyati - goes; punaù - again.

Will the son of mother Çacé, Who blissfully bit His lips,
which defeat the splendour of the red Bandhüka-flowers,
Who placed His left hand on His hip and Who raised His

~ 41 ~
 Çré Caitanyäñöakam Stavävalé

other hand as He danced in endless ecstatic love while

His hairs stood on end, cross the path of my eyes again?

Stavämåta Kaëä Vyäkhyä: Çré Raghunätha däsa feels great

separation from Çré Caitanya in his mind and heart as he
remembers one sweet pastime of Him after the other.
In this verse, he describes the sweet pastime of the Lord’s
ecstatic dancing in the madly ecstatic saìkértana. The Lord’s
dancing is most enchanting because in Vraja, He relished the
sweetness of the Räsa-dance together with Çré Rädhä and the
gopés.
In this extraordinary sweet dance, which is decorated with
çåìgära-rasa (erotic flavours) and different wonderful rhythms
and tunes, different sättvika ecstatic symptoms like tears, goose
pimples and shivering automatically came to ornament the
Lord’s golden body.
When the Lord performed saìkértana with His Bengali
devotees, the dance took on an altogether new form: when He
was with them, the flood of the Lord’s ecstatic love inundated
everything! With how much love and attention He personally
served them mahä-prasäda, flower garlands and sandalwood
pulp!
In the evening, Näöuyä (the great dancer) Gaura went to the
temple of Lord Jagannätha, relishing the rasa of dancing and
chanting with His devotees. After seeing the evening ärati of
Lord Jagannätha, the Lord was adorned with leftover garlands
and sandalwood pulp from the deities and He began a great
kértana.

cäri dike cäri sampradäya kore saìkértana;

madhye nåtya kore prabhu çacéra nandana
añöa mådaìga bäje batriça karatäla;

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 Çré Caitanyäñöakam Stavävalé

hari-dhvani kore vaiñëava kohe ‘bhälo bhälo’

kértanera mahä maìgala dhvani ye uöhilo;
caturdaça loka bhari brahmäëòa bhedilo
puruñottama-väsé loka äilo dekhibäre;
kértana dekhi uòiyä-loka hoilo camatkära
tabe prabhu jagannäthera mandira beòiyä;
pradakñiëa kori bule nartana koriyä
äge päche gäna kore cäri sampradäya;
ächäòera käle dhare nityänanda räya
açru pulaka kampa prasveda huìkära;
premera vikära dekhi loka camatkära
picakäréra dhärä yeno açru nayane;
cäri dikera loka sab koroye sinäne

"Four kértana-parties were doing saìkértana in four

directions and Lord Çacénandana was dancing in the middle.
Eight drums and thirty-two cymbals resounded and the
Vaiñëavas chanted "Hari! Hari! Bravo! Bravo!”
When the greatly auspicious sounds of the kértana arose, it
filled the fourteen planetary systems and pierced the walls of
the universe.
The people of Puré came to witness the uproar and all the
people of Orissa were amazed to see this kértana. Then the
Lord circumambulated the Jagannätha-temple while chanting
and dancing. He was followed and preceded by four singing
kértana-parties and when He fell, He was caught by Lord
Nityänanda. The people were quite amazed to see the Lord’s
ecstatic symptoms, such as shedding tears, horripilation,
shivering, perspiring, and roaring. His tears were squirting
from His eyes like from a syringe and they showered the people
all around."

~ 43 ~
 Çré Caitanyäñöakam Stavävalé

mahä nåtya mahäprema mahä saìkértana;

dekhi premänande bhäse néläcalera jana

"There was great dancing, great chanting, and great loving

ecstasy. All the people of Puré floated in ecstatic love when they
saw it." (Caitanya Caritämåta Madhya Ch. 11)
It was a most amazing thing to see the Lord’s sweet dancing
before Lord Jagannätha during the Ratha Yäträ-festival. When
Mahäprabhu saw Lord Jagannätha in the temple, different
streams of sorrow and bliss came through Him. We shed a light
on this in our comment on the previous verse. But when
Mahäprabhu saw Lord Jagannätha in front of the chariot, there
was a single, unbroken stream of bliss flowing through His heart
and mind. The chariot took Lord Jagannätha from Néläcala (the
blue mountain) to Sundaräcala (the beautiful mountain), a
place which is flanked on both sides with sub-forests, and the
Lord, absorbed in the feelings of Çré Rädhä, thought to Himself:
"Today I have taken the Lord of My life from Dvärakä to
Våndävana!" This made an end to His intense feelings of
separation. An amazing stream of bliss welled up in Him and
caused Him to dance wonderfully in the sweet mood of
rasonmäda (the ecstasy of union). Svarüpa Dämodara,
understanding the Lord’s feelings, sang with a sweet voice:

sei to paräëa-nätha päiluà;

yähä lägi madana dahane jhuri genu

"Now I have gotten the Lord of My life for Whom I was

burning in Cupid’s fire!"
The pinnacle of ecstatic love welled up in the Lord’s heart
when He heard this sentence, which exactly corresponded to
His own strong feelings of union, and when He stared at

~ 44 ~
 Çré Caitanyäñöakam Stavävalé

Jagannätha’s face, He bit His lips, which defeated the luster of

red Bandhüka-flowers6.
The Lord placed His left hand on His hip and raised His
other hand in the air with wonderful gestures, singing, acting,
and dancing very sweetly. What to speak of others, even Lord
Jagannätha Himself was highly astonished when He saw the
Lord’s sweet dancing and He slowed down His journey to
Sundaräcala to relish the Lord’s unprecedented dancing-rasa.

jagannäthe magna prabhura nayana hådaya;

çré hasta yuge kore gétera abhinaya
gaura yadi äge nä yäy - çyäma hoy sthire;
gaura äge cole - çyäma cole dhére dhére
eimata gaura çyäma kore öheläöheli;
saratha çyämere räkhe gaura mahäbali

"The Lord’s eyes and heart were absorbed in Jagannätha and

He made a dramatic performance of the singing with His
beautiful hands. When Gaura did not move ahead, Çyäma
(Jagannätha) stayed in His place, and when Gaura moved
ahead, Çyäma also slowly moved. In this way Gaura and Çyäma
pushed Each other. Gaura was so powerful that He could keep
Çyäma (at a standstill) along with His chariot."
Çré Raghunätha das’ heart is impatient when he remembers
the ecstatic loving dancing of this greatly powerful Gaura!

aruëa adhara äbhä, hare bandhujéva çobhä,

dante tähä koriyä daàçana.
kaöite väma manohara, ürdhete dakñiëa kare,

6
The purpose of the Lord's biting His lip is: "You are very expert in
running away, but today I caught You and I won't let You go
anymore!"

~ 45 ~
 Çré Caitanyäñöakam Stavävalé

bhaìgi kori koroye cälana.

saìkértana rasämodé, viraha bhäva vinodé,
sarva aìge prema çiharaëa.
sarva jana sukhadätä, prema bhakti rasa dhätä,
dekhibo ki çacéra nandana?

"When will I see the son of mother Çacé, the giver of joy to
everyone and the presiding deity of the flavours of devotional
love, biting His red lips, which defeat the luster of a beautiful
Bandhujéva-flower, keeping His charming left hand on His hip
and lifting His right hand, swaying it back and forth? Feeling
great separation from the Lord, He rejoices in the flavours of
sankértana while His whole body shivers of ecstatic love!

VERSE 8:

sarit-téräräme viraha-vidhuro gokula-vidhor

nadém anyäà kurvan nayana-jala-dhärä-vitatibhiù
muhur mürcchäà gacchan måtakam iva viçvaà viracayan
çacé-sünuù kià me nayana-saraëéà yäsyati punaḥ

sarit - river; téra - bank; äräme - in the garden; viraha - separation;

vidhuraù - suffering; gokula vidhoù - from Kåñëa, the moon of
Gokula; nadém - a river; anyam - another; kurvan - making; nayana -
eyes; jaladharaù - streams of tears; vitatibhiù - with an abundance;
muhuù - repeatedly; mürcchäà - fainting; måtakam - dead; iva - as if;
viçvaà - the world; viracayan - making; çacé sünuù - Çacé’s son; kià -
whether; me - my; nayana - eyes; çaraëéà - path; yäsyati - goes; punaù
- again.

~ 46 ~
 Çré Caitanyäñöakam Stavävalé

Will the world-enchanting son of mother Çacé, Who

was agitated by feelings of separation from the moon of
Gokula (Kåñëa) in a garden on the bank of a river, Who
made another river with the streams of His tears, Who
repeatedly fainted and Who thus made all the people as
if dead, again cross the path of my eyes?

Stavämåta Kaëä Vyäkhyä: Another ecstatic pastime of his

beloved Çré Gaursundara appears in Çré Raghunätha das’ heart,
which is afflicted by pangs of separation from the Lord.
Çré Raghunätha däsa was an eye-witness of Mahäprabhu’s
extraordinary Puré-lélä, in which the Lord was going up and
down in the ocean of Çré Rädhä’s vipralambha-bhäva. The
Lord’s Néläcala-pastimes are the ground for relishing
vipralambha-rasa. Therefore we assume that he has also
described Néläcala-lélä in this verse.
The words sarit téräräme in the beginning of the verse
suggest that the Lord remembered Våndävana when He stood
at the bank of some river near Néläcala and He became
overwhelmed by the feelings of Çré Rädhä when She was
separated from Kåñëa, who had departed for Mathurä. It is
difficult to ascertain, though, which river and which garden in
Puré it was, because there is no such river with a garden
anywhere near Puré or by the shore of the Indian Ocean. One
explanation can be that the Lord mistook the glistening,
moonlit water of the ocean to be the river Yamunä and the sub
forest on the shore of the ocean as the forest of Våndävana.
There is such a description in the Caitanya Caritämåta. Virahé
Raghunätha also has a shadow of the Lord’s vast feelings of
ecstatic love-in-separation, therefore he has also mistaken the
shore of the ocean for the bank of a river. Çré Kåñëa däsa

~ 47 ~
 Çré Caitanyäñöakam Stavävalé

Kaviräja has given some indication of the Lord’s ecstatic

udyäna-vihära (garden pastimes):

çarat kälera rätri çarac candrikä ujjvala;

prabhu nija gaëa loiyä beòäno rätri sakala
udyäne udyäne bhrame kautuka dekhite;
räsa lélära géta çloka poòite çunite
kabhu premäveçe korena gäna nartana;
kabhu bhäväveçe räsa lélänukaraëa
kabhu bhävonmäde prabhu iti uti dhäya;
bhümi poòi kabhu mürcchä kabhu gaòi yäy

"One autumn night when everything was illuminated by the

bright autumnal moonlight the Lord wandered around with His
devotees. They were up all night, blissfully admiring all the
different gardens and hearing and singing verses and songs
about Kåñëa’s Räsa lélä. Sometimes they sang and danced in
ecstatic love, sometimes they imitated the Räsa-lélä, sometimes
the Lord ecstatically ran here and there, sometimes He fainted
and fell on the ground and sometimes He rolled around."
(Caitanya Caritämåta Antya 18)

dui netra bhari açru bohoye apära;

samudre mililo yeno gaìgä yamunä dhära

"When the Lord, accepting the mood of Çré Rädhä, was

agitated by feelings of separation from Kåñëa, He cried and
shed so many tears, that it looked like from His eyes as if the
Gaìgä and the Yamunä were meeting the ocean ". (C.C.)
It is impossible to draw a picture of this ecstasy with words.
The only language of love is tears: Tears of bliss, tears of sorrow,
tears of union, and tears of separation! In one teardrop of a

~ 48 ~
 Çré Caitanyäñöakam Stavävalé

lover of God, there is a great indication of his ecstatic love. Who

can say which indication the Lord gave by crying a river of
tears? He is like a great ocean full of high waves of ecstasy! This
ocean has no end, no bottom, and no shore, and it can’t be
crossed. The associates of Mahäprabhu are swimming in this
ocean day and night. They swim between the high sorrowful
waves in the ocean of love-in-separation and they look as if they
are in a lifeless condition.
Çré Raghunätha däsa, who is one of these associates, wants to
see Gaurahari, the ocean of vipralambha-rasa, one more time.

nadékula vadhü präya, viraha vidhurä häya;

ärtibhare koroye krandana.
açru-jala bohi yäya, svatantra nadéra präya,
bära bära bhümite luëöhana.
sakala janära präëa, kore måtaka samäna,
sei gorä viçva vimohana.
rädhä bhäve vibhävita, sadä rahe vyäkulita,
dekhibo ki çacéra nandana?

"Alas! Will I see again the son of mother Çacé, standing on the
bank of a river like a young bride, agitated by feelings of love-
in-separation? The flow of tears from His eyes form a separate
river and He rolls on the ground again and again.
All the devotees become like dead while world-enchanting
Gaura, Who is in the mood of Çré Rädhä, always remains
agitated!"

~ 49 ~
 Çré Caitanyäñöakam Stavävalé

VERSE 9:

çacé-sünor asyäñöakam idam abhéñöaà viracayan

sadä dainyodrekäd ati-viçada-buddhiù paöhati yaù
prakämaà caitanyaù prabhur ati-kåpäveça-vivaçaù
påthu-premämbhodhau prathita-rasade majjayati tam

çacé sünoh - of Çacé’s son; asya - this; añöakam - eight verses; idam
- these; abhéñöaà - beloved; viracayat - granting; sadä - always; dainya
- humility; udrekäd - abundance; ati - very; viçada - pure; buddhiù -
intelligence; paöhati - recites; yaù - anyone; prakämaà - according to
His wish; caitanyaù - Caitanya; prabhuù - Lord; ati - very; kåpä -
mercy; äveça - ecstasy; vivaçaù - overwhelmed; påthu - great;
premämbhodau - in an ocean of love; prathita - known; rasade - in
giving flavours; majjayati - immerses; tam - him.

Anyone who recites these eight verses praising the son

of mother Çacé with a pure heart and with great humility,
will be thrown in the great and famous rasa-ocean of love
for Kåñëa by Çré Caitanya, Who is totally overwhelmed by
feelings of compassion.

Stavämåta Kaëä Vyäkhyä: In this verse, Çré Raghunätha

däsa describes the phalaçruti (auspicious benediction on a
reciter) of Çré Caitanyäñöakam.
A pure-hearted reciter has no other desire than Kåñëa in his
heart, and thus he continues hearing and chanting, knowing
that to maintain any other desire is like cheating and it will keep
him from attaining Kåñëa.

bhukti mukti siddhi väïchä mone yadi roy;

sädhana korile-o prema utpanna nä hoy (C.C.)

~ 50 ~
 Çré Caitanyäñöakam Stavävalé

"When the desires for enjoyment, liberation, and perfection

remain in the heart, love of God can’t arise, even if one
practices devotional sädhana!"
One should hear and recite these eight verses in a humble
state of mind, for humility is the heart of devotion. Devotion
without humility is devotion without life. Çréman Mahäprabhu
Himself explained how prema can be swiftly achieved through
the practice of näma:

ye rüpe loile näma prema upajäya;

tähära lakñaëa çuno svarüpa räma räya
tåëäd api sunécena taror iva sahiñëunä;
amäninä mänadena kértanéyaù sadä hariù

"Listen, o Svarüpa Dämodara and Rämänanda Räya, how

prema can swiftly be achieved:
One should chant the Holy Name of Lord Hari in a humble
state of mind, being more humble than a blade of grass, as
tolerant as a tree, giving all respect unto others and not
expecting any honour for oneself."
Therefore Çré Caitanyadeva will be full of mercy for those
who recite this añöaka, which fulfills all desires, with humility
and a humble heart, and will thrust such humble and pure-
hearted reciters into the large and famous rasa-ocean of love
for Kåñëa.
Çré Caitanyadeva is the embodiment of endless mercy and
there has never been such a compassionate descension of God.
Compassion culminates in giving of love of Kåñëa. No one else
but Mahäprabhu is giving this prema, which is difficult to attain
even through the normal process of continuously hearing and
chanting about the Lord, without considering who is worthy or
unworthy.

~ 51 ~
 Çré Caitanyäñöakam Stavävalé

Çréla Prabodhänanda Sarasvaté has written:

päträpätra vicäranäà na kurute na svaà paraà vékñyate

deyädeya vimarñako nahi na vä käla pratékñaù prabhuù
sadyo yaù çravaëekñaëe praëamana dhyänädinä durlabhaà
datte bhakti-rasaà sa eva bhagavän gauraù paraà me gatiù

(Caitanya Candrämåta - 77)

"He does not consider who is worthy or unworthy, who is His

own or who is an outsider, who it should be given to and who it
shouldn’t be or whether the time is right or not. The Lord at
once gives the flavour of devotion, which is difficult to attain
even by hearing the glories of the Lord, seeing the Deity,
offering obeisances, meditating, or other practices. That Lord
Gaura is my only shelter!"
Mahäprabhu will thrust a humble and pure-hearted reciter
of this stotra in the vast and celebrated rasa-ocean of love of
Kåñëa, particularly the sweet love of Vraja and most
particularly, the love of the maïjarés for Çré Rädhikä, which is
known as the highest love in the kingdom of God, both in
quality and in quantity. How large the ocean of love of Kåñëa is,
is described in Caitanya Caritämåta:
çuddha prema sukha sindhu, päya tära eka bindu, sei bindu
jagat òubäya.
"Just one drop from the blissful ocean of pure love of Kåñëa
can inundate the entire world". Çréla Raghunätha offers this
blessing to the reciter of this stotra:

çuddha citte yei jana, koroye añöaka paöhana,

dainya yära sarva çreñöha dhana

~ 52 ~
 Çré Caitanyäñöakam Stavävalé

kåpä kori gaurahari, rädhä däsya däna kori,

kåñëa preme kore nimajjana

"Lord Gaurahari mercifully bestows His greatest treasure,

Çré Rädhä’s service, on a pure-hearted person who humbly
recites these eight verses, and thus immerses him in the ocean
of love of Kåñëa."

Thus ends Çréla Raghunätha däsa Gosvämé’s "Çré

Caitanyäñöakam"

Verses translated by Advaita däsa in 1989

Commentaries translated in June 1992.
Upgrade: January 1996

~ 53 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

Çré Gauräìga Stava

Kalpataruù

"The wish-yielding tree of praises of Çré Gauräìga"

VERSE 1:

gatià dåñövä yasya pramada-gaja-varye’khila-janä

mukhaà ca çré-candropari dadhati thütkära-nivaham
sva-käntyä yaù svarëäcalam adharayac chédhu ca vacas
taraìgair gauräìgo hådaya udayan mäà madayati

gatià - gait; dåñövä - having seen; yasya - whose; pramada -

intoxicated; gajavarye - best of elephants; akhila - all; janä - people;
mukhaà - face; ca - and; çré candra - beautiful moon; upari - above;
dadhati - placing; thütkära - spitting; nivaham - multitudes; sva - own;
käntyä - with luster; yaù - who; svarëa - golden; acalam - mountain;
adharayat - placing; sédhu - nectar; ca - and; vacaù - words; taraìgaiù
- with waves; gauräìgaù - Gauräìga; hådaya - heart; udayan - rising;
mäà - me; madayati - maddens.

When people watch His gait and His beautiful face,

they spit at the graceful gait of a mad elephant and at the
beauty of the moon. His luster defeats that of a golden
mountain and the waves of His words defeat the
sweetness of nectar. Thus Çré Gauräìga rises in my heart
and maddens me (with ecstatic love)!

~ 54 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

Stavämåta Kaëä Vyäkhyä: In Çré Caitanyäñöakam Çré

Raghunätha däsa had revealed his intense feelings of separation
from Çréman Mahäprabhu and his anxious desire to see Him
again. Çré Raghunätha däsa was showered with the unlimited
loving grace of Çré Caitanya, and by that grace his heart was
suddenly filled with wonderful visions of the Lord’s sweet
pastimes and qualities.
Such visions caused him to be overwhelmed with ecstasy,
and he revealed these ecstatic visions in this Gauräìga Stava
Kalpataru.
Çré Gauränga’s graceful motions, which resemble the gait of
a mad elephant, arise in Çré Raghunätha’s heart, and the cavity
of his heart is suddenly illuminated by the transcendental
moonlight, which emanates from the Lord’s face.
The Lord’s form is transcendental - sac cid änanda - and it is
not like a material body, which is made of five material
elements. When you see any material form, you become weary
of it after a while, but when you see the form of Çré Gauräìga,
ever-new desires awaken (to see it again), and you feel like this:
janama avadhi häm rüpa nehärinu, nayana nä tirapita bhelo -
"I have seen that form ever since I was born, but my eyes
have not yet been satiated."
The blissful form of Çré Kåñëa enchants all creatures in the
world and even Kåñëa Himself. It is the essence of all beauty
and the ornament of all ornaments:
vismäpanaà svasya ca saubhagardhe paraà padaà bhüñaëa
bhüñaëäìgam (Bhägavata 3.2.12). "Kåñëa’s form is the
ornament of ornaments, and its beauty astonishes even
Himself!"
The beauty of each of Çyäma’s limbs, which even make
Çyäma forget everything, is now also combined with the luster

~ 55 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

of each and every limb of the puppet of mahä bhäva (mahä

bhäva putalikä) Çré Bhänu-dulälé (Rädhikä).
räi känu duöi tanu yeno dudhe jale miläye gelo –
"Rädhä and Kåñëa’s two bodies have merged into Each other
like water merging with milk.“
All of Çyäma’s black limbs have now been concealed by
shimmering golden limbs. The very form of amorous rasa (Çré
Kåñëa) is now tightly embraced by mahä bhäva. Räi and Känu
in One Form!
Çréla Govinda däsa has described Çré Gauräìga’s graceful
motions and the beauty of His loving face as follows:

läkho bäëa kanaka, kañilo kalevara,

mohana sumeru jiniyä suöhäma
gada gada néra, thira nähi päoi
bhuvana mohana kiye nayäna sandhäna

"His body is tanned with gold molten a hundred-thousand

times and it has become more enchanting than the golden
Sumeru-mountain. His eyes, which are never steady and which
always shed tears of love, enchant the whole world."

dekho re mäi sundara çacé nandanä;

äjänulambita bhuja bähu subalanä (Dhru)
mayamatta häté bhäti gati calanä;
kiye ve mälatéra mälä gorä aìge dolanä
çarada indu jini sundara vayanä;
prema änande paripürita nayanä
pada dui cäri calata òagamagiyä;
thira nähi bändhe padata pahu òhaliyä

~ 56 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

"Behold the beauty of Çacé’s lad! His strong arms reach down
to His knees, His gait is splendid like that of a mad elephant
and a garland of jasmine-flowers oscillates on His golden body.
His beautiful face defeats the autumn moon and His eyes are
filled with ecstatic love. The Lord stumbles on for two or four
steps more, but He can’t keep steady and He collapses and falls
on the ground."
These Mahäjana-songs can’t be explained, they must be
experienced. The Mahäjanas know very well how to draw
pictures of the personification of ecstatic love (Çré Gauräìga)
with the pencils of their words and feelings. What to speak of
directly seeing the form of Gauräìga:
If you simply hear or read about it, you feel like spitting on all
the forms and objects of the material world! What more can be
said?
Enchanted by the sweetness of Çré Gaurasundara’s words
and the luster of His transcendental form, Çré Raghunätha däsa
says:
"His words defeat the sweetness of nectar and His bodily
luster defeats that of a golden mountain. This sweetness can’t
be compared to anything sweet of this material world.
Material luminaries give pain to the eyes with their flashy light,
but this transcendental light simply soothes and pleases the
eyes! Still, if we do not make comparisons with material objects,
then how can we describe such transcendental forms? If
material things like nectar could even slightly resemble the
transcendental form of prema, then we could follow the expert
descriptions of Çréla Locana däsa Öhäkura:

amiyä mäkhiyä kevä, lavani tulilo go,

tähäte gaòilo gorä deha.

~ 57 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

jagata chäniyä kevä, rasa niìgärilo go,

eka koila sudhai suleha

"Can the elegance of His golden body be compared to a body

which is anointed with nectar, or has the universe been
kneaded and the juice squeezed out of it, turning it into this one
nectar(ean appearance)?"

akhaëòa péyüña dhärä, kevä äuöilo go,

sonära varaëe hoilo cini.
se cini märiyä kevä, pheëi tulilo go,
heno väsi gorä aìga khäni

"Or has a constant stream of nectar been stirred, so that His

golden complexion turned into sugar? Or has His golden body
turned from sugar into a pheëi (hollow sugar drop)?"

anurägera dadhi, premära säcanä diyä,

ke nä pätiyäche äìkhi duöi
tähäte adhika mahu, lahu lahu kathä-khäni,
häsiyä kohoye guöi guöi

Who has displayed His two eyes with the yoghurt of anuräga
through genuine love? Besides this, there is even more honey
in the soft words He slowly speaks with a smile on His face."

bijuré bäöiyä kevä, gä khäni mäjilo go,

cäìde mäjilo mukha khäni.
lävaëya bäöiyä kevä, citra nirmäëa koilo,
aparüpa rüpera balani

"Has anyone ground the lightning to paste and smeared it on

Gaura’s body? Has anybody ground the moon to paste and

~ 58 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

smeared it on His face? Has anyone ground elegance to paste

and made a picture of His wonderful form with it?"
We do not think that after reading or hearing these
descriptions of the Mahäjanas, anyone will have the courage to
write another comparison to Çré Gaurasundara’s sweet words
and bodily luster!
Çré Raghunätha däsa has personally seen this form and heard
these words in Puri, and thus his heart is absorbed in a
wonderful mood of ecstasy! In this way a succession of relish
continues in this stava.

sakala janera mana, koribäre äkarñaëa,

vidhätä ki pätiyäche phäìd
eka bära yei here, se äìkhi phiräte näre,
mana unmädanä gorä cänd

"Has the Creator spread out a net to catch the minds of all
the people of the world? When you see this intoxicating golden
moon even once, you can’t turn away your eyes anymore!"

heriye gauräìga gati, thutkåta gajendra gati,

gaja se sämänya made mätä.
gauräìga vadana here, sakalaìka candropare,
ghåëä kore sakala janatä

"When you see Gauräìga’s motions, you spit on the gait of

the king of mad elephants, considering him to be just very
ordinary, and when the people see Gauräìga’s (spotless moon-
like) face, they spit on the spotted moon in the sky in disgust!"

gaura känti jhalamala, tära äge svarëäcala,

acala se täre ki gaëibo

~ 59 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

gauräìga madhura väëé, amåta taraìga jini,

pile mona kore ‘pibo pibo’

"How can I mention an ordinary golden mountain in front of

Gaura’s shimmering luster? Gauräìga’s sweet words defeat
waves of nectar and when you drink it, you only think ‘I will
drink (more)! I will drink (more)!"

äre mora sonära gauräìga prabhu

hådaye udita hoiyä, mätäya ämära hiyä,
bhulite näribo ära kabhu

"O my golden Lord Gauräìga! When You awaken in my

heart You madden it, and I can never forget You!"

VERSES 2-3:

alaìkåtyätmänaà nava-vividha-ratnair iva vala-

dvivarëatva-stambhäsphuöa-vacana-kampäçru-pulakaiù
hasan svidyan nåtyan çiti-giri-pater nirbhara-mude
puraù çré-gauräìgo hådaya udayan mäà madayati

rasolläsais tiryag-gatibhir abhito väribhir alaà

dåçoù siïcan lokän aruëa-jala-yantratvam itayoù
mudä dantair dåñövä madhuram adharaà kampa-calitair
naöan çré-gauräìgo hådaya udayan mäà madayati

alaìkåti - ornamented; ätmänäà - self; nava - new, or nine; vividha

- different kinds; ratnaiù - with jewels; iva - as if; balad - beautiful;
vivarëatva - becoming pale; stambha - stunned; asphuöa - unclear;
vacana - words; kampa - shivering; açru - shedding tears; pulakaiù -

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with goosebumps; hasan - laughing; svidyan - perspiring; nåtyan -

dancing; çitigiri - Jagannätha Puri; pateù - of the Lord; nirbhara -
absorbed; mude - in bliss; puraù - before; çré gauräìgaù - Çré
Gauräìga; hådaya - heart; udayat - awakening; mäà - me; madayati
- maddens.

rasolläsaiù - with rasika ecstasy; tiryag gatibhiù - staggering;

abhitaù - everywhere; väribhiù - with water; alaà - greatly; dåçoù - of
eyes; siïcat - sprinkling; lokän - the people; aruëa - red; jala-yantratva
mitayoù - like a syringe; mudä - joyfully; dantaiù - with the teeth;
dañövä - having bitten; madhuram - sweet; adharaà - lips; kampa -
shivering; calitaiù - moving; naöan - dances; çré gauräìgaù - Çré
Gauräìga; hådaya - heart; udayat - awakening; mäà - me; madayati
- maddens.

Just as a great dancer decorates himself with many

new ornaments for his dance, Çré Gauräìga decorates
Himself with the ornaments of sättvika-bhäva, like
turning pale, becoming stunned, perspiring, changing
the voice, shivering, shedding tears, and being studded
with goose pimples.
That Gauräìga, Who laughs in topmost bliss as He
dances beautifully before Lord Jagannätha, the Lord of
Néläcala, maddens me with ecstasy as He awakens in my
heart!
Çré Gauräìga’s red eyes are like syringes, which squirt
great streams of loving tears as He is overwhelmed by
rasolläsa (the ecstasy of union). He sprinkles everyone
with these ecstatic tears, while He shivers and bites His
sweet lips with His row of teeth, thereby staggering
about with His sweet lotus feet while He dances.

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 Çré Gauräìga Stava Kalpataruù Stavävalé

That Çré Gauräìga maddens me as He awakens in my

heart!

Stavämåta Kaëä Vyäkhyä: In these two verses, Çré

Raghunätha däsa describes Lord Gauräìga’s wonderful
dancing before Çré Jagannätha’s chariot and how Mahäprabhu
was thus decorated with ornaments of sättvika-bhävas.
Just as a great dancer decorates himself with exquisite jewels
and ornaments for his enchanting dance, which will astonish
the minds of his audience, Çré Gauräìga astonished hundreds
of thousands of people who assembled for Çré Jagannätha’s
Ratha Yäträ by decorating Himself with the exquisite jewels of
sättvika- ecstasies while performing His ecstatic dance of love
before Çré Jagannätha, Subhadrä and Balaräma.
The sättvika-ecstasies increase the beauty of the soul,
therefore they are the proper ornaments for a loving devotee.

kåñëa sambandhibhiù säkñät

kincid vä vyavadhänataù
bhävaiç cittam ihäkrantaà
sättvam ity ucyate budhaiù
sattväd asmät samutpanna
ye ye bhävas tu sättvikaù

(Bhakti Rasämåta Sindhu 2.3.1-2)

"When the heart is directly touched by emotions (in the form

of the five basic relationships of servant hood, friendship, etc.)
or indirectly (in the form of the seven secondary moods such as
laughter, chivalry etc.) related to Kåñëa, the wise call it sattva,
and the emotions coming from that are called sättvika- bhävas."
There are eight kinds of sättvika bhävas:

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 Çré Gauräìga Stava Kalpataruù Stavävalé

te stambha sveda romäïcäù

svara-bhedo’tha vepathuù
vaivarëyam açru pralaya
ity añöau sättvikäù småtäù

(Bhakti Rasämåta Sindhu 2.3.16)

"These eight sättvika bhävas are - being stunned, perspiring,

horripilation, changing of the voice, shivering, turning pale,
shedding tears, and fainting."

ekadä vyaktim äpannäù

païca-ñäù sarva eva vä
ärüòhä paramotkarñam
uddéptä iti kértitäù
uddéptä eva suddépta
mahä-bhäve bhavanty amé
sarva eva paräà koöià
sättvikä yatra vibhrati

(Bhakti Rasämåta Sindhu 2.3.79 and 81)

"When five or six sättvika ecstasies simultaneously arise to

the greatest extent, they are called uddépta. In mahä bhäva all
the sättvika-bhävas become fully manifest and then they are
called suddépta."
First of all, the Lord divided the Gauòéya devotees into seven
chanting-parties and then He commenced the kértana after
personally anointing all the devotees with sandalwood pulp and
garlands.

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jagannäthera äge cäri sampradäya gäya;

dui päçe dui - päche eka sampradäya
säta sampradäya bäje caudda mädala;
yära dhvani çuni vaiñëava hoilo pägala
çré vaiñëava ghaöä meghe hoilo bädala;
saìkértanämåta saha varñe netra jala
tribhuvana bhari uöhe saìkértana dhvani;
anya vädyädira dhvani kichui nä çuni
säta thäiy bule prabhu ‘hari hari’ boli;
‘jaya jaya jagannätha’ kohe hasta tuli
kértana dekhiyä jagannätha harañita;
kértana dekhe ratha koriyä sthagita

"In front of Lord Jagannätha, four parties were singing, on

each of His sides one party and behind Him another one.
In these seven parties, fourteen drums resounded, and when
the Vaiñëavas heard them, they went mad of ecstasy. All the
Vaiñëavas assembled like a bank of clouds, and tears fell like
rain from their eyes along with the nectar of the ecstatic
kértana. All the three worlds were filled with the sound of the
kértana; other sounds could not be heard at all anymore!
The Lord wandered through all seven kértana-parties, raising
His arms and chanting "Hari! Hari! Jaya Jagannätha!"
Lord Jagannätha was very happy to see the kértana, so He
stopped the chariot (to enjoy the sight)."
(Caitanya Caritämåta Madhya Lélä Chapter 13)
When the Lord wished to perform His uddaëòa-nåtya
(dance with high jumps), He brought the seven parties together
and began to dance in wonderful absorption. Sometimes He
quickly turned around like a firebrand, causing the earth to tilt
with its oceans and mountains. While dancing, the Lord was
adorned with flower-like ornaments of sättvika- ecstasies, such

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as dancing, rolling around, and laughing. Sometimes He

showed signs of humility, pride, or joy, and sometimes He fell
to the ground, rolling around like a golden mountain.

uddaëòa nåtya prabhu koriyä huìkära;

cakrabhrami bhrame yaiche aläta äkära
nåtye prabhura yähä yähä paòe padatala;
sasägara çaila mahé kore öalamala
stambha sveda pulakäçru kampa vaivarëya;
nänä bhäve vivaçatä garva harña dainya
ächäòa khäiyä paòi bhümi gaòi yäy;
suvarëa parvata yeno bhümite loöäya

Thousands of people were astonished when they saw the

Lord’s wonderful dancing and how He was decorated with
these different ornaments of ecstasy. Even Lord Jagannätha
was astonished, and He made His chariot stop, so that He could
stare at the Lord’s enchanting style of dancing.
Baladeva and Subhadrä smiled when They saw the sweet
dancing of the Lord, Who was nothing else but another
manifestation of Lord Jagannätha, Who Himself sat on the
chariot watching it all in great astonishment.
All eight sättvika-ecstasies simultaneously appeared on the
Lord’s body to their utmost extent.

uddaëòa nåtye prabhura adbhuta vikära;

añöa sättvika bhävodaya hoy sama käla
mäàsa-braëa saha roma-vånda pulakita;
çimuléra våkña yeno kaëöake veñöita
ekeka dantera kampa dekhi läge bhoy;
loke jäne danta sab khasiya poòoy
sarväìge prasveda chuöe - täte raktodgama;
‘jaja gaga jaja gaga’ - gadgada vacana

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 Çré Gauräìga Stava Kalpataruù Stavävalé

jala-yantra dhärä yeno bohe açru jala;

äça-päça loka yoto bhijilo sakala
deha-känti gaura kabhu dekhiye aruëa;
kabhu känti dekhi yeno mallikä puñpa sama
kabhu stabdha kabhu prabhu bhümite poòoy;
çuñka käñöha sama hasta pada nä coloy
kabhu bhümi poòe, kabhu hoy çväsa héna;
yähä dekhi bhakta-gaëera hoy präëa kñéëa

"The Lord showed amazing transformations as He danced

and leaped high in the air, all eight sättvika-ecstasies appearing
on His body at once, and all the hairs on His body stood on end
like the thorns on a Çimulé-tree.
When the people saw the Lord’s teeth chattering, they were
afraid that they would all fall out of His mouth. His whole body
perspired and blood oozed out of it. With faltering voice the
Lord said: “Jaja gaga jaja gaga,” wanting to say Jaggannätha!
Jagannätha!
Tears streamed from His eyes as if they squirted out from
syringes, moistening all the people who stood around Him.
The Lord’s golden luster sometimes turned reddish and
sometimes it resembled a Mallikä-flower (a kind of jasmine).
Sometimes the Lord became stunned and sometimes He fell to
the ground, His hands and feet becoming motionless like dry
pieces of wood. Sometimes He fell to the ground and
sometimes He stopped breathing. Seeing this, the devotees felt
as if they lost their lives."
(Caitanya Caritämåta, Madhya 13)
When the Lord saw Jagannätha, Subhadrä and Balaräma in
the temple, He assumed the mood of Mäthura Virahiëé Räi
(Rädhä in separation from Kåñëa, Who had left for Mathurä)
and He thought: "I’m seeing Kåñëa in Kurukñetra!" Even on

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 Çré Gauräìga Stava Kalpataruù Stavävalé

such a blissful day as this Ratha-Yäträ-day the ocean of His

(Her) sorrow swelled!
Even after seeing His (Her) Präëanätha after such a long
separation He (She) could not enjoy it, because He (She) can
only play with Kåñëa in solitary Våndävana. Today Jagannätha
has mounted His chariot to go from Néläcala to Sundaräcala,
but the Lord, in Çré Rädhä’s mood, thought:
"Today I have taken My Pränanätha back to Våndävana!”
Thus, feelings of rasolläsa, an increase of the ecstasy of union,
arose within the Lord’s heart. He thought to Himself:

bahu dina pore baìdhuyä ele;

dekhä nä hoito paräëa gele
eteko sahilo abalä bole;
phäöiyä yäito päñäëa hole
dukhinéra dina dukhete gelo;
mathurä nagare chile to bhälo
e sab duḥkha kichu nä gaëi;
tomära kuçale kuçala mäni
sab duḥkha äji gelo he düre;
häräëa ratana päiläm kore

(Pada Kalpataru)

"After many days My friend has come. If I had not seen Him,
My life would have left Me. How much can a tender girl
tolerate? Even a stone would burst from this pain! The day of a
heartbroken girl passed miserably. It would have been better if
He had stayed at Mathurä. Still, I don’t care about all this
suffering - when You are happy, I am also happy. Today all
misery has gone far away, for I got My lost jewel back."
Mahäprabhu was so much in ecstasy that tears squirted from
His reddish eyes like water squirting out of a syringe, and all

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 Çré Gauräìga Stava Kalpataruù Stavävalé

the pilgrims were showered with these precious tears of love.

The Lord’s teeth chattered of ecstasy and He bit His red lips as
He sweetly danced.
The reason for the Lord biting His lips was:
"You’re expert in making Me suffer the pangs of separation by
hiding Yourself from Me. Today I’ve found You, and I will not
let You go anymore!"
He was admonishing Jagannätha, and therefore He was
biting His teeth and staggering about in His sweet dance.
When Çré Raghunätha däsa gets such a transcendental vision of
his most beloved Gaura, he gets beside himself of ecstasy!

äre mora gaura naöaräja!

çréla jagannätha äge, bäòäiyä anuräge,
näce pori bhäva ratna säja.

"O My king of golden dancers! You are dancing in front of

Lord Jagannätha with ever-increasing ecstasy, decorated with
jewels of bhäva!"

vaivarëa stabdhatä ära, gadagada väkyoccära,

kampa açru pulaka sagharma.
ei sab sättvika bhäva, ära dui anubhäva,
häsya nåtya sab prema dharma

"You are adorned with all the sättvika-bhävas, namely

turning pale, getting stunned, speaking with faltering voice,
shivering, shedding tears, horripilation and perspiration, and
two anubhävas, namely laughing and dancing. All this
completes the religion of ecstatic love."

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 Çré Gauräìga Stava Kalpataruù Stavävalé

nava ratna alaìkära, aìge çobhe camatkära,

heri jagannätha pramodita.
se kautuka ye dekhilo, sei se rase mätilo,
mora mana kore unmädita

"His body is astonishingly beautiful as it is adorned with the

new jewels of ecstasy, and when Lord Jagannätha sees it He is
very happy. My mind also goes mad when he sees this rasika
fun!"

äre mora sonära gauräìga prabhu

hådaye udita hoiyä, mätäya ämära hiyä,
bhulite näribo ära kabhu

"O my golden Lord Gauräìga! When You awaken in my

heart, You madden it, and I can never forget You!"

rasera avadhi mora gorä

rasera ulläsa bhare, aparüpa nåtya kore,
du nayane bohe premadhärä.

"My Gaura is the climax of rasa! He dances wonderfully

when He experiences rasolläsa (the ecstasy of reunion) and
tears of ecstatic love stream from His eyes."

aparüpa se mädhuré, smaraëa koriyä hari,

väri bohe räìgä dui netre.
vasanta utsava käle, secana koroye jale,
yeno picakäri jalayantre

"As He remembers the wonderful sweetness of Hari, tears

stream from His eyes like the water, which is sprinkled from
syringes during the spring-festival (Holi)."

~ 69 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

sakampa änandäveçe, daçane adhara daàçe,

heno prema ächilo kothäya.
eka bära yäre here, tära änkhi mana hare,
mora mana satata mätäya.

"He shivers of ecstasy and bites His lips. Where can such a
love be found? Anyone who sees this even once, feels that his
eyes and mind are being shattered. This vision always maddens
my mind!"

äre mora sonära gauräìga prabhu

hådaye udita hoiyä, mätäya ämära hiyä,
bhulite näribo ära kabhu

"O my golden Lord Gauräìga! When You awaken in my

heart, You madden it, and I can never forget You!" (3)

VERSE 4:

kvacin miçräväse vraja-pati-sutasyoru-virahät

çlathac chré-sandhitväd dadhad-adhika-dairghyaà bhuja-padoù
luöhan bhümau käkvä vikala-vikalaà gadgada-vacä
rudan çré-gauräìgo hådaya udayan mäà madayati

kvacit - once; miçräväse - in the house of Käçé Miçra; vraja pati

sutasya - of the prince of Vraja; uru - great; virahät - from separation;
çlathat - slackening; çré - beautiful; sandhitvät - the joints of the bones;
dadhat - making; adhika - more; dairghyaà - longness; bhuja - arms;
padaù - feet; luöhan - rolling; bhümau - on the earth; käkkvä - pitifully;
vikala - upset; gadgada - faltering; vacä - words; rudan - crying; çré
gauräìgaù - Çré Gauräìga; hådaya - heart; udayat - awakening; mäà
- me; madayati - maddens.

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 Çré Gauräìga Stava Kalpataruù Stavävalé

Once in the house of Käçé Miçra, Çré Gauräìga felt so

much separation from Kåñëa, the prince of Vraja that the
joints of His bones became disconnected and His arms
and legs were elongated.
Çré Gauräìga, Who then rolled on the ground and
pitifully cried with a faltering anxious voice, He awakens
in my heart and maddens me!

Stavämåta Kaëä Vyäkhyä: Here Çré Raghunätha däsa

reveals another one of Çré Gauräìga’s very astonishing
pastimes, which he personally witnessed.
After the night in which Mahäprabhu dreamt of the Räsa-
dance, He went for His morning bath and then He went on to
see Lord Jagannätha, still absorbed in His divine trance. In the
temple, He saw Lord Jagannätha as Muralé-vadana (Kåñëa in
Våndävana, Who holds the flute to His mouth) and as He stood
near the Garuòa-pillar, one Oriyan woman stepped on His
shoulders to see Lord Jagannätha.
This incident caused the Lord to return to external
consciousness and to see Jagannätha in His true form again (as
Kåñëa situated in Dvärakä). Mahäprabhu saw Kåñëa in
Kurukñetra again and felt very upset, as if He had lost a precious
jewel that He just found:

präpta ratna häräilo - aiche vyagra hoilä;

viñaëëa hoiyä prabhu nija väsä äilä
bhümira upara bosi nija nakhe bhümi lekhe;
açru gaìgä netre bohe, kichu nähi dekhe
päilum våndävana nätha, puna häräiluà;
ke mora nileka kåñëa, kothä mui äiluà
rätri hoile svarüpa rämänanda loiyä;
äpana monera värtä kohe ughariyä

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 Çré Gauräìga Stava Kalpataruù Stavävalé

"I’ve lost the jewel I just found!" - The Lord thought. This
made Him upset and unhappy, and He returned to His own
residence, where He sat on the ground and made marks in the
soil with His nails. Tears flowed from His eyes like the current
of the Gaìgä, so He could not see anything anymore. He only
thought:
"I’ve gotten the Lord of Våndävana, and I lost Him again! Who
has taken My Kåñëa? Where have I come?"
When the night came He took Svarüpa Dämodara and
Rämänanda Räya into confidence and revealed His mind to
them.
präpta pranañöäcyuta vitta ätmä
yayau viñädojjhita deha gehaù
gåhéta käpälika dharmako me
våndävanaà sendriya-çiñya våndaù

(Caitanya Caritämåta Antya 14)

"I attained the treasure of Acyuta, but He went again.

Thus I left My body and house in great sorrow and accepted
the dharma of a Käpälika-yogé, taking My disciples, My senses,
along to Våndävana."
Çréla Kaviräja Gosvämépäda has composed the following
extensive song with deep meaning to explain the anxious love
for Kåñëa which is expressed in the above verse:

präpta ratna häräiyä, tära guëa smariyä,

mahäprabhu santäpe vihvala.
räya svarüpera kaëöha dhari, kohe hä hä hari hari,
dhairya gelo hoilo capala.

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 Çré Gauräìga Stava Kalpataruù Stavävalé

"Mahäprabhu became overwhelmed by burning emotions,

when He lost the jewel He just found and remembered its
qualities. Clasping Räya Rämänanda and Svarüpa Dämodara
around the neck, He exclaimed: "Hä hä Hari! Hari!" and He
became restless, thereby losing His patience".

çuno bändhava! kåñëera mädhuré!

yära lobhe mora mana, chäòi loka veda dharma,
yogé hoiyä hoilo bhikhäré.

"Listen, O friends, as I tell you about Kåñëa’s sweetness,

which made My mind so greedy that it gave up all local and
Vedic traditions to become a yogé, a begging mendicant!"

kåñëa lélä maëòala, çuddha çaìkha kuëòala,

goòiyäche çuka kärikara.
sei kuëòala käne pori, tåñëä läu thälé dhari,
äçä jhuli kändhera upora.

"The circle of Kåñëa’s pastimes is like a pure conch shell-

earring, made by the craftsman named Çukadeva. I wear this
earring on My ear, holding a bowl of desire made of a gourd in
My hand, and carrying a begging-bag of hope around My
shoulder."

cintä känthä uòhi gäya, dhüli vibhüti malina käya,

hä hä kåñëa praläpa uttara.
udvega dvädaça häthe, lobhera jhulani mäthe,
bhikñä bhäve kñéëa kalevara.

"My (mind’s) body wears a quilt of thoughts and is covered

with dust and vibhüti (sacred ashes). The only thing I can reply
is: "Hä hä Kåñëa!" and I wear twelve bangles of anxiety on My

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 Çré Gauräìga Stava Kalpataruù Stavävalé

wrists and a turban of greed on My head. My whole body is

skinny because I subsist on begging."

vyäsa çukädi yogijana, kåñëa ätmä niraïjana,

vraje tära yoto lélägaëa.
bhägavatädi çästra-gaëa, koriyäche varëane,
sei tarjjä paòhe anukñaëa.

"My mind constantly reads the descriptions of all the Vraja-

pastimes of Kåñëa, the Supreme Self, Who is free from all
attributes, told by Vyäsa, Çuka and other yogés with poetic
verses in scriptures like the Çrémad Bhägavata."

daçendriya çiñya kori, mahä bäul näma dhari,

çiñya loiyä korilo gamana.
mora deha sva sadana, viñaya bhoga mahä dhana
sab chäòi gelä våndävana.

"I am named the great Bäul (devotional madman) and,

making My ten senses My disciples, I left My body, My house,
all sense enjoyments and great wealth and I have gone to
Våndävana."

våndävane prajägaëa, yoto sthävara jangama,

våkña latä gåhastha äçrame.
tära ghare bhiksäöana, phala müla paträçana,
ei våtti kore çiñya sane.

"The mobile and immobile creatures of Våndävana, like the

trees and vines, are living in the gåhastha-äçrama (domestic
life), and I beg for fruits and roots from their houses with My
disciples."

~ 74 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

kåñëa guëa rüpa rasa, gandha çabda paraça,

se sudhä äsväde gopégaëa.
tä sabhära gräsa çeñe, äne païcendriya çiñye,
se bhikñäya räkhena jévana.

"The gopés relish the nectar of Kåñëa’s qualities, form,

flavours, scent, sound, and touch, and My disciples, My five
senses, take Their remnants and thus keep themselves alive."

çünya kuïja maëòapa kone, yogäbhyäsa kåñëa dhyäne,

tähä rohe loiyä çiñyagaëa.
kåñëa ätmä niraïjana, säkñät dekhite mana,
dhyäne rätri kore jägarana.

"I take My disciples to the corner of an empty grove-pavilion,

where I meditate on Kåñëa in mystic trance. We directly see
Kåñëa there as the Self without attributes, and we stay up all
night meditating."

mana kåñëa viyogé, duùkhe mana hoilo yogé

se viyoge daça daçä hoy
se daçäya vyäkula hoiyä, mana gelä paläiyä,
çünya mora çaréra älaya.

"When My mind became separated from Kåñëa, it became

very unhappy and I became a mystic yogé. There are ten
conditions of separation, and when My mind became agitated
by them, He fled, leaving the abode of My body empty."
Mahäprabhu wept and clasped Rämänanda Räya and
Svarüpa Dämodara around the neck, saying:
"Alas, Svarüpa, Räma Räya! Although I attained the vision of
Kåñëa I lost it again! My mind has left My body and has taken
His disciples, My ten senses, along to Våndävana! My body is

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 Çré Gauräìga Stava Kalpataruù Stavävalé

now void, I have no mind, no senses! Oh! What suffering! What

an anguish!"
Saying this, Mahäprabhu became quiet and unconscious like
a yogé whose meditation was broken.
Seeing the Lord’s condition Rämänanda Räya recited a verse
which suited the Lord’s mood and Svarüpa Dämodara sang a
sweet song about Kåñëa’s pastimes.
In this way they managed to bring the Lord back to external
consciousness with great effort.
Half the night passed in this way, and when the Lord had
slightly come back to His senses, Svarüpa and Räma Räya laid
Him to rest in His Gambhérä-cell. Rämänanda Räya then
returned to his abode, but Svarüpa Dämodara and Govinda,
observing the Lord’s condition, lay down to rest in front of the
door of the Gambhérä.
The whole world was silent, lying on the lap of the goddess
of sleep. Only the eyes of Mahäprabhu, Who was suffering the
pangs of separation from Kåñëa, could not be touched by the
goddess of sleep. He was simply crying out:
"O Kåñëa! O Kåñëa! Where are You?"
The lamp was flickering dimly. Svarüpa Dämodara also could
not sleep; he was simply listening to the Lord chanting Kåñëa’s
names. In this way, the third quarter of the night passed.
Suddenly the Gambhérä became silent and the nectar-stream
of the Lord’s chanting of Kåñëa-näma stopped. Svarüpa was
always very anxious about the Lord’s welfare, and therefore -

prabhura çabda nä päiyä svarüpa kapäöa koilo düre;

tina dvära deoyä äche prabhu nähi ghare
cintita hoilo sabhe prabhu nä dekhiyä;
prabhu cähi bule sabhe déyaöi jväliyä
siàha-dvärera uttara diçäya äche eka öhäi;

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 Çré Gauräìga Stava Kalpataruù Stavävalé

tära madhye paòi ächena caitanya gosäi

dekhi svarüpa gosäi ädi änandita hoilä;
prabhura daçä dekhi puna cintita hoilä

When he did not hear anything anymore, he opened the door

of the Gambhérä and he saw that the Lord had disappeared,
although all three doors of the cell were closed.
All the devotees were very worried when they heard that the
Lord was gone, and they went out with lamps to search for Him.
After a long search, they found Him lying north of the
Siàhadvära (the lion-gate of the Jagannätha temple). At first
Svarüpa Dämodara was very happy to see the Lord, but when
he saw the Lord’s condition, he became worried. The devotees
saw that their golden Lord Gauränga was greyed by dust and
that He had fallen flat on the ground in an unconscious state.
All the joints of His bones had become disconnected and His
arms and legs, that were already long, had become even longer.
His bones were now just connected by the skin that covered
them; He didn’t move, He didn’t breathe from His nose, foam
was coming from His mouth, and the pupils of His eyes were
left lifeless. When the devotees saw the Lord in this condition
they were about to give up their lives and they cried out "Alas!
Alas!"

prabhu paòi äche dérgha - häta päìca chay;

acetana deha, näsäya çväsa nähi boy
ekeka hasta pada - dérgha tina tina häta;
asthi granthi bhinna, carma äche mätra täta
hasta pada grévä kaöi asthi sandhi yoto;
ekeka vitasti bhinna hoiyäche toto
carma mätra upare sandhira äche dérgha hoiyä;
duùkhita hoilä sabhe prabhuke dekhiyä

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 Çré Gauräìga Stava Kalpataruù Stavävalé

mukhe lälä phena prabhura uttäna nayäna;

dekhitei saba bhaktera dehe chäòe präëa

The devotees decided that the only way to bring the Lord
back to life was to loudly chant the name of Kåñëa in His ears,
so Svarüpa Dämodara and the devotees loudly chanted the
name of Kåñëa in the Lord’s ear, and after a long time some
signs of motion appeared in the Lord’s body again.
Suddenly the Lord got up and loudly chanted "Hari! Hari!".
All His bones were connected again like before. The Lord
looked all around and asked Svarüpa:
"Svarüpa, what are you all doing here? This is the Simha-dvära!
Why am I here?“
Svarüpa replied:
"My Lord, please return to Your abode and there I will tell
You everything!"
The Lord returned to the Gambhérä with the devotees, and
there Svarüpa told Him everything that had happened.
The Lord said:
"I was not aware of all these things! I only know that Kåñëa
appeared before Me and He disappeared again, just like a
lightning flash!"
(Caitanya Caritämåta Antya Ch. 14)

svarüpa gosäi tabe ucca koriyä;

prabhura käëe kåñëa-näma kohe bhaktagaëa loiyä
bahu kñaëe kåñëa näma hådaye paçilä;
‘haribol’ boli prabhu garjiyä uöhilä
cetana hoite asthi sandhi lägilo;
pürva präya yathäyogya çaréra hoilo
siàha-dväre dekhi prabhura vismaya hoilo;
‘kähä koro ki ‘ ei svarüpe puchilo
svarüpa kohe - uöho prabhu colo nija ghara;

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 Çré Gauräìga Stava Kalpataruù Stavävalé

tathäi tomäre saba koribo gocara

eto boli prabhu dhari ghare loiyä gelä;
täìhära avasthä saba täìhäre kohilä
çuni mahäprabhura boòo hoilo camatkära;
prabhu kohe - kichu småti nähiko ämära
sabe dekhi - hoy mora kåñëa vidyamäna;
vidyut präya dekhä hoy antardhäna

Çré Raghunätha däsa has seen this wonderfully playful Lord

personally and the remembrance of Him maddens his heart!

hari! hari! eka dina käçé miçräloye,

bosiyächen mahäprabhu, nä dekhi nä çuni kabhu,
heno bhäva udilo hådaye

"Hari Hari! One day Mahäprabhu sat down in the house of

Käçé Misra and a mood arose in His heart which I’ve never seen
or heard of before!"

çré nandanandana hari, viraha äveça bhari,

aìga sandhi sab çlatha hoilo.
bhuja pada dérghäkära, gadgada vadanoccära,
bhüme poòi kände savaikalya.

"All the joints of His bones loosened when He was absorbed

in feelings of separation from Vrajendra-Nandana Hari.
His arms and legs became longer, He spoke with faltering
voice, and He fell to the ground, anxiously crying."

äre mora sonära gauräìga prabhu

hådaye udita hoiyä, mätäya ämära hiyä,
bhulite näribo ära kabhu

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 Çré Gauräìga Stava Kalpataruù Stavävalé

"O my golden Lord Gauräìga! When You awaken in my

heart You madden it and I can never forget You!"

VERSE 5:

anudghäöya dvära-trayam uru ca bhitti-trayam aho

vilaìghyoccaiù käliìgika-surabhi-madhye nipatitaù
tanüdyat-saìkocät kamaöha iva kåñëoru-virahäd
viräjan gauräìgo hådaya udayan mäà madayati

anudghäöya - not opening; dvära - doors; trayam - three; uru -

great; ca - and; bhitti - walls; trayam - three; aho - O!; vilaìghya -
crossing over; uccaiù - very high; käliìgika surabhi - cows from
Kaliìga; madhye - among; nipatitaù - falling; tanu - body; udyat -
arising; saìkocät - from shrinking; kamaöha - turtle; iva - like; kåñëa -
Kåñëa; uru - great; virahät - out of separation; viräjat - shines; çré
gauräìgaù - Çré Gauräìga; hådaya - heart; udayat - awakening; mäà
- me; madayati - maddens.

Although the three doors of the Gambhérä were closed

and the walls were very high, the Lord managed to come
out of the house. That Lord Gauräìga, Who felt so much
separation from Kåñëa that He contracted His body like
a turtle and fell down between the cows from Kaliìga,
He awakens in my heart and maddens me!

Stavämåta Kaëä Vyäkhyä: Çrépäda Raghunätha, who

personally witnessed Çréman Mahäprabhu’s pastimes, now
perceives a pastime, which took place on another day.
One evening, the waves of Kåñëa-kathä and rasa-kértana
were freely flowing in Mahäprabhu’s solitary room, the

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Gambhérä. Çréla Rämänanda Räya recited verses, which fitted

well with the Lord’s mood and Çrépäda Svarüpa Dämodara
sweetly sang songs of Vidyäpati, Caëòidäsa and Géta Govinda
to console the Lord, Who was suffering the pangs of separation
from Kåñëa. Half the night had passed and Mahäprabhu had
reclined on His bedding in the Gambhérä. Rämänanda Räya
and Svarüpa Dämodara had both gone to their bedrooms, but
Mahäprabhu, in the mood of virahiné Räi, could not fall asleep.
He passed the night loudly chanting Kåñëa’s names, so loud that
His personal servant Govinda could also not sleep.
At the end of the night the Gambhérä was silent. This
abnormal silence frightened Govinda, who doubtfully pricked
up his ears, thinking that maybe the jewel of the Gambhérä,
Mahäprabhu, was no longer there.
He lit up a lamp, went inside, and found that it was true.
Govinda’s heart trembled; and saying ‘Hä Gauräìga! Hä
Gauräìga!’ he went to Svarüpa Dämodara to wake him up and
bring him the news.
Svarüpa’s head was spinning when he heard the grave news.
He lit a torch and took different devotees with him to search
for the Lord in the house of Käçé Miçra (where the Lord was
residing in the Gambhérä), which was surrounded by three
successive walls, but he couldn’t find the Lord anywhere.
All the gates were locked, but still the Lord couldn’t be found
anywhere. Everyone was speechless of astonishment.
No one can stop the course of love. The Lord had found some
way to cross over the three high walls and had gone outside.
The devotees then went outside of the house and started
searching for the Lord everywhere, until they saw an amazing
sight that stunned them:

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 Çré Gauräìga Stava Kalpataruù Stavävalé

iti uti anveñiyä siàhadväre gelä;

gäbégaëa madhye yäi prabhure päilä
peöera bhitora hasta pada - kürmera äkära;
mukhe phena, pulakäìga netre jaladhära
acetana poòi äche yeno kuñmäëòa phala;
bähire jaòimä antare änanda vihvala
gäbé sab caudige çuìkhe prabhu aìga;
düra koile nähi chäòe mahäprabhura saìga

(Caitanya Caritämåta Antya 17,15-18)

"They searched everywhere until they came to the lion gate,

where they found the Lord lying between the cows.
His arms and legs were retracted into His abdomen as if He
was a turtle, He had foam on the mouth, goose bumps on the
skin and tears in His eyes. He had fallen unconscious and was
lying there like a pumpkin.
Externally He was inert, but internally He was overwhelmed
by ecstasy. The cows surrounded Him and sniffed at His body,
and although the devotees tried to keep them away they would
not leave Mahäprabhu."
When the devotees saw Mahäprabhu’s lustrous face from a
distance, they immediately understood:
„This is our lost treasure, rolling in the dust between the cows
from Kaliìga, which are ecstatically sniffing His nectarean
fragrance! But alas! Where are now the Lord’s arms that reach
to His knees? Where are His long lotus like legs? They have
retracted into His belly as if He is a turtle! Goose pimples are
blossoming on His limbs, foam is coming from His mouth, and
a vast stream of tears is flowing from His lotus petal-like eyes!
Externally He is totally inert, but we understand from the lustre
of His face that within Himself He is totally overwhelmed by

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ecstasy! The Lord is unconscious - He looks just like a fallen

pumpkin!"
The devotees wanted to keep the cows away from the Lord,
but these fortunate cows were so enchanted by the Lord’s divya
gandha that they could not leave Him. Since the devotees were
not able to revive the Lord on the spot, however much they
tried, they brought Him back to the Gambhérä and revived Him
there by loudly chanting the name of Kåñëa into His ears.
As soon as the Lord returned to consciousness His arms and
legs came back to their normal position.
The Lord got up and looked all around. Seeing Svarüpa
Dämodara before Him, He asked him:
"Where have you brought Me? I heard Kåñëa playing His
flute, so I went to Våndävana, where I saw Vrajendra-Nandana
playing His flute. When Çré Rädhäräëé heard the call of
Govinda’s flute She came and entered into a grove with Him,
and I followed Them. How sweetly Rädhä and Mädhava were
laughing and joking with the gopés! How much They delighted
My ears with the jingling of Their ornaments! Just at that time
you all came and rudely disturbed Me by making all this noise!
Alas! I could not hear this flute song, these jingling ornaments
and Their nectarean words anymore!"
Çréla Kaviräja Gosvämé has written:

aneka korilo yatna nä hoy cetana;

prabhure uöhäiyä ghare änilo bhaktagaëa
ucca kori çravaëe kore kåñëa saìkértana;
aneka kñaëe mahäprabhu päilo cetana
cetana päile hasta pada bähiräilo;
pürvavat yathäyogya çaréra hoilo
uöhiyä bosiyä prabhu cähe iti uti;
svarüpe kohe - tumi ämä änile koti?

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 Çré Gauräìga Stava Kalpataruù Stavävalé

veëu çabda çuni ämi geläì våndävana;

dekhi - goñöhe veëu bäjäya vrajendra-nandana
saìketa veëu-näde rädhä äni kuïja ghare;
kuïjere colilä kåñëa kréòä koribäre
tära päche päche ämi korinu gamana;
täìra bhüñä dhvanite ämära harilo çravaëa
gopé-gaëa saha vihära häsa parihäsa;
kaëöha-dhvani ukti çuni mora karëolläsa
heno käle tumi saba kolähala kori;
ämä ihäì loiyä äilä balätkäre dhari
çunite nä päiluà sei amåta sama väëé;
çunite nä päiluà bhüñaëa muraléra dhvani

Tears streamed from the Lord’s eyes and His voice faltered
as He spoke these words, overwhelmed by intense feelings of
sorrow.
After some time, the Lord told Svarüpa, with a voice
stuttering of ecstasy:
"Svarüpa! My ears are dying of thirst! Please pour some
reviving nectar of rasa in them!"
Svarüpa, knowing the Lord’s mind, sweetly sang a prayer the
gopés had sung to Çré Kåñëa at the beginning of the Räsa dance:

kä stry aìga te kala padämåta veëu géta

sammohitärya caritän na calet trilokyäm
trailokya saubhagam idam ca nirékñya rüpaà
yad go dvija druma mågäù pulakäny avibhran

"O Kåñëa! Which girl would not be enchanted by Your

nectarean flute song and thus swerve from the Vedic path of
chastity? Even the cows, trees, deer, and birds are studded with
goose pimples of ecstasy when they see Your form, which is the

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 Çré Gauräìga Stava Kalpataruù Stavävalé

fortune of beauty for all the three worlds!" (Çrémad Bhägavata

10.29.40)
When Bhävanidhi (Mahäprabhu, the ocean of ecstatic love)
heard this rasämåta verse sung so sweetly by Svarüpa
Dämodara, hundreds of waves of ecstasy arose in His ocean-
like heart.
Assuming the mood of the gopés and seeing Kåñëa standing
directly before Him, He angrily told Him:

nägara! koho tumi koriyä niçcoy!

ei trijagata bhari, äche yoto yogya näré,
tomära veëu kähä nä äkarñaya?

"O Hero! Tell Me decisively, which qualified girl within the

three worlds would not be attracted by Your flute song?"

koilo yoto veëu dhvani, siddha manträdi yoginé,

düté hoiyä mohe näréra mana
mahotkaëöhä bäòäiyä, äryapatha chäòäiyä,
äni tomäya kore samarpaëa.

"Your flute song is like a yoginé who acts like a düté expert in
pronouncing perfect mantras which enchant the women’s
minds, increase their great eagerness, make them give up their
virtuous traditions and finally make them surrender to You".

dharma chäòäya veëu dväre, häne kaöäkña käma çare,

lajjä bhaya sakala chäòäya
ebe ämäya kori roña, kohi pati-tyäge doña,
dhärmika hoiyä dharma çikhäya

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 Çré Gauräìga Stava Kalpataruù Stavävalé

"With Your flute-playing You cause them to give up religious

principles and when You pierce them with Your arrow-like
glances You make them give up all shame and fear. Now You
are angry at us and say that it is wrong of us to give up our
husbands. Now You suddenly become very religious and teach
us religious principles!"

anya kathä anya mana, bähire anya äcaraëa,

ei sab çaöha paripäti
tumi jäno parihäsa, hoy näréra sarva näça,
chäòo ei sab kuöinäöé

"You say one thing but You think something else, and again
You act differently. This is all false hypocrisy! You know how to
ruin the women with Your jokes. Stop all this trickery now!"

veëu-näda amåta ghole, amåta samäna mithä bole,

amåta samäna bhüñaëa çiïjita
tina amåte hare käna, hare mana hare präëa,
kemone näré dharibeka cita.

"The sound of Your flute is like nectarean buttermilk. Your

speech is like nectar and the jingling of Your ornaments are
nectarean also. These three ambrosias steal our ears, our minds,
and our life-airs. How will a woman stay alive in this way?"
All the other hundreds of waves of emotion in the Lord’s
ocean-like heart are described in Çré Caitanya Caritämåta.
Çré Raghunätha däsa says:
"This astonishingly playful Çré Gaurahari awakens in my heart
and maddens me!"

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 Çré Gauräìga Stava Kalpataruù Stavävalé

çayana mandire gorä räya.

kåñëera viraha bhare, mandire rahite näre,
bähire yäite mana dhäya.

"Lord Gorä (Gaura) could not remain in His bedroom. He

felt so much separation from Kåñëa that His mind ran out of the
house."

kåñëera virahe rädhä, yeno utkaëöhitä sadä,

kåñëa veëu çuni bone yän.
ei mata äcambite, vaàçé päiyä çunite,
ävege bähire yete cän.

"Just as eager Virahiné Rädhä instantly went into the forest

when She heard Kåñëa’s flute, the Lord also anxiously wanted
to leave His room when He heard this flute."

tina dvära äche ruddha, tina bhitti ucca ürdhva

tähä laìghe äveçera bole.
teleìgä gäiyera mäjhe, dekhi gorä rasaräje,
poòi äche çväsa nähi cole.

"The three doors were closed and the three walls

surrounding the house of Käçé Miçra were very high, but in
great ecstasy the Lord managed to come out.
Now I see that Gorä-rasaräja having fallen between the cows
of Tailaìga, is not breathing anymore."

bhäve bujhe nähi yäya, prabhu dekhi kürma präya,

aìga sab saìkucita aìge.
anveñiyä bhaktagaëa, dépa jväli daraçana,
kore kürmäkåti çré gauräìge.

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 Çré Gauräìga Stava Kalpataruù Stavävalé

"His moods can’t be understood. Now I see the Lord looking

like a turtle, having all His limbs retracted into His body. When
the devotees went out to search for Çré Gauräìga, holding
burning torches in their hands, they found Him in this
Kürmäkåti (turtle-form)."

äre mora sonära gauräìga prabhu

hådaye udita hoiyä, mätäya ämära hiyä,
bhulite näribo ära kabhu

"O my golden Lord Gauräìga! When You awaken in my

heart You madden it, and I can never forget You!"

VERSE 6:

svakéyasya präëärbuda-sadåça-goñöhasya virahät

praläpän unmädät satatam ati kurvan vikala-dhéù
dadhad bhittau çaçvad vadana-vidhu-gharñeëa rudhiraà
kñätotthaà gauräìgo hådaya udayan mäà madayati

svakéyasya - of His own; präëa - life-airs; arbuda - billions; sadåça

- as if; goñöhasya - of Vraja; virahät - out of separation; praläpän
unmädät - from speaking madly; satatam - constantly; ati - very;
kurvan - doing; vikala - upset; dhéù - consciousness; dadhat - oozing
forth; bhittau - on the wall; çaçvat - constantly; vadana - face; vidhu -
moon; gharñeëa - by rubbing; rudhiraà - blood; kñata - bruises;
utthaà - coming forth; çré gauräìgaù - Çré Gauräìga; hådaya - heart;
udayat - awakening; mäà - me; madayati - maddens.

Çré Gauräìga, Who was constantly speaking like a

crazy person because of His intense feelings of

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separation from the Goñöha (Vraja), which is billions of

times dearer to Him than His own life-airs, and Who
therefore rubbed His moon-like face against the wall in
great agitation, causing blood to ooze out from the
resultant injuries, He rises in my heart and maddens me!

Stavämåta Kaëä Vyäkhyä: Another vision of Çréman

Mahäprabhu’s madly ecstatic pastimes arises in Çrépäda
Raghunätha’s heart.
Çréman Mahäprabhu is known as mätå-bhakta çiromaëi, the
crown jewel of sons devoted to their mothers.
Every year He sent Jagadänanda Paëòita from Puri to
Navadvépa to console His mother, who was suffering from
separation of Her Präëa Gaura.
Once Jagadänanda met Çré Advaita Äcärya in Çäntipura, and
Advaita Prabhu took the opportunity to send a message along
to Mahäprabhu in the form of a riddle through Jagadänanda –

prabhuke kohiyo ämära koöi namaskära;

ei nivedana tära caraëe ämära:
bäulke kohiyo - loke hoilo bäul;
bäulke kohiyo - häte nä bikäya cäul
bäulke kohiyo - käje nähiko äul;
bäulke kohiyo - ihä kohiyäche bäul

(Caitanya Caritämåta Antya lélä chapter 19)

"Tell the Lord that I offer Him millions of obeisances and

submit this message to His lotus feet:
Tell the Bäul (religious madman) that all the people have
become Bäul (mad with ecstatic love of God).
Tell the Bäul that there is no more rice on the marketplace.

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 Çré Gauräìga Stava Kalpataruù Stavävalé

Tell the Bäul that there is no more work for the äul (same as
Bäul).
Tell the Bäul that this was spoken by (another) Bäul."
When Jagadänanda returned to Puri, he laughed and gave
this sonnet from Advaita Prabhu to the Lord, Who simply said:
"Whatever He orders", and became silent again.
Svarüpa Dämodara then told the Lord:
"Prabhu, I can’t understand anything of this sonnet!", so the
Lord gave him the following hint:

prabhu kohe - äcärya püjaka prabala;

ägama çästrera vidhi vidhäne kuçala
upäsanä lägi deve kore ähväna;
püjä lägi kotho käla kore nirodhana.
püjä nirväha hoile päche kore visarjana;
tarjära nä jäni artha - kibä tära mon?
mahä yogeçvara äcärya tarjäte samartha;
ämiho bujhite näri tarajära artha

"The Lord said: "Advaita Äcärya is a powerful temple-priest,

and He knows the injunctions of the Vedic scriptures perfectly.
He calls the deity for being worshipped and He keeps Him for
some time. After He finishes the worship He sends the deity
off again. I don’t know the meaning of the sonnet, nor do I know
what’s on His mind! Advaita Äcärya is a great mystic, who can
write deep riddles. I also can’t understand their meaning."
The Lord meant to say, that Advaita Äcärya had called Him
down to earth to distribute ecstatic devotion to God, and now,
that His mission was accomplished, Advaita told Him it now
was time for Him to go, and so he bade Him farewell with this
riddle.

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 Çré Gauräìga Stava Kalpataruù Stavävalé

Çré Kåñëa däsa Kaviräja has written:

sei dina hoite prabhura ära daçä hoilo;

kåñëera viccheda daçä dviguëa bäòhilo
unmäda praläpa ceñöä kore rätri dine;
rädhä bhäväveçe viraha bäòhe anukñaëe
äcambite sphure kåñëera mathurä gamana;
udghürëa daçä hoilo unmäda lakñaëa
rämänandera galä dhari kore pralapana;
svarüpe puchaye mäni nija sakhé-jana
pürve yeno viçäkhäke rädhikä puchilä;
sei çloka poòi praläpa korite lägilä

"From that day on, the Lord’s condition changed.

His feelings of separation from Kåñëa doubled in intensity.
Day and night He was speaking and acting like a madman, and
His feelings of Rädhä in separation increased at every moment.
Suddenly He had a transcendental vision of Kåñëa’s departure
(from Vraja) to Mathurä and His madness began to show all
signs of the udghürëa-stage. Embracing Rämänanda Räya
around the neck, He spoke like mad, and he asked Svarüpa
Dämodara questions as if he were His sakhé (girlfriend).
Just as Rädhikä previously inquired from Viçäkhä, He began to
utter the following verse as if He had gone mad:

kva nanda kula candramäù kva çikhi candrakälaìkåtiù

kva mandra muralé ravaù kva nu surendra néla dyutiù
kva räsa rasa täëòavé kva sakhi jéva rakñauñadhé
nidhir mama suhåttamaù kva bata hanta vä dhig vidhim

(Lalita Mädhava Act III)

~ 91 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

"O Sakhi! Where is the moon from Nanda’s clan, Whose crest
is decorated with peacock feathers? Where is His soft flute-
playing, and where is His splendor of sapphires? Where is that
rasika Räsa-dancer, the herb that can save My life? Where is
My jewel, My most beloved One? O! Curses be on fate!"
Nothing in the world can compare to Çré Kåñëa däsa Kaviräja’s
song-translation of this verse written by Çréla Rüpa Gosvämé:

vrajendra kula dugdha sindhu, kåñëa tähe pürna indu,

janmi koilo jagat ujora.
käntyamåta yevä piye, nirantara piyä jiye,
vrajajanera nayana cakora.

"The family of Vraja’s king Nanda is like the milk-ocean,

Kåñëa is the full moon, which rose from that ocean to illuminate
the world, and the eyes of the Vrajaväsés are like Cakora-birds,
which keep themselves alive by constantly drinking the nectar
of His luster".

sakhi he! kothä kåñëa koräho darçana!

kñaëeka yähära mukha, nä dekhile phäöe buka,
çéghra dekhäo nä rahe jévana.

"O sakhi! Show Me My Kåñëa! Where is He? If I don’t see

His face even for a moment, My heart breaks! Quickly show
Him to Me, otherwise I will die!"

ei vrajera ramaëé, kämärka tapta kumudiné,

nija karämåta diyä däna.
praphullita kore yei, kähä mora candra sei,
dekhäo sakhi räkho mora präëa!

~ 92 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

"Where is My moon, Who soothes the Vraja-gopés, who are

like lilies, burning in the sunshine of lust, and Who makes them
blossom by giving them His nectarean hands (moonrays)? Show
Him to Me, O sakhi, and thus save My life!"

kähä se cüòära öhäna, çikhi piïchera uòäna,

nava meghe yeno indra dhanu
pétämbara taòid dyuti, muktä mälä baka pänkti,
navämbuda jini çyäma tanu.

"Where is that peacockfeather-crown, looking like a rainbow

upon a new cloud? His yellow dhoti shines like lightning, His
pearl necklace resembles a row of ducks, and His whole body
looks like a fresh raincloud!"

eka bära yära nayane läge, sadä tära hådaye jäge,

kåñëa tanu yeno ämra äöhä.
näréra mana paiçe häya, yatne nähi bähiräya,
tanu nahe, seyä kulera käìöä

"When that body of Kåñëa, which resembles mango-sap,

once catches the eyes, it always awakens within the heart. Alas!
When He enters into the women’s minds, they can’t get Him
out anymore, not even with the greatest effort! It is not a body,
it is a thorn of the Seyä berry-tree!"

jiniyä tamäla dyuti, indranéla sama känti,

sei känti jagata mätäya.
çåìgära rasa täte chäni, täte candra jyotsnä säni,
jäni vidhi niramilo täya.

"His luster, which defeats that of a Tamäla-tree and which

resembles a sapphire, maddens the whole world! I know that

~ 93 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

the Creator has made it transparant by refining the essence of

erotic flavours and by mixing it with moonshine."

kähä se muralé dhvani, naväbhra garjita jini,

jagadäkarñe çravaëe yähära.
uöhi dhäya vrajajana, tåñita cätaka gaëa,
äsi piye käntyamåta dhära.

"Where is that flute sound, which defeats the rumbling of

fresh clouds and which attracts the ears of everyone in the
world? The people of Vraja get up and run to drink the nectar
of this luster like thirsty Cätaka-birds!"

mora sei kalänidhi, präëa rakñä mahauñadhi,

sakhi! mora teho suhåttama.
deha jéye tähä vine, dhik ei jévane,
vidhi kore eto viòambana.

"That Kalänidhi (the moon-like Kåñëa, or the ocean of arts)

of Mine is the great medicine that saves My life. O Sakhi! He’s
My dear most beloved! Curses be on this life that I remain alive
without Him! How the Creator has deprived Me!"
(Caitanya Caritämåta Antya 19 ch.)
In this way the Lord restlessly lamented in different ways,
becoming very impatient with agitation. Svarüpa Dämodara
and Rämänanda Räya consoled Him by singing different songs
about Rädhä and Kåñëa’s meeting to Him. That surely pacified
the Lord to some extent, but it did not altogether silence the
resonance of His mad utterances, which came out of His
burning heart through His mouth like high flames in the form
of words. In this way half of the night passed.

~ 94 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

After Svärupa and Räma Räya laid the Lord to rest in the
Gambhérä, Rämänanda (being a householder) returned to his
own abode, while Svarüpa Dämodara and Govinda took rest by
the door of the Gambhérä. The Lord stayed awake, loudly
chanting Kåñëa’s names.
While Svarüpa and Govinda were overcome by sleep, a
heart-rending thing happened within the Gambhérä:
Mahäprabhu’s feelings of separation increased to such an
extent that He began to rub His face against the walls, making
big wounds on His nose, mouth, and cheeks, from where blood
oozed out.
The Lord spent the rest of the night in this terrible condition,
making sounds like goì goì, totally overwhelmed by ecstasy.
These sounds of goì goì awoke Svärupa, who lit up a torch and
entered the Gambhérä. When he saw the Lord’s condition, he
was greatly shocked and cried out: "Alas! Alas!"
His heart broke when he saw that blood was dripping from the
Lord’s nose, mouth, and cheeks, and with the help of Govinda,
he managed to pacify the Lord somewhat. Svarüpa asked: "
My Lord! What have You done?"
The Lord replied:
"What can I do? I can’t stay in this room when My heart is so
startled! I looked for the door, but I couldn’t find it anywhere!
In this way I injured My cheeks, mouth and nose at the walls,
causing them to bleed! O Svarüpa! Where is My Kåñëa, Who is
dearer to Me than millions of My own life-airs? I could not see
Him! What can I do now, and where should I go, tell Me!"

ei mata vilapite ardha rätri gelo;

gambhéräte svarüpa gosäi prabhuke çoyäilo
prabhuke çoyäiyä rämänanda gelä ghare;
svarüpa govinda çuilo gambhérära dväre

~ 95 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

premäveçe mahäprabhura gara gara mana;

näma saìkértana kore bosi kore jägaraëa
virahe vyäkula prabhura udvega uöhilä;
gambhérära bhittye mukha gharñite lägilä
mukhe gaëòe näke kñata hoilo apära;
bhäväveçe nä jäne prabhu poòe rakta dhära
sarva rätri kore bhäve mukha saìgharñaëa;
goì goì çabda kore svarüpa çunilo tokhon
dépa jväli ghare gelo, dekhi prabhura mukha;
svarüpa govinda doìhära hoilo mahä-duùkha
prabhuke çayyäte äni susthira korilo;
kähäì koile ei tumi? svarüpa puchilo
prabhu kohe - udvege ghare nä päri rahite;
dvära cähi buli çéghra bähire hoite
dvära nähi päi, mukha läge cäri bhite;
kñata hoya rakta paòe nä päri yäite

This Gauräìga, Who performs such astonishing pastimes,

awakens in Çré Raghunätha däsa’s heart and maddens him.

eka dina se äpana, präëärbuda samäna,

vraja lägi virahe vibhora.
korena praläpa ati, täpa vikala mati,
avirata unmädera ghora.

"One day the Lord was so absorbed in feelings of separation

from Vraja, which is dearer to Him than billions of life-airs, that
He spoke like mad with a greatly disturbed mind, being
constantly inebriated."

bähire yäite cän, yäite nä päiya puna,

bhitte gharñe vadana kamala.

~ 96 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

poòe rudhirera dhära, mukhe gaëòe apära,

heri svarüpa govinda vikala.

"He wanted to go out of His room, but He couldn’t, so He

rubbed His lotus face against the walls, causing a lot of blood to
ooze from His mouth and cheeks. Seeing this, Svarüpa and
Govinda were very upset."

äre mora sonära gauräìga prabhu

hådaye udita hoiyä, mätäya ämära hiyä,
bhulite näribo ära kabhu

"O my golden Lord Gauräìga! When You awaken in my heart

You madden it, and I can never forget You

VERSE 7:

kva me käntaù kåñëas tvaritam iha taà lokaya sakhe

tvam eveti dvärädhipam abhivadann unmada iva
drutaà gaccha drañöuà priyam iti tad-uktena dhåta-tad-
bhujäntar gauräìgo hådaya udayan mäà madayati

kva - where; me - my; käntaù - lover; kåñëaù - Kåñëa; tvaritam -

quickly; iha - here; taà - Him; lokaya - show; sakhe - O friend!; tvam
- You; eva - only; iti - thus; dvärädhipam - gatekeeper; abhidadhann
- saying; unmada - mad; iva - as if; drutaà - quickly; gaccha - go;
drañöuà - for seeing; priyam - beloved; iti - thus; tad - His; uktena -
by words; dhåta - holding; tad - his; bhuja - arm; anta - end; çré
gauräìgaù - Çré Gauräìga; hådaya - heart; udayat - awakening; mäà
- me; madayati - maddens.

~ 97 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

Çré Gauräìga, Who in madness told the gatekeeper of

the Jagannätha temple: "O friend! Where is My lover
Kåñëa? Show Him quickly to Me!", and Who was then
taken into the temple by that gatekeeper, who told Him:
"Quickly come and see Your beloved! “, He rises in my
heart and maddens me!

Stavämåta Kaëä Vyäkhyä: One confidential, honey-sweet

Néläcala-pastime of Çré Gauräìga follows the other in Çré
Raghunätha däsa Gosvämé’s enlightened consciousness,
maddening his heart, which is burning in separation from Çré
Gaurahari.
One day Mahäprabhu very anxiously went to the temple to
see Çré Jagannätha-deva. When the gatekeeper of the temple
saw the Lord’s ecstatic eagerness, he came in front of the
doorway and offered his obeisances unto the Lord.
The Lord suddenly took his hand and anxiously asked him with
tear filled eyes:
"O My friend! Where is My Kåñëa? I can’t stay calm for even a
moment without Him anymore! Quickly show Me My Präëa
Vallabha, I can’t wait even half a moment anymore!"
When the gatekeeper of the temple saw Mahäprabhu’s
eagerness, he also became anxious and said:
"Come, I will show You Your Präëa Vallabha Çré Kåñëa right
now!"
So he took Mahäprabhu by the hand inside the temple and
showed Him Çré Jagannätha-deva, saying:
"Here is Your Präëanätha Çré Kåñëa! Look to Your heart’s
fulfillment!"
Mahäprabhu stood near the Garuòa-pillar and gazed at
Jagannätha with thirsty eyes.

~ 98 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

He saw Lord Jagannätha as Kåñëa playing His enchanting

flute, and so His eyes and all His other senses drowned in the
vast ocean of Kåñëa’s sweetness.
About this Çrépäda Kaviräja Gosvämé has written this sweet
story:

eka dina prabhu gelä jagannätha darçane;

siàha-dvärera dalai äsi korilo vandane
täre kohe - kähäì kåñëa mora präëanätha;
‘more kåñëa dekhäo’ boli dhare tära hätha
sei kohe - ihäì hoy vrajendranandana;
äiso tumi mora saìge, koräì darçana
tumi mora sakhä, dekhäo kähäì präëanätha;
eto boli jaga mohana gelä dhari tära hätha
sei bole - ei dekho çré puruñottama;
netra bhariyä tumi koroho darçana
garuòera päche rahi kore daraçana;
dekhena - jagannätha hoy muralé-vadana

The pastime the Lord performed the next day, was also
greatly astonishing, for it revealed the great glories of Çré
Mahäprasäda. Although Çrépäda Raghunätha did not mention
this event in the original verse, we still mention this shortly for
the relish of the devotees, quoting from Çré Caitanya
Caritämåta.
When Mahäprabhu was bereft of external consciousness, He
drank the nectar of Çré Kåñëa’s form. Just then the ärati-
conchshells and bells for the Gopäla-ballabha-bhoga-offering
were ringing.
After removing the bhoga from the altar, the püjärés of
Jagannätha came to the Lord, taking prasäda and garlands with
them, hanging the prasädé garlands around His neck and

~ 99 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

placing the prasädé foodstuffs in His hand. They asked the Lord
to relish some of this precious prasäda, so the Lord placed
some of it in His mouth and had Govinda tie the rest in the
endpiece of his cloth.
When the Lord relished the remnants of Çré Kåñëa’s lips,
which were millions of times more relishable than nectar, the
Lord became overwhelmed with great ecstatic love and
continued to repeat the saying sukåti labhya phelä-lava (even a
fragment of this is rarely attained through great merit).

sukåti labhya phelä-lava bole bära bära;

éçvara sevaka puche - prabhu! ki artha ihära
prabhu kohe - ei ye dile kåñëädharämåta;
brahmädi durlabha ei - nindaye amåta
kåñëera ye bhuktävaçeña tära phelä näma;
tära eka lava päya sei bhägyavän
sämänya bhägya hoite tära präpti nähi hoy;
kåñëera yäte pürëa kåpä sei tähä päya
sukåti çabde kohe - kåñëa kåpä hetu puëya;
sei yära hoy phelä päya sei dhanya
eto boli prabhu täì sabhäre vidäya dilä;
upala bhoga dekhiyä prabhu nija väsä äilä

"sukåti labhya phelä lava", the Lord said again and again. The
püjäré of Lord Jagannätha inquired:
"O master! What does that mean?"
The Lord said:
"What you gave Me is Çré Kåñëa’s lip-nectar, which is rarely
attained even by Brahmä and other gods and which rebukes the
taste of nectar. The food-remnants of Çré Kåñëa are called phelä,
and anyone who attains even a crumb of it is fortunate. This is
not attained through ordinary fortune - it is attained by those

~ 100 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

who receive Kåñëa’s full mercy. The word sukåti here does not
mean ordinary virtue, but the mercy of Çré Kåñëa. Anyone who
gets even a drop of it is fortunate." Saying this, the Lord took
leave of them all. After seeing the Upala Bhoga Ärati the Lord
returned to His own abode."
The Lord had returned to the Gambhérä indeed, but His
mind and heart remained agitated the whole day by the intense
vision of Çré Kåñëa’s lip-nectar. In the evening all the devotees
came to see the Lord, surrounding Him as the stars surround
the golden Gaura-moon. A stream of Kåñëa-kathä was released.
On the Lord’s indication Govinda brought prasäda, and the
Lord first had some sent to Paramänanda Puré and
Brahmänanda Bhärati (the Lord’s Godbrothers). Then He had
the rest divided amongst the others, like Svarüpa, Rämänanda
and Särvabhauma Bhaööäcärya.
Everyone experienced the extraordinary sweetness and
fragrance of the prasäda. Everyone was astonished by the
extraordinary flavours and the Lord briefly told them about the
transcendental status 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, yära gandhe mäte mana;
äpanä vinu anya mädhurya koräya vismäraëa
tä’te ei dravye kåñëädhara sparça hoilo;
adharera guëa sab ihäte saïcärilo
alaukika gandha svädu - anya vismäraëa;
mahä mädaka ei kåñëädharera guëa
aneka sukåte ihära hoiyäche sampräpti;

~ 101 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

sabhei äsväda koro kori mahäbhakti

hari dhvani kori sabhe koilo äsvädana;
äsvädite preme matta hoilo sabhära mana

"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 it. 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. This is attained by the performance of many pious
acts. Now you all relish this with great devotion."
Everyone then relished the prasäda while chanting Hari-
näma, all going totally crazy with prema."
In the process the Lord’s mind and heart entered into the
deep kingdom of relishing Kåñëa’s lip-nectar. The Lord became
absorbed in the mood of Çré Rädhä, like She would be relishing
the remnants of Çré Kåñëa’s meal. How many hundreds of waves
of pride and self-esteem were not there, on which the Lord’s
heart floated in all directions?
On the Lord’s order, Rämänanda who understood the Lord’s
heart then recited a verse from the Gopé Géta
(Bhäg. 10.31.14):

surata vardhanaà çoka näçanaà

svarita veëunä suñöhu cumbitam
itara räga vismäraëaà nåëäà
vitara véra nas te’dharämåtam

~ 102 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

When the Lord heard this verse He wonderfully explained

His relishing of it in ecstatic love:

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!

"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 want
to and make it forget all other flavours!"

sacetana rahu düre, acetana sacetana kore,

tomära adhara - boòo bäjikara

~ 103 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

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!"
In this way the stream of Mahäprabhu’s ecstasy flowed wider
and wider, and the minds and hearts of Svarüpa, Rämänanda

~ 104 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

and others were like fishes, which were swimming in the waves
of this ecstasy.
Çré Raghunätha däsa says: "That Bhävanidhi (that ocean of
ecstasy), Çré Gaurasundara, awakens in my heart and maddens
me with ecstasy!

ekadä gokula cäìde, darçana mana sädhe,

öhäkura mandire coli yäy
dväre äche dauvärika, täre dekhi samadhika,
bhävonmäde matta gorä räya.

"One day Lord Gorä went to the temple with a strong desire
to see Kåñëa, the moon of Gokula, and when He saw the
gatekeeper standing at the gate, He became even more
ecstatic."

täre kohe ohe çuno, tumi se bandhu äpana,

bolo kothä se präëa govinda?
prabhura sambhäña çuni, dauvärika se äpani,
kohe bujhi bhäva anubhava.
coloho tvarite dekho, tomära se präëa-sakha,
eto çuni dhare tära häta.
rädhikä bhävita mati, nije gopé präëapati,
äpane boloye präëanätha.

"He told the gatekeeper: "O Listen, You are My friend! Tell
Me, where is My Präëa Govinda?"
Hearing the Lord’s words, the gatekeeper understood the
Lord’s mood and said: "Come quickly and see Your heart’s
friend".
Then he took the Lord, Who had assumed the mood of Çré
Rädhikä, considering Himself to be a gopé and Kåñëa to be His

~ 105 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

(Her) Präëapati, by the hand and brought Him to His

Präëanätha."

äre mora sonära gauräìga prabhu

hådaye udita hoiyä, mätäya ämära hiyä,
bhulite näribo ära kabhu

"O my golden Lord Gauräìga! When You awaken in my

heart You madden it and I can never forget You!"

VERSE 8:

samépe nélädreç caöaka-giri-räjasya kalanäd

aye goñöhe govardhana-giri-patià lokitum itaù
vrajann asméty uktvä pramada iva dhävann avadhåto
gaëaiù svair gauräìgo hådaya udayan mäà madayati

samépe - nearby; nélädreù - of Puri; caöaka giriräjasya - of the great

Caöaka-Hill; kalanäd - from seeing; goñöhe - in Vraja; govardhana
giripatià - Govardhana Hill; lokitum - seeing; itaù - there; vrajann -
going; asmi - I am; iti - thus; uktvä - having said; pramada - mad; iva
- as if; dhävann - running; avadhåta - being held; gaëaiù - by devotees;
çré gauräìgaù - Çré Gauräìga; hådaya - heart; udayat - awakening;
mäà - me; madayati - maddens.

Çré Gauräìga Who saw the great Caöaka Parvata Hill

nearby and told His friends:
"O friends! I’m going from here (Puri) to Vraja to see
Govardhana Hill!", that Gauranga Who began to run
towards the Caöaka-Hill like mad and Who was

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 Çré Gauräìga Stava Kalpataruù Stavävalé

ultimately captured by His well-wishing friends, He

awakens in my heart and maddens me!

Stavämåta Kaëä Vyäkhyä: Here Çréla Raghunätha däsa

once more perceives an ecstatic pastime of Çréman
Mahäprabhu in His most ecstatic Vraja-mood.
Although the Lord resided at Jagannätha Puri, His mind was
always absorbed in thinking of Vraja and of Kåñëa’s Vraja-
pastimes. His mind was particularly absorbed in the intimate
pastime-places of Çré-Çré Rädhä-Mädhava –
Våndävana, the Räsa-sthalé, Yamunä, Giriräja Govardhana
and so on.
When He saw a forest He thought it was Våndävana, when
He saw a river He took it to be the Yamunä, and when He saw
a hill He thought it to be Govardhana Hill.
Any incitement of Vraja, which appeared before His external
eyes immediately assumed the transcendental form it was
mistaken for.
The Lord always meditated on the sweetness and beauty of
Govardhana Hill and on the wonderful intimate pastimes,
which were performed there by Çré Kåñëa.
It was in this condition that Bhävanidhi Gaurasundara once
went out of the Gambhérä and headed towards the ocean,
feeling great separation from Kåñëa. His physical servant
Govinda followed Him.
Suddenly the Lord saw the Caöaka Parvata Hill and His
external consciousness vanished. He was convinced that He
had come to Vrajabhümi and that He was now facing Giriräja
Govardhana.
Çréla Kaviräja Gosvämépäda has written:

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 Çré Gauräìga Stava Kalpataruù Stavävalé

eka dina mahäprabhu samudra yäito;

caöaka parvata dekhilo äcambite
govardhana çaila jïäne äviñöa hoilä;
parvata diçäte prabhu dhäiyä colilä

"One day Mahäprabhu went to the ocean and when He saw

the Caöaka Parvata He suddenly remembered Govardhana Hill
and ran towards it".

hantäyam adrir abalä haridäsa varyo

yad räma-kåñëa caraëa sparça pramodaù
mänaà tanoti saha go-gaëayos tayor yat
pänéya süyavasa kandara kanda mülaiù

"O girls! This mountain is the best of Lord Hari’s servants,

and he feels very happy when Kåñëa and Balaräma’s lotus feet
touch him! He gives all honour to Them and Their cows by
providing them with water for drinking, soft grass, caves and
roots!"
(Bhägavata 10.21.18)

ei çloka poòi prabhu cole väyu vege;

govinda dhäilo päche, nähi päya läge
phukära paòilo, mahä kolähala hoilo;
yei yähä chilo, sei uöhiyä dhäilo
svarüpa jagadänanda paëòita gadädhara;
rämäi nandäi néläi paëòita çaìkara
puré bhäraté gosäi äilä sindhu-tére;
bhagavän äcärya khaïja colilä dhére dhére
prathame colilä prabhu yeno väyu-gati;
stambha bhäva pathe hoilo - colite nähi çakti
prati roma küpe mäàsa braëera äkära;
tära upore romodgama kadamba prakära

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prati rome prasveda paòe rudhirera dhära;

kaëöha gharghara - nähi varëera uccära
dui netra bhari açru bohoye apära;
samudre mililo yeno gaìgä-yamunä dhära
vaivarëye çaìkha-präya çveta hoilo aìga;
tabe kampa uöhe yeno samudra taraìga
käàpite käàpite prabhu bhümite poòilä;
tabe to govinda prabhura nikaöe äilä

"While the Lord recited this verse, He ran forwards with the
speed of the wind. Govinda ran after Him, but was not able to
catch up with Him. A cry resounded and then a great tumult
arose as all the devotees got up and began to follow the Lord.
Svärüpa Dämodara, Jagadänanda, Gadädhara Paëòita, Rämäi,
Nandäi, Néläi, Çaìkara Paëòita, Paramänanda Puré and
Brahmänanda Bhäraté all came to the shore of the ocean, where
the Lord was, slowly followed by the lame Bhagavän Äcärya.
At first the Lord ran as fast as the wind, but later He did not
have the power to go on anymore. All the pores of His skin were
opened and blood and sweat oozed from them. His hairs stood
on end like blossoming Kadamba-flowers and He could not
pronounce any words, only some gargling sounds.
Endless streams of tears flowed from His eyes like the currents
of the Gaìgä and Yamunä that meet the ocean, He became as
pale as a conchshell, and the shiverings that came over His body
resembled the waves of the ocean.
Just as Govinda caught up with Him, the Lord shivered and fell
to the ground.
Govinda sprinkled the Lord with water from His karoa
(earthen pot) and fanned Him with his bähirväsa (outer cloth
of a sannyäsé). Then Svarüpa and the other devotees appeared
on the scene.

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 Çré Gauräìga Stava Kalpataruù Stavävalé

Seeing the Lord’s condition, all the devotees cried and said:
"Alas! Alas!"
Svarüpa Dämodara loudly chanted Kåñëa’s name into the
Lord’s ear and another devotee sprinkled the Lord’s body with
cold water. After they had repeated this many times the Lord
suddenly got up and said "Hari Bol!" causing the devotees to
erupt into an ecstatic Hari-kértana.
Hundreds of people had come to the shore of the ocean now,
and they all joined in the ecstatic Hari-kértana.
The Lord, in half-external consciousness, looked all around
Him and His eyes filled with wonder. He couldn’t find what He
was looking for, so He asked Svarüpa, who stood before Him:

govardhana hoite more ke ihäì änilo;

päiyä kåñëera lélä dekhite nä päilo
ihäì hoite äji mui geluà govardhana;
dekhoì yadi kåñëa kore godhana cäraëa
govardhane coòhi kåñëa bäjäilä veëu;
govardhane caudike care sab dhenu
veëu-näda çuni äilä rädhä öhäkuräëé;
tära rüpa bhäva sakhi! varëite nä jäni
rädhä loiyä kåñëa praveçilä kandaräte;
sakhégaëa kohe moke phula uöhäite
heno käle tumi sab kolähola koilä;
tähä hoite dhari more ihäì loiyä äilä
kene vä änilä more våthä duùkha dite?;
päiyä kåñëera lélä nä päiluà dekhite
eto boli mahäprabhu korena krandana;
tära daçä dekhi vaiñëava korena rodana

"Who has taken Me here away from Govardhana Hill? I saw

Kåñëa’s pastimes, but now I can’t see them anymore! Today I
went to Govardhana Hill to see if Kåñëa was maybe tending His

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cows there. Kåñëa mounted the Hill and began to play His flute,
while the cows were grazing on and around the Hill. Hearing
the flute song Çré Rädhä came to see Kåñëa there.
O sakhi! I don’t know how to describe Her form and Her
mood! Kåñëa took Rädhä into a cave and the sakhés told Me to
go and pick some flowers! Just then you came and made all this
noise, taking Me away from there!
Why have You made Me so unhappy by taking Me here? I
saw Kåñëa’s pastimes, but now I can’t see them anymore!"
When Mahäprabu said this He began to weep, and when the
Vaiñëavas saw this, they also began to weep.
Meanwhile Brahmänanda Bhäraté and Paramänanda Puré
also came to the spot, and the Lord assumed His external mood
again.
Becoming somewhat shy and uneasy, He offered His
obeisances at their feet and asked them:
"Why have you come from so far to see Me here?"
Paramänanda Puré said: "We came here to see Your dancing!"
The Lord became shy when He heard this and smiled slightly.
Knowing that it was time for His bath, the devotees then
brought the Lord to the shoreline of the ocean.
Çré Raghunätha däsa says:
"That Bhävanidhi, Çré Gaurasundara, awakens in my heart
and maddens me with ecstasy!

néläcala nikaöete, dekhi caöaka parvate,

bhäve matta gaura naöaräja.
yäbo se ämi gokule, gaura guëa-nidhi bole,
dekhite govardhana giriräja.

"Seeing the Caöaka Parvata-Hill close to Néläcala, Lord

Gaura, the king of dancers and the ocean of divine attributes,

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became mad of ecstasy and said: "I will go to Gokula to see

Giriräja Govardhana!"

unmäda bätula yeno, pathäpatha nähi jïäna,

mahävege sei dike dhäya.
heno käle nija gaëa, dvärä prabhu dhåta hona,
adbhuta sättvika bhävodaya.

"He became like mad and did not know where He was
walking anymore. He speedily ran just into that direction (of
the Caöaka Parvata). Right then the Lord was caught by His
devotees, and wonderful sättvika ecstasies arose in Him."

äre mora sonära gauräìga prabhu

hådaye udita hoiyä, mätäya ämära hiyä,
bhulite näribo ära kabhu

"O my golden Lord Gauräìga! When You awaken in my

heart, You madden it and I can never forget You!"

VERSE 9:

alaà dolä-khelä-mahasi vara-tan-maëòapa-tale

svarüpeëa svenäpara-nija-gaëenäpi militaù
svayaà kurvan nämnäm ati-madhura-gänaà murabhidaù
saraìgo gauräìgo hådaya udayan mäà madayati

alaà - greatly; dolä - swinging; khelä mahasi - during the festival;

vara - great; tat - it; maëòapa - platform; tale - on the surface;
svarüpeëa - with Svarüpa; svena - with his own; apara - others; nija -
own; gaëena - with devotees; api - even; militaù - meeting; svayaà -

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personally; kurvan - doing; nämnäm - names; ati - very; madhura -

sweet; gänaà - singing; murabhidaù - of Kåñëa; saraìga - performing;
çré gauräìgaù - Çré Gauräìga; hådaya - heart; udayat - awakening;
mäà - me; madayati - maddens.

Çré Gauräìga, Who personally sang the name of Kåñëa

in very sweet songs along with Svarüpa Dämodara and
His other devotees at the base of the platform where He
performed the deity’s swing festival, He awakens in my
heart and maddens me!

Stavämåta Kaëä Vyäkhyä: It seems that in this verse, Çré

Raghunätha däsa remembers Çré Gaurasundara’s celebration of
the swing festival with His devotees in Puré-dhäma.
In Caitanya Caritämåta it is described how the Bengali
devotees came to Puri every year to spend the four months of
the rainy season (July-November) with the Lord, and how they
blissfully joined Him in different festivals, in which the
pastimes of Çré Jagannätha were enacted, seen and relished.

cäri mäsa rahilä sabhe mahäprabhu saìge;

jagannätha nänä yäträ dekhe mahäraìge
ei mata nänä raìge cäturmäsya gelä;
kåñëa janma-yäträya prabhu gopa-veça hoilä
kåñëa-janma-yäträ dine nanda mahotsava;
gopaveça hoilä prabhu loiyä bhakta sab
dadhi dugdha bhära sabhe nija skandhe kori;
mahotsavera sthäne äilä boli ‘hari hari’
känäé khuöiyä äche nanda-veça dhari;
jagannätha mähité hoiyäche vrajeçvaré
äpane pratäparudra ära miçra käçé;
särvabhauma ära paòichä pätra tulasé

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 Çré Gauräìga Stava Kalpataruù Stavävalé

iha sabä loiyä prabhu kore nåtya raìga;

dadhi dugdha haridrä-jale bhare sabhära aìga

On Kåñëa Janmäñöamé and Nandotsava (the following day),

for instance, Çré Gauränga and His devotees dressed as
cowherd boys and carried heavy pots with yoghurt and milk on
their shoulders.
When they came to the festival grounds, they chanted:
“Hari! Hari!”
Känäi Khuöiyä dressed as father Nanda and Jagannätha
Mähaté as Queen Yaçodä.
The Lord took King Pratäparudra, Käçé Miçra, Särvabhauma
Bhaööäcärya and Tulasé Poòichäpatra all along in a swinging
dance, and everyone was sprinkled with yoghurt, milk, and
turmeric-water.
In the same manner, the Lord also ecstatically celebrated
with His devotees all the other festivals during the monsoon-
time, like Vijayä-dasamé (Rama’s victory-festival), Räsa-yäträ
(Kåñëa’s Räsa-dance-celebration), Dépävalé (the lamp-giving
festival), and Utthäna-yäträ (Lord Viñëu’s rising at the end of
the four months of the rainy season).

vijayä daçamé laìkä vijayera dine;

bänara sainya hoy prabhu loiyä bhaktagaëa
hanumänäveçe prabhu våkña-çäkhä loiyä;
laìkära gaòe caòhi phele gaòa bhäìgiyä
kähäì re rävaëä! prabhu kohe krodhäveçe;
jagan mätä hare päpé, märimu savaàçe
gosäira äveça dekhi loka camatkära;
sarva loka ‘jaya jaya’ bole bära bära
ei mata räsa-yäträ ära dépävalé;
utthäna dvädaçé-yäträ dekhilo sakali

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On Vijayä-Daçamé the Lord took His devotees along like an

army of monkeys, and in the ecstasy of Hanumän He took a
huge tree trunk and therewith ascended Rävana’s fort of Laìkä
to smash it.
"Where are you, O sinful Rävaëä!?" the Lord angrily shouted
out, "You have kidnapped the universal mother (Sétä)! I will kill
you along with your whole dynasty!"
The people were astonished when they observed the Lord’s
ecstasy and they shouted ‘Jaya! Jaya!’ again and again!
The same ecstasy was there during Räsa-yäträ, Dépävalé and
Utthäna-dvädasé.
Another one of the blissful festivals, which may be described
in this verse is Jhulana-yäträ, or Rädhä-Govinda’s swing festival.
Seeing the deities’ nicely decorated platform and the swing,
which was beautified by different jewels, Bhävanidhi
Mahäprabhu became wonderfully absorbed in Rädhä-
Govinda’s swing-pastimes.
King Pratäparudra had opened his treasury in order to make
different sublime arrangements for this celebration, so that
Mahäprabhu could relish it in ecstasy. We can see this
described in Çré Caitanya Caritämåta’s Çré Lakñmé Vijaya-lélä.

horä païcaméra dina äilo jäniyä;

käçé miçre kohe räjä sayatna koriyä
käli horä païcamé - çré lakñméra vijaya;
aiche utsava koro, yaiche kabhu nähi hoy
mahotsava koro taiche viçeña sambhära;
dekhi mahäprabhu yaiche hoy camatkära
öhäkurera bhäëòäre, ära ämära bhäëòäre;
citra vastra ära chatra kiìkiëé cämare
dhvaja patäkä ghaëöä darpaëa koroho maëòané;
nänä vädya nåtya dolä koroho säjané

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dviguëa koriyä koro sab upahära;

ratha yäträ hoite yeno hoy camatkära
sei to koriho - prabhu loiyä nija gaëa;
svacchande äsiyä yaiche korena darçana

"Knowing that the Horä-Païcamé day had come, the King

diligently told Käçé Miçra:
"Tomorrow is Horä Païcamé - Çré Lakñmé’s victory-day.
Make a festival like never before! Use all paraphernalia that will
astonish Mahäprabhu! Take wonderful garments, umbrellas,
bells, whisks, flags, banners, gongs and mirrors from both the
deity’s treasure and from mine, and decorate the swing with
that. Also arrange for different dances and instrumental music.
Double everyone’s salary and be sure that the Ratha-yäträ will
astonish everyone. Make sure that the Lord and His devotees
will be able to freely see the festival."
Mahäprabhu sat at the base of the swing-platform with
Svarüpa and other devotees. Before them the wonderful swing
was standing, beautified by jewelled ornaments, and Çré
Madana Mohana was sitting on the swing. The Lord and His
devotees began to sing näma saìkértana with very sweet voices.
Svarüpa Dämodara, knowing the Lord’s mind, sweetly sang the
following song about Jhulana-lélä:

dekho sakhi jhulata yugala kiçora;

nélamaëi jaòäola käïcana jora
lalitä viçäkhä sakhé jhuläyata sukhe
änande magana heri doìhe doìhä mukhe

"Behold, o sakhi, the Yugala Kiçora on the swing, looking like

a sapphire embracing gold! Lalitä and Viçäkhä blissfully push

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the swing, while the Divine Pair is absorbed in bliss, admiring

Each other’s faces!"

garajata gagane saghane ghana ghora;

raìginé saìginé gherata cauttara
vividha kusume sabe raciyä hindolä
doläya yugala sakhé änande vibholä

"Clouds loudly rumble in the sky as Raìgiëé (playful

Rädhikä) sits on the swing, which is decorated with different
flowers, surrounded by Her girlfriends, which are ecstatically
swinging the Divine Pair."

jhuläota sakhégaëa karatäli diyä;

suvadané kohe päche giraye bandhuyä
vigalita dukula udita sveda bindu;
amiyä jharaye yeno duhuì mukha indu

"The sakhés are pushing the swing with their handpalms (so
hard that) Suvadané (fair-faced Rädhikä) says (to Kåñëa):
"O friend! We will fall backwards!"
Their garments loosen and the sweatdrops, which appear on
Their moon-like faces resemble drops of nectar."

heri sab sakhégaëa doìhäkära çrama;

cämara véjana lei koroye sevana
bhramara kokila sab bosi taru òäle;
rati jaya rädhä-kåñëa rädhä kåñëa bole

"Seeing how the Divine Pair perspires, the sakhés begin to

serve Them by fanning Them with yaktail fans.

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The bumblebees and cuckoos are sitting on the branches of the

trees and are singing with great love: "Jaya Rädhä Kåñëa! Jaya
Rädhä Kåñëa!"
The Lord became overwhelmed with ecstasy when He heard
Svarüpa’s song. His whole body was rocking and His eyes were
filled with tears when, assuming the mood of Çré Rädhä, He
desired to drink the nectar of Çré Madana Mohana’s face with
them. It was as if He (She) was sitting on someone’s left side on
a swing!
Seeing this, all the devotees too became absorbed in the ecstasy
of the Jhulana-lélä.
Çré Raghunätha däsa, who personally witnessed all this, says:
"This Çré Gaurahari awakens in my heart and maddens me with
ecstasy!"

dolä mahotsava käle, bosi dola maïca tale,

svarüpädi nija gaëa sane.
äpane gauräìga räya, nija näma gäna gäya,
paripürëa mädhurya taraìge.

"During the swing-festival Lord Gauräìga sat at the base of

the swing-platform and sang His own sweet name along with
Svarüpa Dämodara and His other devotees, filled with waves of
sweetness."

se aìga ye nirakhilo, premämåte se mäjilo,

ära ki bhulite päre kabhu.
hådaye hoiyä udita, mätäya more satata,
prema sindhu svarëa gaura prabhu.

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 Çré Gauräìga Stava Kalpataruù Stavävalé

"Anyone who sees His form will be drowning in the nectar of

prema! Can I ever forget this? That golden ocean of love, Lord
Gaura, always awakens in my heart and maddens me!"

VERSE 10:

dayäà yo govinde garuòa iva lakñmé-patir alaà

puré-deve bhaktià ya iva guruvarye yadu-varaù
svarüpe yaù snehaà giridhara iva çréla-subale
vidhatte gauräìgo hådaya udayan mäà madayati

dayäà - mercy; yaù - who; govinde - in Govinda; garuòa iva - like

Garuòa; lakñmépatiù - Lord Viñëu; alaà - greatly; purédeve - in Éçvara
Puré; bhaktià - devotion; ya - who; iva - as if; guruvarye - in the best
teacher; yaduvaraù - Kåñëa, the greatest Yadu; svarüpe - in Svarüpa
Dämodara; yaù - who; snehaà - affection; giridhara - Giridhäré; iva -
as if; çréla subale - in Subala; vidhatte - placing; çré gauräìgaù - Çré
Gauräìga; hådaya - heart; udayat - awakening; mäà - me; madayati
- maddens.

Çré Gauräìga, Who was kind to His servant Govinda as

Lord Viñëu is kind to His servant Garuòa, Who was
devoted to His gurudeva Éçvara Puré as Lord Kåñëa was
to His gurudeva Çré Sändépani Muni, and Who was as
affectionate to His friend Svarüpa Dämodara as
Giridhäré was to His friend Subala, this Çré Gauräìga
rises in my heart and maddens me!

Stavämåta Kaëä Vyäkhyä: Çréman Mahäprabhu is called

the akhila bhakta-bhäva-maya avatära, the descension of the

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Lord, which carries the mood of all the different kinds of

devotees. Described in this verse are:
His pure faithful devotion for His superiors, His loving
friendship for His friends and His merciful affection for those
younger than Him Çré Raghunätha däsa had seen it all with his
own eyes.
Although Lord Viñëu (meaning literally: the All-pervading
One) is all-pervading, He is subdued by the love of His
devotees, and therefore He has given Garuòa (the great eagle)
the service of carrying Him.
In the same way Lord Caitanya, Who was the perfect
example of a Vraja-devotee, although He performed all the
harsh austerities, which belong to the sannyäsa-äçrama,
blessed Govinda by giving him His foot-service, on the
recommendation of His superiors.
Çré Caitanya Caritämåta tells us about this:

eka dina särvabhaumädi bhaktagaëa saìge;

bosi ächen mahäprabhu kåñëa-kathä raìge
heno käle govindera hoilo ägamana;
daëòavat kori kore vinaya vacana
éçvara puréra bhåtya - govinda mora näma;
puré gosäira äjïäya äinu tava sthäna
siddhi präpti käle gosäi äjïä koilo more;
kåñëa caitanya nikaöa rahi sevaho tähäre

"One day Särvabhauma and other devotees were sitting

together with Mahäprabhu, discussing topics of Kåñëa with
Him when Govinda came, offered his obeisances, and spoke
the following humble words:
"I am the servant of Éçvara Puré, and my name is Govinda.

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I have come to You on Éçvara Puré’s order. When he passed

away (in a state of spiritual perfection), he ordered me:
‘Stay with Kåñëa Caitanya and serve Him’.

gosäi kohe - puréçvara vätsalya kori more;

kåpä kori mora öhäiy päöhäilä tomäre
prabhu kohe - bhaööäcärya! koroho vicära;
gurura kiìkara hoy mänya se ämära
ihäke äpana sevä koräite nä juyäy;
guru äjïä diyächen, ki kori upäya
bhaööäcärya kohe - guru äjïä balavän;
guru äjïä nä laìghibe çästra paramäna
tabe mahäprabhu täre koilo aìgékära;
äpana çré aìga seväya dilo adhikära
prabhura priya bhåtya kori sabhe kore mäna;
sakala vaiñëavera govinda kore samädhäna

Lord Caitanya replied: "Éçvara Puré is so kind to Me that he

has sent you to Me."
The Lord then asked Särvabhauma Bhaööäcärya:
"Bhaööäcärya, please consider this: He (Govinda) is My guru’s
servant, and therefore he is venerable for Me. I can’t allow him
to serve Me, but on the other hand My guru has ordered this.
What should I do?"
Särvabhauma Bhaööäcärya said: "The guru’s order is very
powerful. The scriptures say that one should not violate the
guru’s orders!“
So then Mahäprabhu accepted Govinda as His personal
servant, and everyone honoured him as the Lord’s beloved
servant. From that day on, Govinda saw to all the needs of the
Vaiñëavas." (Caitanya Caritämåta Madhya Lélä Chapter 10)

~ 121 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

Govinda always followed the Lord like His shadow to serve

Him. After the Lord had taken His meal, Govinda would
massage His feet and only after the Lord had fallen asleep he
would take his own meal.
Just to show the whole world what a selflessly dedicated
servant Govinda was, the Lord one time fell asleep across the
entrance of the Gambhérä. Govinda then showed the whole
world the example of loving service by spreading an outer cloth
over the Lord and stepping over Him to serve Him (this is
normally considered a great offense to a saint). Govinda also
took care of Räghava Paëòita’s bags.
Although Çré Kåñëa is always served by all His knowledge-
potencies and He Himself is the Lord presiding over all
knowledge, He still accepted His education from Çré Sändépani
Muni and showed the limit of guru-bhakti.
In the same way, Mahäprabhu took mantra-initiation from
Éçvara Puré, although He is the jagad-guru (universal teacher),
and showed the perfect example of guru-bhakti.
At the time of initiation, the Lord offered His body, mind,
and life-airs at the lotus feet of His guru Éçvara Puré.
Çré Caitanya Bhägavata (Ädi khaëòa, ch.15) states:

tabe prabhu pradakñiëa koriyä purére;

prabhu bole deha ämi diläm tomäre
heno çubha dåñöi tumi koroho ämäre;
yeno ämi bhäsi kåñëa premera sägare

"Then the Lord circumambulated Éçvara Puré and said:

"I have given My body to You. Please cast a merciful glance at
Me, so that I will float in the ocean of love for Kåñëa!"

~ 122 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

In Çré Caitanya Bhägavata Çréla Våndävana däsa Öhäkura

described how the Lord showed the limit of guru bhakti in an
incomparable way:

yoto préta éçvarera éçvara purére;

tähä varëibäre kon jana çakti dhare.
äpane éçvara çré caitanya bhagavän;
dekhilena éçvara puréra janmasthäna
prabhu bole - kumära haööera namaskära;
çré éçvara puréra ye gräme avatära
kändilena vistara caitanya sei sthäne;
ära çabda kichu näi éçvara puré vine
se sthänera måttikä äpane prabhu tuli;
loilena bahirväse bändhi eka jhuli
prabhu bole - éçvara puréra janmasthäna;
e måttikä ämära jévana dhana präëa

"Who is able to describe Lord Caitanya’s love for Éçvara Puré?

Although Lord Caitanya is God Himself, He still went on
pilgrimage to visit Éçvara Puré’s birthplace.
The Lord said: "I offer My obeisances unto Kumära Haööa,
where Éçvara Puré descended (took birth)!"
Lord Caitanya wept incessantly at this place, and He would not
speak about anything else but Éçvara Puré. The Lord dug up
some earth from this place and bound it in His outer cloth,
saying:
"This soil of Éçvara Puré’s birthplace is My life and My
wealth!"
Innumerable devotees imitated the Lord and also collected
soil from this place, which is now famous as "Çré Caitanya òobä",
and which even bears witness to Çréman Mahäprabhu’s
incomparable guru-bhakti.

~ 123 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

Just as Çré Subala was Çré Kåñëa’s dearest and most intimate
friend in Vraja, Svarüpa Dämodara was Mahäprabhu’s dearest
and most intimate friend in Néläcala.
Çré Kåñëa däsa Kaviräja describes Svarüpa Dämodara’s and
Rämänanda Räya’s intimate service of the Lord as follows in
Caitanya Caritämåta:

utkaöa viyoga duùkha yabe bähiräya;

tabe ye vaikalya prabhura varëana nä yäya
rämänandera kåñëa kathä, svarüpera gäna;
viraha vedanäya prabhura räkhaye paräëa
dine prabhu nänä saìge hoy anya manä;
rätri käle bäòhe prabhura viraha vedanä
tära sukha hetu saìge rahe dui janä;
kåñëa rasa çloka géte korena säntvanä
subala yaiche pürve kåñëa sukhera sahäya;
gaura sukha däna hetu taiche räma räya
pürve yaiche rädhära sahäy lalitä pradhäna;
taiche svarüpa gosäi räkhe mahäprabhur präëa
ei dui janära bhägya kohone nä yäya;
prabhura antaraìga kori yäre loke gäya

"The pain and agitation the Lord felt when His severe pangs
of separation became manifest, can’t be described.
Only Rämänanda Räya and Svarüpa Dämodara could save the
Lord from dying of pain by speaking about Kåñëa and singing
about Him respectively.During the day, the Lord was able to
distract His mind by associating with different people, but at
night the pangs of separation increased. For His pleasure these
two (Svarüpa and Rämänanda) stayed with Him to console Him
with rasika verses about Kåñëa.
Just as Subala previously pleased Kåñëa by helping Him (in
His affairs with Rädhä), Rämänanda Räya now made Lord

~ 124 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

Gaura happy, and just as Lalitä previously helped Rädhä (in

Her affairs with Kåñëa), now Svarüpa Dämodara saved
Mahäprabhu’s life. No one can describe the fortune of these
two persons. They are glorified by everyone as the Lord’s
intimate friends."
Especially Svarüpa Dämodara was very intimate with the
Lord, being a veritable ocean of loving devotional mellows.
Indeed, he was like the second form of the Lord!

kåñëa-rasa tattva vettä - deha prema rüpa;

säkñät mahäprabhura dvitéya svarüpa
grantha çloka géta keho prabhu äge äne;
svarüpa parékñä koile - päche prabhu sune
bhakti siddhänta viruddha yei - ära rasäbhäsa;
çunite nä hoy prabhura cittera ulläsa
ataeva svarüpa äge kore parékñaëa;
çuddha hoy yadi koräya prabhuke çravaëa
vidyäpati caëòédäsa çré géta govinda;
ei tina géte kore prabhura änanda
saìgéte gandharva sama, çästre båhaspati,
dämodara sama ära nähi mahämati

"Svarüpa Dämodara was the great knower of Kåñëa-rasa, and

his body consisted of prema. He was directly Mahäprabhu’s
second form.
If anyone brought a book, a verse or a song to the Lord,
Svarüpa first examined it. Only after that examination the Lord
would hear it.
The Lord’s heart was not delighted if He heard something
which was against devotional conclusions, or something which
was not aesthetic, therefore Svarüpa first examined if a poem
or book was pure or not and only then he would sing it to the
Lord.

~ 125 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

Svarüpa Dämodara delighted the Lord by singing songs of

Vidyäpati, Caëòédäsa and Jayadeva’s Géta Govinda. He sang like
an angel and he was as learned in the scriptures as Båhaspati;
there was no one as elevated as Dämodara."
(C.C. Madhya Chapter 10)
Çré Raghunätha däsa says:
"That Gauräìga, Who showed such great affection for my
master Svarüpa Dämodara, awakens in my heart and maddens
me!"

govinda nämaka bhakta, tähe dayä anurakta,

yemon garuòa lakñmépati.
purédeve kore bhakti, yeno paramänurakti,
yaduvarera sändépani prati.

"Lord Gauräìga was as merciful to His servant named

Govinda as Lord Viñëu was to His servant Garuòa, and He was
as devotedly attached to Éçvara Puré as Lord Kåñëa was to
Sändépani Muni."

svarüpe korena sneha, yemon ekaha deha,

giridhäré yemona subale.
se prabhu bhäviyä mone, mana nä dhairaya mäne;
sadä bhäse premämåta jale.

"He loved Svarüpa like he were his own body, just as

Giridhäré loved Subala.
The Lord’s mind was never patient. He always floated in a
nectar-ocean of divine love".

äre mora sonära gauräìga prabhu

hådaye udita hoiyä, mätäya ämära hiyä,
bhulite näribo ära kabhu

~ 126 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

"O my golden Lord Gauräìga! When You awaken in my

heart You madden it, and I can never forget You!"

VERSE 11:

mahä-sampad-däväd api patitam uddhåtya kåpayä

svarüpe yaù svéye kujanam api mäà nyasya muditaù
uro-guïjä-häraà priyam api ca govardhana-çiläà
dadau me gauräìgo hådaya udayan mäà madayati

mahä - great; sampad - wealth; därät - the wife; api - even; patitam
- fallen; uddhåtya - lifted up; kåpayä - by his grace; svarüpe - in
Svarüpa; yaù - who; svéye - in his own; kujanam - wretch; api - even;
mäà - me; nyasya - placing; muditä - joyfully; uraù - of the chest;
guïjä häraà - guïjä-necklace; priyam - ear; api - even; ca - and;
govardhana çiläà - a rock from Govardhana; dadau - gave; çré
gauräìgaù - Çré Gauräìga; hådaya - heart; udayat - awakening; mäà
- me; madayati - maddens.

Çré Gauräìga, Who mercifully lifted up even a wretch

like me from the muck of great opulence, wife and other
illusions, Who blissfully placed me into the care of His
own dear devotee Svarüpa Dämodara, and Who gave me
His beloved guïjä-necklace from His chest and His own
rock from Govardhana Hill, He rises in my heart and
maddens me!

Stavämåta Kaëä Vyäkhyä: The remembrance of Gaura’s

great unchecked mercy, through which he was able to cut the
ties with his family and which gave him His full shelter by which

~ 127 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

he was blessed in all respects, now appears in Çré Raghunätha

däsa’s heart.
The illusion of gold and women keeps a man bound by
material existence, causing him to suffer different tribulations
in the 8,400,000 species of life as well as in hell.
Although Çré Raghunätha who was a prince was sitting in the
soft lap of tremendous opulence and although his wife was as
beautiful as an angel, he began to consider this situation to be
like a blazing forest fire, and by the causeless grace of Gaura,
dispassion now became his natural wealth.
Seeing that Çré Raghunätha was unattached to material life
and that he repeatedly tried to run off to see the Lord, his
mother thought him to have gone mad. She told his father to
keep him tied up, but instead his father said:

indra sama aiçvarya, stré apsarä sama;

e sab bändhite yära närileka mana
daòéra bandhane täre räkhibe kemate?;
janma-dätä pitä näre prärabdha ghucäite
caitanya-candrera kåpä hoiyäche ihäre;
caitanya candrera bätula ke räkhite pare

"He is as rich as the heavenly king Indra, and his wife is as

beautiful as an angel, but these things can’t tie down his mind,
what to speak of the ropes I may have to use? Alas! Even a
father can’t save a son from his previous birth’s karma!
He has had the great mercy of Çré Caitanya-candra, and
who can tie down someone who has had His mercy?"
Although Çré Raghunätha däsa Gosvämé is an eternal
associate of the Lord, he humbly considers himself fallen and
despicable. He thinks himself a fallen wretch because of staying
with this vast wealth and his wife, etc. mahä-sampad däräd api

~ 128 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

mahä-sampad or vast treasures of enjoyment and dära or wife.

Just as Raghunätha was the owner of vast wealth, similarly he
had a most beautiful adolescent wife, who resembled an Apsarä
(angel). By Mahäprabhu’s grace his mind was definitely
released from these two most powerful delusions.
The word därä naturally ends in the plural tense, but here it has
become a singular samähära-dvandva (compound indicating a
number). mahä-sampadaç ca däräç ca teñäà samähäraù
The Lord saved Raghunätha from the power of both of them
simultaneously.
Sometimes we also see the reading of mahä-sampad däräd
api. From this it is understood that to Raghunätha this vast
wealth felt like a burning forest fire.
When one is blessed with the taste of the soothing nectar of
the Lord’s lotus feet, all other things automatically feel burning
hot like a forest fire.
When Raghunätha managed to renounce everything and
came to Mahäprabhu’s lotus feet in Néläcala, the Lord was
happy to accept him.
When He had placed him in Svarüpa Dämodära’s hands, He
became as carefree as one becomes happy and carefree to place
a valuable jewel in the care of a dearly beloved friend.
Svarüpa Dämodara was the Lord’s best and most intimate
friend, so the Lord was very happy to place Raghunätha däsa,
who was as dear to Him as His life, into his care.

raghunätha kñéëatä mälinya dekhiyä;

svarüpere kohe kåpä ärdra citta hoiyä -
ei raghunätha ämi soàpilu tomäre;
putra bhåtya rüpe tumi koro aìgékäre
tina raghunätha näma hoya ihära näme;
svarüpera raghunätha äji hoite ihära näme

~ 129 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

eto kohi raghunäthera hasta dharilo;

svarüpera haste täre samarpaëa koilo

"Seeing how emaciated and dirty Raghunätha was, the Lord

melted with compassion and told Svarüpa Dämodara:
"I have given this Raghunätha to you; accept him as your son or
as your servant. Now I have three Raghunäthas:
From now on this one will be named ‘Svarüpa’s Raghunätha’.
Saying this, the Lord held Raghunätha däsa by the hand and
placed him in the hands of Svarüpa Dämodara."
(C. C. Antya Lélä chapter 6)
Surely Raghunätha was able to cut the ties to his household-
life by the Lord’s grace, but this was only a side effect.
The main result of the Lord’s mercy on Raghunätha däsa was
that he was blessed with taste for the sweet pastimes in Vraja.
Lord Caitanya is the actual çikñä guru of the Vraja rasa-
mädhurya, and He is that sweetness Himself in an embodied
form!
Placing Raghunätha däsa in Svarüpa’s hand, the Lord said:
"Svarüpa! Raghu is very dear to me! You should love him as your
own son, and he should serve you as a menial servant! From
now on this most dear person has become yours. Now I have
three Raghunätha’s. From now on he will be known as
Svarüpa’s Raghunätha!"
Svarüpa Dämodara blissfully accepted the beloved gift of the
Lord, saying:

svarüpa kohe - mahäprabhura ye äjïä hoilo;

eto kohi raghunäthe puna äliìgila

"Whatever Mahäprabhu orders!", and then he firmly

embraced Raghunätha däsa.

~ 130 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

When the Lord saw Raghunätha’s gradual advancement in

dispassion and devotional practice, He became most happy and
gave him His heart’s beloved guïjä-necklace and His own
Govardhana-çilä.

çaìkaräraëya sarasvaté våndävana hoite äilä;

tähä hoite sei çilä mälä loiyä gelä
pärçve gäìthä guïjä-mälä, govardhanera çilä;
dui vastu mahäprabhura äge äni dilä
dui apürva vastu päiyä prabhu tuñöa hoilä;
smaraëera käle gale pore guïjä-mälä
govardhanera çilä kabhu hådaye netre dhare;
kabhu näsäya ghräëa loy kabhu loy çire
netra jale sei çilä bhije nirantara;
çiläke kohen prabhu ‘kåñëa kalevara’
ei mata 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

One day Çaìkaräraëya Sarasvaté came from Våndävana and

presented the Lord with this guïjä-necklace and the
Govardhana-stone. The Lord was very happy with these
wonderful gifts.
When He was engaged in remembering Kåñëa’s pastimes
(or His mantra) He wore the guïjä-necklace around His neck.
Sometimes He held the Govardhana- çilä before His heart or
eyes, sometimes He smelled it and sometimes He held it on His
head. The Lord called the çilä, which He sprinkled with His
loving tears, ‘the body of Kåñëa’.

~ 131 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

In this way the Lord kept the mälä and the çilä for three years,
then He passed them on to Raghunätha däsa, being very
pleased with him.
The Lord said:
"This stone is Kåñëa’s body; serve it with great care, then you
will swiftly gain the treasure of love for Kåñëa!"
Çré Raghunätha däsa was completely renounced. Although
he was a prince, he turned into a begging monk! How could he
find ingredients for the çilä’s worship?
The loving dispassion of a renunciant is the greatest
ingredient for worship of Giridhäré. It does not depend on
external ingredients, and therefore the Lord told Raghunätha
this about sättvika-püjä:

eka kujä jala ära tulasé-maïjaré;

sättvika sevä ei çuddha bhäve kori
dui dike dui patra madhye komala maïjaré;
ei mata añöa maïjaré dibe çraddhä kori
çré haste çilä diyä ei äjïä dilä;
änande raghunätha sevä korite lägilä

"Use one jug of water and some Tulasé-buds and serve Him
purely (this is called sättvika). Offer eight pairs of Tulasé-leaves,
four on each side of the çilä, and a soft maïjaré (flower)
inbetween each pair, with great faith and love".
Svarüpa Dämodara supplied the necessary paraphernalia,
like a wooden platform, two cloths, and a jug with water to
Raghunätha, and Raghunätha began his worship, floating in
ecstatic love when he realized that the stone was Vrajendra-
Nandana (Kåñëa) Himself and that he had gotten the stone
from Mahäprabhu Himself.

~ 132 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

He found more pleasure from this simple worship with water

and Tulasé-leaves then he would find in elaborate worship with
sixteen different paraphernalia.

eka vitasti dui vastra, piòi eka khäni;

svarüpa gosäi dilena kujä änibära päné
ei mata raghunätha korena püjana;
püjä käle dekhe çiläya ‘vrajendra-nandana’
prabhura sva hasta datta govardhana çilä;
eto cinti raghunätha preme bhäsi gelä
jala tulaséra seväya tära yoto sukhodaya;
ñoòaçopacära püjäya toto sukha noy

Raghunätha was not just ecstatic because Mahäprabhu had

personally given him the garland and the stone, but because he
realized the Lord’s purpose with it:

çélä diyä more samarpilä govardhane;

guïjä mälä diyä dilä rädhikä caraëe
änande raghunäthera bähya vismaraëa;
käya mane sevilena gauräìga caraëa

"The Lord has entrusted me to Govardhana Hill by giving me

this rock and He placed me at the lotus feet of Çré Rädhikä by
giving me this string of guïjä-beads!"
Raghunätha däsa was beside himself of ecstasy and He
served Lord Gauräìga’s lotus feet with body and mind.
Taking the memory of the Lord’s boundless mercy into his
heart, Raghunätha däsa considered Çré Caitanya’s lotus feet to
be the essence of everything. When this merciful Lord
Gauräìga appears in Raghunätha’s heart, He makes him
restless of ecstasy!

~ 133 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

ämi ati abhäjana, veñöita sampada vana,

tritäpa se vane dävänala.
svarüpera äçraya diyä, karuëäte uddhäriyä,
prakäçilä änanda prabala.

"I am very unworthy, being surrounded by a forest of wealth.

This forest is ignited by the threefold suffering of material
existence, but the Lord mercifully took me out and gave me the
shelter of Svarüpa Dämodara, showing me the greatest ecstasy."

vakñe dhåta guïjä hära, govardhana çilä ära,

saàpilena dayä kori more.
eheno dayära nidhi, hådaye udoya yadi,
se änanda dhairya kevä dhare

"He mercifully gave me the guïjä-strand He wore on His

chest and a Govardhana çilä. Who can restrain his ecstasy and
calm when this ocean of mercy rises in his heart?"

VERSE 12:

iti çré-gauräìgodgata-vividha-sadbhäva-kusuma-
prabhä-bhräjat-padyävali-lalita-çäkhaà suratarum
muhur yo’tiçraddhauñadhi-vara-balat-päöha-salilair
alaà siïced vindet sarasa-guru-tal-lokana-phalam

iti - thus; çré gauräìga - Çré Gauräìga; udgata - coming out; vividha
- different kinds; sad bhäva - good feelings; kusuma - flower; prabhä
- luster; bhräjat - shining; padyävali - series of verses; lalita - lovely;
çäkhaà - branch; suratarum - desire-tree; muhuù - repeatedly; yaù -
who; ati - very; çraddhä - with faith; auñadhivaraù - best herb; balat -

~ 134 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

purified; päöha - reciting; salilaiù - with water; alaà - greatly; siïcet -

sprinkles; vindet - gets; sarasa - juicy; guru - great; tad - Him; lokana
- seeing; phalam - fruit.

Anyone who waters this desire-tree of praises for Çré

Gauräìga, whose different, splendidly shining flowers
are the ecstatic feelings, which bloom from Çré
Gauräìga, and whose lovely branches are its verses, with
the water of repeated recitation, purified by the great
herb of faith, he will obtain the big juicy fruits of the
Lord’s darçana (audience).

Stavämåta Kaëä Vyäkhyä: In this verse, Çré Raghunätha

däsa describes the phalaçruti (auspicious result) of reciting his
"Gauräìga Stava Kalpataru".
The verses are the branches of this desire-tree of praise, and
these branches are beautified by the splendidly shining flowers
of the spotless feelings of Mahäprabhu’s ecstatic love.
All the pastimes described herein were personally witnessed by
Çré Raghunätha däsa.
The extraordinary activities of Çré Gaurasundara come forth
from Çré Rädhä’s divyonmäda (divine madness), but the
ecstatic manifestations like the loosening of the bones’ joints,
assuming the form of a turtle (with the limbs retracted into the
body) and others were not shown by Çré Rädhäräëé in Vraja:
They are visible in the form of Mahäprabhu alone.
Çré Kåñëa däsa Kaviräja has written:

kähä nähi çuni ye ye bhävera vikära;

sei bhäva hoy prabhura çarére pracära
hasta padera sandhi yoto vitasti pramäëe;
sandhi chäòi bhinna hoye - carma rahe sthäne

~ 135 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

hasta pada çira sab çaréra bhitore;

praviñöa hoy kürma rüpa dekhiye prabhure
ei mata adbhuta bhäva çarére prakäça
(Caitanya Caritämåta Madhya 2)

"I’ve never heard anywhere of such ecstatic transformations

like they were manifest on Lord Caitanya’s body.
His arms and legs became longer, so that the joints were
disconnected and thus only connected with skin.
Again, on another occasion, the Lord retracted His head, legs,
and arms into His body, just like a turtle.
Such were the amazing signs of ecstasy on His body!"
Çré Raghunätha däsa says:
"Anyone who waters this desire tree of praises of Çré Gauräìga,
whose different, splendidly shining flowers are the ecstatic
feelings, which come from that Çré Gauräìga and whose lovely
branches are its verses, with the water of repeated recitation
purified by the great herb of faith, that someone will obtain the
big juicy fruits of His darçana".
Çraddhä means to have faith that the Lord’s extraordinary
pastimes and His devotion are inconceivable.
Such faith makes one a proper candidate for devotion or
bhajana.
Çré Rüpa Gosvämépäda has written ädau çraddhä,
(B.R.S. 1.4.15)
"In the beginning there must be faith".
Çré Jéva Gosvämé writes in his commentary on this verse:
ädau prathame sädhu saìga çästra çravaëa dvärä çraddhä
tad artha viçväsaù
"Çraddhä means unbreakable faith in the inconceivable
power of the Lord and devotion to Him after hearing about this
from the scriptures in the company of saints."

~ 136 ~
 Çré Gauräìga Stava Kalpataruù Stavävalé

The first thing needed for bhakti-sädhanä is faith. –

çraddhävän jana hoy bhaktira adhikäré
(C.C.)
Çraddhä here refers to:
The proper understanding of the bhakti-çästras, firm fixation in
the words of çästra, guru and sädhus, endeavours to experience
their meaning and reason, which lead to the right conclusion.
The pastimes of Çré Caitanya Mahäprabhu, such as His
coming out of the Gambhérä although all three doors were
bolted, His disconnecting the joints of His bones, His assuming
the form of a turtle and His sprinkling tears from His eyes as if
they were squirted from syringes – these are all naturally
unbelievable for ordinary people and they are not described in
any scripture, but they have been witnessed, realized and
described by the Lord’s eternal associates.
Each and every letter of these descriptions is absolutely true,
and there is no reason to doubt it. The Lord’s form is
transcendental to all the laws of material nature, and there
should (and can) be no argument about it. alaukika lélä ei
parama nigüòha; viçväse päiye - tarke bahu düra. ataeva
alaukika prabhura ceñöä praläpa çuniyä; tarka nä koriho çuno
viçväsa koriyä (Caitanya Caritämåta) - "The Lord’s pastimes
are supernatural and most confidential, and one must have faith
in them, casting arguments far away.
Therefore listen faithfully to the stories of the Lord’s
extraordinary activities and utterances and do not argue."
Hence Çré Raghunätha däsa says:
"A person who waters this desire-tree of Çré Gauräìga’s praises
with the water of recitation and purifies that water with the
magical herb of faith, will obtain the juicy fruit of His personal
audience and be blessed forever with its endless relish!"

~ 137 ~
Çré Gauräìga Stava Kalpataruù Stavävalé

stava kalpa våkña hoy ihära äkhyäna;

ihä yei päöha-jale siïce bhägyavän
çraddhä saha kore yei päöha avirata;
çré gauräìga preme sei hoy unamata
paöhane çravaëe hoy vighna vinäçana;
aciräte päy sei caitanya caraëa

Thus ends Çréla Raghunätha däsa Gosvämé’s

"Çré Gauräìga Stava Kalpataru",
“The desire-tree of praises of Çré Gauräìga".

Translated by Advaita däsa in March, 1992.

Upgrade: February, 1996

~ 138 ~
 Manaù Çikñä Stavävalé

Manaù Çikñä

Teachings for the mind

By Çréla Raghunätha däsa Gosvämé

TEACHING NR. 1:

gurau goñöhe goñöhälayiñu sujane bhü-sura-gaëe

sva-mantre çré-nämni vraja-nava-yuva-dvandva-smaraëe
sadä dambhaà hitvä kuru ratim apürväm atitaräà
aye sväntar bhrätaç caöubhir abhiyäce dhåta-padaù

gurau - in the teacher; goñöhe - in the meadows; goñöhälayiñu - in

the residents of Vraja; sujane - the saints; bhü - earth; sura - gods
(brähmaëas); gaëe - in the group; sva - own; mantre - in the mantra;
çré - beautiful; nämni - in the name; vraja - of Vraja; nava - new; yuva
- youthful; dvandva - Couple; çaraëe - in the shelter; sadä - always;
dambhaà - pride; hitvä - giving up; kuru - do; ratim - love; apürvam
- wonderful; atitaräm - great; aye - O!; sväntaù - mind; bhrätaù -
brother; caöubhiù - with flattering words; abhiyäce - I beg; dhåta -
holding; padaù - the feet.

O Mind! O brother! I hold your feet and I pray to you

with flattering words:

~ 139 ~
 Manaù Çikñä Stavävalé

Always give up your pride and develop wonderful love

for your spiritual master, the abode of Vraja, the people
of Vraja, the saintly devotees, the brähmaëas, my
initiation-mantra, the Holy Name of Kåñëa and the
shelter of the eternally youthful Couple of Vraja, Çré-Çré
Rädhä-Kåñëa!

Commentary:
Although Çréla Raghunätha däsa Gosvämé is an eternal associate
of Çré Caitanya Mahäprabhu, he instructs his own mind, which
is illuminated by viçuddha sattva, in the expertise of Vraja-
bhajana in this Manaù Çikñä, for the benefit of all the practicing
rägänugä devotees of the world.
When we are able to actually practice these essential
instructions in Manaù Çikñä, they will take us by the hand and
bring us to the lotus feet of the beloved deity. It is the duty of a
faithful and sincere devotee to follow these instructions and to
make them a necklace to wear around his neck (meaning: One
should memorize them and always remember them).
The main helper in bhajana-sädhana is the mind, the Lord
of the senses. The mind of a materialistic person is by nature
restless and attached to the sense-objects.
In the Bhagavad Gétä (6.34) Arjuna tells the Lord:

caïcalaà hi manaù kåñëa pramäthi balavad dåòham

tasyähaà nigrahaà manye väyor iva suduñkaram

"O Kåñëa! The mind is restless, disturbing the senses,

powerful and tenacious. To control him seems to be as difficult
as to control the wind (in our bodies, by means of kumbhaka
and recaka- exercises)."
The Lord agreed with this and said:

~ 140 ~
 Manaù Çikñä Stavävalé

asaàçayaà mahä-bäho mano durnigrahaà calam

abhyäsena tu kaunteya vairägyeëa ca gåhyate

(Bhagavad Gétä 6,35)

"O mighty-armed one! Undoubtledly it is very difficult to

subdue the naturally restless mind, but it can be accomplished
through exercise and detachment."
By understanding how powerful and how hard to subdue the
mind is, the sädhaka will slowly tread on the path of
auspiciousness.
Any stream of thoughts which emanates from our minds
keeps a saàskära (impression, mental conditioning) within our
(sub-) consciousness, and the aggregate of these saàskäras
form our svabhäva (nature).
Just as our present nature is the result of previous saàskäras,
our future nature will be the result of our present thoughts and
actions. By giving up our mundane saàskäras and developing a
spiritual saàskära, we can gradually control the mind and tread
on the path of bhajana. There is no other way.
Çré Raghunätha very tenderly addresses his mind by saying:
"O mind, my brother! I hold your feet and I pray to you with
flattering words, please listen! First of all, always give up
dambha, or pride.
False ego, deceitfulness, and crookedness, these are all
considered to be dambha. For innumerable births our
saàskära has been the identification with our material bodies
and everything related to it. This consciousness is a great
obstacle in devotional practice.
abhimäné bhakti-héna, jaga mäjhe sei déna, våthä tära açeña
bhävanä (Prema Bhakti Candrikä)

~ 141 ~
 Manaù Çikñä Stavävalé

"The proud non-devotees are the lowest people in the world.

Their endless thoughts are all in vain!"
To destroy false pride devotees practice humility; hence
humility is called the life-force of devotional practice.
Deceitfulness and duplicity (thinking in one way and acting in
another) are other great obstacles in devotional practice.
The Lord will never want to bestow His mercy on a crooked
person, therefore Çrépäda says:
"O mind! Always give up dambha, or vanity, which is a
powerful obstacle to bhajana, and instead become very
attached to some other objects!"
First of all he says: "O mind! Show great and peerless
attachment to the guru, meaning the initiating guru and the
instructing guru."
The guru is the Lord’s käruëya ghana vigraha, the
embodiment of His great mercy.
Just as water becomes ice when it is exposed to severe coldness,
the Lord also appears on earth, assuming the tangible form of
the guru when His compassion becomes condensed.
All the vices, which are so hard to give up by one’s own
endeavours can easily be conquered by serving a guru. In this
way, a practicing devotee can attain perfection and thus
become blessed and fulfilled.
tat prasädo hi sva sva nänä pratékära dustyajänärtha hänau
parama bhagavat prasäda siddhau ca mülam
(Bhakti Sandarbhaù - 237 anuù):
"The cause of perfection, which consists of God’s grace, is
based on the satisfaction of the guru. By serving him different
kinds of mischief, which are otherwise hard to give up,
disappear."

~ 142 ~
 Manaù Çikñä Stavävalé

There are many kinds of anarthas (vices), such as offenses,

which are very powerful and they hinder the progressive
devotee from advancing towards the attainment of prema.
Çréla Öhäkura Mahäçaya sings:
antaräya nähi yäy; ei se parama bhaya
"My greatest fear is that these obstacles won’t disappear".
In Çrémad Bhägavata it is seen that there is a particular way to
give up each specific vice, but there is only one way to give up
all these vices at once:
Devotion to the lotus feet of Çré Guru.

asaìkalpäj jayet kämaà

krodhaà käma vivarjanät
arthänarthekñayä lobhaà
bhayaà tattvävamarçanät
änvékñikyä çoka mohau
dambhaà mahad upäsayä
yogäntaräyän maunena
hiàsäm kämädy anéhayä
kåpayä bhütajaà duùkhaà
daivaà jahyät samädhinä
ätmajaà yoga-véryeëa
nidräà sattva niñevayä
rajas tamaç ca sattvena
sattvam copaçamena ca
etat sarvaà gurau bhaktyä
puruño hyaïjasä jayet

(Çrémad Bhägavata 7.15.22-25)

Çré Närada told King Yudhiñöhira:

"To give up lust one must give up one’s determination to enjoy.
To give up anger one must give up lust and to give up greed

~ 143 ~
 Manaù Çikñä Stavävalé

one must see the evil of money. Fear can be given up by

considering the truth. Lamentation and illusion can be given up
by considering what is material and what is spiritual (rational
thinking). Pride can be given up by serving a great soul and
obstacles in yoga-practice (which serves the purpose of fixing
the mind) can be overcome by perfecting a vow of silence.
Violence is conquered by giving up endeavours for sense-
gratification. Suffering caused by other living entities can be
mitigated by developing the quality of compassion. Suffering
caused by the elements can be mitigated by entering into
samädhi (psycho-religious trance) and suffering caused by the
own body and mind can be mitigated by practicing the eight-
fold path of mystic yoga (añöäìga-yoga).
When the mode of goodness increases, sleep is conquered
along with the modes of passion and indolence, and by
controlling the senses the mode of goodness is transcended.
But all these vices and obstacles together can be
conquered simply by being devoted to the guru."
Here we will have a short discussion on having a special
attachment to and love for the guru.
After describing the path of surrender, Çrémat Jéva
Gosvämépäda writes in Bhakti Sandarbha (237):
tatra yadyapi çaraëäpattyaiva sarvaà siddhyati. çaraëaà
taà prapannä ye dhyäna yoga vivarjitäh. te vai måtyum
atikramya yänti tad vaiñëavaà padam. iti gäruòät tathäpi
vaiçiñöya lipsuù çaktaç cet tataù bhagavac chästropadeñöåëäà
bhagavan mantropadeñöåëäà vä çré guru-caraëänäà nityam
eva viçeñataù seväà kuryät.
"Although all worship reaches perfection by surrendering to
the Lord, (since in the Garuòa Puräëa it is written:

~ 144 ~
 Manaù Çikñä Stavävalé

"Those who surrender to the Lord will transcend the mortal

world even without practicing yoga or meditation, and will
attain the planet of Lord Viñëu. Of this there is no doubt."),
still someone who desires a special perfection in worship (or
relishing transcendental flavours) will always particularly serve
and worship the lotus feet of his guru. It is either the guru who
teaches him the holy scriptures about the Personality of
Godhead or the guru who initiates him in the sacred mantras
of the Personality of Godhead."
The ‘special perfection’ mentioned here means that in some
cases the hearing, chanting and remembering of the Lord’s
glories is the primary practice (aìgé) and the service of the guru
is one of its items (aìga). This is called ‘ordinary service to the
guru’, but even in this case, the satisfaction of the guru is
considered to be the cause of the Lord’s satisfaction.
But when the guru himself becomes the main object of
worship and the hearing, chanting and remembering of the
Supreme Lord merely become different parts or side effects of
the worship of the guru, we call it ‘special service to the
guru.’ Here the satisfaction of the guru is the main goal and
the satisfaction of the Lord is concomitant. In this way the
disciple is blessed. Hence
Çré Jéva Gosvämé has written:
tasmäd anyad bhagavad bhajanam api näpekñate
(Bhakti Sandarbha):
"A devotee who is thus attached to the worship of his guru
doesn’t need to practice any worship of the Supreme Lord."
In this special case the Lord will be more pleased with the
devotee’s service of his guru than of his service to Himself.
In this connection Çré Jéva Gosvämé quotes a verse from
Devahüti’s praises in the Padma Puräëa:

~ 145 ~
 Manaù Çikñä Stavävalé

bhaktir yathä harau me’sti tad variñöhä gurau yadi

mamästi tena satyena sandarçayatu me hari

"Surely Lord Hari will reveal Himself to me if I am even

more devoted to my guru than to Him."
Hence Çré Narottama Öhäkura Mahäçaya has said:

çré guru caraëa padma, kevala bhakati sadma,

bandoì mui sävadhäna sane
yähära prasäde bhäi, ei bhava tariyä yäy
kåñëa präpti hoy yähä hoite

"The lotus feet of the guru are the abode of pure devotion,
and I carefully praise them. O brother! By his grace you will
cross over the ocean of material miseries and attain the mercy
of Kåñëa!"

guru mukha padma väkya, hådi kori mahäçakya

ära nä koriho mone äçä
çré guru caraëe rati, ei se uttamä gati,
ye prasäde püre sarva äçä

“Let the words flowing from the lotus mouth of your

gurudeva become fixed in your heart. Don’t desire anything
else!
The highest goal of life is to love the lotus feet of the guru,
for by his grace all desires will be fulfilled."
We think that Çrémat Däsa Gosvämépäda also speaks about
such an excessive love for Çré Gurudeva when he speaks about
apürva rati.

~ 146 ~
 Manaù Çikñä Stavävalé

Çrépäda Raghunätha Das desires such an excessive

attachment to Çré Vraja-dhäma too.
Çré Rüpa Gosvämé has taught that living in Vraja is one of the
five most powerful items of devotion which will grant love to
the lotus feet of the Lord (the others being: Associating with
the devotees, worshipping the deity, hearing the Çrémad
Bhägavata and chanting the Holy Name), because:

anyeñu puëya tértheñu

muktir eva mahä-phalam
muktaiù prärthyä harer bhaktir
mathuräyäà tu labhyate
aho madhupuré dhanyä
vaikuëöhäcca garéyasé
dinam ekaà niväsena
harau bhaktiù prajäyate

(Padma Puräëa)

"In other holy places liberation is the great benefit, but Hari-
bhakti, which is prayed for even by the liberated souls, is
attained in (the district of) Mathurä.
O! Blessed is Mathurä, which is even greater than Vaikuëöha!
Simply by living there for one day devotion to Hari awakens in
the heart!"
The Gosvämés have said that living in Vraja is an
indispensible item for someone who wants to attain the
perfection of love of God: kuryad väsaà vraje sadä.
It has also been advised that those who are unable to live
there physically should live there at least mentally, the
condition being that one must be aware of the transcendental
glories of the dhäma while living there.

~ 147 ~
 Manaù Çikñä Stavävalé

One must live there with love, faith, and devotion. If this is not,
possible, then one will consider the transcendental dhäma to be
a material place and commit offenses there.
In this way one can’t reap the devotional results of living in
the dhäma.
Çréla Kaviräja Gosvämé has written:

sarvopari çré gokula vraja-loka dhäma;

çré goloka çvetadvépa våndävana näma
sarva-ga ananta vibhu kåñëa-tanu sama;
uparyadho vyäpé äche - nähiko niyama
brahmäëòe prakäça tära kåñëera icchäya;
ekai svarüpa tära nähi dui kaya
cintämaëi bhümi, kalpavåkña-maya vana;
carma cakñe dekhe täre prapaïcera sama
prema netre dekhe tära svarüpa prakäça;
gopa gopé saìge yähä kåñëera viläsa

(Caitanya Caritämåta, Ädi 5)

"The topmost abode is Çré Gokula, or Vraja-dhäma, which is

also named Çré Goloka, Çvetadvépa and Våndävana.
This abode is endless, all-pervading, and omnipresent and it is
just like Kåñëa’s body. It spreads below and above without any
rule, but by Kåñëa’s wish, it is manifest in the material world in
one form. It has no two forms. The soil is made of Cintä-jewels
and the forests are full of desire-trees. The material eyes see it
as a material place, but eyes filled with love of God see it in its
real form, where Kåñëa plays with the gopas and gopés."
Transcendence can never be perceived with material senses,
therefore the Lord has mercifully revealed His abode in this
world in a form which is visible with the senses.

~ 148 ~
 Manaù Çikñä Stavävalé

With this faith, with love and devotion, we must live in the
dhäma. If not, then we will certainly commit offenses to this
holy place, finding faults in it or seeing it as an inferior place.
We will be blessed if we can live in the dhäma with great
devotion and full faith that it is a transcendental place, for love
for the holy dhäma is the highest pursuit of life.
Çréla Prabodhänanda Sarasvatépäda has written:

rädhä muralé manohara caraëa viläsena dhanyäyäm

våndävana bhuvi manye parama pumartho manäg api praëayaù

(Våndävana Mahimämåta 4.65)

"If I even have a little love for Våndävana, the place which is
blessed with the pastimes of Rädhä-Muralé Manohara’s lotus
feet, I will consider myself to have reached the highest goal of
life."
Çréla Sarasvatépäda, who is filled with love for Çré Våndävana,
shows a wonderful fixation in devotion to and living in Vraja:

çré rädhä muralédhara vara dhana

våndävane varaà krimikaù
bhagavat pärñada mukhyo’py
anyaträ’haà na cotsahe bhavitum
sarva duùkha daçä ghorä
varaà våndävane’stu me
präkåtä’präkåtä’çeña
vibhütir api nänyataù
paçur ekaù khaga ekas
tåëam ekaà reëur eko vä

~ 149 ~
 Manaù Çikñä Stavävalé

çyäma rasädbhuta vanye

våndäraëye bhavämyahaà dhanyaù

(Våndävana Mahimämåtam 4.57, 61, 64)

"I would rather be a worm in Våndävana, the greatest

treasure of Çré Rädhä and Muralé-dhara, than to be a chief
associate of the Lord elsewhere. May I get into the worst
trouble in Våndävana, but still I don’t pray for having all the
material and spiritual opulence of the world elsewhere.
I will feel blessed even if I become an animal, a bird, a blade of
grass or even a speck of dust in Våndävana, the wonderful forest
which is endowed with Çyäma-rasa!"
Çrépäda Raghunätha Das then prays for having a wonderful
attachment to the Vrajaväsés, the residents of Vraja-dhäma.
Here ‘Vrajaväsés’ must be understood to mean those who live in
Vraja-dhäma in the broadest sense of the word.
The scriptures and the saints say that although the dhäma is a
transcendental place it assumes a material form out of mercy to
the people of the world.
In the same way the residents of the dhäma are also assuming
a material nature, although they are completely transcendental.
Therefore, although some rough edges may be perceived on
the behaviour of the Vrajaväsés, we should consider this to be
due to the contaminated state of our minds, senses, and
intelligence and remain fully devoted to them.
våndäöavé vimala cid-ghana sattva-våndä våndäraka pravara
vånda munéndra vandyä
(Våndävana Mahimämåta 1.44)
"Those who reside in the forest of Çré Våndävana have all
attained spiritual bodies, and they are praised by the demigods
and the greatest sages."

~ 150 ~
 Manaù Çikñä Stavävalé

Therefore Çréla Prabodhänanda Sarasvaté desires to serve all the

moving and non moving creatures of Vraja with the topmost
devotion:

sevä våndävana-stha sthira cara nikareñv

astu me hanta kevä devä brahmädayaù
syu stuta uru mahitä vallabhä ye vrajendoù
ete hy advaita saccid rasaghana vapuñodüra
dürätidüra sphürjjan mähätmyä våndä båhad
upaniñänandajänanda kandäù

(Våndävana Mahimämåta 1.61)

"May I attain the service of the moving and non-moving

creatures of Våndävana. Aho! They are naturally very dear to
Kåñëa, the moon of Vraja, and they are even more worshipable
than the demigods, headed by Lord Brahmä. The glories of
these exclusively transcendental forms, which consist of
condensed rasa, can’t be understood by tiny human brains, and
they are the cause of bliss even to the Upaniñads!"
In the same way Çré Raghunätha begs his mind to show great
attachment to the sujana (good people, or Vaiñëavas).
For someone who wants to attain loving devotion to the Lord’s
lotus feet it is compulsory to be attached to the association of
His devotees.
mahat-kåpä vinä kon karme bhakti noy (No activity can be
devotional service without the mercy of the saints) avaçya
milaye kåñëa vaiñëava kåpäya (Surely, Kåñëa is attainable by
the mercy of the Vaiñëavas).
From these words we can understand that loving devotion to
the Lord’s lotus feet can only be attained by the grace of the
saints. The Lord’s mercy uses the saint’s mercy or association

~ 151 ~
 Manaù Çikñä Stavävalé

as a vehicle to infuse it into another living entity; it does not

take place independently.
One may ask here:
"The Lord can directly bestow His mercy in the form of
devotion to His lotus feet, why is it so dependent on mahat-
kåpä (grace of the saints), or mahat saìga (association with the
saints)?"
The scriptures and the saints answer to this:
"Although the grace of the Lord is the major and self-perfect
cause of attaining devotion which brings us to the Lord, it takes
shape before us in this phenomenal world in the form of the
grace of the saints".
santa evänugrähye yasya saù. tavänugraho yaù präpaïcike
carati sa tad äkäratayaiva carati nänya rüpatayetyarthaù
(Bhakti Sandarbha 180)
"O Lord! The saints are the embodiments of Your grace!
Whatever mercy You reveal in this phenomenal world wanders
around there in the form of the saints, and in no other form!"
Therefore it is nothing but self-deception to reject the direct
mercy of the Lord in the form of the saints and to seek the
Lord’s parokña-karuëä (roundabout, indirect mercy).
Thus the Lord told His dear devotee Uddhava:
mad bhakta püjäbhyädhikä
(Bhäg. 11.19.21)
"My devotees are more worshipable!"
abhyädhikä mat santoña viçeñaà jïätvä mat püjato’péty
arthaù
"You should be more attached to worshipping My devotee than
to worshipping Me, for worship of My devotee particularly
pleases Me."
This is because the Lord desires the devotee even more than
Himself. He is more attracted to the bliss of His devotee’s

~ 152 ~
 Manaù Çikñä Stavävalé

devotion in the heart than to His own svarüpänanda

(constitutional, internal, personal bliss), and He desires to
relish that bliss more.

näham ätmänam äçäse mad bhaktaiù sädhubhir vinä

çriyaà cätyantikém brahman yeñäà gatir ahaà parä

(Çrémad Bhägavata 9.4.64)

The Lord told Durväsä Åñi: "O brähmaëa! I covet My

devotees and the saints for whom I’m the only shelter even
more than I covet Myself or My six-fold opulence!"
Therefore it is said in the Çäëòilya Småti:

siddhir bhavati vä neti saàçayo’cyuta sevinäm

na saàçayo’tra tad bhakta paricaryäratätmanäm

"It may be doubted whether a devotee of Acyuta attains

perfection or not, but there’s no doubt about it that someone
who is dedicated to serving Acyuta’s devotee attains
perfection!"
tasmäd viñëu prasädäya vaiñëavän paritoñayet
"Therefore, in order to get Lord Viñëu’s mercy, one must
please the Vaiñëavas with loving devotion."
Çrémad Bhägavata says:

yat sevayä bhagavataù kuöasthasya madhudviñaù

ratiräso bhavet tévraù pädayor vyasanärdanaù

(Çrémad Bhägavata 3.7.19)

~ 153 ~
 Manaù Çikñä Stavävalé

"By serving the saints, a festival of love for Madhusüdana, the

destroyer of material miseries, becomes firmly established
within the heart."
Associating with saints and serving them means to lovingly
worship them with body, mind, and words, hearing topics of
Kåñëa from them, remembering these topics, following their
exemplary behaviour and doing bhajana according to their
instructions.
Nowadays, mahat-sevä or vaiñëava-sevä has become known
as ‘giving some money, food, or clothes, feeding them some
khichuri (hotchpotch)’ or whatever the donor can think of and
thereby treating the Vaiñëavas with contempt as if they are
beggars.
An intelligent person will understand whether or not all of it
is in adherence to the above-quoted holy words
mad bhakta püjäbhyädhikä or ratiräso bhavet tévraù.
The Närada Païcarätra says:
vaiñëavänäà parä bhaktiù
"One must serve the Vaiñëavas with the greatest devotion".
Çréla Rüpa Gosvämé writes in Bhakti Rasämåta Sindhu:

yävanti bhagavad bhakter aìgäni kathitän iha

präyas tävanti tad bhakta bhakter api budhäù viduù

The wise understand that each item of devotion to the Lord

discussed in this book has a corresponding item of devotion to
a devotee."
On the pretext of teaching his own mind, Çré Raghunätha
Däsa teaches all the devotees that the flawless way to attain love
for the lotus feet of the Lord is to serve the pure devotees with
love.

~ 154 ~
 Manaù Çikñä Stavävalé

After this Çré Raghunätha instructs his mind to love the

brähmaëas with apürva rati.
By devotion to brähmaëas, one awakens the grace of the
Lord, Who is called brahmanya deva, the Lord of the
brähmaëas. When there is a statement like:
çvapäkam iva nekñete loke vipram avaiñëavam
(One should not look at a non-devotee brähmana, he is just
like a dogeater), it is only meant to attract such a non-devotee
brähmaëa to devotion.
Such statements are not intended to blaspheme brähmaëas,
for Lord Kåñëa Himself gives instructions in vipra-bhakti:

vipraà kåtägasam api naiva druhyata mämakäù

ghnantaà bahu çapantaà vä namaskuruta nityaçaù

(Çrémad Bhägavata 10.64.41)

"O My kinsmen! Do not harm a brähmana, even if he offends

you! Even if He assaults You or abuses you, you must always
bow down to him."
Çréla Viçvanätha Cakravartépäda has described five levels of
rägänugä-sädhana, namely sväbhéñöa bhävamaya (practice that
is full of the desired mood), sväbhéñöa bhäva sambandhé
(practice that is related to the desired mood), sväbhéñöa
bhävänuküla (practice that is favorable to the desired mood),
sväbhéñöa bhäväviruddha (practice that is not unfavorable to
the desired mood), and sväbhéñöa bhäva viruddha (practice that
is unfavorable to the desired mood).
Of the five, the practice that is not unfavorable to the desired
mood contains items like honouring the cows, the brähmaëas
and the Banyan-trees. These practices can be beneficial to the
practice of rägänugä bhajana.

~ 155 ~
 Manaù Çikñä Stavävalé

After this, Çrépäda declares his wonderful love for his own
initiation-mantra. In the Brahma Puräëa the following
definition is given of a mantra:

oàkärädi samäyuktaà namaskäränta kértitam

sva näma sarva sattvänäà mantra ityabhidhéyate

“A mantra is given by the Lord and the great sages, it starts

with an invocatory syllable like ‘OÀ’, and it ends with a sign of
obeisance, which is decorated with béjas (root-syllables such as
namaù or svähä). Furthermore it contains the names of the
Lord and the special power to establish a certain relationship
between the practitioner and the Lord: It blesses the
practitioner in freeing him or her from the bondage of physical
life and bestows a spiritual body which is suitable for serving
the Lord.
As the mantra-dékñä emanates from the mouth of the sad-
guru, a special divine mantra-power is then infused into the
heart of the aspirant devotee which gives him the ability to do
bhajana.

dékñä käle bhakta kore ätma samarpaëa;

sei käle kåñëa täre kore ätma sama
sei deha tära kore cid-änanda-maya;
apräkåta dehe tära caraëa bhajaya

(Caitanya Caritämåta Antya ch.4)

"At the time of initiation the devotee surrenders himself, and

at that time Kåñëa makes him equal to Himself, giving him a
transcendental body, in which the devotee can worship His
lotus feet."

~ 156 ~
 Manaù Çikñä Stavävalé

Of all the mantras, which are discussed in the scriptures in

connection with initiation, the Çré-Kåñëa-mantra is most
prominent.
And again of all these the king of mantras, the 18-syllable or
10-syllable ‘gopé-jana-vallabha’-mantra which contains all the
pastimes within madhura-rasa, is the crown jewel of all
mantras.
The wonderful result of practicing this mantra will be
experienced by someone who practices it with the greatest love
and who learns its meaning from his initiating guru.
Only a reader of Sanätana Gosvämé’s Båhad Bhägavatämåta
knows how the hero, Gopa Kumära, was able to travel through
the entire spiritual sky by devoutly practicing this mantra.
Then Çré Raghunätha däsa prays for wonderful attachment
to the Holy Name of Kåñëa.
The chanting of the Holy Name by a devotee who is
genuinely attached to the Lord brings all perfection.
The chanting of the Holy Name is both the means and the goal
of a devotee’s life, for there’s no difference between the Name
and the Named:

nämaç cintämani kåñëaç caitanya rasa vigrahaù

pürëa çuddho nitya mukto’bhinnatvän näma nämino

(Padma Puräëa)

"The Holy Name of Kåñëa is a Cintämaëi-jewel and is the

very form of consciousness and transcendental flavour. It is
completely pure and eternally liberated, and there is no
difference between the name and the named."
Çréla Jéva Gosvämé writes the following commentary to this
verse:

~ 157 ~
 Manaù Çikñä Stavävalé

nämaiva cintämaëiù sarvärtha dätåtvät. na kevalaà tädåçam

eva api tu caitanya lakñaëo yaù kåñëaù sa eva säkñät. tatra hetur
abhinnatväditéti.
"The Holy Name is like Cintämaëi, a touchstone which is
able to bestow all which is desired. It is not just able to bestow
everything because it is equal to the Lord, but it is Kåñëa
Himself, who is endowed with the characteristics of caitanya,
or consciousness. This is the meaning of the nondifference
between the name and the named."
In other words, it is not that the Holy Name has been
emancipated with the Lord because it has equal potency, but
the Holy Name is Kåñëa Himself. Not only that, but according
to Çréla Rüpa Gosvämé the Holy Name shows qualities like
mercy even more than Kåñëa Himself!

väcyaà väcakam ityudeti bhavato näma-svaräpa-dvayam

pürvasmät param eva hanta karuëaà taträpi jänémahe
yas tasmin vihitäparädha nivahah präëé samantäd bhaved
äsyenedam upäsya so’pi hi sadänandämbudhau majjati

"O Holy Name! We know that you have appeared as the

transcendental form of Kåñëa (väcya) and as His Holy
Name(väcaka), but of the two I consider the Holy Name to be
more merciful, for if one offends the Lord one can be delivered
from the reaction by loudly calling out His name and thus be
immersed in an ocean of transcendental loving bliss!"
In this way it is known that all the means and all the goals
of human perfection lie in the Holy Name of Çré Kåñëa.
The chanting of the Holy Name is the primary item (aìgé) of
devotional practice, and all the other items are secondary
(aìga).

~ 158 ~
 Manaù Çikñä Stavävalé

Remembering this, the practicing devotees should chant the

Holy Name with even more devotional attachment. In this way
they will become swiftly blessed.
Finally Çréla Raghunätha däsa Gosvämé says:
"O mind! Take shelter of the incomparable youthful loving
couple of Vraja, Çré-Çré Rädhä-Kåñëa, and thus increase your
wonderful love for Them!"
Çréla Raghunätha däsa Gosvämé is an eternal associate of Çré
Caitanya Mahäprabhu, known as Tulasé Maïjaré or Rati
Maïjaré, and he has descended along with the Lord to teach the
aspiring devotees the intricacies of the worship of Rädhä and
Kåñëa, thus taking them along to the Vraja-nikuïja.
The worship of the youthful Couple of Vraja as a maïjaré
(spiritual maidservant) is the unprecedented and most merciful
gift of Çré Caitanya Mahäprabhu.
One of the reasons for Mahäprabhu’s descension is to
mercifully bless the sinful and fallen souls of the age of Kali by
giving them this intimate worship of the Divine Couple of
Vraja, which is rarely attained even by Lord Brahmä, Lord Çiva,
Uddhava and other great souls.
Some may think:
"Mahäprabhu Himself has said (in Caitanya Caritämåta):
cäri bhäva bhakti diyä näcäimu bhuvana
‘I will make the world dance by giving it devotion to Kåñëa in
four different moods (servanthood, fraternal love, parental
love, and amorous love).’ Then how can you say that He only
came to give the intimate worship of Rädhä and Kåñëa?"
The answer to this may be that:
"He may have said that, but factually He established during His
discussions with Çré Rämänanda Räya and others, that the
worship of Rädhä and Kåñëa is the crown jewel of all human
pursuits. He Himself as well as His direct disciples, the Six

~ 159 ~
 Manaù Çikñä Stavävalé

Gosvämés, who are the äcäryas of the Gauòéya Vaiñëava

Sampradäya, mainly practiced and preached the amorous love
for Kåñëa as the highest attainment, and their books are filled
mainly with this topic.
How Çréla Raghunätha däsa Gosvämé was immersed in
worshipping the Divine Couple in maïjaré-bhäva can be clearly
experienced as we go on discussing his Stavävalé-prayers.
It has been ascertained in various ways by the Gosvämés, who
carry Çréman Mahäprabhu’s teachings in their throats, that
simply by worshipping Çré Kåñëa without Çré Rädhä, one attains
only a drop of the relish of the Kåñëa-ocean.
Çré Kåñëa is like a bottomless ocean of sweetness, which is
hard to enter into.
Nevertheless, the greatest way of experiencing God is
relishing His sweetness. How can an insignificant living entity
ever enter into this ocean of sweetness? Only if the living
entities would receive a lot of mercy from a great energy
through complete love would they be able to savour this
complete sweetness of Çré Kåñëa and become blessed. That
great energy is Çré Rädhä.
Just as the ocean of Çré Kåñëa’s sweetness increases
unlimitedly when He is with Çré Rädhä, Çré Rädhä makes the
living entities who surrender to Her lotus feet relish Kåñëa’s full
sweetness in sakhé- or maïjaré-bhäva.
Not only that, She also makes them relish it even more than
She relishes it Herself!

rädhära svarüpa - kåñëa prema kalpalatä;

sakhégaëa hoy - tära pallava puñpa pätä

~ 160 ~
 Manaù Çikñä Stavävalé

kåñëa lélämåta yadi latäke siïcaya;

nija seka hoite pallavädyera koöi sukha hoy

(Caitanya Caritämåta Madhya 8)

"Rädhä is a desire-vine of love for Kåñëa, and the sakhés are

the buds, leaves, flowers of that vine. When that vine is
sprinkled with the nectar of Kåñëa’s pastimes, the buds and
flowers experience millions of times more happiness than the
vine herself."
They experience happiness a million times more because Çré
Rädhä can relish the great sweetness of Kåñëa with them, but
the sakhés and maïjarés who are surrendered to Her lotus feet
can relish the sweetness of both Rädhä and Kåñëa when They
are together. They can also relish the wonderful savour of the
service to this sweet Couple, and thus be blessed.
The worship of Rädhä and Kåñëa in the mood of the maïjarés
is the highest stage the living entity can attain in the kingdom
of divine flavours through the practice of loving devotional
service. For this reason Çré Raghunätha däsa Gosvämé, though
he is a nitya-siddha-maïjaré, has instructed the aspiring
devotees of the world to become more attached to the lotus feet
of Çré-Çré Rädhä-Mädhava, on the pretext of instructing his own
mind.
It’s no wonder that a devotee who follows the instructions
only of even this one verse, what to speak of all the other verses,
will invoke a benediction for his sädhana.

ohe bhrätaù mora mana, ei mama nivedana,

sadä dambha parityäga koro
hari bhakti niketana, çré gurura çré caraëa,
anuräge tä’ äçraya koro

~ 161 ~
 Manaù Çikñä Stavävalé

"O mind, my brother! I pray to you:

Always give up your pride and lovingly take shelter of your
gurudeva’s lotus feet which are the abode of devotion to Hari!"

apräkåta cinmaya dhäma, våndävana yära näma,

tähe yoto sthävara jaìgama
gala lagné kåta väse, sadä açru nére bhese,
nityä tädera koroho praëäma

"Always offer your obeisances to all the moving and non-

moving living entities of the transcendental abode named
Våndävana, thereby shedding tears of love and holding a piece
of cloth around the neck (in humble submission)."

vaiñëava mahänta-gaëa, prema bhaktira mahäjana,

jane jane patita pävana
bhåtya präya saìge phira, nitya paricaryä koro,
tabe hobe väïchita püraëa

"Always associate with the saintly Vaiñëavas who are the great
teachers of loving devotion and who are redeeming one fallen
soul after the other. If you always engage in their service like a
menial servant all your (devotional) desires will be fulfilled."

çré kåñëera priyavara, dvija-gaëe bhakti koro,

äçérväda maìgala käraëa
akhila brahmäëòa-pati, suprasanna hobe ati
tähädera korile sevana

"Serve Çré Kåñëa’s most beloved brähmaëas, for they can give
you auspicious blessings. If you serve them, the Lord of all the
worlds will be very pleased with you."

~ 162 ~
 Manaù Çikñä Stavävalé

kåpä çakti saïcärita, dékñä mantra guru-datta,

japa mana loiyä çaraëa
mantra-räja äkarñaëe, prakäçiyä våndävane
dekhä dibe madana mohana

"The initiation-mantra is invested with the grace of the guru.

Practice this mantra and take shelter of it. Madana-Mohana will
be so attracted to this king of mantras that He will reveal
Himself to you in Våndävana."

sarva çakti paripürëa, mahäprabhu mukhodgérna,

bhuvana maìgala hari-näma
koro çravaëa kértana, japa mana rätri dina,
premänanda yära pariëäma

"The Holy Name of Hari, which emanated from the mouth

of Mahäprabhu, is filled with all transcendental potencies and
is the source of auspiciousness to the whole world. Hear and
chant this Holy Name and repeat it day and night.
This will result in ecstatic love of Kåñëa."

nava vidhä bhakti ratne, anuçélana kori yatne,

bhaja mana yugala caraëa
daçanete tåëa dhare, ei cäöu väkya dväre,
tuyä pade kori nivedana

"O mind! Follow the nine jewel like types of devotion with
care and worship the lotus feet of the Divine Couple. Holding
a straw between my teeth I speak this flattering words to you
and I pray to your feet."

~ 163 ~
 Manaù Çikñä Stavävalé

TEACHING NR. 2:

na dharmaà nädharmaà çruti-gaëa-niruktaà kila kuru

vraje rädhä-kåñëa-pracura-paricaryäm iha tanu
çacé-sünuà nandéçvara-pati-sutatve guru-varaà
mukunda-preñöhatve smara param ajasraà nanu manaù

na - not; dharmaà - religion; na - not; adharmaà - irreligion;

çrutigaëa - Vedas; niruktaà - described; kila - certainly; kuru - do;
vraje - in Vraja; rädhä kåñëa - Rädhä and Kåñëa; pracura - abundant;
paricaryäm - worship; iha - here; tanu - body; çacé sünum - the son of
Çacé; nandéçvara pati - the Lord of Nandéçvara; sutatve - being the
son; guru - teacher; varaà - the best; mukunda - Mukunda; preñöhatve
- being dear to; smara - remember; param - great; ajasraà - always;
nanu - indeed; manaù - O mind!

O mind! Don’t follow any of the religious or irreligious

paths which are prescribed or forbidden by the Vedas.
Intently worship Rädhä and Kåñëa in Vraja!
Know that the son of mother Çacé (Çré Caitanya
Mahäprabhu) is the son of the king of Nandéçvara (Çré
Kåñëa) and that the best of spiritual teachers is dear to
Lord Mukunda (Çré Kåñëa).

Commentary:
Çrémat Raghunätha däsa Gosvämé instructs the aspiring
devotees of the world in some of the compulsory duties of pure
rägänugä-bhakti and in the science of devotion on the pretext
of instructing his own mind.
The Vedic scriptures are vast, and according to the eligibility
of the many different human beings there are different
instructions in them on fruitive activities, wisdom, and
devotional service. Sometimes someone can give up a lower

~ 164 ~
 Manaù Çikñä Stavävalé

occupation and become eligible to enter into a higher

occupation. These things are also ascertained by the scriptures.
If by some inconceivable fortune one attains the mercy and
the association of a great saint, one may gain faith in the process
of hearing and chanting about the Lord and develop a liking for
it.
In this way one will transcend the varëäçrama-system of the
four social and spiritual orders and the path of intellectual
spiritual realisation (jïäna) and gain access to pure faithful
devotional worship.
In Çrémad Bhägavata (11.20.9) Lord Kåñëa tells Uddhava:

tävat karmäëi kurvéta na nirvidyeta yävatä

mat kathä çravaëädau vä çraddhä yävan na jäyate

"One must continue performing one’s occupational duties as

they are prescribed by the Vedas, as long as one has not
developed a liking for hearing topics about Me."
The purport of this is that as soon as one’s heart is purified by
performing Vedic fruitive activities one becomes callous
towards worldly affairs and gains access to the path of jïäna,
intellectual spiritual realisation. As long as one has not by
chance become attracted to the topics of the Lord by the grace
of a great saint, one must continue to perform all the different
social duties. A faithful person becomes eligible to render pure
devotional service to the Supreme Lord, and should not to
engage in fruitive activities or contemplative wisdom.
The Lord Himself has instructed the world to give up the
caste- and äçrama-system and to worship Him instead.

~ 165 ~
 Manaù Çikñä Stavävalé

äjïäyaiva guëän doñän mayädiñöän api svakän

dharmän santyajya yaù sarvän mäà bhajet sa ca sattamaù

(Çrémad Bhägavata 11.11.32)

"He is the best of all men, who, having completely neglected

all his duties though prescribed by Me, while knowing well the
virtues (of following them) and the sins (of not following them),
worships Me alone."
Çrédhara Svämé writes in his commentary on this verse:
mayä veda-rüpeëa ädiñöän api sva-dharmän santyajya yo mäà
bhajet so’pyevaà pürvoktavat sattamaù. kim ajïänät nästikyäd
vä? na, dharmäcaraëe sattva-çuddhyädén guëän vipakñe
doñäàç cäjïäyäya jïätväpi mad dhyäna vikñepatayä mad
bhaktyaiva sarvaà bhaviñyatéti dåòha niçcayenaiva dharmän
santyajya
"Such a person knows that such fruitive activities are simply
disturbing his meditations on Me, so he becomes firmly
determined to give them up and engage in My devotional
service. He does not give up the Vedic rules and regulations out
of atheism or ignorance".
At the end of the Bhagavad Gétä the Lord gave a similar
instruction as being the most confidential of all teachings.

sarva dharmän parityajya mäm ekam çaraëaà vraja

ahaà tvaà sarva päpebhyo mokñayiñyämi mä çucaù

"O Arjuna! Give up all forms of religion and simply surrender

unto Me. I will free you from all sins. Do not fear."
This verse confirms that those who tread the path of pure
devotion give up all connection with the religious and
irreligious activities which are discussed in the Vedas.

~ 166 ~
 Manaù Çikñä Stavävalé

Çré Raghunätha däsa then says: vraje rädhä-kåñëa pracura

paricaryäm iha tanu
"O mind! Give up the moral and immoral activities which
have been described by the Vedas and elaborately serve Rädhä
and Kåñëa in Vraja!"
The word paricaryä is a synonym for püjä, sevä, upäsanä and
so on. pracura paricaryä here means that on the path of
rägänugä bhakti the devotee thinks of himself as a devotee of
Vraja both in his external body and in his mentally conceived
spiritual body.
Çréla Rüpa Gosvämé has written:

sevä sädhaka rüpeëa siddha rüpena cätra hi

tad bhäva lipsunä käryä vraja-lokänusärataù

(Bhakti Rasämåta Sindhu 1.2.295)

"A person who desires love for the lotus feet of Rädhä and
Mädhava should follow in the footsteps of the people of Vraja,
serving Them both in his external devotee-body (in allegiance
to Çré Rüpa and Sanätana Gosvämé) and in his spiritual body (in
allegiance to Çré Rüpa and Rati Maïjaré)."

bähya antara ihära dui to sädhana;

bähya - sädhaka dehe kore çravaëa kértana
mane - nija siddha dehe koriyä bhävana;
rätri dine kore vraje kåñëera sevana

(Caitanya Caritämåta Madhya 22)

"There are two kinds of devotional practice: internal and

external. In the external body one engages in hearing and

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 Manaù Çikñä Stavävalé

chanting and in the mind one conceives of one’s own spiritual

body, in which to serve Kåñëa in Vraja day and night."
A devotee who desires love for Rädhä and Kåñëa should
persistently live in Vraja (if not physically, then mentally) and
serve (the deity of) Rädhä and Kåñëa with flowers and dairy-
products from Vraja, always chanting Hare Kåñëa and hearing
about the loving pastimes of Rädhä and Kåñëa from the mouths
of the rasika devotees.

rädhä-kåñëa sevana, ekänta koriyä mana,

caraëa kamala boli yäu
dohära näma guëa çuni, bhakta mukhe puni puni,
parama änanda sukha päu

"Fix your mind on the service of Rädhä and Kåñëa and praise
Their lotus feet. You will become most happy by hearing Their
names and qualities from the mouths of the devotees."
In this way one should always meditate on one’s mentally
conceived spiritual body, following in the footsteps of Çré Rüpa
Maïjaré and Çré Rati Maïjaré and mentally serve Rädhä and
Kåñëa throughout Their eternally revolving, eightfold daily
pastimes.
Çréla Narottama Öhäkura Mahäçaya sings:

çré rüpa maïjaré sära, çré rati maïjaré ära,

anaìga maïjaré maïjulälé
çré rasa maïjaré saìge, kasturikä ädi raìge
prema sevä kori kutühale

"I will eagerly render loving service with Çré Rüpa Maïjaré,
Çré Rati Maïjaré, Anaìga Maïjaré, Maïjulälé, Çré Rasa Maïjaré,
Kastürikä and others."

~ 168 ~
 Manaù Çikñä Stavävalé

e sabä anugä hoiyä, prema sevä nibo cäiyä,

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

"Following in their footsteps I will render loving service, and

I will understand my duties simply on their hints. I will always
be attached to Their forms and qualities and stay amongst the
sakhés."

våndävane dui jana, caturdike sakhé-gaëa,

samaya bujhiyä rasa sukhe
sakhéra iìgita hobe, cämara òhüläbo kobe,
tämbüla yogäbo cäìda mukhe

"The Divine Couple resides in Våndävana and is always

surrounded by Their girlfriends. Let me serve Them in rasika
joy, understanding the appropriate time. When can I, on the
indications of the sakhés, fan Them and offer betel leaves to
Their moon-like faces?"

yugala caraëa sevi, nirantara ei bhävi,

anurägé rahibo sadäya
sädhane bhävibo yähä, siddha dehe päbo tähä,
räga-pathera ei se upäya

(Prema Bhakti Candrikä)

"I will always meditate on my service to the lotus feet of this

Divine Couple and I will always remain attached to this.
Whatever the rägänugä-devotee thinks of during his practice,
he will get when he receives his siddha-(spiritual) body. That is
the way of rägänugä-bhakti."

~ 169 ~
 Manaù Çikñä Stavävalé

There is an endless variety of ways in which one can think of

these services within one’s siddha deha, therefore Çré
Raghunätha däsa speaks of pracura paricaryä, an abundance of
devotional service, here.
While worshipping the Divine Couple in this way Çré
Raghunätha däsa instructs his mind to see Çré Çacénandana (Çré
Caitanya Mahäprabhu) as Çré Nandanandana (Çré Kåñëa)
Himself, in the mood of Çré Narottama däsa:
vrajendra-nandana yei, çacé-suta hoilo sei
"He who is the prince of Vraja has now become the son of
mother Çacé."
The purport here is that in previous ages even the great sages
were hardly able to enter into the confidential worship of Rädhä
and Kåñëa. Vrajendra-Nandana then became greedy after His
own sweetness in the mood of Çrématé Bhänu-nandiné, accepted
Her mood and complexion and thus became Gaura, relishing
the sweetness of Vraja-lélä Himself and teaching His devotees
how to relish this also.

kåñëa lélämåta sära, tära çata çata dhära,

daça dige bohe yähä hoite
se caitanya lélä hoy, sarovara akñaya,
mana haàsa caräho tähäte

(Caitanya Caritämåta Madhya 25)

"The pastimes of Kåñëa are the quintessence of nectar and

hundreds of streams emanate from it, forming an endless lake
of Caitanya-pastimes. Make your swan-like mind swim in this
shoreless nectar-lake."
This is why the devotees think of Çré Gaura relishing the
pastimes of Rädhä and Kåñëa, before meditating on that

~ 170 ~
 Manaù Çikñä Stavävalé

particular Rädhä-Kåñëa-lélä. In this way the worship of the

rägänugéya Gauòéya Vaiñëavas becomes very beautiful and
expert as they meditate on the eternal daily pastimes of Çré
Gauräìga alongside with the eternal pastimes of Çré-Çré Rädhä-
Kåñëa.
Then Çré Raghunätha däsa thinks of his guru as being Çré
Mukunda’s dear most devotee. The scriptures always order the
devotees to think of the guru as being non-different from the
beloved deity. Çré Kåñëa Himself tells Uddhava in Çrémad
Bhägavata: äcäryaà mäà vijänéyät (11.17.27)
"Know the äcärya to be Me". guru kåñëa rüpa hon çästrera
pramäna (C.C. Ädi 1)
"The scriptures have proven that the guru is a form of Kåñëa".
In this connection Çré Jéva Gosvämé has written:
çuddha bhaktäs tv eke çré guroù çré çivaç ca bhagavatä
mahäbheda dåñöià tat priyatamatvenaiva manyante
(Bhakti Sandarbha 213)
"But the pure devotees see the guru, as well as Çré Çiva, as
non-different from the Supreme Lord on the strength of their
being His dear most beloveds."
Such devotees are very rare, though, hence Çré Jéva used the
word eke (one).
In this consciousness Çré Raghunätha däsa Gosvämé always
remembers his guru as being Mukunda’s dear most beloved.

çruti çästre pratipädya, ära niñiddhädi pada,

dharmädharma sab parihari
nitya satya premäspada, vraje rädhä-kåñëa pada,
bhajo mana divasa çarvaré

"O mind! Give up all the rules which are set by the Vedic
scriptures, as well as all things which are forbidden there, like

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 Manaù Çikñä Stavävalé

all religiosity and irreligiosity. Instead, day and night worship

the feet of Rädhä and Kåñëa in Vraja which are eternal and real
and which are the abode of love."

vrajendra-nandana yei, çacé-suta hoilo sei,

ei bhäve gauräìga caraëa
ohe mana! bhajo tumi, e minati kori ämi,
dibe prema anargha ratana

"O mind! I humbly pray to you: ‘Worship the lotus feet of

Gauräìga in the mood of He Who is the son of Vrajendra and
has now become the son of mother Çacé!’, and He will give you
priceless jewels of love of God!"

gaura-govinda preñöha, çré guru tähära preñöha,

kåñëa-kåpä guru-rüpa dhare
jévera mäyä andhakära, näçibäre vrata yära,
ghuriyä beòäya ghare ghare

"The guru is Gaura-Govinda’s most beloved, for he is the

form of Kåñëa who wanders from house to house, dedicated to
destroy the darkness of illusion in the hearts of the conditioned
souls."

govinda viläsa ghara, yära çuddha kalevara,

bhaja mana çré guru-caraëa
locana änanda dätä, näma prema-bhakti dhätä,
avatérëa patita pävana

"O mind! Worship the lotus feet of the guru, whose pure
body is the abode of Govinda’s pastimes and who has
descended to save the fallen souls, to delight the eyes and to

~ 172 ~
 Manaù Çikñä Stavävalé

bestow upon us the chanting of the Holy Name and loving

devotion."

TEACHING NR. 3:

yadéccher äväsaà vraja-bhuvi sa-rägaà pratijanur

yuva-dvandvaà tac cet paricaritum äräd abhilañeù
svarüpaà çré-rüpaà sa-gaëam iha tasyägrajam api
sphuöaà premëä nityaà smara nama tadä tvaà çåëu manaù

yadi - if; iccheù - of the desire; äväsaà - residence; vraja-bhuvi -

in Vraja; sa - with; rägaà - sacred passion; prati - every; januù - birth;
yuva - youthful; dvandvaà - Couple; tat - that; cet - if; paricaritum -
worship; äräd - near; abhilañeh - of the desire; svarüpaà - Çréla
Svarüpa Dämodara Gosvämé; çré rüpaà - Rüpa Gosvämé; sa-gaëam -
with his group; iha - here; tasya - his; agrajam - elder brother,
Sanätana Gosvämé; api - even; sphuöam - clearly; premnä - with love;
nityaà - eternally; smara - remember; nama - bow down; tadä - then;
tvaà - you; çåëu - listen; manaù - mind.

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 elder brother, Çré Sanätana Gosvämé!

Commentary:
In this verse Çréla Raghunätha Däsa Gosvämé too instructs his
mind about the secrets of räga bhajana.

~ 173 ~
 Manaù Çikñä Stavävalé

"O Mind! If you want to live in Vraja with love birth after
birth…" – Now the question arises: Does a devotee have to
take birth again and again?
The answer is: Devotional practice is not the same as jïäna
or yoga-practice. The practice of bhakti is sweet and its
resultant perfection is also sweet.
The experiences of sädhana bhakti, bhäva bhakti and prema
bhakti are to some extent included in each other. The savour of
sädhanä bhakti is not less.
Especially the taste of living in Vraja is so great and
astonishing that the devotee desires to take birth there again
and again to relish it and the Lord, Who fulfills all of His
devotee’s desires, also thinks: "Let My devotee savour the
nectar of living in Vraja!“
The devotee humbly thinks that he doesn’t have any devotion
and prays:

nätha yoni sahasreñu yeñu yeñu vrajämyaham

teñu teñvacyuta bhaktir acyute’stu sadä tvayi

(Prahläda praying in the Viñëu Puräëa)

"O Lord Acyuta! May I have unflinching devotion for You in

all the thousands of births I may still have to take!"
The devotee humbly thinks that he is so sinful that he will
have to take many births more in the material world in different
species, but it doesn’t matter to him as long as he has devotion
to God in his heart!
Çré Raghunätha däsa speaks here about living in Vraja with
love, birth after birth. How beautiful is the picture of living in
Vraja with love!

~ 174 ~
 Manaù Çikñä Stavävalé

Çréla Rüpa Gosvämé, Çré Sanätana Gosvämé and Çréla

Raghunätha Däsa Gosvämé, who showered themselves with
tears of love while feeling anxious separation from their beloved
deity, are the best examples of how to live in Vraja with love.
They only wore loincloths and chädars (shawls) and floated on
the waves of the nectar-ocean of the love of the gopés.
Everything in Vraja reminded them so much of Rädhä and
Kåñëa that they wandered all over Vrajamaëòala, lamenting and
searching for their beloved deities:

he rädhe vraja devike ca lalite he nanda süno kutaù

çré govardhana kalpa pädapa-tale kälindi-vanye kutaù
ghoñantäv iti sarvato vraja-pure khedair mahä vihvalau
vande rüpa-sanätanau raghu-yugau çré jéva gopälakau

(Çréniväsäcärya, Çré-Çré Ñaò-Gosvämyañöakam - 8)

"O Rädhe! O goddess of Vraja! O Lalite! O Son of Nanda!

Where are You? Now I am in Vraja-dhäma, the abode of Your
eternal pastimes, where You are immersed in the rasa of Your
pastimes, diffusing unlimited sweetness! Are Your pastimes
going on at the foot of a wish-yielding tree near Govardhana
Hill, or are You enjoying on the bank of the Yamunä?”
In this way these six Gosvämés very anxiously cried out for
Rädhä and Mädhava, and wandered throughout Vraja-maëòala
looking for Them. I offer my obeisances unto these six
Gosvämés!"
Çréla Narottama Däsa Öhäkura has sung in his ‘Prärthanä
Gétikä (song 25)’:

karaìga kaupina loiyä, cheìòä käìtha gäye diyä,

teyägiyä sakala viñaya

~ 175 ~
 Manaù Çikñä Stavävalé

kåñëa anuräga hobe, vrajera nikuïje kobe,

jäiyä koribo nijäloya

"When will I become so attracted to Kåñëa that I will give up

all sense enjoyment, wear only a loincloth and a torn up chädar,
and carry only a clay pot (käruä) with me? When can I go to the
nikuïjas of Vraja and make them my home?"

hari hari! kobe mora hoibe sudina?

phala müla våndävane, khäbo divä avasäne,
bhramibo hoiyä udäséna

"Hari Hari! When will that great day be mine when I can
wander around in Våndävana, not caring about anything, eating
only fruits and roots at the end of the day?"

çétala yamunä jale, snäna kori kutühole,

premäveçe änandita hoiyä
bähu por bähu tuli, våndävane kuli kuli,
kåñëa boli beòäbo käìdiyä

"I will eagerly take a bath in the cool Yamunä-water and in

great loving ecstasy I will raise my arms and wander all over
Våndävana, crying out ‘Kåñëa!’"

dekhibo saìketa sthäna, juòäbe täpita präëa,

premäveçe gaòägaòi dibo
kähä rädhä präneçvari, kähä giri-varadhäri,
kähä nätha boliyä òäkibo

"I will soothe my burning heart by seeing Rädhä and Kåñëa’s

meeting place and I will roll around there in great loving

~ 176 ~
 Manaù Çikñä Stavävalé

ecstasy, crying out: "Where are You, O Rädhe, Queen of my

heart? O Lord Girivaradhäri! Where are You?"
This is a sweet picture depicting how the devotee lives in
Vraja with anuräga, deep love. According to the experience of
the äcäryas, this condition is even more relishable than directly
meeting the Lord Himself.
The word sarägam can also mean ‘to live in Vraja together
with other rägänugä devotees’.
The devotion of Kåñëa’s eternal associates in Vraja is called
rägätmika-bhakti, and devotion in allegiance to them is called
rägänugä-bhakti.

rägamayi bhaktira hoy rägätmika näma;

tähä çuni lubdha hoy kon bhägyavän
lobhe vrajaväsé bhäve kore anugati;
çästra yukti nahi mäne rägänugära prakåti

(Caitanya Caritämåta Madhya 22)

"Devotion full of räga (deep love) is called rägätmika

devotion. Any fortunate soul who becomes greedy for such
devotion after hearing about it, will follow the mood of the
inhabitants of Vraja without caring about scriptural injunctions
or logical arguments. Such is the nature of rägänugä bhakti."
Çréla Rüpa Gosvämé writes in Bhakti Rasämåta Sindhu
(1.2.270):

viräjantam abhivyaktaà vrajaväsé janädisu

rägätmikam anusåtä yä sa rägänugocyate

~ 177 ~
 Manaù Çikñä Stavävalé

"The devotion which is fully manifest in the people of Vraja

is called rägätmika and those who follow in their footsteps are
called rägänugä-devotees."
This is the great gift of Çré Caitanya Mahäprabhu and the
Gauòéya Vaiñëava äcäryas have practiced and preached it to
bless all the people of the world.
This rägänugä-bhakti is a vast subject matter and one must
learn it in all its details from one’s spiritual master.
Among all the kinds of rägänugä bhakti, the sweet amorous
devotion to Çré-Çré Rädhä-Kåñëa is the most favourite in the
Gauòéya Vaiñëava-tradition, therefore Çré Raghunätha says here
yuva-dvandvam tac cet paricaritum äräd abhilañeù
"O mind! If you desire the worship of the youthful Couple of
Vraja by taking shelter of räga-bhakti, then worship and
remember Çré Svarüpa, Çré Rüpa and Sanätana and all their
devotees!"
Çréla Raghunätha däsa Gosvämé is intrinsically an eternal
rägätmikä-maidservant of Vraja and the above instruction is
actually meant for the practicing devotees in this world.
Raga-bhajana can’t be attained without the mercy of the
greatest rägänugä-devotees, therefore it is called kåpaika-
labhya, only attainable by mercy.
Çrémat Rüpa Gosvämé has written in his Bhakti Rasämåta
Sindhu at the conclusion of his description of rägänugä bhakti
(1.2.309): kåñëa tad-bhakta käruëya mätra läbhaika hetukä
"Rägänugä-devotion can only be attained by the mercy of Kåñëa
or His devotee."
Çré Jéva Gosvämé comments on this:
mätra padasya vidhi-märge kutracit karmädi samarpaëam api
dväraà bhavatéti tad vicchedärthaù prayoga iti bhävaù

~ 178 ~
 Manaù Çikñä Stavävalé

"The word mätra (only) indicates that vidhi-bhakti can

sometimes be attained also through the gradual performance of
fruitive activities, but räga-bhakti can only be attained through
grace."
Although Çréla Raghunätha Däsa was placed in the care of
Çré Svarüpa Dämodara, his greatest shelter, by Lord Caitanya
Himself, and although he was fully devoted to the lotus feet of
his life-givers, Çré Rüpa and Sanätana and their associates,
devotion is by nature insatiable, so he still instructs his mind to
always offer obeisances to them and to remember them, and at
the same time he gives a valuable instruction to those who
aspire for rägänugä bhakti today.

he mana çravaëa koro, tumi yadi vänchä koro,

anuräge vrajapure väsa
çré rädhä-govinda devä, sakhé-sane kuïja sevä,
ei yadi koro abhiläña
prabhura abhinna rüpa, yära näma çré svarüpa,
vraja-rasa vaktä cuòämaëi
gambhérära antaraìga, yära saìge çré gauräìga,
äsvädilä lélä çikhariné
tähära caraëe mana, poòi thäko sarva kñaëa,
mänasete koriyä smaraëa
bujhibe rasera réti, bhäve vibhävita mati,
rädhä däsya hobe äsvädana

"O mind, listen! If you want to live in Vraja-pura with love

and serve Çré Rädhä-Govinda-deva and Their girlfriends in the
bowers, then remember and offer obeisances to Çré Svarüpa
Dämodara, who is non different from Lord Caitanya, who is the
crown jewel of speakers on the transcendental mellows of
Vraja-lélä, and with whom Çré Gauränga intimately associated in

~ 179 ~
 Manaù Çikñä Stavävalé

his room named the Gambhérä, relishing the nectar of Kåñëa’s

Vraja-pastimes. O Mind! Always stick to his lotus feet by
remembering him! By doing so, you will understand the
emotions and taste the mellows of Çré Rädhä’s service!"

çréla sanätana rüpa, prema-bhakti rasa-küpa,

våndävane yära mahä-jana
daçanete tåëa dhare, praëati koroho täre,
kuïja sevä koroha prärthanä

"Çréla Sanätana and Rüpa are wells full of the rasa of devotion
and they are the mahäjanas (leading saints) of Våndävana.
O mind! Carry a straw between your teeth, offer obeisances
unto them and pray to them for service in the kuïjas!"

doìhe ati kåpävän, dibe çré caraëe sthäna,

unnata ujjvala rasa-näma
aïjalé aïjalé bhari, dibe tomä kåpä kori,
dhanya hobe yähä kori pän!

"They are both very merciful and they will give you a place at
their feet, blessing you by making you drink handful after
handful of the elevated erotic rasa."

~ 180 ~
 Manaù Çikñä Stavävalé

TEACHING NR. 4:

asad-värtä-veçyä visåja mati-sarvasva-haraëéù

kathä mukti-vyäghryä na çåëu kila sarvätma-gilanéù
api tyaktvä lakñmé-pati-ratim ito vyoma-nayanéà
vraje rädhä-kåñëau sva-rati-maëidau tvaà bhaja manaù

asad - nonsense; värtä - subjects; veçyä - prostitute; visåja - give up;

mati - discriminating intelligence; sarvasva - the treasure; haranéù -
stealing; kathä - talks; mukti - liberation; vyäghrä - the tigress; na -
not; çåëu - listen; kila - surely; sarva - complete; ätma - self; gilanéù -
devours; api - even; tyaktvä - give up; lakñmé - the goddess of fortune;
pati - the Lord; ratim - love; itaù - here; vyoma - Vaikuëöha; nayanéà
- takes; vraje - in Vraja; rädhä-kåñëau - Rädhä and Kåñëa; sva - own;
rati - love; maëi - jewel; dau - givers; tvaà - you; bhaja - worship;
manaù - mind.

O mind! Give up the prostitute of speaking and

hearing nonsense, which will rob you of the treasure of
your heart! Don’t listen to the words of the tigress of
liberation which swallows your whole individuality and
also give up your love for the Lord of Laksmé (Näräyaëa),
for that will take you to the majestic realm of Vaikuëöha!
Worship instead Rädhä and Kåñëa in Vraja, the givers of
the jewels of Love for Themselves!

Commentary:
Now Çréla Raghunätha Däsa Gosvämé begins to describe the
powerful obstacles to bhajana and to give very valuable
instructions about the life of sädhanä in this Manaù Çikñä on
the pretext of instructing his own mind.
In Vedic culture, instructions come in the form of ‘do’s’ and
‘don’ts’, and the ‘don’ts’ are mentioned first. "O Mind! Give up

~ 181 ~
 Manaù Çikñä Stavävalé

your association with the prostitute called asad-värtä, unreal

topics, for she will take everything away from your
consciousness!"
Except for topics of Kåñëa, every topic is unreal. Our hearts
are contaminated by desires for enjoyment of dead matter and
fruitive results, and it is very difficult to wash that
contamination off on one’s own strength, since the individual
soul has only very limited power. The senses are very powerful,
independent and fixed on their material objects and without the
mercy of the Lord, Who makes the devotee relish His own
sweetness, no one can become free from their control on his
own strength.
The devotee should nevertheless do his best to fix his mind
on Kåñëa and withdraw it from everything else.
Çréman Mahäprabhu personally told Çré Raghunätha Däsa
Gosvämé: grämya kathä na çunibe, grämya värtä na kohibe
"Don’t speak about village-topics and don’t hear any village-
topics".
grämya-värtä means topics on other subject matters than
God. Both hearing and speaking nonsense will disturb the mind
and will obstruct spiritual progress. Some people think that
grämya-kathä means only ‘speaking about women’, but Çréla
Çrédhara Svämé writes in his commentary on Çrémad Bhägavata
3.28.3: grämya-dharma nivåttiç ca: village religion (grämya-
dharma) consists of religiosity, economic development, and
sense enjoyment7.
Hence grämya-värtä should be understood as any topic not
related to Kåñëa. ‘sat’ means that, which is real in all three
phases of time: past, present and future. Asat is exactly the
opposite of that.

7
grämyas traivargiko dharmaù tasmän nivåttiù

~ 182 ~
 Manaù Çikñä Stavävalé

All temporary creations of mäyä are asat and hearing or

speaking about asat-topics must be given up, for they take away
everything from the discriminating intelligence.
Çré Jéva Gosvämé writes at the end of his Laghu-Tosaëé-
commentary on Çrémad Bhägavata’s verse 10.51.36, that the
God-consciousness of a devotee who attains the association of
great devotees is called the seed of rati:
sat saìgamena raty-aìkura rüpaiva matir jäyata iti
"Discussion of nonsense topics destroys this seed of rati,
which is the all-in-all of the consciousness, and in this way the
vine of devotion which was planted by the grace of guru and
Vaiñëava can’t grow in the devotee’s heart."
Just as a seemingly sweet and beautiful-looking prostitute
takes away a man’s wealth, beauty and reputation, so too the
prostitute of asad-värtä takes away the mati, or discriminating
intelligence, from the living being.
Those who always speak and hear nonsense will think more
and more about those subjects and less and less about Kåñëa,
until the whole consciousness has been taken over by nonsense
thoughts, not allowing any thoughts of Kåñëa to enter anymore.
Especially a renunciant should be cautious that he does not fall
from his vow by being callous and allowing his mind to become
absorbed in bodily consciousness.
Devotion is pure when it has only the pure motivation to
satisfy the Lord. Devotion becomes superficial when it has
other purposes. The worst kind of asad-värtä is hearing and
speaking about other people’s faults.
Lord Caitanya said in Caitanya Bhägavata:
madyapera niñkåti ächaye kon käle; para-carcakera gati kabhu
nähi bhäle
"A drunkard can be redeemed at any time, but the
destination of someone who slanders others is never good."

~ 183 ~
 Manaù Çikñä Stavävalé

The slanderer always sees other people’s faults before him and
gets more and more taste for speaking about them, so his mouth
gradually becomes very coarse. As a result the saintly attitude
will disappear from his heart and make place for an unsaintly
attitude to sit down there. This is why hearing and speaking
nonsense has been compared to a prostitute.
One may ask:
"Well, if the three goals of human life, namely religiosity,
economic development and sense enjoyment are rejectable,
then we can hear about (the fourth goal) liberation!“
But Çréla Raghunätha Däsa Gosvämé says here:
kathä mukti-vyäghrä na çåëu kila sarvätma gilanéù
"Do also not listen to the tigress called liberation, who
swallows your whole ätma!"
Just as a tigress devours the whole body, talks about
liberation devour the body, mind, intelligence and the
individual soul8. The individual soul is an eternal servant of
Kåñëa, and thus the four goals of human life, religiosity,
economic development, sense gratification, and liberation are
all forms of deceit. Amongst them, liberation is the greatest
form of deceit, for it makes the fortune of Kåñëa-bhajana vanish
forever.

ajïäna tamera näma kohiye kaitava;

dharma-artha-käma mokña väïchä ädi saba
tära madhye mokña väïchä kaitava pradhäna;
yähä hoite kåñëa-bhakti hoy antardhäna

(Caitanya Caritämåta, Ädi 1st chapter)

8
ätma means body, mind, intelligence, life, nature and ego.

~ 184 ~
 Manaù Çikñä Stavävalé

The soul is an eternal servant of God and when it desires its

own sensual happiness the soul is cheating.
This cheating goes on under the names of dharma (religiosity),
artha (economic development), käma (sense gratification), and
mokña (liberation).
A person who desires liberation has become so blinded by
desires for personal happiness that in his desire to become free
from the suffering of birth, death and the three kinds of
material misery (caused by his own body and mind, by the
elements and by other living beings) he also destroys his
servant-master relationship with God forever.
"Çré Kåñëa is my master, and I am His servant, being an
individual living entity!"
This feeling of relationship is called bhakti, or devotion and
can be awakened by the grace of a saint as long as the living
entity is still engrossed in dharma, artha or käma, but when the
desire for liberation awakens and one merges with God, the
servant-master relationship disappears forever and there is no
more possibility of any exchange of love. This is opposed to the
servant-consciousness and is therefore the major kind of deceit.
Just as one becomes afraid of hearing the word ‘tigress’, so a
pure devotee also becomes afraid of hearing the word
‘liberation’.
Särvabhauma Bhaööäcärya told Çré Caitanya Mahäprabhu:
mukti çabda kohite mone hoy ghåëä träsa; bhakti çabda kohite
mone hoy to ulläsa
"When I hear the word ‘liberation’ my mind feels hatred and
fear, but when I hear the word ‘devotion’ my mind becomes
very happy."
Therefore it has been forbidden to listen to the words of the
tigress named mukti which swallows one’s entire self.
And if any reverentially worshipping devotee then says:

~ 185 ~
 Manaù Çikñä Stavävalé

‘O Gosvämén! I understand! You have given up everything,

desiring devotion to the Lord of Vaikuëöha, Çré Näräyaëa!’, then
Çréla Raghunätha Däsa Gosvämé says:
api tyaktvä lakñmé-pati ratim: "Also give up your reverential
devotion for Çré Lakñmé-Näräyaëa which leads you to
Vaikuëöha!“
Reverential devotion decreases the possibility to love Kåñëa
spontaneously, therefore those who want a pure loving
relationship with the Lord do not desire such a respectful
worship.
aiçvarya jïäna prädhänye saìkocita préti; dekhile nä mäne
aiçvarya - kevalära réti:
"The nature of kevalä, or pure and sweet devotion, is that the
devotee may see Kåñëa’s prowess, but he does not heed it, for
knowledge of Kåñëa’s prowess will cause his spontaneous love
to shrink."
The devotees whose love is mixed with awe and reverence
can’t love the Lord like this.
Çré Kåñëa says in Caitanya Caritämåta (Ädi 4):

aiçvarya jïänete sab jagata miçrita;

aiçvarya çithila preme nähi mora préta
ämäre éçvara mäne - äpanäke héna;
tära preme vaça ämi na hoi adhéna
mora putra mora sakhä mora präëa-pati;
ei bhäve kore yei more çuddha bhakti
äpanäke boòo mäne - ämäre sama héna;
sarva bhäve ämi hoi - tähära adhéna

"The whole world is pervaded by awareness of My prowess

and majesty, but such weakened love does not please Me.

~ 186 ~
 Manaù Çikñä Stavävalé

I am not subdued by the devotion of someone who considers

Me to be the Supreme Lord and thinks of himself as low and
inferior. I am subdued in all respects by the love of anyone who
is purely devoted to Me, thinking: ‘He is my son, He is my
friend or He is my lover’, and who thinks that he’s greater than
or equal to Me."
Çrémat Sanätana Gosvämé wrote in his ‘Båhad
Bhägavatämåta’ that when Çré Gopa Kumära, who had a
relationship of pure friendship with Kåñëa in Vraja, came to
Vaikuëöhaloka, he could not become happy even by seeing
Lord Näräyaëa due to His vastly majestic appearance.
One day Lord Näräyaëa, Who fulfills all the desires of His
devotees, appeared before Gopa Kumära in the form of Kåñëa,
the son of Nanda. The goddess of fortune then became Çré
Rädhä, Dharädevé became Candrävalé and all the devotees of
Vaikuëöha became cowherd boys, but because the whole
display took place in the majestic surroundings of Vaikuëöha, it
could not please Gopa Kumära, not even when Lord Näräyaëa
imitated Kåñëa’s pastimes of tending the cows in one of
Vaikuëöhaloka’s gardens!
Çré Gopa Kumära himself said:

tathäpi tasmin parameça buddhe vaikuëöha lokägamana småteç ca

saïjäyamänädara gauravena tat prema hänya sva mano na tåpyet

(Båhad Bhägavatämåta 2.4.113)

"Still I considered Him to be the Supreme Lord and I

remembered that I had come to Vaikuëöhaloka. The reverential
feelings which arose in my heart at that time hampered my
sweet love and thus my mind could not feel satisfied."
Vaikuëöhaloka or the Paravyoma is a place filled with such

~ 187 ~
 Manaù Çikñä Stavävalé

aiçvarya. So much so that if Çré Näräyaëa assumes the form of

Çré Vrajendra-Nandana there to fulfill the special desires of His
devotees and even performs His pastimes there, still the
aiçvarya-buddhi can’t disappear there on the strength of the
location.
With this in mind Çré Raghunätha has used the words vyoma-
nayanéà.
Of all the bhävas of Vraja the Gauòéya Vaiñëavas again
practice the greatest one, known as gopé-bhäva.

gopikära mon härite näre näräyaëa

näräyaëera kä kathä, çré kåñëa äpane;
gopikära häsya koräite hoy näräyaëe
catur-bhuja mürti dekhäya gopé-gaëera äge;
sei kåñëe gopikära nahe anuräge

(Caitanya Caritämåta Madhya 9)

"(Kåñëa, the Original Personality of Godhead, steals Lakñmé’s

mind, but) Näräyaëa can’t steal the gopikäs’ minds! What to
speak of Näräyaëa, Çré Kåñëa Himself even became Näräyaëa
to make the gopikäs laugh! Although Kåñëa assumed Lord
Viñëu’s four-armed form, the gopikäs did not feel attracted to
‘that Kåñëa’".

gopikä bhävera ei sudåòha niscoy;

vrajendra-nandana vinä anyatra nä hoy
çyämasundara çikhi-piïcha guïjä vibhüñaëa;
gopa-veça tri-bhaìgima muralé-vadana
iha chäòi kåñëa yadi hoy anyäkära;
gopikära bhäva nä yäy nikaöa tähära

(Caitanya Caritämåta Ädi 17)

~ 188 ~
 Manaù Çikñä Stavävalé

"The mood of the gopés is based on the firm determination

that they will not have anyone else but Kåñëa, the prince of
Vraja. If Kåñëa assumes any other form then that of flute-
playing Çyämasundara with His threefold bending form, His
peacock-feather crest, His guïjä-bead-ornamentation and His
cowherders’ dress, the gopés will not go to Him"
Finally Çré Raghunätha däsa says: vraje rädhä-kåñëau sva rati
maëidau tvaà bhaja manaù
"O mind! Just worship Rädhä and Kåñëa in Vraja which are
the bestowers of the jewel of love for Themselves!"
Rädhä and Kåñëa will give the sweetest possible love for Their
lotus feet, the love of the maidservants of Çré Rädhä, to those
who worship Their lotus feet and thus bless the devotees.
This is the crown jewel of all kinds of love of God, and it is most
pure, just like golden molten a hundred thousand times.
Çré Narottama Öhäkura Mahäçaya sings in Prema Bhakti
Candrikä:

rädhä-kåñëa koro dhyäna, svapne-o nä bolo äna,

prema vinä äna nähi cäo
yugala kiçora prema, yeno lakña-bäna hema,
ärati piréti rase dhyäu

"Meditate on Rädhä-Kåñëa and don’t speak of anything else

but Them, even in Your dreams! Don’t desire anything else but
prema. The prema of the Yugala Kiçora is like gold molten a
hundred-thousand times. Meditate on the rasa of Their deep
attachment and love!"
The duty of prema is to bless the loving devotee with the
sweet savour of the beloved deity. This prema will immerse the
worshipper of Rädhä and Kåñëa in an ocean of bliss by making
him relish Their endless sweetness.

~ 189 ~
 Manaù Çikñä Stavävalé

kanaka ketaké räi, çyäma marakata käi

darapa darapa koru cura
naöavara çekhariné, naöinéra çiromaëi
duìhu guëe duìhu mana jhura

"Çré Rädhikä’s complexion resembles a golden Ketaké-flower

and Çyämasundara’s complexion crushes the pride of an
emerald gem. She is the Queen of dancers and He is the crown
jewel of dancers and Their minds are absorbed in Each other’s
qualities."

çré mukha sundara vara, hema néla känti dhara,

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

"Their beautiful faces shine with golden and bluish lustre and
are furthermore beautified with ornaments of ecstatic love.
Gauré (Rädhikä) wears an enchanting blue säré and Çyäma
wears a yellow dhoté. In this way They reveal Their innermost
desires (for Each other)."
There are innumerable sweet forms of God eternally
manifested in the spiritual kingdom and different devotees
describe Them in different ways, according to their own mood,
but the intelligent devotees may ask:
‘Which form of God is more sweetly described than the one of
Çré Kåñëa!’
There is no comparison to the sweetness of the divine Pair,
there is no comparison to the love of the Yugala Kiçora!
Çré Raghunätha therefore says:

~ 190 ~
 Manaù Çikñä Stavävalé

he mon! minati dhara, sadä parityäga koro,

asad värtä veçyä kulaöäke
mati saravasa dhane, gopane kori haraëe,
sei käìgäla koriyäche tomäke

"O mind! Humbly pray! Always leave the prostitute of

hearing and speaking nonsense, who secretly steals everything
from your consciousness and turns you into a beggar!"

mukti vyäghréra kathä, se prasaìga hoy yathä,

karëe kabhu na hoy çravaëa
vyäghréra kavale pore, sa-çarére gile täre,
tära doyä nähiko kokhono

"Never lend an ear to the talks of the tigress named

liberation! When you fall into her mouth you will be swallowed
with your whole body. She never has any mercy!"

sei rüpa mukti kothä, se prasaìga hoy yathä,

çravana mätre mukti grasta hoy
ämi nitya kåñëa däsa, e sambandha kore gräsa,
säyujya loite väïchä hoy

"Simply by hearing about liberation incidentally or by

desiring säyujya-mukti you will be devoured by her, along with
the identification of ‘I am Kåñëa’s eternal servant’."

lakñmé näräyaëe bhakti, koro na täy äsakti,

äçérbäda koriyä grahaëa
vraje rädhä-kåñëa pada, amülya se sampada,
anuräge bhaja mora mon!

~ 191 ~
 Manaù Çikñä Stavävalé

"Don’t be attached to devotion for Lakñmé and Näräyaëa and

don’t accept Their blessings, but lovingly worship the priceless
treasure of Rädhä’s and Kåñëa’s lotus feet in Vraja!"

duhuì ati kåpävän, tribhuvane kore gäna,

yadi bhaje kon bhägyavän
vrajera viçuddha prema, yeno jämbu-nada hema,
se ratana täre kore däna

"They are glorified by all the three worlds as being very

merciful, and if any fortunate soul worships Them, then They
will give that person the great jewel consisting of pure love of
Vraja which is compared to gold taken from the Jämbu-river!"

TEACHING NR. 5:

asac-ceñöä-kañöa-prada-vikaöa-päçälibhir iha
prakämaà kämädi-prakaöa-patha-päti-vyatikaraiù
gale baddhvä hanye’ham iti bakabhid-vartmapa-gaëe
kuru tvaà phutkärän avati sa yathä tväà mana itaù

asat - wicked; ceñöä - endeavours; kañöa - problems; prada - giving;

vikaöa - great; päçälibhiù - with ropes; iha - here; prakämaà - intense;
käma - lust; ädi - etc.; prakaöa - manifest; patha-päti highwaymen;
vyatikaraiù - by the group; gale - around the neck; baddhvä - having
bound; hanye -will die; aham - I; iti - thus; bakabhid - Kåñëa;
vartmapa – highway police; gaëe - in the group; kuru - do; tvaà -
you; phutkäran - scream; avati - protects; sa - he; yathä - as; tvam -
you; manaù - O mind!; itaù - here.

~ 192 ~
 Manaù Çikñä Stavävalé

O mind! Anxiously cry out to the highway police of

Bakabhid (Kåñëa’s devotees): "I am bound around the
neck by the painful ropes of the highwaymen of lust and
so and they are killing me!", so that they will save you
from their grip.

Commentary:
When we are surrendering to the Lord’s lotus feet it is
necessary to remove all obstacles on the path of sädhanä.
We can’t advance on the path unless we remove the thorns
lying on it. Some of them are external thorns and some are
internal thorns. In the previous verse the poisonous results of
associating with materialists and hearing material topics from
them was discussed. These are the external thorns and now in
this verse we will discuss the internal thorns:
lust, anger, greed, delusion, pride, and envy.
These six enemies of the spiritual soul are powerful obstacles
on the way which pull the devotee’s heart and mind into the
realm of the sense objects.
Çréla Raghunätha Däsa Gosvämé compares these six enemies
with highwaymen who attack helpless travellers and rob them
of all their possessions.
These enemies are publicly stealing the wealth of a practicing
devotee’s bhajana and then strangle him. When Çré Raghunätha
says: "These highwaymen bind me around the neck with these
terrifying ropes of wicked deeds which are striking me as much
as they want", he speaks in his own name out of mercy for the
devotees who are struggling with these obstacles and who are
in a deplorable condition.
asac ceñöä means ‘endeavour for temporary
accomplishments’.

~ 193 ~
 Manaù Çikñä Stavävalé

When one thinks of sense objects, the enemy named lust

gradually appears and forcibly keeps the heart and mind of the
devotee bound to endeavours for sense gratification. These
material thoughts are compared here to the terrifying ropes of
highwaymen. What poisonous fruits grow from the tree of
sensual contemplation!

dhyäyato viñayän puàsaù

saìgas teñüpajäyate
saìgät saïjäyate kämaù
kämät krodho’bhijäyate
krodhäd bhavati sammohaù
sammohät småti vibhramaù
småti bhraàçät buddhi-näço
buddhi näçät praëaçyati

(Bhagavad Gétä 2. 62-63)

"When one contemplates the objects of the senses, such as

sounds and touches, thinking them to be the causes of
happiness, attachment arises, from this attachment comes lust
and when these lusty desires become frustrated, anger swoons
up and from anger delusion overtakes, which steals away one’s
healthy discrimination of what is to be done and what is not to
be done. When one is in illusion, memory is lost, thus one
forgets that one is supposed to make efforts in doing bhajana.
When memory is lost one’s spiritual intelligence which causes
one to perservere in spiritual advancement, is destroyed, and
when the intelligence is destroyed everything is lost.
The devotee will then have to wander around in the material
world in different species, birth after birth." (This is the gist of
Çrépäda Baladeva Vidyäbhüñaëa’s commentary on these verses).

~ 194 ~
 Manaù Çikñä Stavävalé

A helpless traveller can never escape from the grip of these

powerful highwaymen on his own strength, but if there’s a
powerful policeman or a soldier nearby, he can loudly call out
for help, so that the policeman can save him.
In the same way the highway police of Bakabhid, or the
devotees of Kåñëa, will come to save the struggling soul from
the attack of the six highwaymen called lust, anger, greed,
delusion, pride, and envy.
In such times of danger one has to call out for the devotees
with great pity.
Çréla Narottama Öhäkura sings:

e saàsära bäöuyäre, käma päçe bändhi märe,

phukära koroho hari däsa
koroho bhakata saìga, prema kathä rasa-raìga,
tabe hoy vipad vinäça

(Prema Bhakti Candrikä)

"The highwaymen of material desires are binding and killing

with the ropes of lust. Cry out for Hari’s servants, associate with
the devotees and enjoy topics of rasa and prema with them.
Then all mishap will be destroyed."
A person who wants to be freed from the grip of highwaymen
like lust and who wants to fill his life with devotion is completely
dependent on the association of the Vaiñëavas.
In the association of devotees one’s bhajana becomes deep
and one conquers over all obstacles to attain the supreme goal:
love of God. As a concomitant factor one also acquires all
divine qualities such as freedom from lust, non-violence, non-
envy, good behaviour, equanimity, control of the mind and
senses, humility and friendliness.

~ 195 ~
 Manaù Çikñä Stavävalé

märjana hoy bhajana, sädhu saìga anukñaëa, ajïäna avidyä

paräjaya
"Bhajana purifies. Always associate with saints, so that your
ignorance will be defeated".
The purity that emanates from the body of a sädhu will bless
even a human being who practices no bhajana with the gift of
the great wealth of bhajana.
The darkness in their hearts which are contaminated by vile
things like lust, is suddenly removed by the light of devotion
which is diffused by the grace and the association of these
devotees.
Is there therefore any doubt that when the example of the
sinless lives of the great, pure-hearted saints always remains
before the eyes, ordinary human beings can also become
enthusiastic to attain the highest goal of life and that by the
grace of these saints their insignificant material desires will
disappear from their hearts?
In his Prema Bhakti Candrikä Çréla Narottama däsa Öhäkura
has written that by associating with great souls people who are
attached to sense-gratification will be able to give up their
attachments and turn towards God.
Such devotees are the greatest friends. The practicing
devotees can turn the poison of the six enemies into nectar and
become immortal by engaging these enemies in Kåñëa’s service.
Çréla Narottama Däsa Öhäkura sings:

kåñëa sevä kämärpaëa, krodha bhakta-dveñé jane,

lobha sädhu-saìge hari-kathä.
moha iñöa läbha vine, mada kåñëa guëa gäne,
niyukta koribo yathä tathä

~ 196 ~
 Manaù Çikñä Stavävalé

"I offer my lust to the service of Kåñëa, my anger towards

those who envy His devotees and my greed towards association
with saints and topics of Lord Hari. I am deluded without my
beloved Lord and I am proud when I sing Kåñëa’s glories. Thus
I engage all the enemies in Kåñëa’s service!"

anyathä svatantra käma, anarthädi yära dhäma,

bhakti pathe sadä deya bhaìga
kibä se korite päre, käma krodha sädhakere,
yadi hoy sädhu janära saìga?

"Otherwise, if these desires are used for selfish purposes,

they become the abodes of evil. What can lust and anger do to
a practicing devotee when he is in the company of saints?"
Çré Raghunätha däsa therefore says: "O mind! Call out to the
devotees of Kåñëa, which are like powerful policemen who will
protect you from the hands of these powerful robbers. The
wealth of your bhajana will then be in safe hands!"

he mon yukati çuno, käma krodhädi ripu-gaëa,

mahä çakti-çälé bäöoyäle
asat ceñöä kañöa-prada, bhayaìkara granthi yoto,
sei òore bändhi mora gole

"O mind, listen with reason! Lust, anger, and greed are like
powerful highwaymen who are keeping me bound around the
neck with their terrible and painful ropes of wicked deeds."

vinäça korite cäya, asahya yätanä täya,

pade pade hoi acetana
emon bändhava ke, ämä uddhäribe ye,
se bandhana koriyä mocana

~ 197 ~
 Manaù Çikñä Stavävalé

"They want to destroy me and they give me intolerable pain,

so much so that I fall unconcious at every step. Who is that
friend who will save me and loosen this bondage?"

he mon kätara svare, koro tumi phutkäre,

kothä ächo bakäréra jana?!
sumälya tilaka dhäré, nämäìkita aìga bhari,
kothä öhäkura vaiñëavera gaëa

"O mind, cry out with an anxious voice: ‘Where are you, O
devotees of Bakäré, wearing Tulasé-beads around the neck,
tilaka on the forehead and Kåñëa’s Holy Names written all over
your bodies? Where are you, O Vaiñëavas?’"

chay ripu näça kori, rakñä koro keçe dhari,

kåñëa boli koriyä huìkära
natuvä paräëa gelo, çré kåñëa vismåti bhelo,
kothä ächo bhakta parivära?

"Destroy these six enemies and save me by roaring out loud

the name of Kåñëa, otherwise my life will leave me and I will
forget Çré Kåñëa. Where are you, O host of devotees?"

~ 198 ~
 Manaù Çikñä Stavävalé

TEACHING NR. 6:

are cetaù prodyat-kapaöa-kuöinäöé-bhara-khara-

kñaran-mütre snätvä dahasi katham ätmänam api mäm
sadä tvaà gändharvä-giridhara-pada-prema-vilasat-
sudhämbhodhau snätvä tvam api nitaräà mäà ca sukhaya

are -O!; cetaù - mind; prodyat - rising; kapaöa - deceitfulness;

kuöinäöé - diplomacy; bhara - full; khara - ass; kñarat - trickling; mütre
- in the urine; snätvä - having bathed; dahasi - you burn; katham -
why; ätmänam - yourself; api - even; mäà - me; sadä - always; tvaà -
you; gändharvä - Çrématé Rädhäräëé; giridhara - Kåñëa; pada - feet;
prema - love; vilasat - shines; sudhä - nectar; ambodhau - in the ocean;
snätvä - having bathed; sväm - yourself; api - even; nitaräà - always;
mäà - me; ca - also; sukhaya - gladden.

O mind! Why are you burning me and yourself by

bathing in the trickling ass-urine consisting of obvious
deceitfulness and diplomacy?
Always bathe in the glistening nectar-ocean of love for
Gändharvä and Giridhäré (Rädhä and Kåñëa) and make
me and yourself happy forever!

Commentary:
Through some indescribable good fortune a soul whose heart is
pierced by lusty desires comes to the path of devotion, but then
the vices he is accustomed to through innumerable births are
still pulling at him.
The living being is Kåñëa’s eternal servant, therefore every
desire other than the desire to serve Kåñëa is falsification
(deceit) of his svarüpa, his eternal constitutional position.

~ 199 ~
 Manaù Çikñä Stavävalé

Vices such as diplomacy, deceitfulness, forbidden behaviour

and violence towards others which come forth from his being
accustomed to freedom in physical enjoyment, are creating so
many obstacles on the devotee’s way which stop him from
advancing.
According to the dictionary the word ‘kapaöa’ can mean
‘deceit’, ‘slyness’, ‘chicanery’, ‘fraud’, ‘swindling’, ‘untruthful
behaviour’, ‘irreligious behaviour’ and ‘sin’.
satyaà jïänam änandam: truth is knowledge and bliss.
How can the Supreme Truth (satyaà paraà dhémahi) Çré
Kåñëa ever be pleased with our hearing, chanting, püjä,
smaraëa and japa when we are still lying and cheating
(ourselves and others)?
When that lying, fraudulent and cheating propensity which
is even considered a sin in ordinary worldly scriptures on
morality, comes in contact with bhagavad-bhajana, it is no
longer an ordinary sin but turns into a great offense.
In an unreal heart this cheating and stealing propensity will
gradually extend towards the sädhu, guru and the Lord also.
It is said ‘Don’t become a ghost by dying in Gayä’, or: all the
ghosts can be delivered in Gayä, except for Gayä’s own ghosts!
All cheating can be forgiven and can be removed by the sädhus
and the guru, but if we cheat the sädhus and the guru we will
be doomed.
Still we do not repent for this in any way, rather we try to
cover up our sinful activities with a veil of hypocrisy and
excuses, like: "There was no sin committed, actually it was
allright!".
But the fortunate saints do not misbehave like that. They
repent after feeling the burning sensation of regret within
themselves for any injustice they may have committed and they
become eager to atone in a proper way.

~ 200 ~
 Manaù Çikñä Stavävalé

Çrépäda Raghunätha has therefore compared this burning

sensation with a bath in the trickling urine of an ass.
The word kuöinäöé means ‘unreal activities’, ‘absorption in
other things’, ‘mercilessness’, ‘violence’ and other things.
asat kriyä kuöinäöé, chäòo anya paripäöé
(Prema Bhakti Candrikä)
"Give up all these clever tricks and unreal activities known as
kuöinäöé!"
Bodily consciousness is the main obstacle in our lives of
bhajana, and it is the main cause of the devotee performing
unreal, merciless, and violent activities. Therefore Çré
Narottama Öhäkura has said:
dehe nä koriho ästhä, morile se yama çästä, duùkhera samudra
karma-gati
"Don’t put your faith in your material body, for when you die
you will be punished by Yamaräja. The course of karma is an
ocean of suffering."
We don’t pay attention to insignificant errors, but in the end
they become very harmful obstacles to the execution of bhakti.
"I have heard from the scriptures and the sädhus that all my
sädhanä is useless like an elephant’s bath if I consider Çré
Gurudeva to be an ordinary human being, and I try to bring
that message to others also, but actually I am dealing with my
Çré Gurudeva in a worldly manner, quarrelling and arguing with
him and at times treating him even worse than an ordinary
human being. I profess that blasphemy of a Vaiñëava is an
offense to the Holy Name, but meanwhile I like to make my
mouth coarse by meeting with five or ten people and speaking
bad about other devotees."
Lying and misbehaving towards others is an ordinary sin, but
when this is done with a Vaiñëava it becomes an offense and
destroys our devotion.

~ 201 ~
 Manaù Çikñä Stavävalé

"I have only read this, but when I come to the market I’m
lying during business transactions, and if someone by accident
gives me too much change back I’m very happy with the profit
that I stick in my pocket!"
Compassion, forgiveness, and humility are some of the
ornaments (virtues) of the great devotees. dayä means that the
heart melts when one sees the suffering of others; this is a
stream of nectar. The hearts of Kåñëa’s devotees are naturally
(soft and delicious) like nectar and are therefore naturally filled
with compassion. "But as a result of my bodily consciousness a
person like me is always giving different kinds of misery to the
saintly Vaiñëavas with his words and behaviour, what to speak
of ordinary people? I even consider it a kind of amusement to
give all kinds of pain to others, it has become a kind of
habit!“ This habit will ultimately take the form of a terrible
monster of violence and hatred.
Çré Raghunätha says: "O mind! You are burning yourself to
death by constantly bathing in the burning ass-urine of
deceitfulness and diplomacy, and you’re constantly burning me
(the soul) with it as well! There’s no other way to end this
calamity and soothe yourself than to enter into the nectar-lake
of love of God, that’s why I say: sadä tvaà gändharvä giridhara
prema vilasat sudhämbhodhau snätvä svam api nitaräà mäà
ca sukhaya. "Always bathe in the nectar ocean of the love of
Gändharvä and Giridhara and make yourself and me happy!"

kåñëa prema sunirmala, yeno çuddha gaìgä jala,

sei prema amåtera sindhu
nirmala se anuräge, nä lukäye anya däge,
çukla vastre yaiche masé bindu

~ 202 ~
 Manaù Çikñä Stavävalé

"Love for Kåñëa is spotless like pure Gaìgä-water. It is like

an ocean of nectar. It is so spotless that it does not leave any
other stain, which would appear just like a drop of ink on a
white cloth."

çuddha prema sukha sindhu, päi tära eka bindu,

sei bindu jagata òubäya
kohibära yogya nahe, tathäpi bäule kohe,
kohile vä kevä pätiyäya

Caitanya Caritämåta (Madhya 2)

"The whole world can be inundated by even a single drop

from that blissful ocean of pure love. Actually this should not
be revealed, but still a madman like me speaks. Who would
believe this, even if it was proclaimed?"
That Kåñëa, a single drop of love for Whom can or does
inundate the whole world, is Himself drowning in a single drop
of love of Çré Rädhä! The Mahäjanas say in Kåñëa’s name:
tuyä anuräge prema, samudre òubiyächi ämi, ämäre tuliyä loho
päre "(O Rädhe!)
“I’m drowning in the ocean of Your love (for Me), and only
You can help Me cross it!"
It’s easily understood then that a worshiper of Rädhä and Kåñëa
floats in an ocean of ecstatic love for Them, which can’t be
explained with words.

yugala caraëe préti, parama änanda tathi,

rati prema-maya parabandhe
kåñëa näma rädhä-näma, upäya koro rasa dhäma,
caraëe poriyä paränande

~ 203 ~
 Manaù Çikñä Stavävalé

"Love for the lotus feet of the Divine Couple is a most blissful
thing, filled with ecstatic rati and prema. Take to the Holy
Names of Kåñëa and Rädhä which are the abode of rasa, falling
at Their feet in topmost ecstasy!"

prema bhakti sudhänidhi, tähe òubo niravadhi,

ära yoto kñära-nidhi präya
nirantara sukha päbe, sakala santäpa yäbe,
para tattva kohinu upäya

(Prema Bhakti Candrikä)

"Always dive into the nectar-ocean of loving devotion!

Everything else is like an ocean of alkali! You will always be
happy and all suffering will go away. This is the highest truth
and the highest means, I tell you!"
Çré Jéva Gosvämé has written that Çréla Raghunätha däsa
Gosvämé was always rolling and turning in the billowing waves
on top of the vast ocean of love for Rädhä-Kåñëa:
rädhä-kåñëa prema mahärëavormi nivahe ghürëan sadä
divyati.
To teach the conditioned souls he has descended to the
platform of a sädhaka struggling with anarthas and he taught
them by example that there’s no other way to extinguish the fire
of conditioned life than to swim in the love-nectar which
trickles from Çré Rädhä-Kåñëa’s lotus feet.
In this way he directs the conditioned souls to the path of prema
on the pretext of preaching to his own mind.

he mon! durbodha cita, nähi jäno nija hita,

kapaöa kuöinäöé yoto hoy

~ 204 ~
 Manaù Çikñä Stavävalé

viñayäbhisandhi yoto, anyatra äveça cita,

gardabhera mütra tulya hoy

"O mind! O Foolish heart! You don’t know what’s for your
own good! Don’t you know that deceitfulness, diplomacy,
endeavours for sense gratification and bodily consciousness are
all just like the urine of an ass?"

se khara-mütre snäna kori, nije-o ämäre dhari,

dagdha keno koro nirantara
prema bhakti sudhänidhi, tähe òubo niravadhi,
ei déna jane sukhé koro

"Why are you constantly bathing yourself and me in this urine

of an ass? Instead always dive into the nectar-ocean of loving
devotion and make this wretch happy!"

çré gändharvä giridhäré, päda-padme thäko poòi,

tabe se catura boli tore.
tumi ämi dui jane, lélämåta äsvädane,
divä-niçi hao nä vibhore

"Always stay at the lotus feet of Çré Gändharvä and Giridhäré,

then I will call you clever! Why shouldn’t you and I be absorbed
in relishing the nectar of Their pastimes day and night?"

~ 205 ~
 Manaù Çikñä Stavävalé

TEACHING NR. 7:

pratiñöhäça dhåñöä çvapaca-ramaëé me hådi naöet

kathaà sädhu premä spåçati çucir etan nanu manaù
sadä tvaà sevasva prabhu-dayita-sämantam atulaà
yathä tväà niñkäçya tvaritam iha taà veçayati saù

pratiñöhä - distinction, position; äçä - desire; dhåñöä - shameless;

çvapaca - dogeating; ramaëé - woman; me - my; hådi - heart; naöet -
dances; kathaà - how; sädhu - beautiful ; prema - love; spåçati -
touches; çuciù - pure; etad - this; nanu - indeed; manaù - mind; sadä
- always; tvaà - you; sevasva - serve; prabhu - to the Lord; dayita -
dear; sämantam - generals; atulaà - incomparable; yathä - so that;
täà - her; niñkäçya - expelling; tvaritam - quickly; iha - here; taà -
that love; veçayati - make to enter; saù - it.

O mind! The shameless dog-eating woman of the

desire for prestige, distinction, and position is dancing in
my heart. How can beautiful and 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!

Commentary:
In this verse Çré Raghunätha describes a terrible vice in the life
of a devotee, named pratiñöhäçä. Even if we manage to give up
lust, anger, speaking or hearing nonsense, bad company, greed
and diplomacy, the desire for prestige and distinction does not
want to leave our hearts, therefore it is compared to the
shameless wife of a dog-eater.

~ 206 ~
 Manaù Çikñä Stavävalé

"I am a great scholar, renunciant, devotee, lecturer, and

preacher! Who is there as great as I am? I will lord it over the
society of devotees and everyone will bow down at my feet!"
This desire is called pratiñöhäçä and if a devotee wants to
introduce himself to neophytes according to his bhajana it
serves as quicksand which will suck the boat of his sädhanä to
hell.
This is the greatest and final obstacle to surrender for a
practicing devotee, and this one does not allow itself to be
caught so easily. Therefore it is mentioned in the appendix of
the Hari Bhakti Viläsa (Vaiñëava-småti):

sarva tyäge’py aheyäyäù sarvänartha bhuvaç ca te

kuryuù pratiñöhä viñöhäyä yatnam asparçane varam

"Even those who were able to renounce everything were not

able to renounce the desire for distinction. Therefore an
intelligent person who desires prema should take care not to
touch this stool-like desire."
In Caitanya Caritämåta this is called one of the weeds that
cause the vine of devotion to suffocate. Weeds are terrible
things that grow on the same water that has sprinkled the
flowering vine of devotion. Such water is compared to the
process of hearing and chanting Kåñëa’s glories.

seka-jala päiyä upaçäkhä bäòhi yäy;

stabdha hoiyä müla çäkhä bäòhite nä päy
prathamei upaçäkhä koriye chedana;
tabe müla çäkhä bäòhi yäy våndävana

(Caitanya Caritämåta, Madhya 19)

~ 207 ~
 Manaù Çikñä Stavävalé

"The original plant can’t grow anymore when there are too
many weeds around. All the sprinkled water (of hearing and
chanting) will go to the weeds (of the desire for prestige). First
one must uproot the weeds, and then the original vine can grow
up to Våndävana."
The desire for distinction can only appear in the heart of a
devotee who has no taste for hearing and chanting the glories
of the Lord (bhajana). The only target of the devotees who are
free from desires, who are pure-hearted and who are fixed in
worship of God is prema, love of God. These devotees are able
to cast the vice of pratiñöhäçä far away by being ornamented by
virtues like humility. As soon as one gives shelter to this
shameless dog-eating woman in the heart even once the result
will be terrible, for this woman is never alone. She will call her
dog-eating husband named mätsarya (envy), the inability to
tolerate another person’s superiority. ‘parotkarñäsahanaà
mätsaryam’. There is no more disgusting mentality than this,
and it will turn a human heart into one of an animal.
The seed of the husband named mätsarya will conceive twin
children in the womb of his wife pratiñöhä, named hiàsä
(violence) and asüyä (malice, slander). Their terrible dancing
will crush all virtues within the heart and fill it with great
cruelty.
Then we will externally wear all the signs of a Vaiñëava and
mechanically follow the process of hearing and chanting, but
we will not hesitate to behave mercilessly toward other people
for the sake of some insignificant temporary selfish desires.
We will feel great pleasure while hurting other people’s feelings
with our words or behaviour for no just reason. It is most
deplorable that even then we think of ourselves as greatly
qualified scholars, devotees, and bhajanänandés!

~ 208 ~
 Manaù Çikñä Stavävalé

Çrémad Bhägavata opens with the words nirmatsaränäà

satäà: this bhägavata (Vaiñëava)-religion is accessible to good
and non-envious people.
"How many verses haven’t I memorised, how nicely can’t I
lecture on Bhägavata-philosophy, but I did not manage to
become free from envy! When I hear that there is a greater
scholar, writer, lecturer or devotee than me somewhere, my
heart starts burning, and I can’t find any peace unless and until
I can diminish his superiority by finding some fault in him!"
Can pure devotion ever awaken in the heart of such an
ambitious and envious person? Hence Çrépäda Raghunätha has
said: kathaà sädhu-premä spåçati çucir etan nanu manaù
"O Mind! The shameless dogeating woman of the desire for
distinction is dancing in your heart! How can the most pure love
of God ever enter such a foul heart?"
There is only one way to cast this shameless witch of the
desire for distinction out of the field of the heart and that is to
humbly serve the powerful generals amongst Çré Kåñëa’s
devotees, the great souls. They will chase this shameless dog-
eating woman of the desire for distinction out of the heart and
bestow love of God on such a fortunate servant, after infusing
all saintly qualities like humility in him.
The victory over all these vices is actually just a concomitant
factor. Love for the lotus feet of the Lord is the most important
result.
Çré Kåñëa told Uddhava in Çrémad Bhägavata (11.26.31):

yathopaçrayamäëasya bhagavantaà vibhävasum

çétaà bhayaà tamo’pyeti sädhün saàsevatas tathä

~ 209 ~
 Manaù Çikñä Stavävalé

"Just as cold, fear and darkness disappear for a man who takes
shelter of the firegod, so the fear of ignorance and rebirth
disappears from a man who serves the saints."
Çréla Viçvanätha Cakravarté gives the follow commentary on this
verse:
svéyaudana siddhyartham upäçrayamäëasya apyeti naçyati.
tathaiva bhajana siddhyarthaà sädhün saàsevyamänasya
karmädi jäòyam saàsära bhayaà bhajana vighnaç ca
"When one kindles the fire to cook food, then fear, cold and
darkness disappear as an accompanying factor. In the same way,
when one serves the saints one attains the perfection of prema,
and as an accompanying factor one easily becomes free from
fear of karma and material existence and one conquers over all
obstacles to spiritual advancement."
Therefore, ayaà hi paramo läbho nåëäà sädhu samägamaù
(Bhäg. 12.10.7)
"The highest gain of mankind is the company of saints."
All the spiritual scriptures repeatedly describe the glories of the
service of and the association with the saints.

pratiñöhäçä caëòäliné, kulaöä ye kalaìkiné,

hådayete koriche nartane
sunirmala kåñëa prema, yeno läkho bäna hema,
mora hådi sparçibe kemone

"The contaminated dog-eating woman of the desire for

distinction dances in my heart. How can spotless love for Kåñëa
which is as pure as gold molten a hundred thousand times over,
ever touch my heart?"

kåñëera bhakata gaëa, mahä-véra sämanta-gana,

mon! tädera nitya sevä koro

~ 210 ~
 Manaù Çikñä Stavävalé

tomara durdaçä dekhe, pratiñöhäçä kulaöäke

hådoya hoite koribe bähira

"O mind! Always serve Kåñëa’s devotees who are like great
heroic generals. When they see your miserable condition they
will chase this dog-eating woman of desire for distinction out of
your heart!"

sädhu prema mahäräje, hådaya mandira mäjhe,

divyäsane koribe sthäpana.
päbe prema phaläsväde, pürëa hobe mano-sädha,
tabe dhanya hoibe jévana

"They will bring the great king of divine love into the palace
of your heart and seat him there on a divine throne.
Then you will taste the fruit of prema and have your desires
fulfilled. Then your life will be blessed!"

TEACHING NR. 8:

yathä duñöatvaà me davayati çaöhasyäpi kåpayä

yathä mahyaà premämåtam api dadäty ujjvalam asau
yathä çré-gändharvä-bhajana-vidhaye prerayati mäà
tathä goñöhe käkvä giridharam iha tvaà bhaja manaù

yathä - so that; duñöatvaà - wickedness; me - my; darayati - breaks;

çaöhasya - of the wicked; api - even; kåpayä - by grace; yathä - so that;
mahyaà - unto me; prema - love; amåtam - nectar; api - even; dadäti
- gives; ujjvalam - glistening; asau - this; yathä - so that; çré gändharvä
- Çré Rädhikä; bhajana - worship; vidhaye - for the course; prerayati -
He will engage; mäà - me; tathä - in this way; goñöhe - in Vraja; käkkvä

~ 211 ~
 Manaù Çikñä Stavävalé

- anxiously; giridharam - Giridhäré; iha - here; tvaà - you; bhaja -

worship; manaù - mind!

O mind! Eagerly worship Çré Giridhäré in Vraja, so that

He will be so kind as to remove the wickedness of a
cheater like me, give me the splendid nectar of amorous
love of God and engage me in the loving service of Çré
Gändharvä (Rädhä)!

Commentary:
Although Çréla Raghunätha Däsa Gosvämé is Çréman
Mahäprabhu’s eternal associate, he teaches the practicing
devotees the intricacies of bhajana as if he himself is a neophyte
struggling with so many vices.
It is also the nature of devotion that one is never satiated with
it and so Çréla Däsa Gosvämé considers himself to still be a
neophyte.
premera svabhäva - yähä premera sambandha; sei mäne -
kåñëe mora nähi prema gandha "It is the nature of prema that
the devotee who has it thinks: ‘I don’t even have a whiff of love
for Kåñëa.’" (Caitanya Caritämåta)
This insatiable aspect of devotion awakens great eagerness in
the heart of the genuinely humble devotee. Although he
already relishes the Lord’s sweetness in his smaraëa, dreams
and visions, the unsatisfied lover still anxiously laments and
thinks himself to be an unqualified neophyte struggling with so
many vices. The stream of love floats in his heart like the
undercurrent of a subterranean river and on the outside there
is want, humility, and lamentation. This is a desirable and
elevated stage of sädhanä.
While mentioning these different vices, Çré Raghunätha
thinks to himself:

~ 212 ~
 Manaù Çikñä Stavävalé

"So many vices are rooted in my heart! This is all because of my

deceitfulness!"
A cheater is called a çaöha. By nature the soul is Kåñëa’s
eternal servant and it is his natural occupation to serve Kåñëa.
Giving up this service, he has come to this material world,
desiring personal enjoyment and becoming engrossed in
feelings of ‘I am this’ and ‘this is mine’.
Cheating his eternal Lord, the soul wanders around looking for
his own enjoyment. This deceit is the only cause of hundreds of
other vices.
If all this mishap is caused by abandoning our eternal Lord,
then naturally the only way to come out of this trap and to reach
the highest good, love of God, is to give up cheating the Lord
and to humbly surrender to His devotional service.
Çré Raghunätha däsa now remembers Çré-Çré Giridhäré given to
him by Mahäprabhu and he thinks:
"How merciful the Lord was to give me this Giridhäré and to
reveal His real position to me, saying ‘This stone is Kåñëa’s
transcendental form (ei çilä kåñëera vigraha).’ ”
Just as there is no limit to the Lord’s mercy and love for His
devotees, there is also no limit to Raghu’s misfortune.
He could not worship and serve Giridhäré with the necessary
enthusiasm! That’s why he now prays:
tathä goñöhe käkkvä giridharam iha tvaà bhaja manaù
"O Mind! Eagerly and anxiously serve Giridhäré in the
meadows of Vraja!"
When the Lord gave him the service of Giridhäré and told
him to serve Him in pure goodness, Raghu showed the perfect
example of loyalty, renunciation, and loving devotion.
Caitanya Caritämåta describes:

~ 213 ~
 Manaù Çikñä Stavävalé

püjä käle dekhe çiläya vrajendra-nandana;

prabhura sva hasta datta govardhana çilä
eto cinti raghunätha preme bhäsi gelä

"When Raghunätha däsa worshipped the çilä, he saw Kåñëa,

the prince of Vraja, in it. Remembering that the Lord had given
him the Govardhana-çilä with His own hands, Raghunätha däsa
floated in prema."
That’s Raghunätha’s position. But what he wants to teach us
through his humble words is, that we often think our
Govardhana- or Salagräma-çilä and our deities to be mere
pieces of stone, clay or metal. Unless we always realize that
‘pratimä hahe tumi säkñät vrajendra-nandana ‘(C.C. Madhya
5,96) "You are not a statue, You are the prince of Vraja
Himself!", we can’t worship the deity with eagerness (käkkvä)
and sincerity.
Çrémat Jéva Gosvämé writes in Bhakti Sandarbha:
paramopäsakäç ca säkñät parameçvaratvenaiva taà paçyanti;
bheda-sphürter bhakti vicchedakatvat tathaiva hyucitam
"The highest worshippers see the deity as the Supreme Lord
Himself. Their devotion would be broken if they saw a
difference between the Lord and His image."
When the deity is seen as the Supreme Lord Himself, only then
can one eagerly and anxiously serve Him. There is no shortage
of examples of how the great devotees have seen God face-to-
face in the deity and have gotten responses from Him.
Çré Raghunätha says: "O mind! Serve Giridhäré so humbly
and eagerly that by His grace you can give up deceitfulness!"
No desire of the devotee can be fulfilled if his sädhana is not
accompanied by the Lord’s mercy. The Lord’s mercy removes
all the devotee’s unworthiness. By the Lord’s grace everything
is possible. A person who says that something can’t be

~ 214 ~
 Manaù Çikñä Stavävalé

accomplished even with the mercy of the Lord is to be counted

among the atheists, and a person who does not believe in mercy
is unqualified to receive it. A loyal and faithful devotee knows
that kåñëa krpä koribena dåòha kori jäne (C.C.)
"He is firmly convinced that Kåñëa will bestow His mercy".
An accompanying result of mercy is that all the unwanted habits
of a devotee disappear, and the main result is that he gets
prema, or love of God.
Therefore Çré Raghunätha däsa says: premämåtam api
dadäty ujjvalam asau: "So that Giridhäré will bestow brilliant
nectarean prema, or amorous love of God, upon you!"
Çréla Rüpa Gosvämé states in his Laghu Bhägavatämåta
(Pürva 5.37):

santvavatära bahavaù puñkara-näbhasya sarvato bhadräù

kåñëäd anya ko vä lateñvapi premado bhavati

"There may be many descensions of the lotus-naveled Lord

Viñëu which are auspicious in all respects, but Who else but
Kåñëa can bestow Love of God even on the vines?"

yuga dharma pravartana hoy aàça hoite;

ämä vinä anye näre vraja-prema dite (C.C.)

"I can promulgate the religious practice of the age through

My expansions, but nobody but Me can give the love of Vraja!"
Of all kinds of Vraja-prema the sweet love of the gopés is the
greatest. Although Çrépäda Raghunätha is Vraja’s nitya siddha
maïjaré he humbly begs for prema, hence the service of Çré
Rädhä is all he asks from Çré Giridhäré. The service of Çré Rädhä
is cherished the most by the Gauòéya Vaiñëavas, and it is their
upäsanä (mode of worship). The Gosvämés are our example,

~ 215 ~
 Manaù Çikñä Stavävalé

therefore Däsa Gosvämé prays yathä çré gändharvä bhajane

vidhaye prerayati mäm
"O mind! Worship Giridhäré so that He will engage me in Çré
Rädhikä’s devotional service."
Çréla Raghunätha däsa is a rädhä-snehädhika devotee, who
loves Rädhä more than Kåñëa. He worships Giridhäré so that
He will offer him to Sré Rädhikä, and not for independent
purposes. ämära éçvaré hon våndävaneçvaré; tära präëa-nätha
boli bhaji giridhäré "My goddess is Rädhikä, the Queen of
Våndävana, and I worship Giridhäré because He is the Lord of
Her life!" Çré Giridhäré’s service can’t be supreme without the
bhajana of Çré Rädhä. The rasikas (transcendental
connoisseurs) know this. Çré Giridhäré therefore desires:
"Let them serve Me by serving Çré Rädhä!"
How sweetly the Gauòéya Vaiñëava äcäryas pray to the lotus
feet of the Divine Couple!
Srémat Rupa Gosvämé prayed to Sré Kåñëa as follows in his
‘Utkalikä Vallari’ (19):

praëipatya bhavantam arthaye

paçupälendra kumära käkubhiù
vraja-yauvata-mauli-mälikä
karuëä-pätram imaà janaà kuru

"O prince of the cowherders! I offer my obeisances unto You

and I eagerly pray to You:
Please make me the object of the mercy of Çré Rädhikä, Who is
the crowning garland of all the young girls of Vraja."
And to Çré Rädhä he prays in the following verse:

bhavatém abhivädya cäöubhir varam ürjeçvari varyam arthaye

bhavadéyatayä kåpäà yathä mayi kuryad adhikäà bakäntakaù

~ 216 ~
 Manaù Çikñä Stavävalé

"O Goddess of the month of Kärtika! I praise You with

flattering words and I beg the following boon from You: "May
Çré Kåñëa, knowing me to be Yours, give me more mercy!"
Hence Çréla Raghunätha anxiously prays to his own mind:

ohe mana! çuno tumi, e kartavya boli ämi,

anugata jane kåpä kori.
dhari giri govardhane, rakñä koilo vraja jane,
käku väkye bhajo giridhäré

"O mind! Listen, I will tell you what your duty is. Worship
Giridhäré, who protected the people of Vraja by lifting
Govardhana Hill, and who is very merciful to His submissive
devotees, with pitiful flattering words".

monera dhåñöatä yoto, düra kori ari çata,

nija premämåta kori däna
çré rädhära bhajanete, päöhäibe nikuïjete,
yugala kiçora hobe präëa

"He will remove all the hundreds of shameless vices of the

mind and will give you the nectar of love for Himself. He will
send you into the nikuïja to serve Çré Rädhä there, and thus the
Yugala Kiçora will be your very life!"

~ 217 ~
 Manaù Çikñä Stavävalé

TEACHING NR. 9:

mad-éçä-näthatve vraja-vipina-candraà vraja-vane-

çvaréà tan-näthatve tad-atula-sakhétve tu lalitäm
viçäkhäà çikñälé-vitaraëa-gurutve priyasaro-
giréndrau tat-prekñä-lalita-ratidatve smara manaù

mad - my; éçä - queen; näthatve - as the Lord; vraja - of Vraja;

vipina - the forest; candraà - moon; vraja-vaneçvaréà - the queen of
Vraja; tan-näthatve - His mistress; tad - Her; atula - matchless;
sakhétve - friendship; tu - but; lalitäm - Lalitä; viçäkhäà - Viçäkhä;
çikñä - instructing; alé - girlfriend; vitaraëa - distributes; gurutve - as
the teacher; priya - dear; saraù - lake; giréndrau - the king of
mountains; tat prekñä - the sight; lalita - lovely; rati - love; datve - as
the giver of; smara - remember; manaù - O mind!

O mind! Remember Çré Kåñëa, the moon of the Vraja-

forests as the Lord of the Queen of Våndävana, Rädhä.
Remember Çré Rädhä as Çré Kåñëa’s most beloved girl,
Lalitä as Their matchless girlfriend, Viçäkhä as the
teacher of all the other girlfriends and Çré Rädhäkuëòa
and Giriräja Govardhana as the two places the mere
sight of which bestows charming love of Çré Rädhä and
Kåñëa!

Commentary:
In this verse Çré Raghunätha paints a beautiful picture of a
loving identification before the eyes of the mädhuryopäsakas,
the practitioners of sweet amorous devotion on the pretext of
instructing his own mind.
Causeless love for Kåñëa is called prema and this prema is the
goal of devotional service to the Lord.

~ 218 ~
 Manaù Çikñä Stavävalé

Great devotees like Bhéñma, Prahläda, Uddhava and Närada

gave up their feelings of mineness towards everything else and
established their one pointed feelings of mineness towards the
lotus feet of the Lord. That is called prema in the Närada
Païcarätra:

ananya mamatä viñëau mamatä prema saìgatä

bhaktir ityucyate bhéñma prahlädoddhava näradaiù

The feeling of mineness is based on a loyal relationship.

If there is no feeling of relationship there can be no feeling of
mineness. In çänta rasa (the tranquil, or neutral sentiments for
God) there can be no feelings of mineness towards the Lord.
çäntera svabhäva - kåñëe mamatä gandha héna; paraà brahma-
paramätma-jïäna pravéna (C.C. Madhya 19)
"The nature of a çänta, or tranquil devotee is that he does not
have any feeling of mine-ness towards Kåñëa. His main
knowledge of Kåñëa lies in His Supreme (impersonal)
brahman-aspect or His (localised) Paramätma (Supreme Self)-
aspect."
These tranquil devotees are not only bereft of a feeling of
‘mineness’, they are also thought of as being unable to say
‘tadéya (I am His)’. They only worship the svarüpa (Kåñëa’s
philosophical, constitutional aspect).
kevala svarüpa jïäna hoy çänta-rase (C.C.)
çänta rase svarüpa buddhye kåñëaika niñöhatä etc.
brahmänanda is light and liquid, whereas the bliss of
devotion to God (éçvaramaya sukha) is heavy and intense.
Whatever Éçvara-bliss the çänta-devotees experience is the bliss
of the Lord’s constitution. They can’t experience the sweetness-
mixed-with-majesty or the pure sweetness that other devotees
experience. Çréla Rüpa Gosvämé teaches:

~ 219 ~
 Manaù Çikñä Stavävalé

taträpéça svarüpänubhavasyevoru hetutä

däsädivan manojïatva léläder na tathä matä

(Bhakti Rasämåta Sindhu 3.1.6)

"Although the çänta-devotees do experience the bliss of the

Personality of Godhead in the form of His svarüpa (knowledge
of God’s constitutional position), they don’t experience the
attractiveness (beauty and tenderness) of His pastimes (such as
lifting Govardhana Hill) as the other devotees, like His servants,
do."
The çänta-devotees consider themselves blessed simply by
seeing the Lord (without entering into His sweet pastimes).
This is because they are bereft of any feelings of mineness
towards the Lord.
For this reason Çré Jéva Gosvämé calls them ‘marginal
devotees’ and their devotion ‘marginal devotion’.
Anyone who attains one of the four relations of servanthood,
friendship, parenthood or consorthood with the Lord will attain
a certain feeling of mineness towards Him. Among these four
there is a certain distinction between higher and lower,
culminating in the amorous relationship.

pürva pürva rasera guëa pare pare hoy;

dui-tina gaëane païca paryanta bäòhaya
guëädhikye svädädhikya bäòhe prati rase;
çänta däsya sakhya vätsalyera guëa mädhurete boise
äkäçädira guëa yeno para para bhüte;
dui-tina krame bäòhe païca påthivéte
paripürëa kåñëa präpti ei premä hoite;
ei premera vaça kåñëa - kohe bhägavate

(Caitanya Caritämåta, Madhya 8)

~ 220 ~
 Manaù Çikñä Stavävalé

"There is a gradual order of improvement from one rasa to

the other. In each subsequent rasa there is one quality more
than in the preceeding one, counting from one up to five. As
the qualities increase, so the taste also increases. Therefore the
qualities of tranquility, servanthood, friendship, and
parenthood are all present in amorous love. The qualities in the
five gross material elements (sky, air, fire, water and earth)
increase one after the other by a gradual process of one, two,
three, four, until finally, in the element earth, all five qualities
are manifest. Full attainment of Kåñëa is achieved through
premä, and Çrémad Bhägavata says that Kåñëa is
captivated by this prema."
Although the amorous rasa is also present in Kåñëa’s Queens
in Dvärakä, the full manifestation of amorous love can only be
witnessed in the Vraja-gopés. There is no hesitation and no
reduction in the purely sweet love of Vraja.
By the mercy of Çré Caitanya Mahäprabhu and the Gauòéya
Vaiñëava äcäryas the highest kind of amorous love for Kåñëa,
called maïjaré-bhäva, became relishable especially for the
people of the present age of quarrel.
Çrépäd Sanätana, Çré Rüpa, Çré Raghunätha däsa and Çré Jéva
Gosvämé are the great handicraftsmen of Vraja-rasa.
Just as goldsmiths make necklaces, bangles and earrings, etc.,
from one single material - gold -, similarly, by Çréman
Mahäprabhu’s grace, the äcäryas have made wonderful
ornaments of rasika poetry which was revealed within their
hearts, and which was made of the ‘ingredient’ çåìgära rasa
(erotic flavours).
Here Çréla Raghunätha Däsa Gosvämé is hinting at the great
gift of Sréman Mahäprabhu, which had not been given for a long
time: maïjaré bhäva.

~ 221 ~
 Manaù Çikñä Stavävalé

This is the self-identification the practicing devotees desire

for themselves.
First of all he says: mad éçä näthatva vraja vipina candraà:
"O mind! Remember the moon of the Vraja-forest (Kåñëa) as
the Lord of my Éçvaré (mistress) Çré Rädhä!"
How much nectar of love is there in that one word ‘mad éçä’
which Çré Raghunätha uses here! How much intense love can
be relished in that word!
ämära éçvaré hon våndävaneçvaré; tära präëanätha boli bhaji
giridhäré: "My Éçvaré is Rädhikä, the Queen of Våndävana! I
worship Giridhäré, knowing that He is the Lord of Her life!"
The äcäryas experienced this and preached it. The more the
practicing devotees manage to recognise themselves as Çré
Rädhikä’s maidservants and manage to give up their bodily
consciousness, becoming absorbed in identification as Rädhä’s
däsé at every moment, the more transcendental jewels they
will find.
There is nothing more sweet and relishable than being
absorbed in svarüpäveça, absorption in one’s transcendental
identity. Mäyä will stay far away from him whose heart is
absorbed in relishing these transcendental flavours.
The sädhaka will be blessed when he can relish the flavour of
Çré-Çré Rädhä-Mädhava’s forms, qualities, pastimes, and
devotional service. Then he will experience something of the
taste of this single word mad éçä.
Çré Raghunätha instructs his own mind to meditate on
Çyämasundara, the moon of Våndävana, calling Him the Lord
of his éçvaré Rädhä’s life. First Rädhä, then Çyäma! After
introducing herself to Çré Rädhä and attaining Her service, the
maidservant of Rädhä introduces herself to Çyämasundara.

~ 222 ~
 Manaù Çikñä Stavävalé

Only then will she attain the service of the Lord of éçvaré
Rädhä’s life - not independently!
There is no comparison to Çréla Raghunätha däsa’s rädhä
niñöhä (loyalty to Rädhä)! He desires nothing else but the
intimate service of Çré Rädhä, the reader will experience that
again and again in this ‘Stavävalé’-compilation.
The word vraja-vipina-candra means that the hearts of the
people of Vraja are like Cakora-birds which are always absorbed
in relishing the nectar oozing from the Kåñëa-moon, such as His
form, qualities, pastimes and love, but the hearts of Çré Rädhä’s
maidservants are blessed like Cakoré- (female) birds which
relish the nectar of the moon of Vraja’s forest through the
savour of Çré Rädhä - not independently!
Again, he instructs his mind to remember Våndävaneçvaré
Rädhä as the beloved of Kåñëa’s heart: våndaväneçvaréà tan
näthatve.
Although there are innumerable beautiful girls in Vraja who
are qualified and full of love for Kåñëa, still Kåñëa’s heart and
mind are always controlled by Çré Rädhä. Only She has the full
Mädana Mahä Bhäva and only She can fully control Kåñëa, Who
is the very form of full transcendental bliss.
They are absorbed in the sweetness of Each other’s forms and
qualities etc. and They both desire that Their mutual love will
increase at every moment.
Çrépäda Prabodhänanda Sarasvaté has written:

tvayi çyäme nitya praëayini vidagdhe rasa nidhau

priye bhüyo bhüyaù sudåòha mati rägo bhavatu me
iti preñöhenokta ramaëa mama citte tava vaco
vadantéti smera mama manasi rädhä vilasatu

(Rädhä Rasa Sudhänidhi 150)

~ 223 ~
 Manaù Çikñä Stavävalé

“May Çré Rädhä, Who smiles as She tells Her lover: ‘These
words of Yours are also on My mind!’, after He told Her: ‘O
Çyäme! O Eternally beloved, clever girl! O dearest One!’
May My mind always be firmly attached to the ocean of Your
rasa!"
Then again, Däsa Gosvämé says: tad atula sakhétve tu lalitäm:
"O mind! Remember Lalitä as Çré Rädhä’s incomparable
girlfriend." Çré Lalitä is the chief of Çré Rädhä’s eight girlfriends,
therefore no one can compare to her in beauty, qualities and
love. She’s respected by all the sakhés, and she leads all the
maïjarés in their service to the Yugala Kiçora.
Çréla Narottama Däsa has sung:

lalitä kobe more, véjana deoyabo,

véjabo märuta mande
çrama-jala sakala, miöabo duhuì kalevara,
herabo parama änande

"When will Lalitä allow me to fan the Yugala, giving Them a

cool breeze which will remove the sweatdrops of fatigue from
Their bodies? I will be most blissful to see Them then!"

lalitä ädeça päiyä, caraëa sevibo yäiyä,

priya sakhé saìge harïa mone
duhuì dätä çiromaëi, ati déna more jäni,
nikaöe caraëe dibe däne

"Receiving Lalitä’s order I will blissfully go to serve Their

lotus feet with my dear girlfriends. Rädhä-Kåñëa are the crown
jewels of donors. They know that I’m very fallen and They grant
me a place at Their lotus feet."

~ 224 ~
 Manaù Çikñä Stavävalé

Then viçäkhäà çikṣ äli vitaraëa gurutve: "Remember

Viçäkhä as the instructing teacher in the service of the Divine
Couple".
In his siddha-svarüpa Çréla Raghunätha däsa Gosvämé is in the
gaëa (party) of Çré Viçäkhä. When his heart was breaking out of
separation from Çré Rädhikä, Çré Raghunätha was praying to
Viçäkhä’s lotus feet to save his life:

kñaëam api tava saìgaà na tyajed eva devé

tvam asi sama-vayas tan narma-bhümir yad asyäù
iti sumukhi viçäkhe darçayitvä mad éçäà
mama viraha hatäyäù präëa-rakñäà kurusva

(Viläpa Kusumäïjali 99)

"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!"
In his Sva Saìkalpa Prakäça stotram, Çrépäda offers the
following prayers to his/her çikñä guru Viçäkhä-sakhé for
teaching her various kinds of expertise in the service of the
Divine Pair, which is full of madhura rasa:

mudä vaidagdhyäntar lalita nava karpüra milana

sphuran nänä narmotkara madhura mädhvéka racane
sa-garvaà gändharvä giridhara kåte prema vivaçä
viçäkhäà me çikñäà vitaratu gurus tad yuga sakhé (4)

"May the teacher Viçäkhä, the dear friend who is

overwhelmed by love for Gändharvä and Giridhäré, joyfully and
proudly teach me the art of preparing for Their pleasure the

~ 225 ~
 Manaù Çikñä Stavävalé

sweet Mädhvéka-nectar of different joking words mixed with

the fresh camphor of elegant cleverness!"

kuhü kaëöhé kaëöhäd api kamana-kaëöhé mayi punar

viçäkhä gänasyäpi ca rucira çikñäà praëayatu
yathähaà tenaitad yuva yugalam ulläsya sa-gaëäl
labhe räse tasmän maëi padaka härän iha muhuù (5)

"I pray that Viçäkhä, whose voice is sweeter than the

cuckoos’, will teach me the art of beautiful singing, with which
I can please the youthful Couple and Their girlfriends during
the Räsa-dance and I will continually get jewelled medals and
gold from Them as rewards."
Finally Çré Raghunätha says: priya saro giréndrau tat prekñä
lalita rati-datve smara manaù
"O mind! Remember my beloved Rädhäkuëòa and Giri-
Govardhana as the bestowers of the darçana of and the lovely
attraction to Rädhä-Kåñëa!"
Çré Rädhäkuëòa is very dear to Çré Rädhäräëé, therefore it is
also very dear to Çyämasundara, namely as dear as Çré Rädhä
Herself is. Realizing this secret Çré Raghunätha declares his
one-pointed fixation in living near this crown jewel of Vraja-
bhümi, Çré Rädhäkuëòa:

sva kuëòaà tava loläkñi sa-priyäyäù sadäspadam

atraiva mama saàväsa ihaiva mama saàsthiti

(Viläpa Kusumäïjali 97)

"O Loläkñi (restless eyed girl)! Your lake is always the

dwelling place of You and Your Beloved. Only here I will live
and here alone I will stay!"

~ 226 ~
 Manaù Çikñä Stavävalé

Because Çré Rädhäkuëòa is so dear to the Divine Pair it can

bestow Their darçana and the tender love for Their lotus feet
upon him.
Çré Räghunätha däsa has described that in his ‘Viläpa
Kusumäïjali’ (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

"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!"
Therefore he also prayed to Rädhäkuëòa for the darçana of
Rädhäräëé:

he çré sarovara sadä tvayi sä mad éçä

preñöhena särdham iha khelati käma raìgaiù
tvaà cet priyät priyam atéva tayor iti mäà
hä darçayädya kåpayä mama jévitaà täm

(Viläpa Kusumäïjali 98)

"O beautiful lake (Çré Rädhäkuëòa)! My mistress always plays

erotic games in you with Her beloved Kåñëa. If you are dearer
to Them than the dearest, then please show me my mistress,
Who is my very life!"
There’s no comparison to Çré Raghunätha däsa’s devotion to
Giriräja Govardhana. At the base of Çré Giriräja lie Çré
Rädhäkuëòa and Çyämakunda. Çré Raghunätha däsa Gosvämé

~ 227 ~
 Manaù Çikñä Stavävalé

lived at the base of Giriräja for the fulfillment of his desire to

see and love the lotus feet of the Divine Couple and he offered
the following prayer:

pramada madana léläù kandare kandare te

racayati nava yünor dvandvam asminn amandam
iti kila kalanärthaà lagnakas tad dvayor me
nija nikaöa niväsa dehi govardhana tvam

(Govardhana Väsa Prärthana Dasakam 2)

"O Govardhana! The youthful couple Rädhä-Kåñëa play

passionate erotic pastimes in your every cave and I became very
eager to witness them. Please allow me to live close to you and
thus bless me!"
Çré Raghunätha prays to his mind:

he mana! tomäre boli, smaraëa niyamävali,

mad éçvaré våndävaneçvaré
tära präëeçvara jäni, rasikendra cüòämaëi,
bhajo tumi giri-varadhäré

"O mind! I tell you what to remember:

"Know that the crown jewel of relishers, Girivaradhäré, is the
Lord of the life of my mistress Våndävaneçvaré’s. Worship Him
like that!"

çré kåñëera priyatamä, çiro-ratna vraja-rämä,

ei jïäne våndävaneçvaré
anuräge nitya nava, rädhä pada koka-nada,
bhajo mana! e minati kori!

~ 228 ~
 Manaù Çikñä Stavävalé

"Know that Våndävaneçvaré Rädhä, the crown jewel of all

Vraja-gopés, is Çré Kåñëa’s dear most beloved. O mind, I humbly
pray to you: Worship the ruddy lotus feet of this Rädhikä with
ever-fresh passionate love!"

präëa çakhé çré rädhära, atula mahimä yära,

sakhé çreñöha lalitä smaraëe
çikñä guru rüpe jäni, viçäkhäya smaro tumi,
anugata rasäla bhajane

"Remember the best of sakhés,Lalitä, as Çré Rädhä’s heart’s

friend, whose glories are matchless, and remember Viçäkhä as
the instructing guru of all the gopés, while performing luscious
bhajana in allegiance to her!"

rädhäkuëòa govardhane, smaro mana rätri dine,

daraçana rati däna tare
smaraëete kåpä dhärä, prema mandäkiné pärä,
uthalibe hådi päräväre

"O mind! Remember Rädhäkuëòa and Govardhana day and

night for they bestow the darçana of and love for the Divine
Couple upon you! The ocean of your heart then will swell as the
nectarean Gaìgä-stream of prema enters into it, brought down
by Their mercy on the strength of your smaraëa."

~ 229 ~
 Manaù Çikñä Stavävalé

TEACHING NR. 10:

ratià gauré-léle api tapati saundarya-kiraëaiù

çacé-lakñmé-satyäù paribhavati saubhägya-valanaiù
vaçékäraiç candrävali-mukha-navéna-vraja-satéù
kñipaty äräd yä täà hari-dayita-rädhäà bhaja manaù

ratià - Rati; gauréà - Gauré; léle - Lélä; api - even; tapati - burns;
saundarya - of beauty; kiraëaiù - with the rays; çacé - Çacé; lakñmé -
Lakñmé; satyäù - Satyabhämä; paribhavati - defeats; saubhägya -
fortune; balanaiù - with the strength; vaçékäraiù - controls; candrävali
- Candrävalé; mukha - headed by; navéna - youthful; vraja satéù -
chaste girls of Vraja; kñipati - throws; äräd - far away; yä - who ; täà -
Her; hari dayita - dear to Hari; rädhäà - Rädhä; bhaja - worship;
manaù - O mind!

O mind! Remember Haripriyä Rädhä, Who burns Rati,

Gauré and Lélä with the scorching rays of Her beauty,
Who defeats Çacé, Lakñmé and Satyabhämä with the force
of Her good fortune, and Who casts the young girls of
Vraja, like Candrävalé, far away with Her ability to
control Çré Kåñëa!

Commentary:
In the previous verse Çré Raghunätha revealed his preference
for Çré Rädhä (rädhä-snehädhika préti) on the pretext of
instructing his own mind. The devotees who practice maïjaré-
bhäva mainly worship Çré Rädhäräëé, and their worship of Çré
Kåñëa is a concomitant factor.
The maïjarés have given their lives to Çré Rädhä; without
Rädhä their world is dark.

~ 230 ~
 Manaù Çikñä Stavävalé

tavaiväsmi tavaiväsmi na jévämi tvayä vinä (Viläpa

Kusumäïjali)
"Hä Rädhe! I am Yours, I am Yours! I can’t live without You!"
This is the main anthem of those who practice maïjaré bhäva!
In this verse Çré Raghunätha instructs his mind:
hari-dayita rädhäà bhaja manaù
"O mind! Worship Hari’s beloved, Rädhä!"
Without love no one can become dear to Kåñëa. In Bhagavad
Gétä Kåñëa tells Çré Arjuna: yo mad bhaktaù sa me priya
"He who is My devotee is dear to Me."
There are four different gradations of love of God:
aëu (atomic), äpekñika nyünädhika-maya (more or less),
mahän (great), and parama mahän (topmost).
Ordinary devotees have an aëu, or atomic fraction of love for
God, and they are just slightly dear to Kåñëa. Devotees like
Närada have more or less love and they are more dear to Kåñëa
than the first group. The people of Vraja like Subala, Nanda-
Yaçodä, Lalitä and the eight sakhés, have great love for Kåñëa
and Kåñëa also has great love for them.
Only Çré Våñabhänu-nandiné has the greatest love for Kåñëa,
and She is also most dear to Him.
Çréla Raghunätha däsa Gosvämé’s written examples of Rädhä
and Kåñëa’s mutual love are incomparable!

govindänaìga räjéve bhänu çrér värñabhänavé

kåñëa håt kumudolläse sudhäkara kara sthitiù

"As the daughter of Våñabhänu She is the beautiful sun that

shines on the lotus flower of Govinda’s erotic desire, and She is
the ambrosial moon which casts its rays on the Kåñëa-lily and
thus delights it".

~ 231 ~
 Manaù Çikñä Stavävalé

kåñëa mänasa haàsasya mänasé sarasé varä

kåñëa cätaka jévätu navämbhoda payaù çrutiù

"She is the great Mänasa Sarovara where the swan of Kåñëa’s

mind flies and She is the shower from the fresh monsoon cloud
which gives life to the Cätaka-bird named Kåñëa".

mukunda matta mätaìga vihäräpära dérghikä

kåñëa präëa mahä ména khelanänanda väridhiù

"She is the endless lake of enjoyment for the mad elephant

Mukunda and She is the ocean of bliss where the great fish of
Kåñëa’s life-airs plays".

kåñëa maïjula täpiïche vilasat svarëa yüthikä

govinda navya päthode sthira vidyul latädbhutä

"She shines like a golden Yüthikä-vine on the lovely Tamäla-

tree named Kåñëa and She is a wonderful steady lightning-vine
on the fresh Govinda-raincloud".

gréñme govinda sarväìge candra candana candrikä

çéte çyäma çubhäìgeñu péta paööa lasat paöé

"In the summer She is soothing sandal paste, camphor and

moonlight on all of Govinda’s limbs and in the winter She is a
beautiful yellow silken garment which covers Çyäma’s
auspicious limbs".

madhau kåñëa tarülläse madhu çrér madhuräkåtiù

maïju mallära räga çréù prävåñi çyäma harñiëé

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 Manaù Çikñä Stavävalé

"In the spring She is the vernal goddess of fortune that

delights the Kåñëa-tree with Her sweet form, and during the
monsoon She delights Çyäma with the beautiful Mallära räga".

åtau çaradi räsaika rasikendram iha sphuöam

varétuà hanta räsa-çrér viharanté sakhé-çritä

"Äha! In the autumn She clearly accepts the only enjoyer of

the Räsa-dance (Çré Kåñëa) as Her husband and then enjoys the
Räsa-dance with Him and Her girlfriends as the Räsa-Çré, the
goddess of fortune of the Räsa-dance!"

hemante smara yuddhärtham aöantaà räja-nandanam

pauruñena paräjetuà jaya-çrér mürti dhäriëé
(Viçäkhänandada Stotram 51-62)

"In the Hemanta-season She wanders around with the prince

(of Vraja) for the sake of an erotic battle and then She defeats
Him with masculine power, assuming the form of the goddess
of victory".
Such examples that show the people of the world how Çré
Rädhä is Hari Priyä are very rare in this world.
Supernatural things are simply beyond the grasp of any earthly
comparison. (An effort has been made, though, to explain this
to the external world in this way)
Actually Rädhä and Kåñëa are One Self in two bodies, like
one blue and one golden lotus on a single stem in a lake of love.
Because of Their love They became non different in such a way
that one can’t even say anymore that "Rädhä is Kåñëa’s" and
"Kåñëa is Rädhä’s".

~ 233 ~
 Manaù Çikñä Stavävalé

The great poet Karnapura wrote:

preyäàs te’haà tvam api ca mama preyaséti pravädas

tvaà me präëä aham api taväsméti hanta praläpaù
tvaà me te syäm aham iti ca yat tac ca no sädhu rädhe
vyähäre nau na hi samucito yusmad asmat prayogaù
(Alaìkära Kaustubha 5.34)

"Ayi Rädhe! It is simply hearsay when one says that I am Your

beloved and You are My lover. One simply raves by saying that
I am Your life and You are Mine. It is also not good to say that
You are Mine and I am Yours, because such words indicate a
difference. It is not proper to speak about Us in terms of You
and Me."
(Çréla Rämänanda Räya sang: nä so ramaëa nä häm ramaëé;
duhuì mana manobhava peçala jäni, Caitanya Caritämåta):
"He is not the lover and I am not the beloved. I know Their
minds were squashed by Cupid."
Because of Their great love it is as if Their minds and hearts
have merged with each other.
Çré Raghunätha däsa says: "O mind! Worship Kåñëa’s
beloved, Çré Rädhä!“. One may ask here: Why does Çré
Raghunätha, being a Yugala-upäsaka (worshiper of Rädhä-
Kåñëa), worship only Çré Rädhä?
Çrémat Sanätana Gosvämé provides the answer in his Båhad
Bhägavatämåta (2.7.11):
çré rädhäjïä pratipälanenaiva çré kåñëasya vaçékaraëät svayam
evädhikädhika tat saìga sukha saàsiddher iti dik:
"By serving Rädhä or following Her order, Çré Kåñëa is more
easily captured than when one serves Him directly, and the
bliss of His company automatically becomes more and more
available."

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 Manaù Çikñä Stavävalé

In Viçäkhänandada Stotram (131) Çré Raghunätha däsa

writes:

bhajämi rädhäm aravinda-netraà

smarämi rädhäà madhura smitäsyäm
vadämi rädhäà karuëä bharärdraà
tato mamänyästi gatir na käpi

"I worship Rädhä, Who has lotus like eyes, I remember

Rädhä, who has a sweetly smiling face, and I speak of Rädhä,
Who is melting of compassion. In this way there is no other goal
for me".
While Çré Raghunätha speaks about Çré Rädhä’s worship his
mind becomes absorbed in Rädhä’s sweetness and he expresses
his experience by saying: ratià gauré léle api tapati saundarya-
kiraëaiù
"With the rays of Her beauty She’s scorching Cupid’s spouse
Rati, Lord Çiva’s spouse Gauré and the presiding goddess of the
lélä-çakti (play-power) Lélä-devé."
The experience of Çré Rädhä lies within prema. premera
svarüpa deha prema vibhävita (C.C.)
"Her body is made of prema and Her constitution consists
entirely of prema."
Without practicing devotion with love one can’t experience
Çré Rädhä’s sweetness. If, by Her grace, one can experience one
drop of the ocean of Rädhikä’s self-manifest sweetness in one’s
heart, that is illuminated by viçuddha sattva (transcendence),
then one can understand it. The ray of beauty that is described
here is is not a ray of material light, it is the light of the
quintessence of prema, mahä bhäva. This ray pleases the eyes
- it doesn’t dazzle them!

~ 235 ~
 Manaù Çikñä Stavävalé

Once these rays of beauty which defeat millions of lightning

strikes touch the eyes, the eyes always want to remain
immersed in them. The scorching affliction caused upon Rati,
Gauré and Lélä described within here, comes from their bodily
luster being defeated by the splendour of Rädhikä’s form.
In this connection we will give an example from the Puräëas:
In the 40th chapter of the Patäla Khaëòa of Padma Puräëa,
Närada Muni praises Çré Rädhä as follows:

bhräntaà sarveñu lokeñu mayä svacchanda-cäriëä

asyä rüpeëa sadåçé dåñöä naiva ca kutracit
mahä-mäyä bhagavati dåñöä çailendra-nandiné
yasyä rüpeëa sakalaà muhyate sa-caräcaram
lakñméù sarasvaté käntir vidyädyäç ca vara-striyaù
chäyäm api spåçantyaç ca kadäcin naiva dåçyate
viñëor yan mohanaà rüpa haro yena vimohitaù
mayä dåñöaà ca tad api kuto’syäù sadåçaà bhavet
asyäù sandarçanäd eva govinda caraëämbuje
ya premäbdhir abhüt sä me bhüta-pürva na karhicit
ayi devi mahä yoge mäyeçvari mahäprabhe
mahä mohana divyäìgi mahä mädhurya varñiëi
mahädbhuta rasänanda çithilékåta mänase
mahä bhägyena kenäpi gatäsi mama dåk patham

"I have freely wandered through all the worlds, but a form
like Hers I have never seen anywhere! I have seen Mahämäyä,
the daughter of the mountain (Pärvaté), whose form enchants
all moving and non-moving creatures, and I have seen Lakñmé,
Sarasvaté, Känti, Vidyä and all the best of women, but they
could not even touch the shadow of Her sweet form!
I have seen the form of Mohiné that Lord Viñëu assumed and
that enchanted the demons and even Lord Çiva, but even She
did not look like Her (Rädhikä). I have never seen that form,

~ 236 ~
 Manaù Çikñä Stavävalé

which has given me an ocean of love for Govinda’s lotus feet on

mere sight, before.
Ayi devi! O Mahä Yoge! O Goddess of mäyä! O greatly
effulgent goddess with the very enchanting divine form! O You
Who showers great sweetness! O You Who softens the mind
with very wonderful blissful rasa! By some great fortune You
crossed the path of my eyes!"
Therefore it is said (in Caitanya Caritämåta):
yära saundaryädi guëa väïche lakñmé pärvaté
"The goddess of fortune, Pärvaté and all other goddesses covet
Her qualities, like Her good fortune."
Then Çré Raghunätha says çacé lakñmé satyäù paribhavati
saubhägya balanaiù:
"By the force of Her good fortune or Her admirable love She
defeats Çacé, Lakñmé and Satyabhämä".
The Hari Vaàça explains that Satyabhämä is even more
fortunate than Çacé and Lakñmé:
satyabhämottamä strénäà saubhägye cädhikaà bhavet:
"Of all women, Satyabhämä is the most fortunate".
Even this Satyabhämä desired Çré Rädhä’s fortunate qualities,
but did not get them.
yähära saubhägya guëa väïche satyabhämä (C.C.)
"Satyabhämä desires Her (Rädhä’s) qualities of fortune."
What then to speak of Çacé, the queen of heaven, and Lakñmé,
the goddess of fortune? There is no comparison to Kåñëa’s
admiration for Çré Rädhä.
In Çré Kåñëa’s words:

çuno rädhe ei rasa- ämi ye tomära vaça,

toma vine nähi loy mane
japite tomära näma, dhairaya na dhare präëa,
tuyä rüpa koriye dheyäne

~ 237 ~
 Manaù Çikñä Stavävalé

"Listen, O Rädhe! I am under Your control! I don’t like to

think of anyone but You! My heart can’t remain patient when I
repeat Your name and I meditate on Your form!"

çré rädhe çré rädhe väëé, ye dige yära mukhe çuni,

sei dike dhäy mora mon
cätaka phukäre yeno, ghana cähe variñaëa,
teno heri o cäìda vadana

"My mind runs in any direction where I hear from anyone’s

mouth the words: "Çré Rädhe! Çré Rädhe”.
I stare at Your moon-like face like a Cätaka-bird hankering for
a shower from the raincloud."

khene khene mukha tuli’ ghana òäki rädhä buli,

tabe präëa hoy nivärana
tomä anusare äsi, kuïjera bhitore bosi,
tomä lägi ei våndävana

"Crying and crying, I lift My face and loudly call for Rädhä.
Only then My life is saved. I follow You and wait for You, sitting
in a kuïja. I like Våndävana only because of You!"
No girl in Vraja can madden and gladden Kåñëa in such a
way, not even Candrävalé.
That’s why Çré Raghunätha states in the end: vaçékäraiç
candrävali mukha navéna vraja-satéù.
"She controls all the young chaste girls of Vraja, headed by
Candrävalé.“
Çré Rädhikä has the mood of madéyatä (He is mine) towards
Kåñëa, while Candrävalé has the (inferior) mood of tadéyatä
(I am His).

~ 238 ~
 Manaù Çikñä Stavävalé

In Govinda Lélämåta (11.131) it is described:

candrävalé praëaya rüpa guëaiù prayatnäd

vyaktékåtair vyaracayat svavaçaà bakärim
çré rädhikä tu sahaja prakaöair nijais tair
vyasmärayat tam iha täm api hä kuto’nyäù

"Candrävalé must do some effort to somehow control Kåñëa

by showing her love, her form, and her qualities, but Çré
Rädhikä can naturally and easily control Kåñëa with Her
qualities, making Him forget even Candrävalé, O! What to
speak of other girls?"
Hence Çré Raghunätha prays to his mind:

yära aìga saundaryete, käma-patné rati täpe,

çré rädhära caraëe luöäya
lélä çakti bhava gauré, yähära saundarya heri,
manas täpe mäne paräjaya

saubhägya bolete yini, kåñëa käntä çiromaëi,

çacé, lakñmé, satyabhämä düre
vaçékarä çré govinde, candrävalé sakhé-vånde
santäpa pradäna yiho kore

he mana! se gändharvikä, hari priyä çré rädhikä,

jévana sarvasva kori loho
prema taraìgiëé näma, prema kaëöhe koro gäna,
ärati piriti rasa cäho

"O mind! Take this Hari Priyä Çré Rädhikä, or Gändharvikä,

the crown jewel of Kåñëa’s consorts, Whose bodily beauty
scorches Cupid’s spouse Rati and makes her roll at Her feet,

~ 239 ~
 Manaù Çikñä Stavävalé

Who makes Lélä and Gauré accept defeat in anguish after they
beheld Her beauty, Who casts Çacé, Lakñmé and Satyabhämä far
away with the force of Her good fortune, Who controls Çré
Govinda and Who gives affliction even to Candrävalé and her
girlfriends, as the all-in-all of your life.
Sing the glories of this river of love with a loving voice, eagerly
desiring the taste of love for Her!"

TEACHING NR. 11:

samaà çré-rüpeëa smara-vivaça-rädhä-giri-bhåtor

vraje säkñät-sevä-labhana-vidhaye tad-gaëa-yujoù
tad-ijyäkhyä-dhyäna-çravaëa-nati-païcämåtam idaà
dhayan nétyä govardhanam anudinaà tvaà bhaja manaù

samaà - with; çré rüpeëa - with Çré Rüpa Maïjaré; smara - Cupid;
vivaça - overwhelmed; rädhä giribhåtoù - Rädhä Kåñëa; vraje - in
Vraja; säkñät - directly; sevä - service; labhana - attaining; vidhaye - in
the course of; tad - Their; gaëa - devotees; yujaù - with; tad - Their;
ijya - formal worship; äkhyä - glorifying; dhyäna - meditating; çravaëa
- hearing; nati - bowing down; païca - five; amåtam - nectar; idaà -
this; dhayan - drinking; nétyä - with great devotional expertise;
govardhanam - Govardhana Hill; anudinaà - every day; tvaà - you;
bhaja - worship; manaù - mind.

O mind! For the sake of attaining the service of Rädhä

and Giridhäré, Who are absorbed in erotic play along
with Çré Rüpa Maïjaré and her group, you should daily
worship Govardhana Hill with five kinds of nectar,
namely formal worship (ijya or püjä), singing of his name

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 Manaù Çikñä Stavävalé

(äkhyä or kértana), meditation, hearing about his glories

and bowing down to him with great devotional expertise!

Commentary:
In this final verse of Manaù Çikñä Çré Raghunätha däsa instructs
his mind on how to worship Giriräja Govardhana to attain the
service and the darçana of his most beloved deity Çré-Çré Rädhä-
Giridhäré with Their boyfriends like Subala and Their
girlfriends like Lalitä.
In Çrémad Bhägavata it is seen that Çré Rädhikä called
Govardhana Hill the best of Hari’s servants and only three
devotees have been garlanded there with the title-of-honour
‘best of Hari’s servants’:
King Yudhiñöhira, Uddhava and Govardhana Hill.
Amongst them, however, Govardhana Hill is again the
greatest. The duty of a servant is to serve his master, and
Govardhana’s exclusive dedication to the Divine Couple is
matchless. This will be well known through the following two
stavas of Stavävalé, which are entirely dedicated to Govardhana
Hill.
It is even better to serve the Lord’s devotees than to serve
the Lord Himself, if one wants to attain the service of the Lord’s
lotus feet.
The Lord told His dear devotee Uddhava ‘mad bhakta
püjäbhyädhikä’: "It is better to worship My devotee."
It may still be doubted whether or not the Lord can be attained
by serving the Lord directly, but it is sure that the method of
serving the Lord’s devotees is flawless! Therefore Çré Rüpa
Gosvämé has said that all the items of devotional service to the
Lord can also be practiced by serving the Lord’s devotees. We
have described this in the first verse of Manaù Çikñä.

~ 241 ~
 Manaù Çikñä Stavävalé

With this in mind Çré Raghunätha däsa Gosvämé says: nétyä

govardhanam anudinaà tvaà bhaja manaù
"O mind! Worship Govardhana Hill with great devotional
expertise,every day!" This devotional expertise is called
säsaìga-bhajana, devotion with attachment and free from
offenses and bhajana which is not mechanically and ritually
performed in an absent-minded way. This kind of bhajana
blesses the devotee with the full savour of each item of the
practice. In this way Çré Raghunätha däsa has described five
items of bhajana here:
tad ijyäkhyä dhyäna çravaëa nati païcämåtam idaà dhayan:
"There are five kinds of nectarean worship of Govardhana
Hill which can be drunk: püjä (ritual worship), näma (chanting
his Holy Name), dhyäna (meditating on him), çravaëa (hearing
about him) and namaskära (offering obeisances unto him).
ijyä means püjä or ritual worship. Çré Rüpa Gosvämé has
written: çraddhä viçeñataù prétiù çré mürter aìghri sevane
(B.R.S. 1.2.90)
"The lotus feet of the deity should be served with special faith
and love."
pratimä nahe tumi - säkñät vrajendra-nandana
(C.C. Madhya 5)
"You are not a statue - You are the prince of Vraja Himself!"
This faith must be there while serving the deity with love, then
the sweet touch, or another kind of personal response will be
obtained from the deity. In this way the first of Çré Raghunätha’s
five kinds of nectarean, expert worship, named ijyä, is relished.
äkhyä means näma-saìkértana. The devotees who perform
näma-saìkértana with great love and attachment, having firm
faith in the statement of the scriptures that there’s no
difference between Kåñëa and His name, and that näma-

~ 242 ~
 Manaù Çikñä Stavävalé

saìkértana is both the means and the goal, become blessed

with the full relish of the nectar of the Holy Name. This means
‘expertise in näma saìkértana’. The word äkhyä also refers to
hearing topics about Çré Hari in an assembly of devotees, or
glorification in song of Hari’s qualities and pastimes (lélä-
kértana or rasa-kértana).
Thirdly there is dhyäna or smaraëa. According to Çré Jéva
Gosvämé dhyäna is the third stage of meditation.
tad idaà smaraëaà païca-vidham. yat kiïcid
anusandhänaà smaraëam. sarvataç cittam äkåçya
sämänyäkäreëa manodhäraëaà dhäraëä. viçeñato rüpädi
cintanaà dhyänam. amåta dhärävad avichinnaà tat
dhruvänusmåtiù. dhyeya-mätra sphuraëaà samädhir iti.
"There are five stages of smaraëa. smarana itself is a random,
accidental remembrance of Hari’s names and forms, dhäraëä
means drawing one’s mind away from all other topics and
holding Çré Hari’s names and forms within the mind in an
ordinary way, dhyäna means specifically meditating on some
forms and names, dhruvänusmåti means to meditate
continuously like a stream of nectar, and samädhi means simply
to transcendentally envisage the object of meditation. On the
path of raga-bhakti a practitioner who is fixed in smaraëa firmly
fixes his mind on his siddha-svarüpa and forgets about his
material body and everything that is related to it, entering into
the kingdom of léläs and becoming blessed by attaining a greatly
astonishing kind of relish. This is called expertise in meditation,
or the relish of nectar.
Fourthly there is çravaëa, hearing topics of Kåñëa from the
mouths of saintly devotees. Çré Jéva Gosvämé has called this item
of devotional practice the most important one, because without
hearing first one can’t develop a taste for all the other items of

~ 243 ~
 Manaù Çikñä Stavävalé

devotional practice. One can taste the full nectar by hearing

about Çré Kåñëa’s names, forms, qualities, and pastimes from
the mouth of a greatly realized and like-minded devotee and
thus become most blessed with the taste of nectar. This is true
expertise in hearing.
taträpi saväsana mahänubhava mukhät sarvasya çré kåñëa
nämädi çravaëaà tu parama bhägyäd eva sampadyate
(Bhakti Sandarbhaù - 262 anuù).
Finally there is nati, or offering obeisances. This is also a
nectarean engagement if one keeps the sweet mercy of the
Lord and His love for His devotees in the heart.
Çréla Raghunätha däsa Gosvämé has attained these five kinds of
nectar and always worships Govardhana Hill, faithfully residing
at the base of the hill. He instructs his mind to serve and see
the love-intoxicated Divine Couple along with Their friends
like Subala and Their girlfriends like Lalitä, teaching his mind
that this can’t be accomplished without following in the
footsteps of Çré Rüpa Gosvämé in the sädhaka-body and of Çré
Rüpa Maïjaré in the siddha-body.
The Gauòéya Vaiñëavas similarly should take shelter of the
base of Govardhana Hill and follow in the footsteps of Çré Rüpa
Gosvämé in the present external body and of Çré Rüpa Maïjaré
in the mentally conceived spiritual body. In this way they can
also relish these five kinds of nectar. This is a flawless way of
receiving the personal darçana and devotional service of the Çré
Yugala, which has been taught here by Çréla Raghunätha däsa
Gosvämé.

vrata kori vraja väse, yugala ujjvala rase,

nirantara yiho kore snäna
ämära ärädhya guru, rüpa prema kalpa-taru
parama vairägya balavän

~ 244 ~
 Manaù Çikñä Stavävalé

"I vow to live in Vraja and I will always bathe in the brilliant
erotic rasa of the Divine Couple. My worshipable master Çré
Rüpa Gosvämé, who is a wish yielding tree of love of God, is a
most powerful renunciate."

tähära saìgete mana, lalitädi sakhégaëa,

priya sakhä subalädi saìge.
yugala kiçora kuïje, yadi cäo sevä puïje,
matta yärä madana taraìge
çravaëa, kértana, smaraëa, arcana, päda sevana,
ei païcämåta kori päna.
giriräja govardhane, bhajo mana rätri dine,
kuïja sevä koribeka däna

"O mind! If you want to render plenty of service to the

Adolescent Couple in the groves, as They are accompanied by
Their dear boyfriends headed by Subala and Their girlfriends
headed by Lalitä, intoxicated by waves of erotic joy, then drink
the five kinds of nectar of hearing, chanting, remembering,
ritually worshipping and serving the feet of Giriräja
Govardhana day and night. He will certainly give you these
devotional services in the kuïja!"

BENEDICTION:

manaù-çikñä-daikädaçaka-varam etan madhurayä

girä gäyaty uccaiù samadhigata-sarvärthayati yaù
sa-yüthaù çré-rüpänuga iha bhavan gokula-vane
jano rädhä-kåñëätula-bhajana-ratnaà sa labhate

~ 245 ~
 Manaù Çikñä Stavävalé

manaù - the mind; çikñä - teachings; da - giving; ekädaçaka - eleven

verses; varam - the best; etad - this; madhurayä - with sweetness; girä
- voice; gäyati - who sings; uccaiù - loudly; samadhigata - readers;
sarva - all; artha-tati - desires; yaù - who; sa - with; yüthaù - the group;
rüpa - Rüpa Gosvämé; anuga - followers; iha - here; bhavan - being
so; gokula-vane - in the forest of Gokula; janaù - person; rädhä-kåñëa
- Rädhä-Kåñëa; atula - matchless; bhajana - worship; ratnaà - jewel;
sa - he; labhate - attains.

Whoever loudly sings these eleven great instructing

verses with a sweet voice and a fixed mind, being a
follower of Çré Rüpa Gosvämé and his devotees, will
attain the incomparable jewel of the worship of Çré-Çré
Rädhä-Kåñëa in the forest of Gokula.

Commentary:
In this verse Çré Raghunätha däsa bestows a benediction (phala-
çruti) upon the readers of his Manaù Çikñä.
In his Manaù Çikñä Çré Raghunätha däsa described the rules to
be followed by rägänugä-devotees, the different obstacles they
may face and the essential instructions for rägänugä-bhakti.
It’s no exaggeration to say that there are very few instructing
poems in this world which are as beautiful as this one.
On the pretext of instructing his own mind in these eleven
verses Çréla Raghunätha däsa Gosvämé has given a matchless
gift to all the devotees of the world, therefore the assembled
devotees will undoubtedly always remain indebted to him. The
devotees should try to enter deeply into the purports of these
verses.
Not only has Çré Raghunätha däsa Gosvämé given us valuable
instructions in this Manaù Çiksä, in the end he even offers a
great blessing to whoever chants this stava! His words are

~ 246 ~
 Manaù Çikñä Stavävalé

already filled with the rasa of bhajana, and are able to take the
minds of the hearer and chanter along to the kingdom of love
of God like a powerful mantra, and the benediction he offers
here is as infallible as the words of the sages of yore, for the
Lord never fails to fulfill the desires of His pure devotee.
Undoubtedly the Lord will make this benediction come true for
whoever loudly recites this Manaù Çikñä with a sweet voice (and
whoever hears it as well)! How very wonderful is this
benediction:
sayüthaù çré rüpänuga iha bhavan gokula-vane jano rädhä-
kåñëätula bhajana ratnaà sa labhate
"The chanter of this Manaù Çikñä will be blessed by attaining
the matchless jewel of worship of Rädhä-Kåñëa in the forest of
Gokula, following in the footsteps of Çré Rüpa Gosvämé and his
devotees."
The Gauòéya Vaiñëava way of worship is one of allegiance to
Çré Rüpa and Sanätana Gosvämé. Çréla Rüpa Gosvämé himself
has said: vraja-lokänusärataù. A person who desires love of the
lotus feet of Rädhä and Mädhava should follow in the footsteps
of the people of Vraja, serving Them both in his external
devotee-body (in allegiance to Çré Rüpa and Sanätana Gosvämé)
and in his spiritual body (in allegiance to Çré Rüpa and Rati
Maïjaré). "

bähya antara ihära dui to sädhana;

bähya - sädhaka dehe kore çravaëa kértana
mane - nija siddha deha koriyä bhävana;
rätri dine kore vraje kåñëera sevana
(Caitanya Caritämåta Madhya 22)

"There are two kinds of devotional practice - internal and

external. In the external body one engages in hearing and

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 Manaù Çikñä Stavävalé

chanting and in the mind one conceives of one’s own spiritual

body, in which to serve Kåñëa in Vraja day and night."
In the form of this blessed worship the devotee attains a
priceless jewel, because bhajana is the means as well as the
goal. bhajana is performed with the aim of doing more bhajana.
When the external body of the devotee perishes he is blessed
with attaining the long-cherished devotional service of Çré-Çré
Rädhä-Mädhava.
sädhane bhävibe yähä,
siddha dehe päbe tähä,
räga pathera ei se upäya

(Prema Bhakti Candrikä)

"Whatever you think of during your devotional practice you will

attain in your spiritual body. This is the way of räga bhakti."

däsa raghunätha kåta, ekädaça madhura pada,

änandete yei jana gäya
sädhaka dehe çré rüpera, siddhite rüpa maïjaréra,
änugatye yugala sevä päya

"Anyone who blissfully sings these eleven sweet verses

composed by Çré Däsa Raghunätha, in allegiance to Çré Rüpa
Gosvämé in his external devotee-body and to Çré Rüpa Maïjaré
in his spiritual body, will attain the devotional service of the
Divine Couple."

he mana! niyama kore, ei pada madhura svare,

ucca kaëöhe sadä koro gäna
pulake puribe aìga, sättvika bhüñaëa raìga,
yugala kiçora hobe präëa

~ 248 ~
 Manaù Çikñä Stavävalé

"O mind! Always sing these verses with a loud and sweet
voice as a rule. The hairs then will stand up on your limbs, you
will be ornamented by sättvika ecstatic symptoms and the
Adolescent Couple of Vraja will become your very life!"

Thus ends Çréla Raghunätha däsa Gosvämé’s Manaù

Çikñä, “Teachings for the mind”.

Translated 1991 - 2000 by Advaita Däsa.

~ 249 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

Çréla Raghunätha däsa

Gosväminaù Prärthanaù

Four Prayers by Çréla Raghunätha däsa Gosvämé

PRAYER No.1

prätaù péta-paöe kucopari-ruñä ghürëäbhare locane

bimboñöhe påthu vékñate jaöilayä sandåçyamäne muhuù
väcä yukti-juñä måñä lalitayä täà sampratärya krudhä
dåñövemaà hådi bhéñitä stutavaté rädhä dhruvaà pätu vaù

prätaù - in the morning; péta - yellow; paöe - on the cloth; kuca -

breasts; upari - upon; ruñä -angrily; ghürëäbhare - rolling; locane -
eyes; bimboñöhe - on the Bimba-fruitlike lips; påthu - big; vikñate -
scratches; jaöilayä - by the mother-in-law; saàdåçyamäne - being
seen; muhuù - again and again; väcä - words; yukti - reasonable; yuñä
- endowed with; måñä - with lies; lalitayä - by Lalitä; täà - Jaöilä;
saàpratärya - deceiving; krudhä - angrily; dåñövä - having seen; imäà
- this; hådi - in the heart; bhéñitä - afraid; stutavaté - glorifying; rädhä
- Rädhä; dhruvaà - certainly; pätu - may protect; vaù - you all.

In the morning, Jaöilä becomes very angry when she

sees a yellow cloth on Rädhikä’s breasts. Time and again
she looks at Rädhikä’s rolling eyes and the big bruises on
Her Bimba-cherry-like lips.
Lalitä-sakhé then deceives Jaöilä by speaking false, but
reasonable words to her and looking at Rädhikä with

~ 250 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

false anger. May Çré Rädhä, Who then fearfully praises

Lalitä, protect you all!

Stavämåta Kaëä Vyäkhyä: In his siddha svarüpa Çréla

Raghunätha däsa Gosvämé here offers four prayers and
concomitantly relishes the sweetness of Çré Çré Rädhä-
Mädhäva’s intimate pastimes.
The only means of survival for a premika (loving devotee) is
the relish and experience of these sweet pastimes, whether in
dreams or in visions. When he suffers the pangs of separation,
great humility arises in his heart and his life-airs come up to his
throat. Then these self-manifest sweet pastimes arise in his
dreams and visions and save his life. Such visions are only
normal to Çré Raghunätha däsa, who is the Lord’s eternally
perfect associate9.
In Manaù Çikñä he very humbly considered himself to be an
ordinary neophyte, struggling with all kinds of obstacles.
Now strong feelings of separation upset him and carry him into
the kingdom of sweet and greatly relishable confidential
pastimes.
It is the end of the night and the eastern horizon is filled with
the morning-red. On Våndä’s indication the male and female
parrots awaken Çré Rädhä and Mädhava, Who are served by
9
In Vraja Çrémad Raghunätha däsa Gosvämé's svarüpa is Çré Rati
Maïjaré, nicknamed Tulasé Maïjaré. In the Çré-Çré Gaura
Govindärcana Smaraëa Paddhati by Çréla Gopäla Guru Gosvämé it is
written:
ratyambujäkhyaù kuïjo'sténdulekhä kuïja dakïiëe;
tatraiva tiṣöhati sadä surüpä rati maïjaré
tärävalé duküleyaà taòittulya tanucchabiù;
dakïiëä mådvikä khyätä tulaséti vadanté yäm
iyaà çré raghunäthäkhyäà präptä gaura rase kalau (469-472)

~ 251 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

Their attendant girlfriends and maidservants. Upset about

Their impending separation, Rädhä and Mädhava slowly leave
the Hemämbuja-kuïja at Govinda Sthalé10 and begin to return
home. During Their nocturnal sports They had exchanged
Their upper garments, and the sakhés have a lot of fun when
they see Rädhikä wearing Kåñëa’s yellow cloth and Kåñëa
wearing Rädhikä’s blue cloth.
When they show each other how many bruises They have on
Their limbs they giggle and cover their mouths with their veils.
The enchanted Divine Pair doesn’t understand why the sakhés
are laughing and just look around here and there.
Çrématé, in the company of Her sakhés, angrily curses the
sunrise. With wonderful, lust-inciting nectarean words
Çyämasundara then describes the wonderful beauty of the
Våndävana-forest and shows it to Her.
The Divine Pair simply forgets to return home while They
are thus absorbed in Their clever conversations! Meanwhile, on
Våndä’s indication, an old female monkey named Kakkhaté
indicates the coming of Rädhä’s mother-in-law Jaöilä, and then
the Çré Yugala fearfully and quickly leave for Their individual
homes. At this stage the sakhés forget that Rädhä and Kåñëa
return home with Each others’ clothes on. In such a state
everyone goes to sleep in their own homes.
It is morning-time. The sun has risen for long illuminating
the eastern direction of the universe with its golden rays.
The world becomes filled with the sounds of work, but Çré
Rädhä and Her girlfriends, exhausted after dancing the Räsa all
night, are still asleep.

10
The golden grove situated near the present Govinda Temple in
Vrndävana, Ed.

~ 252 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

Then Jaöilä enters the bedroom of her daughter-in-law and

awakens Her for doing Sürya-püjä, saying:
"Vadhü-mätä! Get up, get up! It’s very late! Your time for doing
Sürya-püjä is passing!“
When Lalitä hears Jaöilä’s voice she wakes up and awakens
Rädhikä also. After being called by Lalitä many times Çrématé
finally wakes up and sits up in Her bed. Her ruddy rolling eyes
indicate that She’s been up all night. Her chest is draped with
a yellow cloth instead of Her own blue cloth and She has big
bruises on Her cherry-like lips, indicating Her nocturnal
enjoyments. Seeing this, Jaöilä becomes startled with great
anger and repeatedly casts crooked snake-like glances at Çré
Rädhä.
Lalitä, who understands that this is a very serious situation,
then deceives Jaöilä by speaking the following false but
reasonable words to her:
"O mother! Your daughter-in-law is extremely self-willed,
She doesn’t listen to us! What can we do? Although we have
forbidden Her, She still drank a lot of honey wine last night.
That’s why Her eyes are all red and rolling now! We told Her:
‘Ayi Rädhe! There’s a strong Malayan breeze blowing, it can
bruise Your tender cherry-lips! Cover Your mouth with Your
veil before You go to sleep!’ But, O mother, She didn’t listen to
us and went to sleep with uncovered face. Now you can see the
result! Then again, O venerable one, if you look at something
after first having stared into the blazing sunglobe, you see
everything yellow! The same thing happens to us sometimes,
although we are still young girls! In this way you imagine that
Çré Rädhä wears a yellow dress instead of Her usual blue one!
Factually, She doesn’t wear yellow dresses even in dreams!"
Jaöilä’s anger subsides after she has been addressed in such a
reasonable, but false way by Lalitä.

~ 253 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

She becomes a little embarrassed and leaves the room, shaking

her head. As soon as the venerable Jaöilä is gone Çrématé
fearfully praises Lalitä, who still stares at Her with falsely angry
eyes, and Rädhikä praises her, saying:
"O Lalite! You are most conversant and you always act for My
welfare! Your compassion on Me is endless! What calamity has
overcome Me because I ignored your warnings! My heart is still
thumping in My chest of fear! Tell Me how I can become well
again!"
Çré Raghunätha däsa Gosvämé relishes this pastime in a
sphüraëa as if he experiences it directly. The sensitive devotee
who is fixed in smaraëa will also occasionally think:
"I’m directly seeing these pastimes!" He will forget the idea of
‘I’m doing smaraëa!’ when his smaraëa becomes very deep.
Çré Raghunätha däsa dwells in the kingdom of transcendental
visions and relishes these visions very intensely. The practicing
devotee should also identify himself with his siddha-svarüpa
and experience as much as he can during his smaraëa. These
experiences will gradually carry him to the realm of deeper
relish.
Çré Raghunätha’s vision has ended. To facilitate the smaraëa
of all the practicing rägänuga-devotees of the world he most
mercifully is keeping a loving picture of these relishable
pastimes before them. The love-anointed mental eyes of those
devotees who take shelter of Çrémad däsa Gosvämé’s lotus feet
and who relish this verse with an ecstatic heart will soon
perceive this rasika morning-pastime. They will perceive Çré
Rädhä’s beautiful bedroom and Çré Rädhä’s pale face when She
beholds Jaöilä’s angry face. They will see Jaöilä shyly leaving the
room after Lalitä deceived her with reasonable words, and they
will see Çrématé praising Lalitä with love and fear at the same
time, after She regained Her presence of mind.

~ 254 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

These pastimes which are endowed with different emotions,

will appear in the pure heart of a loving devotee, who is fixed in
smaraëa and take him to the kingdom of transcendental
pastimes.
Most mercifully Çréla Raghunätha däsa Gosvämé blesses all
the practicing devotees of the world, saying rädhä dhruvaà
pätu vaù "May Rädhä always protect you all".
The question may now be asked: "If Rädhä asks Lalitä to save
Her, then how can She Herself protect the devotees?“
Yes, She truly protects the devotees, for by remembering
Her they will remember their siddha-svarüpas and leave the
ocean of material suffering, where they are absorbed in bodily
consciousness, to be gradually taken along to the kingdom of
transcendental pastimes. All material desires of someone who
hears, remembers, and describes these pastimes will be
destroyed and he will swiftly attain the highest kind of devotion
to God. This blessing was clearly propounded by Çré Çuka Muni
in the benedictory final verse of the Räsa-lélä-chapters in
Çrémad Bhägavata (vikréòitaà vraja-vadhübhir idaà ca
viñëoù).

prätaù käle bänaréra çuniyä vacana;

çaìkäya satvara dhani kori gätrotthäna
bhränti vaçe pétämbara uttaréya pari;
gåhe phire vinodiné navénä kiçoré
çayana mandira çeje korilä çayana;
pétaväse stana yuga kori äcchädana
nidräveçe ghürëyamäna nayana yugala;
bimbädhare kñata cihna royeche sakala
suprabhäte e avasthä kori daraçana;
krodhe agni sama hoilo jaöilära mana
caturä lalitä sakhé cäturya chalete;

~ 255 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

mithyä yukti-pürëa väkye lägilä kohite

ayi mätaù ! tuyä vadhü atéva svädhénä;
ämädera hita väkya kabhu to çone nä
niväraëa korile-o gata rajanéte;
atirikta madhupäna koilo icchä mate
pratiphala du’nayane koro daraçana;
vighürëita hoiteche o du’öi nayana
hita lägi kohi morä yoto sakhégaëa;
çayana koroho mukha kori äcchädana
prabala ye pravähita malaya pavana;
bimbädhare braëa hobe tähära käraëa
e prärthanä korile-o nä çuni vacana;
anävåta vadanete korilä çayana
tära phale adharete hoiyäche braëa;
duùkhera upare duùkha dekho sakhigaëa
svapane-o pétämbara nähi pore rädhä;
uttaréya dekhi aìge lägiyäche dhäìdhä
dina maëi daraçane morä ye yuvati;
ämädera nayane-o hoy se pratéti
ayi mätaù ! he jaöile! koro avadhäna;
satya yä bolinu ithe nä bhäviho äna
ei mata jaöiläya pratäraëä kori;
vidäya korilä täre lalitä sundaré
mithyä krodhe rädhä prati kori dåñöipäta;
bhétä hoiyä kamaliné kore stutiväda
he lalite! tuyä guëa ki kohite jäni;
tumi mora hitaiñiëé sakhé çiromaëi
ohe karuëärdra cittä antaraìgä sakhi;
vacana laìghiyä mora heno daçä dekhi
ki rüpe vä svästhya läbha koribo ekhana;

~ 256 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

tähära yukati bolo ei nivedana

sei guëavaté rädhä kåñëa priyatamä;
rakñä koru tomä’ sabe ei to prärthanä11

PRAYER No. 2

péka-paöu-rava-vädyair bhåìga-jhaìkära-gänaéh
sphurad-atula-kuòuìga-kroòa-raìge sa-raìgam
smara-sadasi kåtodyan nåtyataù çränta-gätraà
vraja-nava-yuva-yugmaà nartakaà véjayäni

pika - cuckoo; paöu - expert; rava - sound; vädyaiù - with

instrumental playing; bhåìga - bumblebee; jhaìkära - buzzing; gänaù
- songs; sphurad - manifested; atula - matchless; kuòuìga - grove;
kroòa - courtyard; raìge - on the dancing-stage; saraìgam - with joy;
smara - Cupid; sadasi - in the assembly; kåta - done; udyat - rising;
nåtyataù - from dancing; çränta - exhausted; gätraà -body; vraja -
Vraja; nava - fresh; yuva - young; yugmaà - couple; nartakaà -
dancers; véjayäni - I fan.

I fan the young Dancing-Pair of Vraja, Who both have

become exhausted from Their extensive dancing on the
stage in the assembly of Cupid, situated in the yard of an
incomparable forest-grove. They are accompanied by
the instrumental music of the expertly singing cuckoos
and the songs of the humming bees.

11
Since the contents of this Bengali pada are entirely present in the
above 'Stavämåta Kaëä'-commentary we refrain from translating it, to
avoid a bulk of the book.

~ 257 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

Stavämåta Kaëä Vyäkhyä: In his siddha-svarüpa Çrémad

Däsa Gosvämé perceives a sweet confidential pastime of the
Yugala Kiçora in the Viläsa Nikuïja, and, overwhelmed by
ecstasy, he describes it in this verse.
The practicing devotees should endeavour to awaken their
spiritual identity (svarüpäbhimäna) and to similarly relish the
flavours of these pastimes. Bodily consciousness is a powerful
obstacle to perceiving the pastimes of the Yugala Kiçora. The
highest aim of the Gauòéya Vaiñëavas is the loving service of the
Yugala Kiçora in maïjaré-bhäva, in allegiance to the eternally
perfect maïjarés. Therefore the more the practicing devotees
can give up bodily consciousness, identify themselves with their
Guru-given maïjaré-svarüpas and become absorbed in internal
bhajana, consisting of hearing, chanting and remembering, the
more they will awaken a deep relish and a devotional ecstasy
within their hearts which will carry them towards the kingdom
of léläs.
These verses are the remnants of Çré Raghunätha däsa
Gosvämé’s relish of sweet Yugala-pastimes and it is the main
internal practice of a practicing devotee to hear, chant, and
remember these verse. These very powerful words will make
the practicing devotee qualified in all respects.
On the bank of Çré Rädhäkuëòa is a solitary grove-temple.
There Rädhä and Mädhava are seated on Their play-bed.
No are sakhés around, just Çré Raghunätha däsa in his maïjaré-
svarüpa, engaged in fanning Them and massaging Their feet.
How wonderful is the beauty of this kuïja, which is called
Madana-Sukhadä-kuïja, the grove that delights Cupid, or: the
grove in which Cupid delights the Yugala Kiçora! This kuïja is
worthy of the name Madana-Sukhadä!

~ 258 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

This famous Madana-Sukhadä-Kuïja is situated on the

north-eastern corner of Çré Rädhäkuëòa. In each of its four
corners stand four huge Campaka-trees, whose red, green,
yellow and blue flowers delight all directions with their
delectable fragrance.
The parrots, cuckoos, and bees appear in various colours and
sing their sweet songs, and the branches of these Campaka-
trees, which are entwined by Mädhavé-vines and which meet
overhead, provide a pleasant shade and form a kind of large
regal temple in the kuïja.
Within the kuïja are different beautiful floral ornaments,
dresses, beds, and canopies. The kuïja has four gates made of
stakes on which leaves and a variety of flowers have been stuck,
and the sweetly humming bees, that surround these flowers,
serve as gatekeepers, which will not allow any hostile or
unfavorable person to enter. The vertex of the kuïja is filled
with cuckoos, which sing in the fifth note and sweetly humming
bumblebees whose songs incite desires for amorous enjoyment
in the hearts of Çré-Çré-Rädhä-Çyäma.
Understanding this, Çrépäda who is engaged in Rädhä-
Çyäma’s devotional service as Tulasé Maïjaré, discretely leaves
the kuïja and relishes the sweetness of Their amorous pastimes
by peeping in through a hole in the kuïja-wall.
Çré Rädhä-Mädhava become intoxicated in the course of
Their pastimes. The kuïja-cottage is like a wonderful dancing
stage for Their erotic dance where the bees sing sweet songs in
the form of their humming and the cuckoos provide
instrumental music with their sweet singing in the fifth note.
The stage-manager of the trauryatrika (the trinity of song,
dance, and instrumental music) is King Cupid himself or the
causeless love of the Divine Pair.

~ 259 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

The Divine Pair is so intoxicated because They both have the

spotless desire just to make Each other happy. They dance
(make love) exactly the way Their causeless love wants Them
to. These pastimes have nothing to do with the disgusting bodily
affairs of mundane heroes and heroines, who are simply
centered on personal sense-gratification. This is the sweet
meeting of Sac-Cid-Änanda and the pinnacle of love, named
Mädanäkhya-Mahä-Bhäva!
This is the most precious treasure of the Bhägavata
Paramahaàsas’ (topmost theistic swan-like saints) meditations!
A practicing devotee will be blessed if he can give up his
habituation to the degraded lusty pastimes of men and women
in this world, whose bodies are composed merely of the five
gross material elements, and develop the transcendental mood
of a maïjaré, thus attaining the pinnacle of savour.
The words smara sadasi in the text indicate that such
wonderful pastimes of the Yugala Kiçora were accomplished
the grace of Cupid, or of Their Own causeless mutual love.
In other words, just as some male and female dancer try to
please and astonish a king by dancing, singing and playing
musical instruments for him on a decorated stage, Rädhä and
Mädhava now try to please and astonish King Cupid, or
causeless love, with Their erotic pastimes, accompanied by the
instrumental music of the singing cuckoos and the songs of the
humming bees.
In the course of Their dancing the Çré Yugala becomes tired
and starts perspiring, so Tulasé enters the kuïja to serve Them,
as if she is the embodiment of Their playful ecstasy.
The affectionate maidservant attains the great treasure of
Rädhä-Çyäma’s devotional service by fanning Them and
massaging Their feet. This is the practice as well as the
perfection of the Gauòéya Vaiñëavas! In the stage of practice

~ 260 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

this consists of meditation and in the stage of perfection it

consists of direct devotional service corresponding to one’s own
mood.
Çréla Öhäkura Mahäçaya sings:

präëeçvari! kobe more hobe kåpä diöhi?

äjïäya äniyä kobe, vividha phulavara,
çunibo vacana duhu miöhi
mågamada tilaka, sindüra banäyabo,
lepabo candana gandhe
gänthi mälaté phula, hära pahiräobo
dhäoyäbo madhukara vånde
lalitä kobe more, véjana deoyabo,
véjabo märuta mande
çrama-jala sakala, miöabo duhu kalevara,
herabo parama änande

(Prärthanä)

"O Queen of my heart! When will You cast Your merciful

glance on me? When will I, on Your order, bring different
flowers and hear Your and Mädhava’s sweet words? I will make
tilaka of musk, apply sindüra (to Your forehead or part) and
anoint You with perfumes and sandalwood pulp. I will string a
garland of Mälaté-flowers for You, which will attract the
bumblebees, and hang it around Your neck. When will Lalitä
hand me a fan, so that I can offer You a soft breeze, drying up
all the sweatdrops on Your bodies? I will be most happy when
I see that!"
Sitting on the bank of Rädhäkuëòa, Çrépäda Raghunätha has
obtained the good fortune of relishing this pastime within a
transcendental vision and by engaging in devotional service.

~ 261 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

Then for the relish of the sädhakas, he has ecstatically kept this
relishable pastime and service on record in this beautiful verse.

rädhäkuëòe kuïja-räja, madana sukhadä mäjha,

näöya çälä ati manohara
kokilera ye käkali, amåta nichiyä pheli,
sumadhura vädya nirantara

"In the king of kuïjas nearby Rädhäkuëòa, named Madana-

Sukhadä-Kuïja, is a very beautiful dancing stage, where the
cuckoos sprinkle nectar with their singing and constantly
provide sweet instrumental music".

bhramara jhaìkära gäna, rasäla païcama täna,

kandarpera uddépaka-maya
dike dike nirupama, citra çobhä manorama,
dekhi rasamayé rasamaya

"The humming of the bumblebees sounds like luscious songs

in the fifth note that incite erotic feelings. In all directions I see
the incomparibly wonderful, enchanting beauty of Rasamayé
Rädhikä and Rasamaya Çyäma."

kandarpa samare matta, ärambhilä mahä-nåtya,

çré rädhikä madana mohana.
mane ei abhiläña, rahi kuïjera eka päça,
heri nåtya parama mohana

"Intoxicated by Cupid’s battle, Çré Rädhikä and Madana

Mohana commence a great erotic dance there. I wish I could
stay in a corner of Their kuïja and behold Their most
enchanting dance!"

~ 262 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

çränta klänta kalevara, yugala kiçora vara,

bindu bindu jhare sveda jala.
nåtyera kauçala aìge, véjana koribo raìge,
duhu anga hoibe çétala.

"The bodies of the excellent Yugala Kiçora, Who are such

experts in dancing, become exhausted and studded with
sweatdrops. I will blissfully fan Them, so that Their limbs are
cooled off."

PRAYER No.3

kuhü-kaëöhé-kaëöhäd api kamana-kaëöhé mayi punar

viçäkhä gänasyäpi ca rucira-çikñäà praëayatu
yathähaà tenaitad-yuva-yugalam ulläsya sa-gaëäl
labhe räse tasmän maëi-pradaka-härän iha muhuù

kuhü-kaëöhé - cuckoo; kaëöhät - than the voice; api - even; kamana

- attractive; kaëöhé - voice; mayi - to me; punaù - again; viçäkhä -
Visäkhä; gänasya - of the song; api - even; ca - and; rucira - beautiful;
çikñäà - teaching; praëayatu - may give; yathä - so that; aham - I; tena
- with that; etad - that; yuva - young; yugalam - pair; ulläsya - of joy;
sagaëät - with Their associates; labhe - attaining; räse - in the Räsa-
dance; tasmät - from Them; maëi - jewel; padaka - medallions; härän
- necklaces; iha - here; muhuù - repeatedly.

May Viçäkhä, whose voice is sweeter than the cuckoos,

teach me how to sing beautiful songs! By singing such
songs during the Räsa-dance I will make the young
Couple of Vraja and Their friends very happy and I can

~ 263 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

constantly get jewelled medallions and necklaces from

Them!

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

däsa Gosvämé in his maïjaré-svarüpa, sees himself serving the
Yugala Kiçora when They dance the Räsa, by singing sweet
songs he (she) learnt from Viçäkhä.
The maïjarés subsist only on devotional service. Service is
their life! Bhakti means devotional service. The verbal root
‘bhaj’ inflected to ‘kti’ forms the word bhakti.
In the Garuòa Puräëa it is written: bhaj ityeña vai dhätuù
seväyäà parikértitaù.
This stanza clearly shows that the verbal root bhaj indicates
service. The topmost manifestation of devotional service is
maïjaré-bhäva. The maïjarés are the embodiments of
devotional service themselves. Although in beauty and
sweetness they equal the Yütheçvarés (gopé-groupleaders), they
don’t care for that position and are simply absorbed in the
savour of devotional service to the Yugala Kiçora.
Çréla Viçvanätha Cakravartépäda writes in Kåñëa
Bhävanämåta (3.2):

tä vidyud udyuti jayi prapadaika rekhä

vaidagdhya eva kila mürtibhutas tathäpi
yütheçvarétvam api samyag arocayitvä
däsyämåtäbdhim anusasnur ajasram asyäù

"Each line on the toes of these maïjarés 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."

~ 264 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

The intimate nikuïja-service of The Yugala Kiçora is their very

own treasure. Çréla Raghunätha däsa Gosvämé has written in his
Vraja Viläsa Stava (38):

tämbülärpaëa päda-mardana payo dänäbhisärädibhir

våndäraëya maheçvaréà priyatayä yäs toñayanti priyäù
präëa preñöha sakhékuläd api kiläsaìkocitä bhümikäù
kelé bhümiñu rüpa maïjari mukhäs tä däsikäù saàçraye

"I take shelter of Çré Rädhikä’s maidservants, headed by Rüpa

Maïjaré, Who 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 who are dearer to Her than life),
and She is therefore not at all shy before them!"
Suddenly the Räsa-lélä appears before svarüpäviñöa Çré
Raghunätha’s eyes. There are two kinds of Räsa-dances: Nitya-
Räsa and Mahä-Räsa. The Nitya-Räsa is described in the Ädi
Puräëa and the Mahä-Räsa in Çrémad Bhägavata. The Mahä-
Räsa is the dance of Räseçvaré Rädhäräëé, Çré Kåñëa and three
billion gopés and the Nitya-Räsa is the Räsa-Vihära of Çré
Rädhäräëé, thousands of Her sakhés and Çré Kåñëa. In this verse
Çré Raghunätha däsa Gosvämé perceives the Nitya Räsa.
In his svarüpäveça Çré Raghunätha däsa Gosvämé sees:
maëòalé-bandhe gopégaëa korena nartana;
madhye rädhä saha näce vrajendra-nandana (C.C.)

"The gopés are dancing in a closed circle and in the middle Çré
Rädhä dances with the prince of Vraja".
How many tunes, rhythms, rägas and räginés are They using!
The gopés’ throats are coloured by anuräga (constant loving

~ 265 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

attachment) and their voices are sprinkled with the nectar of

love, hence their singing is most sweet. Çré Çuka Muni says in
Çrémad Bhägavata - uccair jagur nåtyamänä rakta kaëöhyo rati-
priyäù (Ç.B. 10.33.9)
"The gopés, who were Rati-priyä (dear to Cupid’s wife, or to
love personified) were dancing and singing loudly, their throats
coloured (sweetened) by different rägas (or by love)."
In the Vaiñëava Toñaëé-commentary on this part of the verse it
is written: rakta-kaëöhyaù prema snigdha kaëöhya iti parama
madhuratvam uktam
"The sweetness of the gopés’ voices was endless, because
their throats were smoothened by love". The golden bangles on
their wrists were jingling due to their restless dancing, the
Jasmine-garlands in their braids loosened and the flowers fell
on the ground.

paräge dhüsara sthala, candre kore suçétala,

maëimaya vedira upore
räi känu kara jori, nåtya kore phiri phiri,
paraçe pulaka tanu bhare
mågamada candana, kore kori sakhégaëa,
variñaye phula gandha räje
çramajala bindu bindu, çobhä kore mukha indu,
adhare muralé nähi bäje

"Räi and Känu hold hands and dance around and around on
a jewelled stage which is greyed by dust and cooled by the
moon, Their hairs standing on end of ecstasy when They touch
Each other. The sakhés keep musk and sandal paste in their
hands and throw fragrant flowers. Rädhä and Kåñëa’s moon like
faces are beautified by sweatdrops and Kåñëa can’t play His
flute anymore."

~ 266 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

Çré Visäkhä sings with a voice sweeter than a cuckoo and

Mukunda, the teacher of all arts, is astonished and enchanted
and praises her again and again. Räseçvaré Herself plays the
Véëä while Çrématé Lalitä gives the rhythm. The sweet flood of
Viçäkhä’s honey sweet voice singing so many rägas, Çrématé’s
twanging Véëä and Lalitä’s amazing percussion takes shape and
inundates everyone.

néraja nayané loilo véëa

sakala guëaka ati pravéëa
madhura madhura bäoi täla
madana mohana mohiné

"The lotus eyed Rädhikä (néraja-nayané) took the Véëä and

being very expert in all arts, She began to play ever-so-sweetly.
She enchants the enchanter of Cupid!"

jhaìkåta jhaìkåta jhanana jhaìka

colato aìgulé lolata aìga
kuöila nayane koroto bhaìga
bhäìg bhaìgé çohiné

"Her body sways as She makes Her fingers move over the
strings and She plays the Çohiné12 with crooked eyes."

lalitä lalita dharata täla

mohita mana mohana läla
kohotahi ati bhäli bhäla
rädhä guëa çäliné

(Padämåta Mädhuré)

12
Musical mode.

~ 267 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

"Lovely Lalitä gives the rhythm, enchanting mind-

enchanting Kåñëa, who says: "Well done, well done!" Rädhä is a
reservoir of attributes!"
The dancing has come to an end. Çré Rädhä-Syäma are sitting
on a jewelled throne, and Their sakhés take place beneath
Them, facing Them. Rädhä and Çyäma are leaning against Each
other in exhaustion. Everyone is sweating and panting.
The maidservants are busily engaged fanning, massaging feet
and serving betel leaves. Çré Rüpa Maïjaré and Tulasé Maïjaré
are engaged in fanning the Yugala with a yaktail-fan.
How incomparable is Rüpa and Tulasé’s friendship! Rüpa takes
Çyäma’s side and leaves Rädhäräëé’s side to Tulasé. This is the
kingdom of matchless préti rasa (flavours of love). Tulasé’s heart
and mind are absorbed in Çrématé’s devotional service and in
Her endless sweetness and beauty.
After enjoying a little rest like this, Çyämasundara looks at
Çrématé and says:
"Rädhe! I’ve heard that Your maidservants are also very expert
in the art of dancing! Why, none of them have ever shown Me
any of their dexterities!"
When Çrématé hears Her Priyatama’s words She slightly smiles
and looks at Rüpa Maïjaré. Çré Rüpa knows that Tulasé has
become as expert in singing and dancing (gändharvä vidyä) as
Viçäkhä by learning it from her. No one but Tulasé can astonish
now such a big assembly as this by showing how Viçäkhä
enchants everyone with her expertise in singing, therefore Çré
Rüpa tells Tulasé: "Tulasi! Let Çyämasundara hear one song!"
Tulasé is shy, standing before an assembly of superiors. Seeing
Tulasé lowering her head out of shyness Viçäkhä says:
"Why should you be shy? You will show your knowledge to an
assembly of superiors! This will increase the pride of your
superiors!"

~ 268 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

Being thus ordered by Çré Rüpa Maïjaré and Viçäkhä, Tulasé

stands before the Çré Yugala and begins to sing a sweet song
while dancing along with it. Viçäkhä’s expertise in teaching has
taken shape in Tulasé’s dancing and singing. Everyone praises
Tulasé again and again and Rädhä and Mädhava and the sakhés
repeatedly present her with gifts like jewel medals and gold
necklaces. Viçäkhä’s bliss knows no bounds! She sees that she
has given her knowledge to the right pupil. Everyone is
enchanted by Tulasé’s dancing and singing. Suddenly the
transcendental vision vanishes and Çré Raghunätha däsa,
coming to half-external consciousness, prays as follows:

kokilä käkali jini, madhu yära kaëöha-dhvani,

se viçäkhä kåpä dåñöipäte
madhura saìgéta kalä, çikñä dibe surasälä,
sarva bhäve uttama rüpete

"Viçäkhä, whose voice is sweeter than that of a cuckoo, casts

her merciful glance on me and teaches me all the arts of sweet
luscious song in the best possible way!"

çré räsa maëòala mäjhe, rasamayé rasaräje,

naöaräja navénä kiçoré
rasera pratimä yoto, sakhé-gaëe parivåtä,
bosiyäche koto bhaìgé kori

"In the circle of the Räsa-dance Rasamayé Rädhikä and

Rasaräja Çré Kåñëa, the young adolescent girl and the king of
dancers, sit down, surrounded by Their girlfriends, that are so
many embodiments of rasa, and making so many gestures."

~ 269 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

yugalera se sabhäte, viçäkhära ädeçete,

se sab saìgéta manohäré
kobe vä koribo gäna, rasa kori mürtimän,
nåtyera kauçale phiri phiri

"When will I, on Viçäkhä’s order, crystallize rasa by singing

all the enchanting songs I learnt from her and by expertly
dancing in the assembly of the Divine Pair, turning around and
around?"

gäna çuni sakhé saìge, çré rädhä mädhava raìge,

ulläsete more bära bära
maëi muktä padaka hära, kobe dibe puraskära,
se saubhägya ki hoibe ämära?

"When will Çré Rädhä-Mädhava and Their sakhés blissfully

reward me time and again with jewels, pearls, medals and
necklaces when They hear me sing? When will that great
fortune be mine?"

PRAYER No.4

käntyä nindantam udyaï-jaladhara-nicayaà tapta-kärta-svabhävaà

väso bibhräëam éñat-smita-rucira-mukhämbhojam äkalpitäìgam
vämäìke rädhikäà täà prathama-rasa-kalä-keli-saubhägya-mattam
äliìgyäläpa-bhaìgyä vraja-pati-tanayaà smerayantaà smarämi

käntyä - with splendor; nindantam - rebuking; udyat - rising;

jaladhara - raincloud; nicayaà -multitude; tapta - molten; kärtasvara
- gold; äbhaà - lustre; väsaù - dress; vibhräëam - wearing; éñat -
slightly; smita - smile; rucira - beautiful; mukhämbhojam – lotus
face; äkalpita - adorned; aìgam - body; väma - left; aìke - on the lap;

~ 270 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

rädhikäà - Rädhikä; täà - Her; prathama rasa - erotic rasa; kalä -

arts; keli - play; saubhägya - fortune; mattäm - intoxicated; äliìgya -
embracing; äläpa - prattling; bhaìgyä - crookedly; vrajapati-tanayaà
- Kåñëa, the prince of Vraja; smerayanta - smiling; smarämi - I
remember.

I remember the prince of Vraja (Vrajendra-Nandana

Hari), Whose sweet bodily lustre defeats the beauty of a
host of fresh monsoon clouds, Who wears a dhoté which
shines like molten gold, Whose lotus like face is
beautified by a slight smile, Whose limbs are adorned
with different ornaments, Who keeps Çré Rädhikä (Who
is intoxicated by Her fortunate pastimes in the first erotic
rasa) on His left lap, and Who makes Her smile by
speaking crooked words to Her.

Stavämåta Kaëä Vyäkhyä: Çré Raghunätha däsa Gosvämé

has deep visions of these rasika pastimes and his heart is filled
with a strong desire for attaining his beloved deity.
His svarüpäveça is very strong, so he is not aware of what
goes on in the external world. His strong love causes his mind
and heart to submerge in the sweetness of the Yugala Kiçora.
The heart of a devotee who practices smaraëa always wanders
around in the kingdom of ecstatic love. Why should the mind
go elsewhere after relishing the sweetness of the Lord?
Çré Öhäkura Mahäçaya sings in Prema Bhakti Candrikä:

maranda bhramara yeno, cakora candrikä teno,

pativratä jana yeno pati
anyatra na cole mon, yeno daridrera hema,
eimata prema bhakti réti

~ 271 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

"The devotee does not think of anyone else but the Lord, just
as the bee is fixed in the honey, the Cakora-bird in the
moonlight, the chaste wife in the husband and the poor man in
gold. Such are the ways of devotion."
The Gauòéya Vaiñëavas meditate on the sweet Divine Pair.
Their bee like minds do not go away from Their lotus like feet.
This is the supreme savour in the spiritual kingdom.
yugala caraëe préti, parama änanda tathi, rati premamaya
parabandhe: "Love for the lotus feet of the Divine Pair is the
highest ecstasy of love. Let me be lovingly attached to the
premika books written by the rasika äcäryas!"
(Prema Bhakti Candrikä)
Çré Raghunätha’s heart and mind are in the kingdom of léläs.
In his smaraëa a sweet lélä-picture appears before his spiritual
eyes: He sees Rädhikä and Mädhava meeting in a solitary
nikuïja through the endeavours of the sakhés and maïjarés.
When the Yugala Kiçora sits down on Their jewelled throne
They illuminate the whole kuïja-house with Their endless
sweetness, and the eyes of the sakhés and maïjarés blissfully
swim in the ocean of this sweetness. Çré Raghunätha, as Tulasé
Maïjaré, is engaged in the service of the Yugala, and her eyes
are immersed in Çyäma’s sweetness. Çyäma’s sweetness is
anyway endless, but in front of the spotless mirror of Çré
Rädhikä’s love this sweetness takes ever-new forms.
Kåñëa Himself says in Caitanya Caritämåta (Ädi 4):

yadyapi nirmala rädhära sat prema darpaëa;

tathäpi svacchatä tära bäòhe kñaëe kñaëa
ämära mädhurya nähi bäòhite avakäçe;
e darpaëera äge nava nava rüpe bhäse

~ 272 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

"Although the mirror of Rädhä’s love is spotless, its clarity

increases at every moment. There’s no end to the increase of
My sweetness, but before this mirror it floats in ever-new
forms!"
The heart of kiìkaré Tulasé is absorbed in the ever-fresh
blackish lustre of tender Govinda’s body. She sees: käntyä
nindantam udyajjaladhara nicayam
"His bodily lustre rebukes the beauty of a host of fresh
rainclouds". The great poet Karëapura has written: sütämara
ratna dalitäïjana megha-puïja pratyagra néla jalajanma
samäna bhäsam "Kåñëa’s body shines like a sapphire, crushed
collyrium, a host of monsoon clouds or a blue lotus flower."
kuvalaya néla ratna, dalitäïjana megha-puïja jini varaëa
suchäìda (Mahäjana) truly, nothing can compare to Çyäma’s
glossy lustre! The rasa sükta: çyämäc chabalaà prapadye from
the Upaniñads has announced the glories of this Çyäma-lustre.
Çrépäda Çaìkaräcärya said in his commentary on this sükta:
çyämäcchabalaà prapadye ityädi manträmnäyaù pävano
japärthaçca dhyänärthe vä. çyämo gambhéro varëa - çyäma iva
çyämaù härdaà brahma atyanta duravagähyatvät
"This sacred mantra can be recited, repeated in japa or
meditated upon. Çyäma is a deep colour and with Çyäma is
meant the most beloved Supreme Brahman, who is very
difficult to perceive."
Çréla Bilvamaìgala Öhäkura has written:

cäturyaika nidäna sémä capaläpaìga cchaöä mantharaà

lävaëyämåta véci lolita dåçaà lakñmé kaöäkñädåtam
kälindé pulinäìgana praëayinaà kämävatäräìkuraà
bälaà nélam amé vayaà madhurimä sväräjyamärädh numaù

(Kåñëa Karëämåtam -3)

~ 273 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

"We worship an adolescent boy of bluish complexion, Who is

the limit of cleverness, Who slows down Çré Rädhä with the
luster of His restless eyes, that are swaying on the waves of
nectarean elegance, Who is honoured by the glances of the
goddess of fortune (Çré Rädhä), Who is loved by the girls on the
bank of the Yamunä, Who is the seed of all the descents of
Cupid and Who is the emperor of sweetness."
The kiìkaré then sees that this bluish body is beautified by a
dhoté shining like molten gold: tapta kärtasvaräbhaà väso
vibhränam. väsaà dravat kanaka-vånda nibhaà dadhän
"When you see this Pétämbara (yellow cloth) it looks as if
someone is pouring out a great amount of liquid gold." ärdra
mäkhiyä kebä säradra bonäilo re, aichana dekhi pétämbara
(Caëòé Däsa)
"Who is smearing out this green, making it yellow? That’s
how I see this Pétämbara!" It is as if He hugs Preyasé Çiromaëi
Çré Rädhikä by wearing this yellow cloth, that corresponds
exactly with Her beautiful bodily splendor. In Çré Rädhäräëé’s
Rasodgära (amorous recollection) it is seen: ämära aìgera
varaëa lägiyä pétaväsa pore syäma "Çyäma wears this yellow
cloth because He loves My bodily lustre so much!" (Jïäna Däsa)
Then again he says smita rucira mukhämbhojam:
"His lotus-face is beautified by a honey-sweet slight smile" How
sweet is that smile! The Mahäjanas sing: éñat häsira taraìga
hillole madana mürachä päya
"Cupid faints when he touches the billowing waves of that
slight smile!" That honey-smile has a most intoxicating effect on
the gopés. Çré Rüpa Gosvämé has written:

prapanna janatä tamaù kñapaëa çäradendu prabhä

vrajämbuja vilocanä smara samåddhi siddhauñadhiù

~ 274 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

viòambita sudhämbudhi prabala mädhuré òambarä

vibhartu tava mädhava smita kadamba käntir mudam

"O Mädhava! May the luster of Your smile, that shines like
the autumn moon, that rebukes the sweetness of an entire
ocean of nectar, that destroys the darkness in Your devotees’
hearts and that nourishes the herbs of the gopés’ amorous
desires, give me boundless bliss!" Especially when Kåñëa smiles
at Rädhäräëé there’s no end to the nectar of His smile. häsira
hilole mora, paräëa putali dole, dite cäi yauvana nichani "The
puppet of My life-airs oscillates on the waves of His smile, so I
want to give Him My youth as a present."
Çyäma’s limbs are also decorated with different clothes and
ornaments - äkalpitäìgam. Çyäma’s body is the ornament of
ornaments itself: bhüñaëa bhüñanäìgam (Ç. Bhägavata). Kavi
Karëapura has written: "Whatever enters into this nectarean
body will become nectarean: mädhurya sindhum adhi yasya
bhaven nipätas tat kevalaà madhurimänam urékaroti (Änanda
Våndävana Campü)
Kiìkaré Tulasé sees that Çyäma, the ocean of sweetness, keeps
Çré Rädhikä, who is intoxicated by the rasa of erotic pastimes,
on His left lap and is making Her laugh by telling Her all kinds
of funny and untrue things. He embraces Her in a curved way
and kisses Her. o rüpa lävaëya räçi amiyä poòiche khasi, häsya
parihäsa sambhäñaëe (Prärthanä)
"Nectar drips from Their beautiful forms as They converse in a
joking way."
While thus floating on the waves of the ocean of nectarean
elegance of the Çré Yugala, kiìkaré Tulasé takes a fan in the hand
and steps forward to start her devotional service. Just then the
transcendental vision stops, and, returning to his sädhakäveça
(external consciousness) Çré Raghunätha däsa says: "If I can’t

~ 275 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

see these sweet forms directly, then may I at least remember

them!"

keli kuïja abhyantare, ratana vedira pare,

madana mohana çyäma räya.
jini nava jaladhara, rase aìga òhara òhara,
lävaëya taraìga bohi yäya

"In a play-grove on a jewelled platform sits Madana Mohana,

Çyäma Räya. Rasa drips from His body, that defeats the beauty
of a fresh monsoon-cloud and is carried on waves of elegance."

tapta hema känti hara, paridhäne pétämbara,

meghe saudäminé jhalamala.
niìgäòiyä sudhänidhi, gaòeche rasika vidhi,
häsi mäkhä vadana kamala

"He wears a yellow dhoté that destroys the luster of molten

gold and that shimmers like a lightning-strike under a
monsoon-cloud. From the ocean of nectar the rasika Creator
has made His lotus-face, anointed with a smile."

bhüñaëe bhüñita aìga, yeno abhinaya raìga,

abhinava rüpa manohäré.
väma kroòe çré rädhikä, kåñëa keli ärädhikä,
dyotamänä paramä sundaré

"His body is decorated with ornaments, so that His youthful

enchanting form resembles an actor on the stage. Çré Rädhikä,
the most beautiful worshipper of Kåñëa’s pastimes, shines on
His left lap."

~ 276 ~
Çréla Raghunätha däsa Gosväminaù Prärthanaù Stavävalé

rasika nägara chale, rasera prasaìga tule,

häsya parihäsa sambhäñaëe
viläsa cäturyera väkye, mugdha kori priyäjéke,
bära bära kore äliìgane.

"The Rasika Nägara engages in so many frivolous, crooked

rasika talks with His beloved. He enchants His Priyäjé with
these clever, playful words and embraces Her again and again."

sei vrajaräja suta, vidagadha lélämåta,

anudina koriye smaraëa
raghunäthera e prärthanä, divya cintämaëi sonä,
haripada bhajana ratana

"I remember the clever, nectarean pastimes of this prince of

Vraja every day. These prayers of Çréla Raghunätha däsa
Gosvämé are the divine jewels, gold and Cintämaëi-gems of
Haripada Çila’s worship."

Thus ends Çréla Raghunätha däsa Gosvämé’s Prärthanä

Translated: September 1992 by Advaita dasa.

Upgraded: January, 1996.

~ 277 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Çré-Çré Govardhanäçraya
Daçakam

Ten verses in which I take shelter of

Govardhana Hill

By Çréla Raghunätha Däsa Gosvämé

VERSE 1:

saptähaà murajit-karämbuja-paribhräjat-kaniñöhäìguli-
prodyad-valgu-varätakoparimilan-mugdha-dvirepho ‘pi yaù
päthaù-kñepaka-çakra-nakra-mukhataù kroòe vrajaà dräg apät
kas taà gokula-bandhavaà giri-varaà govardhanaà näçrayet

sapta - seven; ahaà - days; murajit - Krsna; kara - hand; ambuja -

lotus; paribhräjat - shines; kaniñöha - smallest; aìguli - finger;
prodyad - manifest; valgu - beautiful; varäöaka – lotus whorl; upari
- on top; milad - meeting; mugdha - charming; dvirepha - bumblebee;
api - even; yaù - who; päthaù - water; kñepaka - thrower; çakra - Indra;
nakra - crocodile; mukhataù - from the mouth; kroòe - in the lap;
vrajaà - Vraja; dräk - quickly; apät - protected; kaù - who; taà - him;
gokula bandhavam - the friend of Gokula; girivaraà - the best of
mountains; govardhanaà - Govardhana; na - not; äçrayet - will take
shelter

~ 278 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Who will not take shelter of Govardhana Hill, the best

of mountains and the friend of Gokula, who protected
the people of Vraja from the rains which came from the
mouth of the crocodile-like king Indra, like an innocent
blackbee sitting on the seedhusk-like little finger of Çré
Kåñëa’s lotus like hand for seven days?

Stavämåta Kaëä Vyäkhyä: In sädhakäveça13 Çrépäda

Raghunätha reveals the glories of Çré Giriräja Govardhana in
this Govardhanäçraya Daçakam.
In his Bhakti-Rasämåta-Sindhu Çréla Rüpa Gosvämé has
mentioned that five of the sixty-four items of bhajana are
extraordinarily powerful and one of them is living in Vraja or
taking shelter of Vraja-dhäma.
durühädbhuta vérye’smin çraddhä düre’stu païcake. yatra
svalpo’pi sambandhaù sad dhiyaà bhäva janmane
"These five items - serving the çré mürti, hearing Çrémad
Bhägavata, associating with devotees, congregationally
chanting the Holy Name of the Lord and living in Vraja - are
very confidential and amazing. What to speak of faithfully
executing these five items of devotion, when an offenseless
person even casually comes in contact with them they will
swiftly cause love of God to take birth in him."
The whole abode of Vraja is a transformation of viçuddha-
sattva, the Lord’s transcendental existence-potency sandhiné.

sandhinéra sära aàça - çuddha sattva näma;

bhagavänera sattä hoy yähäte viçräma

13
Absorption in his 'external' male form, as a practitioner of rägänuga
bhakti. Ed

~ 279 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

mätä pitä sthäna gåha çayyäsana ära;

e sab kåñëera çuddha sattvera vikära

(Caitanya Caritämåta Ädi 4)

"The essential portion of the sandhiné-çakti is called ‘çuddha

sattva’ (pure existence). It is here that the Lord’s sattä rests.
(The word sattä means ‘existence’ and the word viçräma mean
‘blissful residence’.) His mother, His father, His residence, His
house, His bed, and His chairs - all are transformations of
Kåñëa’s çuddha-sattva."
In the holy dhäma, which is the culmination of çuddha-
sattva, which is again a ray of the sandhiné-potency, the Lord is
able to reside, relishing the blissful mellows of His pastimes.
The only abode where Kåñëa can stay enjoying purely sweet and
intimate pastimes, which are devoid of even a whiff of
reverence is this Vraja-dhäma. But even within this Vraja
there is again distinction between the different confidential
pastime-places. Giriräja Govardhana is said by Çréla Rüpa
Gosvämé to be at the summit:

vaikuëöhäj janito varä madhu-puré taträpi räsotsaväd

våndäraëyam udära päëi ramaëät taträpi govardhanaù
rädhäkuëòam ihäpi gokula pateù premämåta plävanät
kuryäd asya viräjato giri-taöe seväà viveké na kaù

"Greater than Vaikuëöha is Mathurä. Better than Mathurä is

Våndävana because the Räsa-dance took place there. Better
even than Våndävana is Govardhana because it was touched by
Kåñëa’s beautiful hand and best of all places is Rädhäkuëòa (the
abode of Çré-Çré Rädhä-Mädhava’s most passionate pastimes),

~ 280 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

which is inundated by the stream of nectarean love of the Lord

of Gokula (Çré Kåñëa).
Who will not serve this sacred pond at the base of
Govardhana Hill?"
Çrépäda Raghunätha has taken shelter at Çré Rädhäkuëòa.
Indeed, he is exclusively fixed in staying at Rädhäkuëòa!
As soon as we mention Rädhäkuëòa, we remember Raghunätha
däsa Gosvämé, the great priest of the sacrifice of rägänugä-
bhakti, who constantly bathed in his own tears of love for
Çrématé Rädhäräëé on the bank of the kuëòa and who gave the
whole world a perfect example of fixation in bhajana,
renunciation, and anxious loving devotion. This kuëòa is one of
the special holy places at the base of Govardhana Hill.
Çré Raghunätha says: "Who will not take shelter of Govardhana
Hill, the friend of Gokula?"
No one can independently take shelter of the holy dhäma.
Just as by the grace of the sädhu or the guru someone may
become devoted to the Lord and the Lord becomes favorable
to him, thinking: "This person has taken shelter of Me, so he
will be protected by Me in all respects!" Similarly by the grace
of the holy dhäma a fortunate practicing devotee will become
attracted to living there, and the dhäma will mercifully bless
him with a place of residence and protect him, thinking: “This
devotee is my protégé in all respects!” This is how the word
äçraya can be understood.
By calling Çré Giriräja Gokula-Bändhava Çré Raghunätha
reminds us of how Giriräja protected Gokula. The king of the
demigods Indra had committed a great offense by accepting
offerings from Çré Nanda, Upänanda and other cowherders,
who are worshippable even for the Supreme Personality of
Godhead. To protect him from the grip of this offense and to
establish the service and the glories of Çré Giriräja the merciful

~ 281 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Lord stopped the sacrifice to Indra and had the sacrifice to Çré
Govardhana commenced.
The king of the demigods Indra, intoxicated as he was with
pride of his opulences, was unable to understand this merciful
pastime of the Lord and began to engage clouds like the
Sämvartaka which are used to destroy the universe, to vanquish
Gokula with showers of rain and thunderbolts.
When these destructive storms and showers of rain, hail, and
thunderbolts began, the distressed Vrajaväsés took shelter of
their only resort, Çré Kåñëa-

kåñëa kåñëa mahäbhäga

tvan näthaà gokulaà prabho
trätum arhasi devän naù
kupitäd bhakta vatsala

(Bhägavata 10.25.43)

"O Kåñëa! Kåñëa! O highly fortunate One! O protector of the

devotees! O most powerful One! Please protect Gokula from
the hand of Indra, who has become angry with us!"
Seeing that the Vrajaväsés were suffering from Indra’s atrocious
behaviour and hearing their distress-calls, Çré Kåñëa said:
"With My own power I will protect the Vrajaväsés, who are
surrendered to Me, who are My protegees and who are My
beloved relatives. My only vow is to protect the souls who
surrender unto Me."
Saying this, Çré Kåñëa suddenly lifted Govardhana Hill and
playfully held it on His left hand, just as a child is holding a
mushroom.
tasmän mac charaëaà goñöhaà
man näthaà mat parigraham

~ 282 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

gopäya svätma-yogena
so’yaà me vrata ähitaù
ityuktvaikena hastena
kåtvä govardhanäcalam
dadhära lélayä kåñëaç
chaträkam iva bälakaù

(Bhägavata 10.25.18-19)

Çré Kåñëa easily held Giriräja with the little finger of His left
hand, gave shelter to all the people and cows of Vraja beneath
it and remained standing motionlessly like this for seven days.
Çrépäda Raghunätha says: "Çré Giriräja remained on the lotus
seed-like little finger of Çré Kåñëa’s lotus like hand like an
innocent bumblebee".
This means that just as a kingbee who is engaged in drinking
the honey from a lotus flower remains on the lotus seed in an
intoxicated state, similarly Govardhana who is the greatest of
Lord Hari’s servants, got a place on Çré Kåñëa’s lotus like hand
for seven consecutive days and nights and remained absorbed
there in relishing the mellows of the beauty of the lotus like
hand of his most dearly beloved. In this way he easily saved the
Vrajamaëòala from the grip of the crocodile-like Indra, who
was showering it vehemently.
Bumblebees drink the honey from lotus flowers in the lakes,
but when a crocodile comes into the lake and splashes that lotus
flower with water, the lotus flower can’t protect himself, nor the
blackbee that may sit on it. But in Kåñëa’s kingdom it is quite
the other way around. Here the Indra-crocodile threw a lot of
water over the abode of Vraja, but not only Kåñëa’s lotus like
hand, even the blackbee-like Govardhana Hill was able to
protect the lake of Vraja. The metaphor called vyatireka is used

~ 283 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

in this verse. When the object of comparison is distinctly

described from the standard of comparison because of some
quality or fault it is called a vyatireka alaìkära. upamänät
vilakñaëa iti guëena doñeëa ca (Alaìkära Kaustubha 8.142)
Çrépäda Raghunätha says: "Which person would not take shelter
of this Giriräja?"

sapta dina çré kåñëera kara-padma çeñe

kaniñöhäìgulé-rüpa maïju padma-koñe
tähe mugdha bhåìga nyäya hoye avasthite
våñöikäré deva-räja nakra mukha ho’te
yiìho ei vraja-bhümi rakñä koriyäche
gokula bändhava boli khyäta giri-räje
hari däsa varya se giri govardhane
kon präëé äçraya nä kore sarva kñaëe?

"Who will not take shelter of Giri Govardhana, the best of

Hari’s servants, who is famous as the friend of Gokula and who
protected Vrajabhümi from the mouth of the showering
crocodile named Devaräja Indra by sitting on the lovely
lotusseed-like little finger of Çré Kåñëa’s lotus like hand like an
innocent bumblebee for seven days?"

VERSE 2:

indratve nibhåtaà gaväà suranadé-toyena dénätmanä

çakreëänugatä cakära surabhir yenäbhiñekaà hareù
yat-kacche ‘jani tena nandita-janaà govinda-kuëòaà kåté
kas taà go-nikarendra-paööa-çikharaà govardhanaà näçrayet

~ 284 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

indratve - kinghood; nibhåtaà - lonely: gaväà - cows; sura-nadé -

Ganga; toyena - with water; déna - lowly: ätmanä - by a person;
çakreëa - by Indra; anugatä - following; cakära - doing; surabhiù -
cow; yena - by whom; abhiñekaà - bathed; hareù - of Hari; yat - who;
kacche - close by; ajani - was manifested; tena - by him; nandita -
gladdened; janaà - person; govinda kuëòaà - Govinda Kunda; kåté -
pious soul; kaù - who; taà - him; go - cow; nikara - group; indra - king;
paööa çikharam - of mountains; govardhanaà - Govardhana; na - not;
äçrayet - will take shelter.

Which pious soul will not take shelter of the king of

mountains, Govardhana Hill, who delights everyone and
close to whom is Govinda Kuëòa, where Lord Hari was
secretly bathed to crown Him as the king of cows with
celestial Gaìgä-water by the Surabhé-cow of the
humbled king Indra?

Stavämåta Kaëä Vyäkhyä: For seven days and nights Çré

Kåñëa stood and held up Çré Giriräja with steady hand.
Like thirsty Cätaka-birds the people of Vraja relished the
sweet nectar of this black monsoon cloud (Kåñëa) for seven days
and nights:

giri-dhara vadanendo raçmi péyüña-dhäräà

pibad iha paçu-jätaà sapta rätrindiväni
kñudham api satåñaà tannäyayau tarhi tasya
praëayi jana gaëänäà kià bruve na bruve kim
çré mukhena janatä sudhä-rasair
asya bhü-dhara-dharasya püryate;
evam apy-avayaté tadä prasüs
tan muhur bahu-rasair apürayat

~ 285 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

"Even the cows and buffaloes of Vraja were constantly

engaged for seven days and nights in relishing the streams of
nectar emanating from Giridhäré Çré Kåñëa’s lustrous moon-like
face and so they did not feel any hunger or thirst. Who can then
describe the ecstasy felt by Çré Kåñëa’s dear most Vrajaväsé gopés
and gopas when they saw Çré Kåñëa’s face for seven days?
Seeing that the gopas and gopés, who were standing in a circle
under the mountain, were constantly drinking the nectar of the
vision of Çré Kåñëa’s lotus like face, mother Yaçodä was filling
Çré Kåñëa’s lotus like mouth with butter and sweet rice every
half hour."
Seeing Kåñëa’s glorious power, the king of heaven Indra
became afraid like an elephant attacked by a lion, so he called
his clouds back and fled to his celestial abode.
But alas! Could he find any peace there after offending the
source of all peace, Çré Kåñëa? At every moment he expected
Kåñëa’s faithful Sudarçana-disc to come and burn the heavenly
planets and their inhabitants. Who knows what kind of harsh
punishment may be my fate?"
In the scripture Çré Gopäla-Campü it is described:
ito gatvä dainyaà matvä skhalad ojä viòaujäù kñayaà
gacchan apyasau kñayam åcchann iva sthitavännatu çacém
acékamata. na ca nirjara sadasi nirjagäma
"Humiliated, Devaräja Indra miserably returned to his
heavenly abode, but when he came there he could find no
peace. It was as if he whithered away each day in great fear.
He found no more joy in the loving conversations with his wife
Çacédevé or in the meetings of the assembly of demigods.
He constantly spent his time in a solitary section of his abode
Amarävaté. When the guru of the demigods, Båhaspati, heard
this he went to see him and chastised him, saying:

~ 286 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

yasmäd abhajasi viñëuà jiñëo tasmäd anedhitäse tvam

na vinä candraà vindati jévana våttià vanaspatiù ko’pi
athavä sahasra dåçam apyaho bhavädåçam abhibhüya
bhåçé-bhavanti tädåçé madäddhatä näsadåçé. yataù sureço’si.
indra uväca - avicäritam eväcaritam idaà mayä. bhavadbhis tu
sämprataà sämpratam upadiçyatäm
båhaspatir uväca - çatamanyo tädåça visadåçatäyäà çata dhåtir eva
dhåtim äsädayitä. tasmät tad anusaraëam eva çaraëam. tad evaà
jantabhedé sakhedébhavann avadhäya dhätäram eva gatvä
saìkocamamatvä sväparädham avadhärayämäsa

(Gopäla Campüù)

"O King of the demigods! Although you are victorious over

all the demons, you can’t make any spiritual advancement
unless you worship the lotus feet of Çré Kåñëa! Can any tree or
herb stay alive without the aid of the moon? Although you have
a thousand eyes, you are still blind! That is because you are
sureça, (king of demigods, or one who is drunk of wine) and this
intoxication (mada means pride or intoxication), the
intoxicating opulence of heaven, has blinded you!"
Hearing these chastising words of Båhaspati, Devaräja Indra
replied: "O master! I’ve done a great mischief by trying to
destroy Vrajabhümi! It was a great injustice! Now please tell me
how to become free from the reactions to such an offense!"
Båhaspati said: "O Indra! Only Lord Brahmä can advise you
in these days of woe, so quickly go to him!"
So Indra went to see Lord Brahmä and elaborately told him of
the offense he had committed. Hearing the words of Devaräja,
Brahmä told him:

hanta vibudhädhipe näpyabudhena bhavatä bhavatä

duùsädharädhaù so’yaà mahän eväparädhaù kåtaù. yaù

~ 287 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

khalu sädhavaù sakåd apyavadhärayantas täm

avadhérayantaù sävadhänaù çrotam apidadhate. tathäpi såñöi-
vidhitsä dur-vidhinä vidhinä mayä tad idam upadiçyate.
pürvaà tan mahima jijïäsayä dhäåñöyam anuñöhitam astéti tan
mätra kilbiña viñama sahamänena mayä durmäëa mayägädha
bhavad aparädha kñamäpaëäya kñamatä na labhyate. kintu
gaväà kaëòuyanaà kuryäd go-gräsaà go-pradakñiëäm.
nityaà goñu prasannäsu gopälo’pi prasédati. iti gautamädi
sammatyä go jätiñu prétiréti parétasya tasya kñamäpaëäya
kätaras tvaà taj jäti mätaraà surabhim eva bhajasva na ced
asurataù surabhé saìgatir bhaviñyati

"Alas! Alas! Although you are the king of the demigods, you
committed such a foolish offense! The wise men carefully block
their ears when they hear about your misbehaviour even once!
Nevertheless I shall advise you what to do in order to protect
my creation! Some time ago I became so impudent as to try to
know the greatness of Çré Kåñëa14, and even now I can’t find the
means by which I can be forgiven for that offense! But Gautama
and other sages advised me to daily carress the cows, feed them
grass and circumambulate them. By serving the cows, the Lord
of cows, Govinda, will swiftly be pleased. Therefore if you want
to satisfy the Lord, who is naturally a great lover of the cows,
then go to the mother of cows Surabhé, otherwise the demons
will surely cause fear and havoc in heaven!"
Hearing Brahmä’s advice Indra swiftly went to mother
Surabhé, told her about the offense he had committed and
brought her along to Vraja-bhümi.

14
By stealing His calves and cowherd boys, see Çrémad Bhägavata
Canto Ten, chapters 13 and 14. Ed.

~ 288 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

The all-merciful Çré Kåñëa had already engaged His cowherd

boys elsewhere and waited for Indra to come. Smilingly He sat
on a jewelled boulder of Govardhana Hill when Indra slowly
and shyly approached Him, offered prostrated obeisances unto
Him and began to praise Him while sitting on his knees before
Him. He revealed all the great glories of Çré Kåñëa with a
faltering and fear-filled voice. After Indra had completed his
praises of the Lord, mother Surabhé also praised Çré Kåñëa and
showered Him with her own milk. Devaräja Indra also had
Kåñëa bathed, with a shower of celestial Gaìgä-water, pumped
up by the trunk of his Airävata-elephant and had Him named
Govinda, or king of cows, in everyone’s presence. The water
that had showered Govinda created Govinda Kuëòa, a lake that
lies at the base of Govardhana Hill even today, delighting the
eyes of everyone. Çrépäda said: "Which fortunate soul will not
take shelter of Giriräja Govardhana, the resting-place of
Govinda?"
çré govinda govardhana uttolana kori;
vraja-maëòala rakñä koilo ei dåçya heri
indra dainye surabhére äni govardhane;
govinda caraëe luöäya sahasra locane
mandäkiné jale kåñëe abhiñeka kore;
yähä hoite ävirbhüta divya sarovare
bhakata nayanänanda çré govinda kuëòa;
pavitra koroye yei akhila brahmäëòa
vrajendranandanera hoy viçrämera sthäna;
bhauma våndävane çréla govardhana näma
sei giriräje kon kåté mahäçaya;
äçraya nä kore yäte sarva labhya hoy?

"When thousand-eyed Indra saw how Çré Govinda lifted

Govardhana Hill to protect Vraja-maëòala he humbly took
Surabhé along to Govardhana and rolled before Govinda’s feet.

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

By showering Kåñëa with the water of the celestial Mandäkiné-

river he created a divine lake named Çré Govinda Kuëòa that
delights the eyes of all the devotees and purifies the entire
universe. Which fortunate soul will not take shelter of this king
of mountains named Çréla Govardhana, which is the resting
place of Vrajendra Nandana, which is situated in the terrestrial
Våndävana and where all desires are fulfilled?"

VERSES 3-4:

svar-dhuny-ädi-vareëya-tértha-gaëato hådyäny ajasraà hareù

séri-brahma-haräpsaraù-priyaka-tat-çré-däna-kuëòäny api
prema-kñema-ruci-pradäni parito bhräjanti yasya vraté
kas taà manya-munéndra-varëita-guëaà govardhanaà näçrayet

jyotsnämokñaëa-mälya-hära-sumano-gauré-baläri-dhvajä
gändharvädi-saräàsi nirjhara-giriù çåìgära-siàhäsanam
gopälo ‘pi hari-sthalaà harir api sphürjanti yat-sarvataù
kas taà go-måga-pakñi-våkña-lalitaà govardhanaà näçrayet

svaù - heaven; dhuni - river; ädi - and so; vareëya - best; tértha -
holy waters; gaëataù - multitude; hådyäni - charming; ajasraà -
always; hareù - of Hari; séri - Balaräma; brahma - Brahmä; hara - Çiva;
apsaraù - Apsarä; priyaka - dear; tat - that; çré däna kuëòäni - Çré
Däna Nirvartana-kuëòa; api - even; prema - love; kñema - welfare;
ruci - taste; pradäna - bestows; paritaù - surrounded; bhräjanti -
shines; yasya - whose; vraté - avowed soul; kaù - who; taà - him;
mänya - worshipable; munéndra - best of sages; varëita - described;
guëaà - glories; govardhanaà - Govardhana; na - not; äçrayet - will
take shelter.

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

jyotsnä - Candra Sarovara; mokñaëa - Åëa Mocana Kuëòa;

mälyahära - Mälyahära-kuëòa; sumanaù - Kusuma Sarovara; gauré -
Gauré-tértha; baläri dhvajä - Indra-dhvaja-vedé; gändharvä -
Gändharvä-kuëòa; ädi - and so on; saräàsi - lakes; nirjhara - cascades;
giriù - mountain; çåìgära siàhäsanam - Ratna Siàhäsana; gopälaù -
the Gopäla-deity; api - even; hari-sthalam - Hari-sthala; hariù -
Harideva; api - even; sphurjanti - shine; yat - that; sarvataù -
everywhere; kaù - who; taà - him; go - cows; måga - deer; pakñé -
birds; våkña - trees; lalitaà - charming; govardhanaà - Govardhana;
na - not; äçrayet - will take shelter.

Which avowed person will not take shelter of

Govardhana Hill, whose glories are sung by the best of
munis15, who is surrounded by many splendid holy lakes
like Çré Däna Nirvartana kuëòa which all bestow love of
God, blessings and taste for bhajana and are more
glorious than such holy waters as the Gaìgä, and which
are dear to Lord Hari, Balaräma, Brahmä, Çiva and the
Apsaräs?

Who will not take shelter of Govardhana Hill, who is

the throne for the erotic mellows, where Lord Hari is
always manifest, who is beautified by cows, deer, birds
and trees, and where there are many beautiful places
like Candra-Sarovara, Åëa-Mocana-Kuëòa, Mälyahäri-
kuëòa, Kusuma-Sarovara, Gauré -Tértha, Indra-dhvaja
vedi, Gändharvä-kuëòa, Nirjhara-Giri, Gopäla and Hari-
sthala?

15
The 'best of munis' is Çré Çukadeva Muni, who glorified Govardhana
Hill extensively in his Çrémad Bhägavata.

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Stavämåta Kaëä Vyäkhyä: After describing the glories of

taking shelter of Çré Giriräja, Çrépäda Raghunätha now
describes all the innumerable holy places around Giriräja that
bestow devotion, everlasting auspiciousness and taste for
bhajana in these two verses.
Each and every playground of Çré Kåñëa, Baladeva and the
cowherd boys around Govardhana Hill is a great holy place.
Apart from that there are also famous kuëòas and other holy
places which are very dear to Brahmä, Mahädeva, Surabhé,
Indra, the Gandharvas and the Apsaräs and which are named
after them, all around Govardhana Hill.
In the Garga-Saàhitä it is described how Mahäräja
Bahuläçva, the king of Mithilä, asked Devarñi Närada about the
exact identity of each and every holy place around Govardhana
Hill –

kati mukhyäni térthäni giriräje mahätmani

etad brühi mahä-yogin säkñät tvaà divya darçanaù

"O great yogi! You are personally endowed with a divine

vision, therefore I am asking you which are the main holy places
around Giriräja Govardhana. Please describe them to me." On
the request of the king of Mithilä Devarñi Närada said:

paripürëatamaù säkñät çré kåñëo bhagavän svayam;

asaìkhya brahmäëòa patir golokeçaù parätparaù
asminsthitaù sadä kréòäm arbhakaiù saha maithila;
karoti tasya mähätmyaà vaktuà nälaà caturmukhaù
yatra vai mänasé gaìgä mahä-päpaugha-näçiné;
govinda kuëòaà çubhadaà çubhaç candra sarovaraù
rädhäkuëòaà kåñëakuëòaà lalitäkuëòam eva ca;
gopälakuëòaà tatraiva kusumäkara eva ca

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

çré kåñëa mauli saàsparçät mauli cihnä çiläbhavat;

yasyä darçana mätreëa deva maulir bhavejjanaù
yasyäà çiläyäà kåñëena citräni likhitäni ca;
adyäpi citritä puëyä nämnä citra çilä girau
yäà çiläm arbhakaiù kåñëo vädayan kréòane rataù;
vädané sä çilä jätä mahä päpaugha-näçiné
yatra çré kåñëacandrena gopälaiù saha maithila;
kåtä vai kanduka-kréòä tat kñetraà kandukaà småtam
dåñövä çakra-padaà yäti natvä brahma-padaà ca tat;
viluëöhan yasya rajasä säkñäd viñëu-padaà vrajet
gopänäm uñëinänyatra corayämäsa mädhavaù;
auñëiñaà näma tat térthaà mahä päpa-haraà girau
népa paläça paträëäà kåtvä droëäni mädhavaù;
aghäsa bälakaiù särddhaà picchiläni dadhéni ca
droëäkäräëi paträëi vabhüvaù çäkhiëäà tadä;
tat kñetraà ca mahä-puëyaà droëaà näma nåpeçvara
dadhi-dänaà tatra kåtvä pétvä patra-dhåtaà dadhi;
namaskuryän naras tasya golokän na cyutir bhavet
netre tväcchädya yatraiva lélo’bhün mädhavo’rbhakaiù;
tatra térthaà laukikaà ca jätaà päpa-praëäçanam
kadamba-khaëòa térthaà ca lélä-yuktaà hareù sadä;
tasya darçana mätreëa naro näräyaëo bhavet
yatra vai rädhayä räse çåìgäro’käri mädhavaù;
tatra govardhane jätaà sthalaà çåìgära-maëòalam
airävatasya surabheù päda cihnäni yatra vai;
tatra natvä naraù gopé vaikuëöhaà yäti maithila
hasta-cihnaà päda-cihnaà çré kåñëasya mahätmanaù;
dåñövä natvä naraù kaçcit säkñät kåñëa-padaà vrajet
etäni nåpa térthäni kuëòädyäyatanäni ca;
aìgäni giriräjasya kià bhüyaù çrotam icchasi

"O King of Mithila! The complete, primeval, and supreme

Lord Çré Kåñëa, Who is the maintainer of all the universes and
the Lord of Goloka, always plays on Govardhana Hill with His

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

cowherd boyfriends. Therefore even four-faced Lord Brahmä

can’t describe His glories."
Near Govardhana Hill is the Mänasé-Gaìgä, which destroys
all sins, Govinda-Kuëòa, which is filled with clear water,
Candra-Sarovara, Çré Rädhäkuëòa, Çyämakuëòa, Lalitäkuëòa,
Gopälakuëòa, Kusuma-Sarovara and other great holy tanks.
On one part of Govardhana Hill is a stone which bears the sign
of Çré Kåñëa’s head because He touched it with His head.
Anyone who sees this stone is worshipable even for the
demigods. All the different sacred rocks on Govardhana Hill
that Çré Kåñëa painted pictures on are still there and are known
as ‘Citra-Çilä’. The stones on which Çré Kåñëa played (music)
while playing with His cowherd boyfriends are known as
‘Vädané-çilä’ and they destroy all sins. The place on Govardhana
Hill where Kåñëa played ball (kanduka) with His friends is
known as ‘Kanduka-kñetra’. Anyone who sees these places
attains the position of Indra, anyone who offers obeisances unto
them attains the position of Brahmä and anyone who rolls in
their dust attains the position of Viñëu. The place on
Govardhana Hill where Çré Kåñëa kept the turbans of the
cowherd boys after stealing them as a joke is called ‘Auñëiña-
tértha’ and destroys all sins.
Once upon a time the gopés went down the road alongside
the base of Govardhana Hill on the pretext of wanting to sell
yoghurt. At that moment the cowherd boys, on Çré Kåñëa’s
indication, dragged the vessels of yoghurt from their heads and
threw them on the ground. The gopés then went to Nanda and
Yaçodä to tell them about this impudence of Çré Kåñëa and the
cowherd boys, while Çré Kåñëa made innumerable leaf-cups of
Kadamba- and Paläça-leaves and ate the yoghurt that had fallen
on the ground with His cowherd boyfriends. At this place the
leaves on the Kadamba- and Paläça-trees are naturally shaped

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

like leaf-cups. O King of Mithilä! This very sacred place is

known as Droëa-tértha. Anyone who donates yoghurt or drinks
yoghurt here from a Droëa-leafcup and devotedly offers his
obeisances unto this place will never fall down from Goloka."
The place on Govardhana Hill where Çré Kåñëa and His
cowherd boyfriends were playing hide-and-seek by covering
each other’s eyes is called ‘Laukika Tértha’ and destroys all sins.
The place on top of Govardhana Hill which is called ‘Kadamba
Khaëòa’ is an abode where Çré Kåñëa performed different
pastimes. A person who simply sees this place attains särüpya-
mukti (liberation in which one attains the same form) with Lord
Näräyaëa. The place on Govardhana Hill where Çré Kåñëa
performed different erotic (çåìgära-rasa) pastimes with Çré
Rädhä is known as ‘Çåìgära Maëòala’.
Even if a great sinner offers his obeisances to the place on
Govardhana Hill where Airävata’s and Surabhé’s footprints are
he will become qualified to ascend to Vaikuëöha. At different
places on Govardhana Hill one can find the handprints and
footprints of the Supreme Lord Çré Kåñëa. A person who
beholds these signs will directly attain Çré Kåñëa’s lotus feet. O
Lord of Mithilä! Thus I told you about all the different holy
places and holy tanks around Çré Giriräja that form his limbs.
Now tell me what more you want to hear!"
Hearing everything about the holy places around
Govardhana Hill from Devarñi Närada, King Bahuläçva of
Mithilä was most ecstatic and told Çré Närada with folded
hands: "O Devarñe! You are omniscient! Please tell me which
holy place is situated on which limb of Govardhana Hill, and
thus make my life blessed!" Being most pleased with the
plaintive words of the king of Mithilä, Devarñi Närada said:

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

yatra yasya prasiddhiù syät tadaìgaà paramaà viduù;

kramato nästyaìgacayo govardhanasya maithila
yathä sarva-gataà brahma sarväìgäni ca tasya vai;
vibhüter bhävataù çaçvat tathä vakñyämi mänada
çåìgära maëòalasyädho mukhaà govardhanasya ca;
yatrännaküöaà kåtavän bhagavän vrajaväsibhiù
netre vai mänasé gaìgä näsä candra sarovaraù;
govinda-kuëòaà hyadharau cibukaà kåñëa kuëòakam
rädhä-kuëòaà tasya jihvä kapolau lalitä-saraù;
gopäla-kuëòaà karëau ca karëäntaù kusumäkaraù
mauli-cihnä çilä tasya laläöaà viddhi maithila;
çiraç citraçilä tasya grévä vai vädiné-çilä
kändukaà pärçva-deçäàç ca auñëiñaà kaöir ucyate;
droëa-térthaà påñöha-deçe laukikaà codare sthitam
kadamba-khaëòam urasi jévaù çåìgära maëòalam;
çré kåñëa päda-cihnaà tu manas tasya mahätmanaù
hasta-cihna tathä buddhir airävata-padaà padam;
surabheù päda-cihneñu pakñau tasya mahätmanaù
puccha-kuëòe tathäpucchaà vatsa-kuëòe balaà småtam;
rudra-kuëòe tathä krodhaù kämaù çakra sarovare
kuvera térthaà codyoge brahma-térthe prasannatä;
yama-térthe hyahaìkäro vadantétthaà purävidaù
evam aìgäni sarvatra giriräjasya maithila;
kathitäni mayä tubhyaà sarva-päpa haräëi ca
giriräja vibhütià ca yaù çåëoti narottamaù;
sa gacched dhäma paramaà golokaà yogi durlabhaà

(Garga Saàhitä)

"O King! I will now tell you what holy places represent which
limbs of Govardhana Hill! There is no serial order or qualitative
distinction between these places, though. Just as the supreme
brahman is all-pervading and there is no qualitative distinction
between its limbs, similarly there is no serial order or qualitative

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

distinction between the limbs of Çré Giriräja, which is Çré

Kåñëa’s playground, which directly emanates from His body.
Anyway, there are holy places situated on each and every
limb of Govardhana Hill. Of them, the lower part of Çåìgära-
maëòala, the place where Çré Kåñëa and the Vrajaväsés perform
the Annaküöa-sacrifice, is Govardhana’s mouth. Mänasé Gaìgä
is Govardhana’s eyes, Candra Sarovara his nose, Govinda
Kuëòa his lips and Kåñëa-kuëòa his chin. Rädhäkuëòa is
Govardhana’s tongue, Lalitä-kuëòa his cheeks, Gopäla-kuëòa
his ears and Kusuma Sarovara his earlobes. The rock that bears
the sign of Çré Kåñëa’s head is Govardhana’s forehead, Citra-çilä
is Govardhana’s head, Vädané-çilä is Govardhana’s neck,
Kanduka-tértha is his side and Auñëiña-tértha is his waist. Droëa-
tértha is Govardhana’s back, Laukika-tértha is his belly,
Kadamba-khaëòa his chest and Çåìgära-maëòala is
Govardhana’s life-force. Govardhana’s mind is the place where
Çré Kåñëa’s footprints can be seen, Govardhana’s intelligence is
the place where Çré Kåñëa’s handprints can be seen and the
place where Surabhé’s footprints can be seen is Govardhana’s
wings. Puccha-kuëòa is Govardhana’s tail, Vatsa-kuëòa his
strength, Rudra-kuëòa his anger, Indra-sarovara his lust,
Kuvera-tértha his enterprise, Brahma-tértha his satisfaction and
Yama-tértha his ego.
O King of Mithilä! In this way the sages have described each
of Govardhana’s limbs in connection with all the holy places
that are there, and they have been described by me to you as
such. Any fortunate person who hears this description of Çré
Giriräja will become qualified to live in Goloka, the abode
which is rarely attained by the yogés!"
Çrépäda Raghunätha says: "Çré Kåñëa always personally
resides here as Gopäla!" This was also described by Çré Närada
to Bahuläçva in the Garga Saàhitä (3.7.28-32):

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

yena rüpeëa kåñëena dhåto govardhano giriù;

tad rüpaà vidyate tatra nåpa çåìgära maëòale
abdäç catuù sahasräëi tathä cäñöau çatäni ca;
gatäs tatra kaler ädau kñetre çåìgära maëòale
giriräja guhä madhyät sarveñäà paçyatä nåpa;
svataù siddhaà ca tad rüpaà hareù prädurbhaviñyati
çré näthaà deva-damanaà taà vadiñyanti sajjanäù;
govardhana girau räjan sadä léläà karoti yaù
ye kariñyanti neträbhyäà tasya rüpasya darçanam;
te kåtärtha bhaviñyanti maithilendra kalau janäù
jagannätho raìganätho dvärakänätha eva ca;
badrinäthaç catuñkoëe bhäratasyäpi parvate
madhye govardhanasyäpi nätho’yaà vartate nåpa;
pavitre bhärate varñe païcanäthäù sureçvaräù
sad dharma maëòale stambhä ärta-träëa paräyaëäù;
teñäà tu darçanaà kåtvä naro näräyaëo bhavet
caturëäà bhuvi näthänäà kåtvä yäträ naraù sudhéù;
na paçyed deva-damanaà na sa yäträ-phalaà labhet
çré-näthaà deva-damanaà paçyed govardhane girau;
caturëäà bhuvi näthänäà yäträyäù phalam äpnuyät

"O King, the form Kåñëa showed as He lifted Govardhana

Hill is still present at Çåìgära-maëòala. 4.800 years after the
beginning of the Kali-age, Çré Hari will spontaneously appear
from a cave of Govardhana Hill and reveal His form to everyone
at Çåìgära-maëòala. (He appeared to Çrépäda Mädhavendra
Puré in a dream and told him to unearth Him from a cave of Çré
Giriräja. He was initially installed on top of Govardhana Hill as
Çré Nätha-mürti, but now He is opulently served in the town of
Näthadvära in Räjasthäna) O King, the saints will call this form
of the Lord of the demigods, Who always enjoys pastimes on
Govardhana Hill, Çré Nätha. O King of Mithila, the people in
Kali-yuga who see this form of the Lord with their eyes will be

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

blessed. In four corners of Bhärata (India) the Lord is present

in four forms – Jagannätha, Raìganätha, Dvärakänätha and
Badrinätha, and on Govardhana Hill the Lord is also present,
as Çré-Nätha.
These five Nätha-mürtis are the five pillars that uphold the
platform of religion and they are dedicated to protecting the
miserable people. Anyone who sees these five Nätha-mürtés
will attain särüpya-mukti with Lord Näräyaëa. If someone has
gone for the darçana of the other four mürtis, like Raìganätha
and Jagannätha and has not seen the fifth mürti Çré Nätha, then
his darçana of the other four mürtis was a waste."
(The Çré-Nätha mürti was present on Govardhana Hill at the
time of Çréman Mahäprabhu and the Gosvämés Çré Rüpa,
Sanätana and Raghunätha däsa, who were all very eager for his
darçana. The deity descended (had Himself removed) from the
Hill on the pretext of being afraid of a Muslim-invasion, so that
Çré Caitanya Mahäprabhu, as well as Rüpa, Sanätana and
Raghunätha däsa Gosvämé (who had all vowed not to climb the
Hill) could still have His blessed darçana. They did not go to
see Him in Näthadvära. Any fortunate person who merely
beholds the Çrénätha-mürti at Govardhana will attain the merit
of seeing all five of the Nätha-mürtis, even without seeing the
other four."
Çrépäda Raghunätha says: "With their natural beauty the
trees, vines, cows, deers and birds of Govardhana Hill who is
Çré Rädhä-Kåñëa’s most lovely pastime-place or the throne of
Their erotic pastimes, always remind us of Çré Hari. Who is
there who will not take shelter of this Govardhana Hill?"

bahu térthera samäçraya giri-govardhana;

mahä-tértha hoiyächena bhuvana pävana
gaìgädi tértha hoite mahimä pradhäna;

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 Çré-Çré Govardhanäçraya Daçakam Stavävalé

sarva-tértha phala yiìho korena pradäna

çré govinda baladeva brahmä hara kori;
apsarä çré däna-kuëòa cäri dike gheri
yära çobhä satata-i koriche varddhana;
çuka muni yära guëa korena kértana
sei govardhana kon vrata paräyaëa;
äçraya nä koribeka loiyä çaraëa

"Which avowed person will not take shelter of Govardhana

Hill, who is the shelter of many holy waters which have become
great sacred places that purify the whole world, that excel even
the glories of the Gaìgä and other holy waters and that can
bestow the merit of all the holy waters upon the pilgrim, whose
beauty is always increased by the surrounding lakes of Çré
Govinda, Baladeva, Brahmä, Hara (Çiva) and the Apsaräs, as
well as Çré Däna-Kuëòa, and whose glories have been sung by
the great sage Çuka Muni?"

yära catur-dike jyotsnä-mokñaëa, mälyahära;

sumano, gauré, baläri-dhvaja kori ära
gändharvädi manohara nänä sarovare;
nirjhara giri yathä äche çobhä kore
svayaà bhagavän sadä gopäla mürti dhare;
vihariche yathä nitya nänä khelä kore
çåìgärera siàhäsana yähära svarüpa;
vichäye rekheche deho lélä anurüpa
go måga pakñé yoto våkña latä gaëe;
säjäye rekheche yiìho koriyä udyäne
ati manohara sei giri govardhana;
yathäya vihare kåñëa saha sakhägaëa
lélä-sthalé govardhane kon bhägyaväne;
äçraya nähiko kore lélä daraçane

~ 300 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

"Which fortunate soul will not take shelter of the very

enchanting pastime-place Giri-Govardhana, who is surrounded
by different enchanting lakes like Jyotsnä, Mokñaëa, Mälyahära,
Sumano, Gauré, Baläri-dhvaja and Gändharvä, the place where
there is beautiful Nirjhara-Giri, where the Supreme Lord is
always assuming the form of Gopäla and eternally plays
different pastimes. Giri-Govardhana whose form is the throne
for the erotic mellows, spreading out its body according to the
pastimes that take place there. The place that keeps cows, deer,
birds, trees and vines in its gardens to decorate them and where
Kåñëa enjoys with His cowherd boyfriends?"

VERSE 5:

gaìgä-koöy-adhikaà bakäri-pada-järiñöäri-kuëòaà vahan

bhaktyä yaù çirasä natena satataà preyän çiväd apy abhüt
rädhä-kuëòa-maëià tathaiva murajit-prauòha-prasädaà dadhät
preyaù-stavyamano ‘bhavat ka iha taà govardhanaà näçrayet

gaìgä - Ganges: koöi - millions; adhikaà - greater; bakäri - Kåñëa;

padaja - coming from the feet; ariñöäri kuëòa - Çyämakuëòa; vahan -
carrying; bhaktyä - with devotion; yaù - who; çirasä - on the head;
natena - humbly; satataà - constantly; preyän - dearer; çiväd - than
Çiva; api - even; abhüt - became; rädhäkuëòa - Rädhäkuëòa; maëià
- jewel; tathä - then; eva - certainly; murajit - Kåñëa; prauòha - great;
prasädam - mercy; dadhat - manifested; preyaù - dear; stavyatama -
most praiseworthy; abhavat - became; ka - who; iha - here ; tam - to
Him; govardhanaà - Govardhana; na - not; äçrayet - will take
shelter..

~ 301 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Who will not take shelter of Govardhana Hill, who is

most praiseworthy for the devotees, who is the object of
Murajit’s (Kåñëa’s) great mercy and who has become
even more dear than Lord Çiva, because He always
carries Ariñöakuëòa (Çyämakuëòa), whose waters flow
from Bakäri’s (Kåñëa’s) feet and are superior to millions
of Gaìgä-rivers, and who carries the jewel named
Rädhäkuëòa on his head, which is lowered out of
devotion?

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

Däsa Gosvämécaraëa reveals the glories of Haridäsa-varya
Giriräja Çré Govardhana as being even greater than Lord Çiva,
who is the crown jewel of Vaiñëavas "vaiñëavänäà yathä
çambhuù"16, by being dear to Çré Kåñëa, by being the recipient
of Çré Kåñëa’s mercy and by being dear to the devotees.
Çréman Mahädeva (Lord Çiva) has become ‘Çiva’ (blissful, or
auspicious) by carrying the Gaìgä which springs from Lord
Viñëu’s lotus feet on His head.
yac chauca niùsåta sarit pravarodakena térthena mürdhny-
adhikåtena çivaù çivo’bhüt (Bhägavata 3.28.22):
"Çiva has become çiva (auspicious or blessed) by carrying the
water of the sacred Gaìgä, the greatest of rivers, which
emanates from His (Lord Viñëu’s) lotus feet, on his head."
Here Çré Çiva has become çiva because he became immersed
in the bliss of devotion due to holding the Gaìgä, which streams
from the lotus feet of the Lord on his head and thus became
the bestower of devotion to the world.
According to Bhägavata-commentator Çrédhara Svämé the
word ‘Çiva’ means ‘topmost bliss’ and this automatically means

16
Bhägavata 12.13.16

~ 302 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

the attainment of the bliss of devotion for there is no greater

bliss in the world than the bliss of devotion.
From this it is understood that Çré Gaìgä awakens this devotion
to the Lord.
Çrépäda Raghunätha däsa says: "The water of Ariñöakuëòa or
Çyämakuëòa, which flows from Çré Kåñëa’s lotus feet, is millions
of times holier than the water of the Gaìgä".
Connection with Çré Govinda’s lotus feet makes a holy place an
even more holy place. Çréla Narottama däsa Öhäkura sings:
tértha-yäträ pariçrama, kevala monera bhrama, sarva siddhi
govinda caraëa:
"The hard labor of pilgrimage is simply a mental illusion. All
perfection lies at Govinda’s lotus feet."
Who can describe the glories of this Çyämakuëòa which was
created by a strike of Govinda’s heel and that was filled with all
the holy waters of the universe on Govinda’s order and by His
wish? Is it so astonishing that this Ariñöakuëòa or Çyämakuëòa
is adorned with great glories that exceed the Gaìgä millions of
times? Besides, there is also Rädhäkuëòa, the crown jewel of
Vraja, which Kåñëa considers to be even more glorious than His
own kuëòa Çyämakuëòa. This kuëòa is as dear to Kåñëa as
Rädhäräëé Herself and anyone who bathes here just once
receives the love that She feels for Him.

sei kuëòe eka bäre yei kore snäna;

täre rädhä sama prema kåñëa kore däna (C.C.).

“Can there be any doubt that Govardhana, who carries both

Rädhäkuëòa and Çyämakuëòa, is a much greater relisher of
the mellows of devotion and bestower of prema than Lord
Çiva, the carrier of the Gaìgä?”

~ 303 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Çréla Giriräja’s carrying Rädhäkuëòa and Çyämakuëòa on his

head particularly excels Lord Çiva’s carrying the Gaìgä on His
head in many ways.
First of all, the Gaìgä that Çréman Mahädeva carries on his
head flows from Lord Viñëu’s lotus feet, but Çyämakunda flows
like honey from the lotus feet of Kåñëa, the origin (aàçé) of
Lord Viñëu. Çré Rädhäkuëòa is even more glorious than
Çyämakuëòa. Secondly, Lord Çiva carries only the Gaìgä on
His head, while Çyämakuëòa contains the sum total of all the
holy waters in the universe, and these rivers had been called
there by the Lord Himself. All these holy waters then came to
reside in Çré Rädhäkuëòa with even more enthusiasm and
devotion, and thus considered themselves completely blessed.
Thirdly, Çréman Mahädeva did not devotedly carry
voluntarily the Gaìgä, which is Viñëu’s foot water, on his head.
King Bhagératha performed penances to please the Gaìgä and
to get her to descend from Brahmaloka to redeem his ancestors.
Then he pleased Lord Çiva to convince him to carry the Gaìgä
on his head, so that he would bear the force of the cascading
water. But Çré Giriräja Govardhana carries the most glorious
Rädhäkuëòa and Çyämakuëòa on his head with the greatest
devotion (bhaktyä yaù çirasä natena). No one had to request
him to do it!
Fourthly, Lord Çiva does all kinds of things and goes around
everywhere with the Gaìgä on His head, whereas Govardhana
stands still, forever carrying these two glorious kuëòas on his
lowered head (çirasä natena).
Symbolizing a prostrated obeisance, Çré Giriräja most
devotedly carries the two holy kuëòas on his lowered head, and
thus became an even greater receptacle of Çré Kåñëa’s topmost
love and mercy than Gaìgädhara (Çiva). Hence Çréla Giriräja
Govardhana is named hari-däsa-varya, the best of Lord Hari’s

~ 304 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

servants, for he became the object of the Lord’s love and the
Lord’s grace. Thus he became the most worshipable object of
devotion for innumerable devotees. Why? Because devotion for
such great devotees is even greater than devotion for the Lord’s
own lotus feet and it causes such a (devotee-) worshipper to
become an even greater object of the Lord’s grace.
Knowing this, the devotees cherish even greater devotion to
and faith in Giriräja.
Çrépäda Raghunätha says: "Which person would not accept
the shelter of Giriräja Govardhana?"

kåñëa pädapadma jäta çyämakuëòa näma;

koöi gaìgädhika yära mahimära gäna
divya cintämaëi-rüpa çré rädhäkuëòa;
dui kuëòera guëa gäya akhila brahmäëòa
mahätértha dui kuëòa avanata mäthe;
vahana korena yini sevä-vrata bhäve
mahädeva hoite tära mahimä apära;
kåñëa anugraha pätra vandita sabära
haridäsa varya sei çréla govardhane
kevä nä bhajana kore loiyä çaraëe?

"Who will not take shelter of Çréla Govardhana, the best of

Hari’s servants, who is the object of Kåñëa’s mercy and
praiseworthy by all of His devotees, and worship him, who
devotedly carries Çyämakuëòa, which has flown from Kåñëa’s
lotus feet, and Çré Rädhäkuëòa, which is made of divine
Cintämaëi-gems, two ponds that are glorified by the whole
world, on his lowered head, thus becoming even more glorious
than Mahädeva?"

~ 305 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

VERSE 6:

yasyäà mädhava-näviko rasavatém ädhäya rädhäà tarau

madhye caïcala-keli-päta-valanät träsaiù stuvatyäs tataù
sväbhiñöhaà paëam ädadhe vahati sä yasmin mano-jähnavé
kas taà tan nava-dam-pati-pratibhuvaà govardhanaà näçrayet

yasyäà - where; mädhava - Kåñëa; nävikaù - boatman; rasavatém -

Rädhä, who has rasa; ädhäya - takes; rädhäà - Rädhä; tarau - on the
boat; madhye - in the middle; caïcala - naughty; keli - play; päta -
waves; balanät - from the force; träsaiù - with fear; stuvatya - prays;
tataù - then; sva - own; abhéñöaà - desired; paëam - wager; ädadhe -
takes; vahati - carries; sä - She; yasmin - in which; mano jähnavé -
Mänasa Gaìgä lake; kaù - who; taà - him; tat - that; nava - young;
dampaté - love couple; pratibhuvam - mediator; govardhanaà -
Govardhana; na - not; äçrayet - will take shelter.

Who will not take shelter of Govardhana Hill, who

became the mediator for the youthful loving Couple
Rädhä-Kåñëa, when Mädhava became the boatman who
took Rasavati Rädhä on His boat to the middle of the
Mänasa Gaìgä-lake where She fearfully prayed to Him
to calm the strong restless waves and He took His desired
fee from Her?

Stavämåta Kaëä Vyäkhyä: While Çrémat Raghunätha däsa

Gosvämépäda glorifies Çré Giriräja, suddenly a very intimate
pastime of Çré-Çré Rädhä-Mädhava on the greatest limb and
most confidential pastime-place of Govardhana known as
Mänasa Gaìgä becomes manifest in his consciousness.
In this verse he elaborates on this.

~ 306 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

"Çré Kåñëa has left the duty of cow-herding to His cowherd

boyfriends and is staying alone on the bank of the Mänasa
Gaìgä-lake!"
When Çrématé hears this news from a särikä (female parrot)
She goes there with Her girlfriends, setting out from Çré
Rädhakuëòa to Govardhana, carrying milk, buttermilk, and
butter in pots on Her head. In his maïjaré-svarüpa (spiritual
body named Tulasé Maïjaré) Çréla Raghunätha Däsa Gosvämé
follows Sväminé (his mistress) Rädhikä as if she is Her shadow.
Her heart horripilating of ecstatic love, Çrématé thus walks on,
thereby blissfully speaking about Kåñëa with Her girlfriends.
Different flowers of ecstatic love blossom on the vine of Her
body when She hears the joking words of Her girlfriends,
headed by Lalitä and Viçäkhä, and Her gait is slow out of ecstasy
because She’s going to see Çyäma. How wonderful is the beauty
of Giriräja! Its valleys are covered with thick, luscious grass and
blooming trees and vines, the bumblebees are blinded by
intoxication from the fragrance of the flowers and are buzzing
around the branches of the trees which bear ripe and juicy
fruits and the forest is filled with the sweet chirping of different
birds and hares while deer and other animals are freely
wandering around. Giriräja is beautified by beautiful cascades
and caves and all the moving and non-moving beings around
Giriräja tremble of ecstasy when they see Çré Rädhikä and Her
girlfriends.
Meanwhile Çyäma hears from a çuka (male parrot) that
Çrématé and Her girlfriends are coming His way. It is the rainy
season and the Mänasa Gaìgä is filled to the brim. Mädhava
dresses up like a boatman and takes an old boat to the middle
of the lake, singing songs He likes and diffusing a blue light over
the chest of the Jähnavé (Mänasa Gaìgä).

~ 307 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Slowly, slowly Çrématé and Her girlfriends arrive at the shore

of the lake. When Çrématé sees the youthful boatman the ocean
of Her love for Him wells up and Her lotus feet become
motionless. The sakhés take their baskets off their heads and
call out: “Boatman! Boatman!”, but Kåñëa pretends not to hear
and see them. Looking the other way He keeps on singing as
He pleases. Then slowly He steers His boat to the shore.
It is an old boat. Çréla Jïäna däsa sings:

mänasa suradhuné duküla päthära;

kaichane sahacaré hoyabo pära
prävåt samaye garaje ghana ghora;
kharatara pavana bohoi tahi jora
dürahi nehärata nägara çyäma;
taraëé lei milalo soi öhäm
häsi häsi kohoye nävika vara käna;
coòho sabe pära utärabo häm
çuni suvadané dhané harañita bheli,
coòholo taraëé pära sahacaré meli
nautuna nävika kachu nähi jäno;
vegete taraëé lei korolo payäna
öuöé taraëé heri bhelo taräsa;
siïcaye päné kore jïäna däsa

"The Mänasa-Gaìgä is a vast expanse of water. How will the

sakhés cross it? In the monsoon time the clouds rumble terribly
and a heavy gale is blowing. Nägara Çyäma (the amorous hero
Kåñëa) saw them from a distance and brought His boat to the
shore. The best of boatmen, Käna (Kåñëa), laughed and said:
‘Climb in My boat! I will bring You across!’
When Suvadané (fair faced Rädhikä) heard this, She smiled and
climbed in the boat with Her girlfriends. The new boatman
didn’t know anything (about sailing), but still He quickly set off

~ 308 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

with His boat. Seeing that the boat is leaking, Jïäna däsa
became afraid and started scooping out the water!"
Çrématé Rädhikä is named rasavati here, because She carries
the highest spiritual flavour, mädana rasa, in Her heart and
because She carried go-rasa, or milk in a pot on Her head.
When the boat comes to the middle of the lake, clouds appear
in the sky and a strong wind begins to blow. The old boat begins
to rock strongly and is about to sink.
The hearts of Çrématé and Her girlfriends begin to pound in
their chests. Afraid of drowning Çrématé calls out, "Help! Help!
Boatman!" so many times, but the boatman doesn’t care about
it. The naughty boatman simply collects His desired fee of
ferrying by kissing and embracing Çré Rädhikä as if that would
protect Her. Çréla Jïäna däsa also sings:

mänasa gaìgära jala, ghana kore kala kala,

du’küla bohiyä yäi òheu
gagane uöhilo megha, pavane bäòhilo vega,
taraëé räkhite näre keu

"The water of Mänasa-Gaìgä dashes loudly and her billows

are hitting both shores. Clouds arise in the sky and the wind
begins to increase its force. No one can protect the boat."

dekho sakhé! navéna käëòäré çyäma räya

kokhono nä jäne kän, bähibära sandhän,
jäniyä coòiluà kene näy

"O sakhi, look! The young helmsman Çyäma Räya doesn’t

know anything about sailing! He’s never done it before! Why
did I climb into this boat, although I know all this?"

~ 309 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

näiyära nähiko bhay, häsiyä kathä-öi koy,

kuöila nayäne cähe more
bhayete käàpiche de, e jvälä sahibe ke,
käëòäré dhariyä kore kore

"He’s not afraid of sailing at all! He’s just smirking and

talking, looking at Me with crooked eyes! I’m trembling with
fear. Who can tolerate such suffering? This boatman is holding
His hand on my lap!"

akäje divasa gelo, naukä pära nähi hoilo,

paräëa hoilo paramäda
jïäna däsa kohe sakhi, thira hoiyä thäko dekhi
ekhon nä bhäviho viñäda

"The day has passed and no work has been done! The boat
never crossed the lake! My heart has gone mad! Jïäna däsa says:
‘Sakhi! Stay calm, and don’t be sad!’"
The sakhés are enchanted when they behold the sweetness
of the Yugala-lélä and the boats of their hearts sink in the waves
of the ocean of the Yugala prema rasa. When Çrématé calls out,
"Helmsman! Helmsman! “, the rasika nävika Kåñëa replies with
faltering voice:

çuno vinodini dhani, ämära käëòäré tumi,

tomära käëòäré koho käre
tuyä anuräge prema, samudre òubechi ämi
ämäre tuliyä koro pare

"Listen, O Vinodini-dhani (delightful girl)! You are My

helmswoman! Tell Me Who’s Your helmsman? I am drowning
in the ocean of Your passionate love! Pick Me up and make Me
cross that ocean!"

~ 310 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

yogé bhogé näpitäné, tomära lägiyä däné,

ojhä hoiläm tomära käraëe
tuya anuräge more, loiya phire ghare ghare
tuyä lägi koriluà dokäne

"For Your sake (desiring to meet You) I became a yogé, a

bhogé, a barber, a tax-collector and an exorcist! Out of love for
You I ran a shop!"

räkhäla loiyä vane, sadä phiri dhenu sane,

tuyä lägi vane vanacäré
tomära piréti päiyä, e bhäìgä taraëé loiyä,
tuyä lägi hoinu käëòäré

"I take My cowherd boys into the forest and I always ramble
there with My cows. For Your sake I became a forest-dweller!
I came with this broken boat just to get Your love! For You I
became a boatman!"

nä bolo kubola dhani, ramaëéra çiromaëi,

tuyä preme ki nä kori ämi
däsa jagannäthe koy, nä öheliho räìgä päy,
jäti jévana dhana tumi

"Don’t speak harsh words to Me, O crown jewel of lady-loves!

Don’t (You know that) I love You?"
Jagannätha däsa says: "Don’t kick me away! You are my caste,
my life, and my wealth!"
Then slowly the boat reached the shore and the Yugala
Kiçora entered a kuïja where They had Their sweet pastimes-
of-meeting, which were witnessed through the holes in the
foliage by the sakhés who had made all arrangements for Their
meeting there.

~ 311 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

In this way everyone (the Yugala as well as Their girlfriends

and maidservants) had all Their desires fulfilled. Çrématé and
Her girlfriends fed Çyäma all the ghé, milk, and yoghurt that
they carried with them and then returned home, pouring their
bodies in the stream of the bliss of meeting and the agony of
separation.

tvaräya taraëé loiyä tére äilä çyäma;

saphala korilä vidhi pürilo manakäma
navané mäkhana chenä ye chilo pasäre;
sakala dilena çyäma nägarera kore
aïjali aïjali kori korilä bhojana;
sabe meli colilena äpana bhavana
äilä mandire räi sakhégaëa saìge;
hariñe bosilä dhané premera taraìge

(Pada Kalpataru)

"Çyäma quickly took the boat to the shore and fate satisfied
Him by fulfilling His desires. Whatever butter and buttermilk
the gopés carried in their baskets they all handed it to Çyäma
Nägara, Who ate it with both hands. Then they all returned to
their own homes. When fortunate Räi returned home with Her
sakhés She sat down, floating on the waves of prema.
Çrépäda Raghunätha’s vision ends, and in external
consciousness he says:
"Who will not take shelter of this Govardhana Hill, who is a
mediator in the meeting of the eager amorous Couple, and
where the beautiful lake Mänasa Gaìgä is, where They play
such intimate sports? He can bless the sincere devotees with
the vision of all these confidential pastimes, which are taking
place on his own chest!" That is the purport.

~ 312 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

ye sthänete çré govinda nävika rüpete;

rasavaté åadhikäya caòäye naukäte
taraìgita madhya-sthale naukäya dolane;
bhayete vihvala rädhä hådaya kampane
stuti kore rasavaté çré kåñëa-caraëe;
paëa loya nävika cumbana äliìgane
sei to mänasa gaìgä bhuvana pävana;
viräjita ye sthänete sei govardhana
vraja nava dampatéra madhyastha svarüpa;
akhila brahmäëòa mäjhe dhanya rasaküpa
sei govardhana bhäi ei tribhuvane;
kevä nä äçraya kore ekänta çaraëe

"O brother! Who in the three worlds will not take exclusive
shelter of Govardhana, the blessed well of rasa for the whole
world, who serves as a mediator for the youthful loving couple
of Vraja, where there is the world-purifying Mänasa Gaìgä-lake
where Çré Govinda assumed the form of a boatman and got
Rasavaté Çré Rädhikä to board His boat, where the waves in the
middle of the lake caused the boat to rock and made Rasavaté
pray for protection at Çré Kåñëa’s feet, Her heart trembling with
fear, and where the boatman Kåñëa collected His fee in the
form of Her kisses and embraces?"

VERSE 7:

räse çré-çata-vandya-sundara-sakhé våndäïcitä saurabha-

bhräjat-kåñëa-rasäla-bähu-vilasat-kaëöhé madhau mädhavé
rädhä nåtyati yatra cäru valate räsa-sthalé sä parä
yasmin kaù sukåté tam unnatam aye govardhanaà näçrayet

~ 313 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

räse - in the Räsa-dance; çré - goddess of fortune; çata - hundreds;

vandya - worshipable; sundara - beautiful; sakhé - girlfriends; vånda -
group; aïcita - accompanied; saurabha - fragrance; bhräjat -
glistening; kåñëa - Kåñëa; rasäla - nectarean; bähu - arm; vilasat -
splendid; kaëöhé - neck; madhau - in the springtime; mädhavé - dear
to Kåñëa; rädhä - Rädhä; nåtyati - dances; yatra - where; cäru -
beautiful; balate - moves; räsa-sthalé - the place of the Räsa-dance; sä
- She; parä - supreme; yasmin - in which; kaù - who; sukåté - pious;
tam - him; unnatam - elevated; aye - O!; govardhanaà - Govardhana;
na - not; äçrayet - will take shelter.

O! Which pious soul will not take shelter of this

elevated Govardhana Hill, where Mädhavé (Çré Rädhikä)
beautifully dances on the grounds of the Räsa-dance in
the springtime, being embraced around the neck by
Kåñëa’s nectarean fragrant arm, and being surrounded
by Her girlfriends, whose beauty is praised by hundreds
of goddesses of fortune?

Stavämåta Kaëä Vyäkhyä: In this verse Çréla Raghunätha

Däsa Gosvämé describes another one of Giriräja Govardhana’s
glories. There are special places in Vrajabhümi where Kåñëa
plays His different pastimes, but the crown jewel of all of His
pastimes is Çré-Çré Räsa-lélä.
Räsa means: the full manifestation of the aggregate of all
transcendental flavours. All the different lovely pastimes of the
Lord which are separately included in His various other
pastimes have been jointly included in the Çré Räsa-lélä.
Starting from pürva-räga (falling in love) and abhisära (love
journey), and culminating into utkaëöhitä (eagerly waiting for
the beloved to come), mäna (pique when the lover does not
show up), viraha (separation from the beloved) and milana

~ 314 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

(reunion), all these different delicious pastimes have been

included in this one single vessel of rasa.
This delight of the Räsa-lélä, the aggregate of transcendental
loving pastimes, is only possible in léla-puruñottama, the
Playful, Original Personality of Godhead Çré Yaçodä-nandana.
He is highly able and He is the king of relishers Who is always
eager to relish the pure love of His devotees, which is
unadulterated with feelings of awe and reverence.
He is erotic mellows personified and He is most merciful.
Without Him, the transcendental king of dancers, and Çré
Rädhikä, Who is also known as Räseçvaré, the Queen of the
Räsa-dance, Who is endowed with mädanäkhya-mahäbhäva,
the delight of the Räsa-lélä is impossible to accomplish.
The bank of the Yamunä in Çré Våndävana is the lovely place
where this Räsa-lélä takes place. That is why Çré Våndävana is so
glorious. But Giriräja Govardhana is also not deprived of this
great fortune. At the base of Govardhana Hill Çré-Çré Rädhä-
Mädhava dance the Vasanta-Räsa, the vernal Räsa-lélä.
In this verse Çré Raghunätha däsa gets a transcendental vision
of Çré-Çré Rädhä-Mädhava dancing the Räsa with Their
girlfriends near Govardhana Hill.
How beautiful is Giriräja with its treasure of natural beauty
when the spring, the king of seasons (åtu-räja vasanta), arrives
there! The tender clove-vines softly swing in the southern
breezes, bees are buzzing in each and every kuïja, and the
cuckoos sing in the fifth note. The wind is like a dancing teacher
that teaches the tender twigs of the vines, which are like young
dancing girls, how to dance in the sweet spring days. The nice
fragrance of the Tamäla-flowers covers that of the fresh musk
there and in each forest the red Paläça-flowers resemble the
sharp nail-weapons of Cupid. The Keçara-flowers are blooming
like handles for Cupid’s golden umbrellas and the blooming

~ 315 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

roses, which are surrounded by swarms of thirsty bees, are like

Cupid’s flower bow that carries many arrows.
When beholding the blossoming Ketaké-flowers it seems as
if Väsanté (the goddess of spring) is laughing, displaying her row
of teeth. The forest-smells of Mädhavé- and Jasmine-flowers,
the budding mango-tree horripilates of bliss when it is
embraced by the Mädhavé-vine, and the singing of the cuckoos
which sit on the many branches of the mango trees, sounds like
the playing of Cupid’s drum of victory. Again and again swarms
of bees which are intoxicated by the smell of the honey agitate
the mango buds. The soft breeze carries the pollen from the
hearts of the Mallé-flowers and fills all directions with their
fragrance.
In the evening the eastern direction is reddened by the rising
full moon (in the month of April), just as a man who returns
from a journey colours the face of his beloved, who had been
suffering separation from him, with fresh kuìkuma.
In this beautiful vernal surrounding Çyämasundara, the king of
dancers, enjoys the Räsa-dance with Çré Rädhikä and Her
girlfriends.

sarasa vasanta, samaya vana sohana,

mohana mohiné saìga
aparüpa räsa, viläsahi nimagana
duhuì duhuì aìgahi aìga

"The forest is beautified by the romantic spring. Mohana and

Mohiné (enchanting Rädhä and Kåñëa) are absorbed in enjoying
Their wonderful Räsa-play, holding Each other in a tight
embrace."

~ 316 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

dekho sakhi! räsa viläsa

koto koto yantra tantra sawärata
kotohuì räga parakäça

"Look at the Räsa-pastime, O sakhi! How many musical

instruments are played and how many tunes they can manifest!"

yütha hi yütha mili saba käminé

yäminé vilasa-i bhälo
näcata raìgiëé, prema taraìginé
gäota madana gopäla

"All the girls meet in groups to have a good time at night.

These playful girls, who are like rivers of love, dance while
Madana Gopäla sings."

bäoye upäìga, òampha svara maëòala,

kaìkaëa kiìkiëé rola
bahu vidha täla, mäna dharu karatale,
ananta änanda hillola

"Drums are beating and various voices are singing the entire
gamut, while bangles and anklets jingle. The gopés clap
different rhythms in their hands and make endless waves of
bliss."
Çré Raghunätha says: "All of Rädhikä’s girlfriends who take
part in the vernal Räsa-dance, are praiseworthy for hundreds of
goddesses of fortune. They are all endowed with mahä-bhäva,
which is something that no other kind of divine consort has.
It is this mahä-bhäva which is the direct cause of the
transcendental Räsa-flavour. There is no Räsa-lélä anywhere
else but in Vraja.

~ 317 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

In Çrémad Bhägavata (10.47.60) Uddhava Mahäçaya already

announced the gopés’ glorious victory over the goddess of
fortune in the Räsa lélä:

näyaà çriyo’ìga u nitänta rateù prasädaù

svar yoñitäà nalina gandha rucäà kuto’nyäù
räsotsave’sya bhuja-daëòa gåhéta kaëöha
labdhäçiñäà ya udagäd vraja-sundarénäm

"Not even the loving goddess of fortune, who always resides

on Çré Kåñëa’s left chest (nor the other consorts of the Lord like
Bhü and Lélä from Vaikuëöha), nor the heavenly damsels,
whose bodies smell of lotus flowers, what to speak of any
ordinary girl from the earth, attained the blessing the beautiful
girls of Vraja received to be embraced around the neck by the
Original Personality of Godhead Vrajendra-Nandana (Çré
Kåñëa)’s arms in the Räsa-festival and thus have their desires
fulfilled."
In this way the gopés, headed by their crown jewel,
mahäbhäva-svarüpiëé Çré Rädhikä, are embraced around the
neck by the fragrant and erotically exciting arms of Çré Kåñëa at
the second Räsa-ground at the base of Govardhana Hill, during
the very blissful Räsa-dance.
Which fortunate soul is there who will take shelter of that
great Giriräja Govardhana? In other words, the highly fortunate
sädhakas take exclusive shelter of the base of this Giriräja to
attain the realisation of pastimes such as the delicious Räsa-lélä.

yäìdera vandanä kore lakñmé çata çata;

ramaëéya sakhégaëe hoye parivåta
çré kåñëera rasamaya saurabha pürita;
dérghärgala sama yei bähu subalita

~ 318 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

sei bähu yugalete äbaddha hoiyä;

mädhavera priyä rädhä kaëöha miläiyä
madhu mäse nåtya kore navéna dampati;
dvitéya se räsa-sthalé govardhane khyäti
atula mahimämaya çréla govardhana
kebä nä äçraya kore ohe bhaktagaëa

"O assembled devotees! Who will not take shelter of the

incomparably glorious Çréla Govardhana, where the second
Räsa-place is, where the youthful Couple dances in the month
of Madhu (March-April) and where Mädhava embraces His
beloved Rädhä around the neck with His two tasteful, fragrant,
long and strong bolt-like arms, as She is surrounded by Her
lovely girlfriends, who are all praised by hundreds and
hundreds of goddesses of fortune?"

VERSE 8:

yatra svéya-gaëasya vikrama-bhåtä väcä muhuù phullatoù

smera-krüra-dåg-anta-vibhrama-çaraiù çaçvan mitho viddhayoù
tad yünor nava-däna-såñöija-kalir bhaìgyä hasan jåmbhate
kas taà tat-påthu-keli-sücana-çilaà govardhanaà näçrayet

yatra - where; svéya - own; gaëasya - of the group; vikrama -

heroism; bhåta - holding; väca - words; muhuù - repeatedly; phullatoù
- blossoming; smera - smile; krüra - sharp; dåg - eyes; anta - corners;
vibhrama - moving; çaraiù - with shafts; çaçvad - constantly; mithaù -
each other; viddhayoù - piercing; tad - that; yünaù - loving Couple;
nava - new; däna - tax; såñöi-ja - caused by the creation; kaliù - quarrel;
bhaìgyä - with gestures; hasan - laughing; jåmbhate - expanding; kaù
- who; taà - him; tat - that; påthu - great; keli - play; sücana -

~ 319 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

indicating; çilaà - rocks; govardhanaà - Govardhana; na - not;

äçrayet - will take shelter.

Who will not take shelter of Govardhana Hill, where

Rädhä´s and Kåñëa’s groups, the gopés and the gopas,
constantly and blissfully make the hearts of the youthful
Couple blossom of joy by quarrelling with each other
(about whether Rädhä or Kåñëa is supreme) with heroic
words; where Rädhä and Kåñëa expand Their ever-fresh
Däna-Keli-quarrel, piercing Each other with the arrows
of Their playful glances, smiling and joking with Each
other and whose boulders indicate this great Däna-
pastime?

Stavämåta Kaëä Vyäkhyä: Now the Däna-lélä, one of the

humorous rasika pastimes of Çré-Çré Rädhä-Mädhava which
takes place on Çré Govardhana, arises in Çrépäda Raghunätha’s
consciousness and he describes this pastime in the course of his
glorification of Çré Govardhana.
The Divine Pair can relish a wonderful sweet erotic mellow
when They proudly quarrel about tax to be levied at the Däna-
Ghäöé, supported by Their own groups.
The Däna-lélä truly is full of wonderful relish! It is said that
when Çrémat Rüpa Gosvämé saw the condition of Çrépäda
Raghunätha, who was suffering the pangs of love-in-separation,
he gave him his Lalita-Mädhava-Näöaka to read, a play which is
filled with the transcendental flavours of love-in-separation. He
was thinking that this was going to soothe his burning affliction
caused by the fire of separation that was raging within him.
When Raghunätha read this story, which is full of the great
flavours of love-in-separation, he became almost mad such an
extent that it was hard for him to remain alive.

~ 320 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Çré Rüpa Gosvämépäda then took back his Lalita Mädhava,

saying that he still had to edit it, and he gave Çré Raghunätha
his ‘Däna Keli Kaumudé’, a description of the Däna-lélä, which
describes the wonderful meeting of the Divine Pair and which
is filled with the mellows of laughter and joking, to read instead.
This caused Çrépäda Raghunätha’s transcendental feelings to
change and gave him so much relish that as a rasodgära
(transcendental recollection) he composed two poems named
‘Däna Keli Cintämaëi’ and ‘Muktä Carita’ which are both filled
with the flavours of meeting, laughter and joking.
By the wish of Çré Vasudeva Mahäçaya sages like
(Gargamuni’s son-in-law) Çré Bhäguré Muni have commenced
a sacrifice for the welfare of Çré Kåñëa-Baladeva near Govinda-
Kuëòa, at the base of Govardhana Hill.
It is announced throughout Vraja that the gopés who bring
ghé to this sacrifice will certainly have their desires fulfilled.
Çrématé Rädhäräëé and Her girlfriends, headed by Lalitä, dress
themselves with the most beautiful garments and ornaments
and go towards Govinda-Kuëòa, taking fresh ghé along with
them. With restless eyes Çrématé looks here and there: "Where
is the Lord of My life?"
Hearing this, Vrajendra-Nandana and His dear most friends
ascend Çré Giriräja, stand at the place named Çyäma-Vedé,
which is close to the Mänasa Gaìgä, and erect an incomparable
toll station there. Both moving and non moving creatures are
horripilating when they hear the sweet sound of Kåñëa’s flute.

sundari! çunoho äjuka kathä

täpa düre gelo, sab bhälo hoilo
iha upajilo yathä

~ 321 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

"O beautiful girl! Listen to what happened today! Everything

has turned out all right, and My anguish went far away!"

aruëa udoye, brähmaëa nicaye,

äilo gokula mäjha.
jaratéra sthäne, kori nivedane
äpana manera käja

"When the sun rose the brähmaëas came to Gokula and told
Jaöilä what they wanted to do."

govardhana päçe, ämarä hariñe,

koribo yajïera käma.
ye gopa yuvaté ghåta dibe tathi,
iñöavara päbe däna

"We will blissfully commence a sacrifice near Govardhana

Hill and any young gopé who brings us ghé will receive the boon
she desires."

jaöilä çuniyä, ämäre òäkiyä,

yatana koriyä boilo
vadhüre säjäiyä, gavé-ghåta loiyä,
turite tähäi coilo

"Hearing this, Jaöilä called Me and carefully said: "Dress up

my daughter-in-law and quickly go there with Her, taking cow’s
ghé with you!"

e sab vacane, sab sakhégaëe,

räiyera änanda hoy
se heno nägara, guëera sägara,
daraça hoibe moy

~ 322 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

"When they heard all these words, Räi and Her sakhés were
in ecstasy: "I will see that Nägara (amorous hero), Who is an
ocean of qualities!"

eto mane kori, ati rase bhari,

aìgahi suveça koilo
ghåtera pasarä, säjäiyä satvara,
sabe meli coli gelo

"Thinking like this they dressed all their limbs in a very

tasteful way and quickly left, taking loads of ghé with them."

e kothä jäniyä, se ye vinodiyä,

bäìdhiyä o cüòä cände
subalädi loiyä, ädha pathe yäiyä,
rahalo dänéra chände

"Knowing this, Vinodé (Kåñëa) put on His peacock-feather

crown and went halfway to meet them, taking His friends like
Subala with Him and appearing like a tax-collector."

veëura nisäna, koroye saghana,

bäjäya o jaya turé
e yadunandana, kore daraçana,
niviòa änande bhari

"He loudly played His flute and many victory-horns

resounded. Yadunandana Öhäkura is in great ecstasy when he
sees this."
Çrématé and Her sakhés approach the Däna-Ghäöé, where
Rädhä and Kåñëa see Each other. Great waves of mahäbhäva
well in the river like heart of mahäbhävamayé Rädhikä.

~ 323 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

A jubilant pastime of laughter and joking now arises with the

sakhés. Subala loudly says: "O cowherd girls! Why are you
ignoring My toll-station? Ä-rey! Pay your toll first!"
The sakhés don’t even raise an eyebrow. These proud girls
just walk away, making their arms oscillate. Çyäma Nägara
attentively watches Çrématé’s each footstep. The jingling of Her
ornaments shower His ears with nectar. The enchanted Nägara
comes running. This enchanting tax-collector holds a flute in
His hands, has a smile on His face and casts naughty glances
from His eyes. The fish-like minds of the sakhés and maïjarés
swim in the cascade of Yugala-mädhuré in great bliss.
Nägara blocks their way and says: "Pay Me My tax!“, making
Çrématé’s eyes manifest the kila-kiïcita-bhäva.

garavahi sundaré, cololohi änata

nägara pantha ägora
kahotohi bäta, däna deho majhu häta
äna chale käìculé tora

"The proud beautiful girls walk down the road in a stooping

way, but are spotted by Nägara, Who tells them: "Place the tax
in My hand, otherwise I will seek it in your blouse!"

aparüpa prema taraìga

däna keli rasa, kalita mahotsava,
vara kila kiïcita raìga

"How wonderful are the waves of prema! The Däna-keli is a

great festival made of rasa, which includes the kila-kiïcita-
pastime!"

~ 324 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

alapa päöala bhelo, athira dågaïcala

täha jala kaëa parakäça
dhunäite bhuru-dhanu, pulake pürala tanu,
alakhita änanda häsa

"Her restless eyelids became slightly pinkish and showed

teardrops. Her eyebrows turned crooked, Her body was
studded with goose pimples, and She blissfully smiled in an
unseen way."

aichana heri, carita puna taikhone,

bähuòala pada dui cäri
rädhä mädhava, duhuì kara-padatale,
rädhä mohana bolihäri

"To see this pastime again I turned back two to four steps.
Rädhä Mohana däsa praises the hand palms and footsoles of
Rädhä-Mädhava."
First a splendid quarrel over taxation goes on between the
sakhés and Çré Kåñëa and His pals. Sväminé is grave and silent.
How delicious are the waves of ecstatic love She shows on Her
face and in Her eyes! The stupefied Nägara goes up to Çrématé
to lay His hands on Her, but Lalitä comes up to Him, stops Him
and says:

ei mone vane, däné hoiyächo,

chuite rädhära aìga
räkhäla hoiyä, räja kumäré saìge,
kisera rabhasa raìga

"In this mind, in this forest You became the tax collector just
to touch Rädhä’s body! You’re quite bold to touch a princess
(like Her), being a mere cowherder!"

~ 325 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

emon äcara, nähi koro òoro,

ghanäiyä äsicho käche
guru-vara äge, koribo gocara,
tokhono jänibe päche

"Are You not afraid to come so close to Her? I will tell this to
our superiors, You will find out about them later (when they
punish You)!"

chu’io nä chu’io nä, nilaja känäi,

ämarä parera näré
para puruñera, pavana paraçe,
sacele sinäna kori

"Don’t touch! Don’t touch, O shameless Känäi, we are other

men’s wives! When even the wind from another man touches
us we take a bath with all our clothes on!"

govinda däsera, vacana mänaho,

nä koro emana òhaìga
yoi nägaré, o rase ägaré,
koroho tähära saìga

"Heed the words of Govinda däsa and don’t act like that! Go
and unite with any other heroine, who may be an ocean of rasa!"
Finally Lalitä and the sakhés and Subala, Madhumaìgala and
the sakhäs start quarreling with each other with crooked words
about whether Rädhä or Kåñëa is the monarch of Våndävana.
The sakhés use many scriptural references and logical
arguments to prove that Rädhä is the Queen of Våndävana and
they accuse Kåñëa and His friends of destroying the beauty of
Våndävana’s grass, trees, and vines and uprooting them by

~ 326 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

herding Their hundreds of thousands of cows there. The sakhäs

react by erecting a toll station to establish Kåñëa’s Lordship over
Vraja.
Rädhä and Mädhava smile and frown Their eyebrows when
They see and hear these joking quarrels and pierce Each other’s
hearts with hundreds of arrow-like glances fired from Their
bow-like eyebrows. In this way the quarrel escalates. Seeing the
impudence of Çré Kåñëa and His friends, one sakhé secretly
whispers into Çrématé’s ear:

sundari! alakhite hao tirodhäna!

girivara kuïja, kuöire ati gopate,
yäi räkhoho nija mäna

"O Sundari! Try to steal away without being seen! Go to this

secret hut in that grove near Govardhana and thus protect Your
honour!"

iha ati capala, carita vara giridhara,

kiye jäni koru viparéta
çuni uho suvacana, bhétahi janu jana,
räi korolo soi néta

"This excellent Giridhäré has a very naughty character. Who

knows what nonsense He may commit?" Hearing this good
advice, Räi fearfully did what She was advised."

bujhi puna nägara, saba guëa ägara,

alakhite tahi upanéta
rädhä mohana puna, dekhi sunägaré,
änande nimagana cita

~ 327 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

"Understanding where She had gone, Nägara, the ocean of

all divine qualities, went there in an unseen way. Looking again,
Rädhä Mohana däsa sees Sunägaré (Rädhikä) immersed in
bliss."
The sakhés then expertly arranged for the eager Divine Pair
to have a sweet meeting in a kuïja near Girivara Govardhana.
The sakhés and maïjarés became blessed by relishing the
sweetness of the amorous pastimes of the Divine Pair through
th

paraçahi gada gada nahi nahi bol;

tanu tanu pulakita änanda hilol
ko koru anubhava duhuka viläsa;
eka mukhe sétakära eka mukhe häsa
nimélita nayana nayana aru thira;
maëi taralita maëi maïju maïjéra
nägaré deoyala ghana rasa däna;
rädhä mohana pahu amiyä sinäna

"When Kåñëa touches Her, Rädhikä says, "No! No!", with

stuttering voice. Rädhä and Kåñëa’s bodies are studded with
goose pimples of ecstasy.
Who has realized these pastimes of Theirs? One mouth
(Rädhikä’s) screams (in protest) and one mouth (Kåñëa’s)
laughs. They stare Each other in the eyes without blinking and
Nägaré pays for Her dairy products with Her jewelled locket
and Her lovely jewelled ankle bells. (Beholding this) Rädhä
Mohana däsa bathes in an ocean of nectar."
Çrépäda Raghunätha says: "Who will not take shelter of this
Giriräja, which is beautified even now by the boulders that are
marked by the signs of this ever-so-sweet Däna-lélä?"

~ 328 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

madhumaìgalädi chale kohe vyaìga kori;

avadhäna koro ogo lalitä sundaré
våndävanera räjä kåñëa vrajendranandana;
tomarä tähära prajä yoto gopéjana
çuniyä lalitä kohe çuno ohe baöu;
våndävanera räjïé rädhä keno koho kaöu
tomarä sakale rädhära ekänta äçrita;
väkya kalahete rädhä-çyäma håñöa-citta
kila kiïcita bhäve apäìga cälane;
paraspara bäëe viddha kalaha vacane
ye sthänete rädhä-kåñëera nava däna lélä;
sei cihne sucihnita govardhana çilä
hari lélä-kñetra ei girivara räja;
kevä nä äçraya kore bhakata samäja?

"Madhumaìgala jokingly and sarcastically said: "O Lalitä

Sundaré! Take care! The king of Våndävana is Kåñëa, the son of
Vraja’s Nanda Mahäräja, and you gopés are all His subjects!"
Hearing this, Lalitä said:
"Listen, O Baöu! Why are you speaking bitter words about
Rädhä, the Queen of Våndävana? You are all exclusively
surrendered to Rädhä!"
This quarrel delighted Rädhä-Çyäma’s hearts. They pierced
Each other with arrow-like glances in the kila-kiïcita-mood
and with quarrelsome words.
Who in the society of devotees will not take shelter of
Girivara Räja, Hari’s playground, whose boulders give signs of
Rädhä and Kåñëa’s ever-fresh Däna-lélä?"

~ 329 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

VERSE 9:

çrédämädi-vayasya-saïcaya-våtaù saìkarñaëenollasan
yasmin go-caya-cäru-cäraëa-paro réréti gäyaty asau
raìge güòha-guhäsu ca prathayati smära-kriyäà rädhayä
kas taà saubhaga-bhüñitäïcita-tanuà govardhanaà näçrayet

çrédäma - Çrédäma: ädi - and others; vayasya - friends; saïcaya -

multitude; våtaù - surrounded; saìkarñaëena - with Balaräma; ullasan
- playing; yasmin - in which; go-caya - herd of cows; cäru - beautiful;
cäraëa - herding; paraù - dedicated; ré-réti - like ré ré; gäyati - sings;
asau - He; raìge - in the arena; güòha - hidden; guhäsu - in the caves;
ca - and; prathayati - manifests; smära - amorous; kriyäà - pastimes;
rädhayä - with Rädhä; kaù - who; taà - that; saubhaga - with fortune;
bhüñita - adorned; aïcita - endowed with; tanuà - body;
govardhanaà - Govardhana; na - not; äçrayet - will take shelter.

Who will not take shelter of Govardhana Hill, whose form is

adorned with great fortune, where Kåñëa blissfully and
beautifully tends His beautiful cows with His brother
Balaräma and friends like Çrédäma while singing tunes like ‘ré
ré’ and where He plays erotic pastimes with Çré Rädhä on the
stage of its lonely caves?

Stavämåta Kaëä Vyäkhyä: In the course of his

glorifications of Çré Govardhana Hill Çrépäda Raghunätha
mentions another day’s pastime there which he perceived in a
transcendental vision.
All these pastimes are the very treasure of the rägänugé-
sädhakas’ meditations. As a result of performing a lot of
sädhanä and attaining the causeless mercy of the pure devotees
one obtains the great fortune of rägänugä-bhajana.

~ 330 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Those whose hearts are pure and who are able to understand
the truth about transcendental emotions can become blessed
with the great fortune of attaining loving devotional service in
rägänugä märga. Of all kinds of rägänugä-bhakti, bhajana in
the wake of the gopés is again more confidential. All is
completely dependent on the mercy of a pure devotee who is
endowed with such feelings.
By hearing, chanting and remembering the greatly powerful
words of the Gosvämés, the stream of their mercy can be
infused into the heart of the sädhaka. The sädhaka will then
easily be elevated to the kingdom of transcendental ecstatic
love and be blessed with the deep relish of all these confidential
pastimes.
One summer day Çrématé Rädhikä sat at home in Yävaöa,
feeling great separation from Her beloved Kåñëa. Out of
separation from Çyäma Her life-airs came up to Her throat and
She told Her maidservant Tulasé: "Tulasi! You are the only one
who can help me in this difficult time! Save My life by helping
Me to meet My Priyatama!"
The kiìkarés are surrendered to the lotus feet of Sväminé and
they are Her only support in all circumstances. The Mahäjanas
say: "Although Rädhä and Kåñëa’s pastimes are all pervading in
their transcendental bliss, they can’t achieve nourishment
without the aid of the sakhés, just as the supreme brahman can’t
attain nourishment without the aid of the cit-çakti, although it
is all pervading and self-manifest."

vibhur ati sukha-rüpaù sva-prakäço’pi bhävaù

kñaëam api na hi rädhä-kåñëayor yä åte sväù

~ 331 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

pravahati rasa-puñöià cid vibhütér iveçaù

çrayati na padamäsäà kaù sakhénäà rasajïaù

(Govinda Lélämåta 10.17)

sakhé vinu ei lélä puñöi nähi hoy;

sakhé lélä vistäriyä sakhé äsvädoy

(Caitanya Caritämåta)

"Without the aid of the sakhés such pastimes can’t be

nourished. The sakhés expand these pastimes and make them
relishable."
Among these sakhés the greatest are again the maïjarés,
which are non-different from Çrématé in body and heart. This is
because Çrématé is too shy to reveal many of Her feelings to Her
girlfriends, but She is not at all shy to reveal them to Her
maidservants.
Greatly eager Çrématé went out of the house with Tulasé.
Completely unaware of which direction to take diväbhisärikä
(Rädhikä, who goes out to meet Kåñëa at noontime) walks on,
filled with the limit of passion, holding Tulasé by the hand.
Tulasé, who knows and shares Her feelings, takes Her to Çré
Giriräja Govardhana.

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
guru-jana nayana, päça-gaëa väraëa,

~ 332 ~
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5  5
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Seeing that Çyämasundara was accompanied by Baladeva

and His friends Tulasé cleverly showed herself to Him once
from a slight distance and then hid herself between the trees.
Tulasé is Çrématé’s shadow, and as soon as Çyäma saw Her He
became agitated by feelings of separation from Her. Seeing that
Kåñëa’s mind has wandering off Baladeva told Him:
"O brother, You’ve become tired! Go and take a little rest at
the base of this tree! I will take care of the cows with Our
friends!" Saying this, He went off, following the cows with the
cowherd boys. Then Tulasé came to Çyäma and accomplished
the sweet meeting of the Divine Pair in a lonely cave of Giriräja.

duhuì doìhä daraçane bhäve vibhora,

duhuìka nayane bohe òharakata lora
duhuì tanu pulakita gada gada bol,
gharamahi bhigala duhuìka nicola
aparüpa duhuì jana bhäva taraìga,
kñaëe ghana kampana kñaëe thira aìga
coloite cähi duhuì coloi nä päri,
kohe mädhava duhuì yäo bolihäri

"When They saw Each other They were filled with emotions
and tears streamed from Their eyes. Their voices faltered,
Their hairs stood on end and Their garments were soaked by
perspiration. How wonderful are the waves of Their feelings!
Sometimes They trembled and sometimes Their bodies
remained calm. They both wanted to move, but couldn’t. Thus
Mädhava däsa praises the Divine Couple."
How many hundreds of artistic dances in the form of erotic
pastimes Çré-Çré Rädhä-Mädhava performed on the dancing
stage-like, solitary caves of Govardhana Hill!

~ 334 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

The eyes and mind of the fortunate maidservant Tulasé also

wonderfully danced along on the rhythm of this dance as she
witnessed this from behind the screens.
Remembering the divine visions of these pastimes Çrépäda
Raghunätha says: "Who else but Giriräja is so fortunate to host
these rasika-pastimes of Rädhä and Mädhava and Kåñëa’s
pastimes of tending the cows? Truly his body is decorated with
the ornaments of good fortune! Who would not take shelter of
this Giriräja?"

çrédämädi sakhägaëa baladeva saìge;

ye sthänete çré govinda gocäraëa raìge
‘ré ré’ kori madhura svare kore nänä gäna;
nitya vihariche yathä govardhana näma
yära guhä gåha madhye dekhi raìga sthala;
kandarpa keli kore navéna yugala
saubhägya-çälé sei giri govardhana
kebä nä äçraya kore ohe bhaktagaëa

"O devotees! Who will not take shelter of fortunate Giri

Govardhana, where Çré Govinda enjoys the pastime of herding
His cows with Baladeva and His friends, headed by Çrédäma,
singing different sweet songs like ré-ré, and where the Youthful
Couple always enjoys erotic pastimes on the stage-like cave-
abodes?"

~ 335 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

VERSE 10:

kälindéà tapanodbhavaà giri-gaëän aty-unnamäc-chekharän

çré-våndävipinaà janepsita-dharaà nandéçvaraà cäçrayam
hitvä yaà pratipüjayan vraja-kåte mänaà mukundo dadau
kas taà çåìgi-kiréöinaà giri-nåpaà govardhanaà näçrayet

kälindéà - Yamunä; tapana - the sun; udbhaväà - born; giri -

mountain; gaëät - groups; ati - very; unnamat - high; çekharän -
crowns; çré våndä-vipinaà - Çré Våndävana; jana - people; ipsita -
desire; dharaà - fulfilling; nandéçvaraà - Nandéçvara; ca - and;
äçrayam - shelter; hitvä - given up; yaà - which; pratipüjayan -
worshipping; vraja - Vraja; kåte - for the sake; mänaà - honour;
mukundaù - Mukunda; dadau - gave; kaù - who; taà - him; çåìgé - of
mountains; kiréöinaà - the crown; giri - mountains; nåpaà - the king;
govardhanaà - Govardhana; na - not; äçrayet - will take shelter.

Who will not take shelter of the king of mountains,

Govardhana, who was honoured and formally
worshipped by Mukunda as the crown jewel of
mountains for the sake of protecting the inhabitants of
wish yielding Çré Våndävana, making Him neglect the
(worship of) the Yamunä (river, the daughter of the sun),
all other high mountains and even His own abode
Nandéçvara ?

Stavämåta Kaëä Vyäkhyä: At the end of this stava Çrépäda

Raghunätha mentions yet another one of Çré Giriräja’s glories
to show the absolute necessity of taking shelter of Govardhana
Hill.
Although there are many pastime-places in the 168 miles
circumference of Vraja-maëòala which are endowed with great
glory Çré Giriräja is the greatest because he is so dear to Çré

~ 336 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Kåñëa. This can easily be understood, because of all the hills Çré
Kåñëa chose the crown jewel of hills Çré Govardhana to protect
the Vrajamaëòala with, stopping the sacrifice to Indra and
initiating the worship of Giriräja instead.
Just to establish the worship of Giriräja the Lord expounded
karma-väda (the path of action) to Nanda and the cowherds,
who were accustomed to perform their traditional sacrifice to
Indra. In this way He cleverly explained to them the necessity
of worshipping Giriräja. Hearing the nectarean words
emanating from Çré Kåñëa’s divine mouth Nanda and the
cowherds immediately developed faith in the worship of
Giriräja without argument.
Being their livelihood, Giriräja was naturally the object of the
Vrajaväsés’ worship and devotion. This subject is described as
follows in Çré Harivaàça:

dämodara vacaù çrutvä håñöäs te goñu jévinaù;

tad väg amåtamäsädya pratyücur aviçaìkayä
tavaiñä bäla mahaté gopänäà citta-vardhiné;
préëayatyeva naù sarvän buddhir våddhi-karé gaväm
tvaà gatis tvaà ratiçcaiva tvaà vettä tvaà paräyaëam;
bhayeñvabhayadas tvaà nas tam eva suhådäm suhåt

"Hearing Dämodara’s words, the Vrajaväsés became very

happy. It is as if their fear vanished simply by drinking the
nectar of His words. They told Çré Kåñëa: "O child of ours! Your
excellent intelligence is benefitting the cowherd-clan and
causes an increase in our wealth of cows, and thus it greatly
increases the love of all of us! You are our only goal, the
Vrajaväsés are lovingly attached to You only. You alone know
what is good for us and what is not. You grant us fearlessness
when we are afraid and You are our greatest friend."

~ 337 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

With great enthusiasm Nanda and the cowherds began to

worship Giriräja with different paraphernalia. Govardhana, the
crown jewel of mountains, accepted this worship and the great
mountains on earth - Sumeru, Himälaya and so - also came
there to worship Giriräja, taking different offerings with them.

govardhano ratna-çilä-mayo’bhüt
suvarëa çåìgaiù paritaù sphuradbhiù
mattälibhir nirjhara sundarébhiù
darébhir uccäìga karéva räjan
tadaiva çailäù kila mürtimanta
sopänayä meru himäcalädyäù
nemur girià maìgala päëayas taà
govardhanaà rüpa-dharaà giréndräù

(Garga Saàhitä)

"When sages like Bhäguré and Garga, who were brähmaëas

learned in the Vedas, began to worship Govardhana Hill,
Govardhana manifested himself with many jewelled boulders
and golden peaks. Intoxicated bees buzzed around the thick,
flowering vines and there were beautiful cascades and caves
there. Then mount Meru, the Himälaya and other great
mountains came to offer their devoted obeisances unto him,
bringing him auspicious presents. In this way Govardhana bore
the form of the king of mountains!"
Then the Lord played another clever trick to reveal the
superiority of Giriräja’s power and worship to everyone’s minds
and eyes. When Nända and the cowherds devotedly offered
handfuls of flowers and a huge food-offering to Govardhana, Çré
Kåñëa assumed a huge and most astonishingly beautiful form
on top of the mountain and said:

~ 338 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

"O cowherds headed by Nanda! I am Govardhana, and I have

appeared because I am pleased with your worship and your
devotional feelings!"
Saying this, He began to eat the large amount of food, which
was offered to Him by the Vrajaväsés with an amazing expertise.

kåñëo’pi säkñäd vraja çailam adhyät

dhåtäti-dérghaà kila cänya rüpam
‘çailo’smi’ lokän iti bhäñayan san
jaghäsa sarvaà kåtam annaküöam
gopäç ca gopé-gaëa-vånda-mukhyä
ücuù svayaà vékñya gireù prabhävam
dätuù varaà tatra samudyataà
taà suvismitä harñitamänasäs te
jïäto’si gopair giriräja-devaù
pradarçito nanda sutena säkñät
no godhanaà vä kila bandhu-vargo
våddhià samäyätu dine dine ke
tathästu coktvä giriräja-räjo
govardhano divya vapur dadhänaù
kiréöa keyüra manoharäìgaù
kñaëena taträntara dhéyatärät

(Garga Saàhitä)

"When the cowherds headed by Nanda began their worship

of Govardhana Hill Çré Kåñëa appeared from the mount,
assuming a very large form, called the Vrajaväsés, announced ‘I
am Govardhana!’ and began to eat all the offered food. Seeing
this great power of Govardhana and understanding that he was
willing to offer them a boon, the Vrajaväsés said in bliss and
astonishment: ‘O Giriräja! By Nandanandana’s grace we are

~ 339 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

now perceiving this divine form of yours! May we have more

and more cows and friends each day, by your grace!’ “
Hearing this prayer of the cowherds, Giriräja, whose divine
form was beautified by a crown and bangles, said: “Tathästu (so
be it)!”, and suddenly disappeared."
From this we can easily understand that Çré Kåñëa did not
display the power and the glory of any other place of Vraja-
maëòala in such a way. After this the Indra-püjä was stopped
and Indra, who had become very upset, began to shower Vraja-
bhümi with devastating rains, planning to destroy it and causing
the Lord to protect Vraja by lifting Giriräja.
Yamunä is called tapanodbhavä in the text, which means ‘the
daughter of the sun’. The clouds are the sun’s order-carriers,
and in the summertime the sun sucks up the water and gives it
to the clouds, which shower it back on us in the rainy season.
So if we worship the sun’s daughter, then Indra’s clouds can’t
do any harm anymore and the disturbance caused by the hail
and rain will easily cease. But Kåñëa did not perform the easily
fruitful worship of Yamunä, but instead lifted Govardhana Hill
for seven days and nights to reveal Giriräja’s great glories.
Again, Nandéçvara Hill is the only shelter of the Vrajaväsés,
which fulfills all their desires. Çré Kåñëa even lives on the
Nandéçvara Hill, so He could have easily stopped the Indra-
sacrifice in favor of worship of Nandéçvara and He could have
lifted Nandéçvara Hill instead to protect the Vrajaväsés from
Indra’s aggression. That would have been quite reasonable, but
Çré Kåñëa gave up all these places to promulgate the worship of
Govardhana Hill and accepted his help in protecting Vraja, thus
establishing his supreme position. Çrépäda says: "Which person
will not take shelter of that king of mountains?"

~ 340 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

kälindé, girigaëa, vraja-tértha-gaëe;

nandéçvare tyäga kori vrajendranandana
våndävana rakñä lägi giri govardhane;
arcanäya sammänilo çré nandanandane
parvatera çiromaëi sei giriräje;
kevä nä äçraya kore tribhuvana mäjhe?

"Who in the three worlds would not take shelter of Giriräja,

the crown jewel of mountains, whom Vrajendra-Nandana Hari
used to protect Våndävana, forsaking the Yamunä, all other
mountains of Vraja, all the holy waters of Vraja as well as
Nandéçvara, and who was thus honoured in worship by Çré
Nandanandana?"

PRAYER FOR BENEDICTION:

tasmin väsadam asya ramya-daçakaà govardhanasyeha yat

prädurbhütam idaà yadéya-kåpayä jérëändha-vakträd api
tasyodyad-guëa-vånda-bandhura-khaëer jévätu-rüpasya tat-
toñäyäpi alaà bhavatv iha phalaà pakvaà mayä mågyate

tasmin - in this; väsadam - bestowing residence; asya - this; ramya

- beautiful; daçakaà - ten prayers; govardhanasya - of Govardhana;
iha - here; yat - what; prädurbhütam - appeared spontaneously; idam
- this; yadéya - by whose; kåpayä - mercy; jérëa - old; andha - blind;
vakträd - from the mouth; api - even; tasya - his; udyad - appearing;
guëa - virtues; vånda - host; bandhura - beautiful; khaneù - of a mine;
jévätu - the life; rüpasya - of Çréla Rüpa Gosvämé; tat - that; toñäyä -
by satisfaction; api - even; alam - greatly; bhavatu - let it be; iti - thus;
phalaà - fruit; pakkaà - ripened; mayä - by me; mågyate - being
sought.

~ 341 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

May Çréla Rüpa Gosvämé (or Govardhana Hill), who is

my very life, who is a mine of beautiful transcendental
qualities, and by whose mercy these prayers have
spontaneously come from the mouth of an old and blind
(of ignorance) man like me, be pleased with this
Govardhanäçraya Daçakam, in which I take shelter of
Govardhana Hill and which grant residence in his
vicinity. This is the ripened fruit of my prayers that I
desire!

Stavämåta Kaëä Vyäkhyä: Çréla Raghunätha däsa declares

here, at the phala-çruti (the ‘fruit of recitation’ that is
traditionally added to a Vedic hymn) that his prayers were sva
prakäça, or spontaneously manifest:
"Although I am old and blinded with ignorance, this beautiful
Govardhanäçraya daçakam spontaneously came from my
mouth."
Çréla Rüpa Gosvämépäda has written:

ataù çré kåñëa nämädi na bhaved grähyam indriyaiù

sevonmukhe hi jihvädau svayam eva sphuratyadaù

"The Holy Names, forms, qualities and pastimes of Çré Kåñëa

(or His pure devotees) can’t by grasped with the material
senses, but they become automatically manifest on the tongue
and other senses of a person who has a service-attitude."
In Çrémad Bhägavata there are the examples of king Bharata,
who chanted the Holy Name of the Lord although he had been
degraded to take birth as a deer and Gajendra, the king of
elephants, who offered prayers to Lord Viñëu, who then came
to his rescue.

~ 342 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Normally an animal can’t pronounce the Holy Names and

qualities of Lord Hari, but the Holy Name does not wait for this
lack of qualification because of its great power of self-
manifestation. Thus it appeared even on the tongue of King
Bharata, who was in the body of a deer and of Gajendra, who
was in the body of an elephant.
One may ask here: "Çrépäda! If the Holy Names, qualities and
pastimes of the Lord (and His great devotees like Govardhana)
are manifest on the tongues of the dedicated souls, then why do
you call yourself ‘blind and old’ here?" To this Çré Raghunätha
däsa, who is a mine full of jewels of humility, replies:
yadéya kåpayä, "It was only possible by Çré Giriräja’s grace.”
The mercy of the Lord or His devotee removes all lack of
qualification. Çréla Giriräja, who is a mine of jewel-like qualities
like compassion, does not consider whether I am qualified or
whether I have any faults or not, and has manifest this beautiful
prayer even from the mouth of an old and blind person like me.
Çréla Giriräja is the very life-support this fallen soul; without his
grace a person like me has no shelter. May these ten praises,
which were manifested solely by his grace, satisfy Giriräja.
In other words, may Giriräja be most pleased with anyone who
hears or chants these ten verses and bless him by giving him his
shelter and love for him - this is the nicely ripened fruit that I
desire of these ten verses."
In his cleverness of description Çréla Raghunätha däsa
Gosvämé also dedicates this verse to his most beloved guru, the
mine of all good qualities Çrémat Rüpa Gosvämé, who is his
jévätu, his life and soul, and by whose grace this
‘Govardhanäçraya daçakam’ has emanated even from the mouth
of an old and blind person like him.

~ 343 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

Çrépäda Raghunätha’s incomparable faith in and devotion to

Çrémat Rüpa Gosvämépäda can be seen in various places. At the
end of Çré Muktä Carita he has written:

ädadänas tåëaà dantair idaà yäce punaù punaù

çrémad rüpa padämbhoja dhüliù syäà janma janmani

"Taking a straw between my teeth, I pray again and again that

I may be the dust on Çrémad Rüpa Gosvämé’s lotus feet, birth
after birth." At the end of Viçäkhänandada Stotram he has
written:

çrémad rüpa padämbhoja dhülé mätraika sevinä

kenacid grathitä padyair mälä-ghreyä tad äçrayaiù

"This person, who only serves the dust from Çrémad Rüpa
Gosvämé’s lotus feet, has strung this garland of prayers. May the
worshippers of Çré Rädhä-Kåñëa that follow Çré Rüpa, smell this
garland." He has also written repeatedly that Çrémad Rüpa
Gosvämé is his jévätu (life and soul):

çünyäyate mahä-goñöhaà girindro’jägaräyate

vyäghra tuëòäyate kuëòaà jévätu rahitasya me

(Prärthanäçraya Caturdaçakam - 11)

"Out of separation from Çré Rüpa Gosvämé, who is my life

and soul, the whole meadow of Vraja appears to be completely
void to me. Govardhana Hill stretches itself out like a python
and Çré Rädhäkuëòa is like a tiger whose gaping mouth wants
to swallow me."

~ 344 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

apürva premäbdheù parimala payaù phena nivahaiù

sadä yo jévätur yam iha kåpayä siïcad atulam
idänéà durdaivät pratipada vipad däva balito
nirälambaù so’yaà kam iha tam åte yätu çaraëam

(Prärthanäçraya Caturdaçakam - 10)

"Çréla Rüpa Gosvämé, who is my life-support, has mercifully

sprinkled me with the foam of the fragrant water of the
unprecedented ocean of prema. To whom else but him shall I
go, now that I am helpless and unfortunate, burning in the
forest fire of dangers at every step?" And so on...
Çrépäda Raghunätha says: "May this Govardhanäçraya
Daçaka satisfy Çré Rüpa, who is a mine of all jewel like qualities
- this will be the ripened fruit of this recitation".

yära kåpäya jérëändha mora mukha hoite;

govardhanäçraya daçaka hoiyäche prädurbhüte
sei guëa khani girira santoña vidhäna;
hauk ihäte mora ei to manaskäma
kimvä çikñä-guru yini çré rüpa gosvämé;
tära santoña vidhänärtha abhäjana ämi
govardhanäçraya daçaka divya kalpataru;
tära kore samarpinu väïchä-kalpataru
mui déna jarä andha ei trijagate;
mo heno adhame yadi siïce kåpämåte
tabe ei divya daçaka kalpataru òäle;
aciräya mora bhägye prema phala phale
tähäte santuñöa hobe çré rüpa gosäi;
iha hoite adhika läbha mora kichu näi

"May Govardhana Hill, the mine of jewel-like qualities by

whose grace this Govardhanäçraya Daçakam has appeared from

~ 345 ~
 Çré-Çré Govardhanäçraya Daçakam Stavävalé

the mouth of a blind and old person like me, be pleased with
me, that is my desire".
Or: "I am unqualified to please my çikñä-guru Çré Rüpa
Gosvämé, but I have offered him this divine wish yielding tree
named Govardhanäçraya Daçakam. If he showers the most low
and fallen person in the three worlds, who is also old and blind,
with the nectar of his grace, then the desired fruits of my
fortune will swiftly ripen on the branches of this divine wish
yielding tree of this daçakam. If Çré Rüpa Gosvämé will be
pleased with that, there will be nothing more for me to attain."

Thus ends Çréla Raghunätha Däsa Gosvämé’s

‘Govardhanäçraya Daçakam’.

Translated 1990-1995 by Advaita däsa

~ 346 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Çré-Çré Govardhana Väsa

Prärthanä Daçakam

"Ten prayers for being able to reside at

Govardhana Hill"

By Çréla Raghunätha Däsa Gosvämé

VERSE 1

nija-pati-bhuja-daëòä-chatra-bhävaà prapadya
pratihata-mada-dhåñöoddaëòa-devendra-garva
atula-påthula-çaila-çreëi-bhüpa priyaà me
nija-nikaöa-niväsaà dehi govardhana tvam

nija - own; pati - Lord; bhuja - arm; daëòa - staff; cchatra -

umbrella; bhävaà - as; prapadya - attained; pratihata - to obstruct;
mada - proud; dhåñöa - bold; uddaëòa - arrogant; deva - demigod;
indra - King; garva - pride; atula - matchless; påthula - big; çaila -
mountain; çreëi - group; bhüpa - king; priyaà - dear; me - my; nija -
own; nikaöa - vicinity; niväsaà - residence; dehi - give; govardhana -
Govardhana; tvam - you.

O Govardhana Hill! You became like an umbrella

which was held by the staff-like arm of your own Lord,

~ 347 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Çré Kåñëa, to destroy the pride of Indra, the proud, bold

and arrogant king of demigods.
You are the incomparable king of mountains and you are
very dear to me. Please grant me the residence near you
which is so dear to me !

Stavämåta Kaëä Vyäkhyä: In this Govardhana Väsa

Prärthana Daçakam Çrémat Raghunätha Däsa Gosvämé’s heart
becomes very attracted to the great glories of Çré Giriräja and
thus he reveals his desire to reside at the base of his greatly
beloved Govardhana Hill.
First of all he says: nija pati bhuja daëòa cchatra bhävaà
prapadya "O Govardhana! You became like an umbrella that is
carried by the staff-like hand of your own Lord Çré Kåñëa and
you were so fortunate as to have remained thus for seven days
and nights."
Just as a boy easily takes up an umbrella Çré Kåñëa suddenly
picked up Govardhana Hill to protect Vraja. Çré Çuka Muni said:
dadhära lélayä kåñëaç chatrakam iva bälakaù (Bhäg. 10.25.19)
Çré Kåñëa’s left arm looked as beautiful as a rod, holding the
umbrella Govardhana, and the people of Vraja, attaining a place
under this umbrella, exhibited an opulence which is rarely
attained within the three worlds. Çréla Jéva Gosvämé has written
in his Gopäla Campüù:

vilasita maëi daëòa çrér mukundasya bähus

tad upari parito’pi cchatra tulya giréndraù
prati diçam iha muktä dämavad väri-dhärä
vraja sadana janänäà pratyutäbhüd vibhütiù

"Çré Kåñëa was surrounded by the Vrajaväsés in the big hole

under the Govardhana Hill as He lifted the hill with His left

~ 348 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

hand. This made His upright left arm resemble a sapphire stick,
the hill an umbrella and the raindrops that dripped from all of
its sides strings of pearls. Thus it looked as if the people of Vraja
had displayed rare opulence by standing under this
extraordinary umbrella".
Indra was very puffed up because of his opulences. Although
he has a thousand eyes, he showed his actual blindness by
becoming angry at the Vrajaväsés for giving up their sacrifice to
him, even after he had seen how little Kåñëa had smashed so
many powerful demons, and sending the apocalyptic
Samvartaka-clouds to Vraja to destroy the place.
In his Gopäla Campü-grantha (Pürva Campü, 18th Püraëa)
Çrémat Jéva Gosvämépäda has elaborately described how proud
Indra was of his regal opulences. This is just a basic description:
After having gradually sent hail, rain and thunderbolts to Vraja
to destroy the place, Indra doubtfully sent 100 wind-spies there
to find out what damage his rains had caused, and the spies,
upon returning, told him: "O Mahäräja! Until now the place is
not yet inundated!"
Indra then sent more powerful rainclouds to inundate Vraja-
maëòala, thinking: "This huge shower surely must have
inundated Vraja-maëòala!" With this in mind he send his cloud-
spies to find out what was accomplished, but they also returned
swiftly and reported that his purpose had yet not been fulfilled.
Hearing this, Indra became astonished, jumped on his
elephant Airävata and came to Vraja’s air-space, very angrily
prodding Airävata with his elephant-goad and then he
personally began to throw fiery thunderbolts on Vraja. Finally
he sent his lightning-spies to find out about the result.
The lightning-spies returned and told him: "O King of the
demigods! Hear this most amazing news! Govardhana has

~ 349 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

grown because of eating the huge food-offerings of the people

of Vraja and has now lifted himself off the ground!"
Indra sent his lightning-spies out once more and said:
"Go and see why the hill has lifted itself and where the
miserable people of Vraja have gone with their children and
other relatives!" "As you order!", the lightning-spies said and
went back to Vraja to find this out. They returned to Indra and
said: "O Devaräja! It seems our strikes have scorched everyone
to ashes! We can’t find anyone in the entire Vraja-maëòala
anymore!"
Hearing this, king Indra was very happy and he blessed the
spies by saying: "May you live long!" He sent them back to Vraja
once more to find out all the details. And again the lightning-
spies went to Vraja, but this time they reported upon returning:
"O Lord of the three worlds! None of the people of Vraja have
been vanquished! They are all hiding under Govardhana Hill,
making a blissful noise and Balänuja Çré Kåñëa is lifting the hill!"
Hearing this, Indra said: "Aho! Now I understand! In the past
I cut the wings off the mountains, but Govardhana Hill has now
regrown its wings and is giving shelter to the Vrajaväsés, taking
their side against me! Allright then, let me throw some more
fiery thunderbolts down to smash all the Vrajaväsés completely!"
Saying this Indra began to cast these thunderbolts, but he
soon found out through his spies that he had accomplished
nothing with it. Then Indra angrily told his spies: "Go and find
out exactly what is going on and why my thunder-fire is thrown
in vain all the time!"
The spies inspected the whole scene thoroughly and told
Indra: "O King of gods! Not even two or three leaves have fallen
from the trees of Govardhana Hill and not even one ant was
killed there, no matter how many fiery thunderbolts you threw
on them, then what to speak of the people of Vraja, who are

~ 350 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

blissfully enjoying shelter under the hill?" Finally, after another

endeavour to smash Govardhana with his thunderbolt, Indra
became embarrassed and fearful and he once more realized Çré
Kåñëa’s greatness.18
Through all this, the pride and impudence of Indra, caused
by his intoxication of opulence, and also the prowess and glories
of Govardhana Hill are shown. Çré Raghunätha says:
atula påthula çailaçreëi bhüpa priyaà me nija nikaöa niväsa
dehi govardhana tvam
"O Giripate! You are the king of all mountains, even of the
Himälaya and Sumeru! Residence at your vicinity is very dear
to me, therefore I very much crave for that! But if the holy
dhäma does not give its shelter no one can live there simply by
his own endeavours: I therefore pray to you: please bless me so
that I can live at your base!"

ohe govardhana! tumi ei akiïcane;

more atiçaya priya tava sannidhäne
väsa däna kori more kåtärtha koroho;
atula mahimä tava ämäre dekhäho
çré kåñëera hasta rüpa daëòa agrabhäge;
viräjita hoye tumi yeno chatra-bhäve
mada matta uddhata ye çacé-pati indra;
tära garva kharva koile mahimä pracaëòa
girivara räja tumi e boòo mahimä;
ätmasät koro more koriyä karuëä

"O Govardhana! This wretch very much loves to reside close

to you. Please bless me with a place in your vicinity and show
me your matchless glories! You were held like an umbrella on
the rod-like hand of Çré Kåñëa to destroy the pride of Çacé’s lord

18
See Gopäla Campüù, Pürva Campü 18th Püraëa.

~ 351 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Indra, who was intoxicated by false vanity, and to establish your

own glories. O Govardhana, you are so great! Please take me to
you!"

VERSE 2:

pramada-madana-léläù kandare kandare te

racayati nava-yünor dvandvam asminn amandam
iti kila kalanärthaà lagnakas tad-dvayor me
nija-nikaöa-niväsaà dehi govardhana tvam

pramada - intoxicated; madana - erotic; lélä - pastimes;

kandare kandare - in every cave; te - your; racayati -performs;
nava - young; yünoù dvandvam - of the couple; asminn - in this;
amandam - great; iti - thus; kila - certainly; kalana - seeing;
arthaà - for the sake; lagnakaù - amidst; tad - that; dvayoù -
the couple; me - my; nija - own; nikaöa - near; niväsaà -
residence; dehi - give; govardhana - Govardhana; tvam - you.

O Govardhana! The youthful couple Rädhä-Kåñëa play

passionate erotic pastimes in your every cave and I
became very eager to witness them. Please allow me to
live close to you!

Stavämåta Kaëä Vyäkhyä: Within Çréla Raghunätha däsa

Gosvämé’s heart, illuminated by viçuddha sattva, the different
glories of Çré Giriräja are revealed.
The Lord personally said: mad bhakta püjäbhyädhikä19

19
Çrémad Bhägavatam 11.19.21

~ 352 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

"The worship of My devotee is greater than My own

worship". Therefore Çré Raghunätha hopes to live nearby the
crown jewel of devotees, Çréla Giriräja for the fulfillment of his
sacred aspirations.
It is as if Govardhana asks Raghunätha däsa Gosvämé: "Ohe
Raghunätha! If you are so anxiously revealing your aspiration to
love close to me, then your aspirations can also be fulfilled by
living close to me for just two or four days. Why do you want to
stay here all the time? Don’t the scriptures say that simply by
living in Vraja for even one day one attains devotion to Hari
(dinam ekaà niväsena harau bhaktir prajäyate - Padma
Puräëa)? Therefore you can become blessed even if you stay
here for only two or four days!"
To this Çréla Däsa Gosvämé replies: "Ohe Giriräja! I am not
just eager to be blessed with the attainment of bhakti; I have
still another desire that I want to submit to your lotus feet.
In each and every one of your caves my Çyäma-Sväminé are
constantly engaged in greatly intoxicating erotic pastimes!"
The saints say: sädhu sävadhana! "Beware, O holy man! This
is not mundane eros!":

våndävane apräkåta navéna madana;

käma gäyatré, käma béje yähära upäsana
puruña yoñit kibä sthävara jaìgama;
sarva cittäkarñaka säkñän manmatha madana

(C.C. Madhya 8)

"Kåñëa is Våndävana’s transcendental youthful Cupid

Who is meditated upon by the Käma-gäyatré mantra with the
Käma béja (seed of spiritual desire). He attracts everyone - men,

~ 353 ~
Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

women, moving and non moving beings, for He Himself

agitates Cupid".
Çréla Kåñëa Däsa Kaviräja writes in his Säraìga Raìgadä-
commentary on verse 3 of Kåñëa Karëämåta
(kämävatäräìkuram): präkåtäpräkåta kandarpa nidäna
våndävanäbhinava kandarpam ity arthaù. ägamädau käma-
gäyatryä käma-béjena ca tasya tad rüpeëopäsyatvät. koöé
madana vimohanäçeña cittäkarñaka sahaja madhuratara
lävaëyämåtäpärärëavena mahänubhäva-cayenänubhüyamäna
tat tan mahä bhäva nivahena çréman madana gopäla
rüpeëädhunäpi våndävane viräjamänatväc ca.
"This transcendental youthful Cupid of Våndävana is the
origin of all mundane and spiritual love gods, the origin
(avatäré) of all the different manifest descensions (avatära),
and His worship has been prescribed by the Vedas through the
Käma Gäyatré-mantra with the käma béja.
He enchants millions of Cupids and attracts everyone’s
minds with His nectarean elegance, which is like a shoreless
ocean, and in mahä-bhäva (the greatest divine love) for Him
this sweetness is fully experienced. He eternally resides in
transcendental Våndävana as Çréman Madana-Gopäla (the
beautiful Cupid as cowherd boy)".
This transcendental youthful Cupid of Våndävana is
experienced through the fully blown mahä-bhäva, the
quintessence of the supreme love of God,residing in the hearts
of the Vrajadevés; hence the Vedic scriptures and the great
saints call their love käma (lust):

premaiva gopa rämänäà käma ity ägamät pratham

ity uddhavädayo’py etaà väïchanti bhagavat priyäù

(Bhakti Rasämåta Sindhu 1.2.285,286).

~ 354 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

"Although the love of the gopés is called lust, it is actually

nothing else but pure love: This love is coveted even by the
greatest lovers of the Lord, like Uddhava, but not attained by
them." This rarely attained thing has now become the practice
and the goal of the Gauòéya Vaiñëavas by the grace of Çré
Caitanya Mahäprabhu and the Gauòéya Vaiñëava-äcäryas like
Çréla Rüpa and Raghunätha Däsa Gosvämé have relished it and
tought it to the sädhakas of this world.
The jewelled caves of Govardhana Hill are very solitary and
filled with all kinds of paraphernalia suitable for the love-
pastimes of the Yugala Kiçora, such as jewelled bedsteads,
jewelled lamps, garlands, sandalwoodpulp, betelnuts etc.
Thus all these caves are suitable places for the Yugala Kiçora’s
greatly intoxicated confidential loving pastimes, which only take
place in Vraja-maëòala and nowhere else.
Çré Raghunätha däsa says: "O Giriräja! By living close to you
one becomes blessed by seeing and experiencing all the love-
pastimes of Çré-Çré Rädhä-Mädhava! You know that I am Çré
Rädhikä’s maidervant and that I want to be blessed by seeing
these incomparable loving pastimes and attaining the service of
my Éçvaré and Her Präëanätha! By living close to you I will see
how my Éçvaré fights beautiful and intense erotic battles with
Her Präëanätha."

rati-rase mätala atiçaya näha;

amiyä sarovare duhuì avagäha
sahaje niraìkuça nägara räja;
tähe manamatha nåpa kautuka käja
dåòha parirambhane ghana sétakära;
anukhana kiìkiëé koroye phukära
kara gahi räkhi o yuga cakebä;
daàçaite sarasija bärabo kebä

~ 355 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

koho hariballabha sahacaré kule;

dekhoi nibhåte uläsahi phule

"They both plunged into a lake of nectar when They became

greatly intoxicated by the flavours of love. Nägara Räja (Kåñëa,
the king of amorous heroes) is naturally very wayward and king
Cupid played many tricks on Him. In Kåñëa’s firm embrace
Rädhikä uttered loud screams and Her waistbells were
constantly jingling. Çré Kåñëa held both Her breasts with His
hands and bit Her lips without hindrance. Hariballabha says to
the sakhés and maïjarés: ‘Behold the blossoming of Their secret
delight!’ When will I see my Éçvaré falling on Her Lord’s chest
on the erotic bed, perspiring and exhausted at the end of Her
love-pastimes?"

çramajala kaëa digdha snigdha nispanda mürtir

galita vasana bhüñäkalpa jalpa prajalpä
priya hådi patitäìgé rädhikä mélitäkñé
sthira taòid iva navyämbhodhare sa vyaräjét

(Çré Govinda Lélämåta 15,23)

"Çré Rädhikä was exhausted from Her erotic battle with Her
beloved and She fell on His chest. Her motionless body was
beautified by sweatdrops of fatigue, Her eyes were closed and
Her dress and ornaments had fallen off. While She exchanged
loving words with Him, She looked like a steady lightning-strike
on a fresh raincloud."
The poet Govinda Däsa sings:

rati rasa charame, çyäma hiye çutali,

çarada indumukhé bälä

~ 356 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

marakata madane, koi janu püjala,

dei nava käïcana mälä
çyäma vayäna pora, vayäna viräjai,
ura para kuca yuga säje
kanaka kumbha janu, ulaöi boisäyalo,
madana mahodadhi mäjhe

"This girl (Rädhikä), Whose face shines like the autumn-

moon, lies on Çyäma’s chest after reaching the climax of Her
loveplay. It is as if someone worships an emerald-coloured
Cupid with a new golden necklace. She keeps Her face near
Çyäma’s face and Her breasts, which resemble golden jugs lying
upside-down in an ocean of eros, on His chest."

joòala tanu mana, bhuje bhuje bandhana,

adharahi adhara miçäna
beòalo måëäle, hema nélamaëi janu,
bändhalo yuga eka öhäna
ghana saìe däminé, duküle duküle janu,
duhuì jana eka paöaväsa
caraëa beòhiyä cäru, aruëa saroruha,
madhukara govinda däsa

"Their bodies and minds have merged, Their arms embrace

each other and Their lips meet each other. Golden and
sapphire lotus stems (Rädhä-Kåñëa’s arms) entwine and bind
each other. Çré Rädhikä looks like a lightning strike lying on a
cloud. Both the lovers are covered with one mere silken
garment. Govinda Däsa is like a bee circling around their
beautiful reddish lotus like feet."
(Çréla Raghunätha Däsa Gosvämé prays:) "O Giriräja! When
will I see my master and mistress thus enjoying in your caves as
soon as I obtained residence close to you? I will dry up Their

~ 357 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

sweatdrops by sweetly fanning Them (when They are tired of

love making in the cool caves of Govardhana Hill) I will wash
Their lotus like faces and hands with cold water from a golden
jug, place delicious fresh betel leaves in Their mouths, put
Their scattered anklebells and bangles back on Their wrists and
feet, hang flower garlands around Their necks and anoint Their
beautiful bodies with fragrant camphor and sandalwood pulp!"

govardhana girivara, kevala nirjana sthala,

räi känu koribe çayane
lalitä viçäkhä saìge, sevana koribo raìge,
sukhamaya rätula caraëe

kanaka sampüöa kori, karpüra tämbüla püri,

yogäibo vadana kamale
maëimaya kiìkiëé, ratana nüpura äni,
poräibo caraëa yugale

kanaka kaöorä püri, karpüra candana bhari,

kobe dibo du’janära gäya
mallikä mälaté yüthi, nänä phule mälä gäìthi,
kobe dibo doìhära goläya

(Prärthanä)

"There is a solitary place at Govardhana Hill where Räi and

Känu lay down to rest and where I will serve Their blissful
ruddy lotus feet in the company of Lalitä and Viçäkhä. I will fill
up a golden box with camphor-laced betel leaves and place
them in Their lotus mouths and I will bring jewelled waistbells
and anklebells and place them on Their lotus feet. When will I
fill up a golden box with camphor and sandalwood pulp and
anoint Their limbs with these unguents, and when will I string

~ 358 ~
Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

garlands of various flowers like Mallikä, Mälaté and Yüthi, and

hang them around Their necks?"
This is the practice as well as the goal of the Gauòéya
Vaiñëavas! Their lives are filled with this aspiration. They
meditate on all these devotional services during the stage of
practice (sädhanä) and attain that service directly when they
attain perfection (siddhi). The Gosvämés are the Lord’s eternal
associates that have descended to the world of sädhanä to teach
devotional expertise to the Gauòéya Vaiñëavas by giving the
perfect example.
Çrépäda Raghunätha däsa says: "O Govardhana! You are the
mediator in the attainment of the perfection of rasa! You can
make me so fortunate to be able to attain such fortune.
Therefore you don’t have to do anything more than allowing me
to stay at your base and this will bring my aspiration to its
fulfillment. Therefore please bless me by granting me
residence in your vicinity!"

pramada madana lélä kandare kandare;

koriteche nitya nava yugala kiçore
sei lélä daraçane äkula paräëa;
tomära nikaöe çéghra väsa koro däna

"O Govardhana! The Yugala Kiçora is performing

intoxicating erotic pastimes in each of your caves, so please
quickly grant me residence in your vicinity, for I am very
anxious at heart to see these pastimes."

~ 359 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

VERSE 3:

anupama-maëi-vedé-ratna-siàhäsanorvé-
ruha-jhara-dara-sänu-droëi-saìgheñu raìgaiù
saha bala-sakhibhiù saìkhelayan sva-priyaà me
nija-nikaöa-niväsaà dehi govardhana tvam

anupama - incomparable; maëi - jewelled; vedé - altars; ratna -

jewelled; siàhäsana - thrones; urvéruha - trees; jhara - waterfalls;
dara - caves; sänu - peaks; droëi - valleys; saìgheñu - in the multitudes;
raìgaiù - with happiness; saha - with; bala - Balaräma; sakhibhiù -
with friends; saàkhelayan - playing; sva - own; priyaà - dear; me -
my; nija - own; nikaöa - near by; niväsaà - residence; dehi - give;
govardhana - Govardhana; tvam - you.

O Govardhana! Kåñëa plays many games with His

brother Balaräma and His cowherd boyfriends on your
incomparable jewelled thrones, under your trees, in your
brooks, caves, valleys and on your peaks!
Please grant me the residence near you which is so dear
to me!

Stavämåta Kaëä Vyäkhyä: How many hundreds of honey-

sweet pastimes of Çré Kåñëa in the incomparable, natural and
beautiful surroundings of Çré Giriräja awaken within the mahä-
bhäva-saturated consciousness of Çrépäda Raghunätha, who is
floating on the waves of prayer!
In the previous verse he revealed his aspiration to reside
permanently at the base of Govardhana Hill and witness the
frantic erotic pastimes of the Yugala Kiçora in its caves. Then it
is as if Çré Giriräja says: "Ohe Raghunätha Däsa! You can also
reside at other meeting places of the Yugala like Saìketa and

~ 360 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

be blessed with the vision of such frantic erotic pastimes.

Therefore I don’t see any direct need for you to stay near my
base. Moreover, you can be blessed by seeing these Yugala-
pastimes much easier in the lovely Nikuïja-mandiras on the
level surface than in my caves, which are hardly accessible."
In this verse Çrépäda answers these words by saying:
"O Giripate (lord of mountains)! There is another reason why I
pray to you for residence in your vicinity. While you are the
charming abode where Çré-Çré Rädhä-Mädhava have Their
confidential pastimes with Their sakhés, you are also the
exclusive abode of Çré Kåñëa’s blissful and variegated pastimes
with His brother Balaräma and His cowherd boyfriends. Your
jeweled platforms, different flowering and fruitful trees,
cascades, caves, valleys and passages are the different blissful
places where Çré-Çré Kåñëa-Baladeva take rest, make different
luscious jokes, search for their cows, play on the swing, play
hide-and-seek, wrestle, eat and lie down to rest on jewelled
bedsteads. In Çrémad Bhägavata there are the following words
from the lotus mouth of Çré Rädhäräëé20:

mänaà tanoti saha go-gaëayos tayor yat

pänéya süyavasa kandara kanda mülaiù
(10.21.18)

"This Govardhana Hill serves Çré Kåñëa and Baladeva, Who are
surrounded by Their cows and cowherd boyfriends, in different
ways with his stainless water, soft grass, wonderful caves, bulbs
and roots."

20
This will be explained in verse 8.

~ 361 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

tanotéti sarvair anyair api kriyamänaà mänamayaà vistäreëa

karotétyarthaù pänéyäni peyäni jala-madhvädéti
süyavasäni komaläni puñöi varddhanäni dugdha sampädakäni. yad
vä pänéyäà suvate kñarati pänéyasuvo nirjharäù bhü iti kvacit
päöhaù. upaveçädyarthaà sundara sthänam ityarthaù. kandarä
guhäù taiç ca tatratya ratna paryaìka péöha
pradépädarçädayopyupalakñyäù yathä-sambhavaà ca tais teñäà
mäno jïeyaù
(Öékä - Vaiñëava Toñaëé)

"On his body Çré Giriräja keeps different ingredients which

he applies in the service of Çré Kåñëa-Balaräma and Their cows
and cowherd boyfriends, such as spotless water, honey, fruit
juice and other drinks, fresh soft grass for the cows, which will
increase their strength and their output of milk, cascades,
different enchanting sitting places, jewelled bedsteads in the
caves, jewelled lamps and jewelled mirrors."
Çrépäda Raghunätha says: "O Giriräja! Just by living at your base
one becomes so fortunate to perceive all these pastimes."
At this point one may ask: "Çréla Raghunätha Däsa Gosvämé
meditated on himself as a maidservant of Çrématé Rädhäräëé.
He should have desired to see Çré-Çré Rädhä-Mädhava’s loving
pastimes around Govardhana Hill. Why did he instead reveal
his desires to see the different pastimes of Kåñëa and Balaräma
and the cowherd boys near Giriräja?"
The äcäryas say out of experience that the erotic pastimes in
Vraja of Nitya Kiçora Rasa-räja Rasikendra Maulé Vrajendra-
Nandana with Mahä-bhäva-mayé Çré Rädhäräëé are
incomparable, and friends, parents and servants are all
supporting these loving affairs of the Yugala Kiçora. Pastimes
with His mother, father, friends and girlfriends are all necessary
for Kåñëa to relish His wonderfully sweet erotic pastimes with

~ 362 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Çré Rädhäräëé. All pastimes nourish and increase the great

relish of the Yugala-lélä.
For instance, although they are the personifications of
motherly love, mother Yaçodä and Rohiëé-devé can’t satisfy
anyone unless they are fed food which was cooked by Çré
Rädhäräëé’s hand. For this reason Çré Rädhä and Her
girlfriends come to Kåñëa’s abode Nandéçvara to cook for Him
every morning and Kåñëa enjoys a wonderful sweet erotic relish
during these pastimes of cooking and eating. Similarly, Kåñëa’s
goñöha lélä (when He goes out every morning to herd His cows)
is also to make Him relish the sweetness of meeting with Çré
Rädhikä.
räkhäla loiyä bone, sadä phiri dhenu-sane, tuyä lägi bone
banacäré (Pada Kalpataru): "For You I’m always rambling with
My cows, taking My cowherd boyfriends with Me and for You
I am wandering in the forest as a forest dweller!"
Rädhäräëé is always on Çyämasundara’s mind and when He
is out in the meadows She is difficult to see, so that increases
the astonishing flavour of His transcendental yearning for Her.
The experienced rasikas can understand all these purports.
Also in Kåñëa’s pastimes of tending the cows with Baladeva and
His friends the wonderful and special features of the Yugala’s
anxious erotic pastimes are preserved.

ohe govardhana! tumi ati manohara;

tomära nikaöa väse juòäya antara
nirupama lélä yoto tära daraçane;
sukha anubhava koro prati kñaëe kñaëe
anupama maëi-vedé ratna siàhäsane;
manohara våkña-çobhä parama nirjane
kibä nirjhara sänudeça giri kandarete;
baladeva sakhä saha giri saìkaöete

~ 363 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

sadä vihariche kåñëa parama änande;

parihäsa lukocuri malla kréòäcchande
nava nava lélä yoto tomära gocare;
tomäte bihare sadä navéna kiçore
tomä sama bhägyavän nähi tribhuvane;
pada tale sthäna däo ei déna jane

"Ohe Govardhana! You are so enchanting! My heart is

soothed by living just next to you, experiencing jubilation at
every moment by seeing all the matchless ever-fresh pastimes,
like joking, hide-and-seek and wrestling, which Kåñëa
constantly enjoys with Baladeva and His friends around your
incomparable jewelled platforms and thrones, your beautiful
and charming solitary trees, your cascades, valleys, caves and
passages.
The Navéna-Kiçora Kåñëa always enjoys on and around you,
therefore no one in the three worlds is as fortunate as you are.
Please give this wretch a place at your base!"

VERSE 4:

rasa-nidhi-nava-yünoù säkñiëéà däna-keler

dyuti-parimala-viddhaà çyäma-vedià prakañya
rasika-vara-kulänäà modam äsphälayan me
nija-nikaöa-niväsaà dehi govardhana tvam

rasa-nidhi - ocean of spiritual flavours; nava - youthful; yünoù - of

the Couple; säkñinéà - witness; däna - tax; keleù - of the pastimes;
dyuti - splendor; parimala - fragrance; viddhäà - filled; çyäma vedé -
Çyäma vedi; prakäçya - revealing; rasika - men of taste; vara - best;
kulänäà - of the hosts; modam - joy; äsphälayan - increasing; me - my;

~ 364 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

nija - own; nikaöa - nearby; niväsaà - residence; dehi - give;

govardhana - Govardhana; tvam - you.

O Govardhana! Revealing the beautiful and fragrant

Çyäma-Vedé (or Däna-Ghäöé), the place witnessing the
Däna-Keli (tax game) of the young Divine Couple Rädhä
and Kåñëa, Who are an ocean of rasa (spiritual flavours),
you increase the ecstasy of the rasika devotees (spiritual
connoisseurs) ! Please allow me to live close to you!

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha perceives the great glories of Çyäma-vedé at the
Däna-Ghäöé, one of the pastime-places of Çré-Çré Giriräja.
The Däna-lélä is one of the very delicious pastimes of Çré-Çré
Rädhä-Mädhava. Remembering this Däna-lélä Çrépäda
Raghunätha calls it the pastime of the rasa-nidhi nava yünoù,
the ocean of rasa, Çré-Çré Rädhä-Mädhava, the hero and
heroine also known as the Çré-Çré Yugala Kiçora.
Just as the äcäryas have defined Çré Kåñëa as the
embodiment of all nectarean spiritual flavours (akhila-
rasämåta-mürtiù), the object of everyone’s purest love, the
embodiment of the erotic transcendental flavours, the
transcendental youthful Cupid of Våndävana and the agitator of
even Cupid who attracts everyone’s mind, including His own,
they have described Çré Rädhä as akhaëòa-rasa-vallabhä (the
lady love Who embodies all rasa) änanda cinmaya rasa ghana
vigrahä (the embodiment of all condensed transcendental
flavours), mahä-bhäva svarüpiné (the personification of the
pinnacle of spiritual ecstatic love), viçuddha kåñëa-prema
ratnäkarä (the ocean of pure love for Kåñëa) and the mine of
transcendental attributes like beauty, sweetness and good
fortune.

~ 365 ~
Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

The rasika pastimes of akhaëòa rasa vigraha Çré Kåñëa and

akhaëòa-rasa-vallabhä Bhänu-nandiné are like an ocean of rasa
which is hard to cross, hard to enter and boundless. Who can
ascertain how unlimited is the power of He Who is able to
inundate the whole universe with a mere drop of His being?
Great rasika-mukuöa-maëi devotees (the crown jewels of
transcendental connoisseurs) come and stand on the shore of
this transcendental ocean in astonishment. Perhaps they are
standing there on the shore, desiring to touch a single drop of
it and thus consider all their sädhana to be successful.
Beyond all that, even Çré Kåñëa, the embodiment of
condensed transcendental bliss, stands on the shore of the
ocean of Çré Rädhä’s mädanäkhya-rasa, the source of all
bhävas, speechless like a wooden doll, for it awakens a
wonderful intoxication even in Him!
How wonderful is the manifestation of this transcendental
ocean of emotions! In this ocean there are thousands of
experiences of union such as embraces and kisses as well as
thousands of kinds of separation, appearing like a mutually
opposed mixture of nectar (union) and poison (separation) that
is most extraordinary.
The supreme culmination of this prema-tattva of blended
poison and nectar is found in Çrématé Bhänu-nandiné. In Her
we find the summit of all ecstatic transcendental flavours.
The manifestation of rasika bliss in the Däna-keli is vast and
enormous, hence it is the rasa-nidhi of hero and heroine Çré
Çré Rädhä-Mädhava.
At Çyäma-Vedé, near the Däna-Ghäöé, the sensitive rasika
devotees of Kåñëa relish the mellows of Çré-Çré Rädhä-
Mädhava’s Däna-lélä. On the one hand this pastime is full of
billowing waves of joking and laughter and on the other hand it

~ 366 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

is deeper than millions of oceans: boundless and never able to

touch the bottom.
A billowing ocean may have high waves on its surface, but on
the bottom it is still and deep. Similarly the Däna-lélä is
billowing with the wave-like exchanges of humorous words
between Çré-Çré Rädhä-Kåñëa, Who are surrounded by Their
boyfriends and girlfriends, but when he dives deep a rasika
devotee will feel the depth of complete and causeless love. The
wave-like vyabhicäré bhävas (transgressing moods) like joy,
fear, anger and jealousy are dancing on the ocean of their sthäyi
bhäva (permanent mood) called préti (love) here.
Çré Rädhikä and Her sakhés walk on, carrying pots of ghé on
their heads, but that is just a pretext. Their actual purpose is to
see Kåñëa: däna cchale bheöibo känäi. When She is suddenly
stopped on the way by Çré Kåñëa and His chums, Çrématé reveals
the kila-kiïcit-bhäva, a mixture of seven contradicting moods:
joy-producing pride, desire, crying, smiling, jealousy, fear and
anger.
When one high wave of the ocean hits the other, an explosive
collision of waterdrops takes place which extends to all four
directions. In the same way, the wave of Çré Bhänu Nandiné’s
joy is covered over by a wave of negligence in the ocean of Her
love, as She tries to conceal the bliss that swells up in Her when
She sees Kåñëa. Because of the resultant clash, all above-
mentioned seven moods are externally revealed. Such is the
fathomless ocean of rasa and bhäva of this encounter.
The Vraja-sundarés want to serve Çré Kåñëa without reward.
In Çrémad Bhägavata (10.31.2) the gopés call themselves Kåñëa’s
unpaid maidservants - açulka däsikäù. But in this Däna-Keli
Kåñëa asks payment from them! These contradictions are only
possible in the transcendental kingdom of ecstasy and are
inconceivable to the Vedas. Actually Kåñëa wants only love from

~ 367 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

the gopés, and the Däna-Keli is just an external cause. Çré Kåñëa
begs causeless love from them, hence He is named Mahä
Dänéndra (the great king of taxcollectors) at the Däna-Ghäöé.
Çré Rädhä is unlikely to go anywhere without offering
mahädäna (the great gift of love). Therefore Paurëamäsé-devé
has said: the Däna-lélä only serves to show the world (viçva-
prakaöa däna) how Dänéndra Çré Kåñëa is controlled by love
alone.
The banner of this attribute of prema-vaçyatä, through
which He can relish the mellows of Çré Våñabhänu-Nandiné’s
love, flies in all directions in the sky of loving devotion.
sa ca täsäà däna vyavahäro bähyaù abhilañita västava eva
(Viçvanätha) "The actual relish of the mellows of love, which
was Their highest aspiration, was concealed by the external
event of the Däna-lélä."
Çrémat Rüpa Gosvämépäda has written:

yasyädhyakñaù sakala haöhinäm ädade cakravarté

çulkaà nänyad vraja mågadåçäm arpaëäd vigrahasya
ghaööasyoccair madhukara rucas tasya dhäma prapaïcaiù
çyäma prasthaù prathayatu sadä çarma govardhano naù

(Stavamälä)

"May Govardhana Hill, where Kåñëa became the king of the

toll-station, which was coloured like a blackbee, and which
made the tableland become coloured bluish-black, and where
He did not ask any other tax from Vraja’s doe-eyed gopés but
their bodies, grant us all auspiciousness!" The rasika devotees
can still experience all of this.

~ 368 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Çrépäda Raghunätha says: "O Giriräja! The most fragrant and

lustrous Çyäma-vedé at the Däna-Ghäöé on top of your good self
is a witness to this most relishable pastime even now."
In other words, when the rasika devotees of Kåñëa see this
place they feel as if Rädhä-Çyäma’s dazzling bodily luster
illuminates the Çyäma-vedé and when they smell the fragrance
of this place they feel that the transcendental fragrance of Their
bodies is scenting this place.
"O Giriräja! Hankering for the relish of a drop from that
ocean of bliss I am hoping to attain residence at your base!"
nija nikaöa niväsaà dehi govardhana tvam.

ohe giriräja tomära premamaya rüpa;

rädhä-kåñëera däna lélära säkñi-svarüpa
divya känti parimala ‘çyäma-vedé’ näma;
prakäça koriyä tumi ati bhägyavän
rasika bhakata gaëera änanda vardhana;
koriteche sarva kñaëa ohe govardhana
parama nirjana sthäna tuyä päda-deçe;
sthäna diyä dhanya koro lélära uddeçe

"Ohe Giriräja! Your love-filled form is the direct witness of

Rädhä-Kåñëa’s Däna-lélä, and you are very fortunate to reveal
the place known as Çyäma-vedé, which is endowed with divine
luster and fragrance and which increases the ecstasy of the
rasika devotees at every moment. Please bless me by granting
me a place to stay at your most solitary base, so that I can
witness the transcendental pastimes there."

~ 369 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

VERSE 5:

hari-dayitam apürvaà rädhikä-kuëòam ätma-

priya-sakham iha kaëöhe narmaëäliìgya guptaù
nava-yuva-yuga-kheläs tatra paçyan raho me
nija-nikaöa-niväsaà dehi govardhana tvam

hari dayitam - dear to Hari; apürvaà - wonderful; rädhikä kuëòam

- Rädhikä’s lake; ätma - own; priya - dear; sakham - friend; iha - here;
kaëöhe - around the neck; narmana - jokingly; äliìgya - embracing;
guptaù - secretly; nava yuva - youthful; yuga - couple; kheläù - play;
tatra - there; paçyan - seeing; raho - privately; me - my; nija - own;
nikaöa - nearby; niväsaà - residence; dehi - give; govardhana -
Govardhana; tvam - you.

O Govardhana! Affectionately and secretly you

embrace the neck of your own dear friend, Hari’s dear
wonderful lake Rädhäkuëòa, secretly watching the
pastimes of the youthful Divine Couple. Please allow me
to live close to you!

Stavämåta Kaëä Vyäkhyä: Çrépäda Raghunätha describes

the glories of the different pastime-places around Çré Giriräja
and the sweetness of the pastimes that take place there, and
prays to be allowed to reside in these pastime-places at the base
of Çré Giriräja. To that it is as if Çré Giriräja says: "O Raghunätha!
There are many places all around me! Tell me frankly in which
place you like to reside!" Experiencing these words of Giriräja
Çré Raghunätha reveals his desire to reside at Çré Rädhäkuëòa
at the base of Giriräja in this verse.
Kuëòaväsé Çré Raghunätha is exclusively attached to residing
at Çré Rädhäkuëòa. Sitting on the bank of Çré Rädhäkuëòa he

~ 370 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

is floating in his own tears while writing this ‘Stavävalé.’ He has

no desire to leave the bank of Çré-kuëòa to go anywhere else.
He/she is Kuëòeçvaré’s kiìkaré, and Çré Rädhäkuëòa is millions
of times dearer to him than his own life. At the end of Viläpa
Kusumäïjali he has written:

sva kuëòaà tava loläkñi sa priyäyäù sadäspadam

atraiva mama saàväsa ihaiva mama saàsthiti (97)

"O restless-eyed Çré Rädhe! This kuëòa of Yours is the dear

most playground of You and Your heart’s lover Çré Kåñëa. On
the bank of this Çré Rädhäkuëòa I live. May I reside here
forevermore.
saàväsa saàsthiti means: "Living there completely and
remaining there fully." These words reveal Çrépäda’s firm
fixation in residing at Rädhäkuëòa. In his Çré Prärthanäçraya
Caturdaçakam (3) he has written:

udaïcat käruëyämåta vitaraëair jévita jagad

yuva-dvandvaà gandhair guëa sumanasäà väsita janam
kåpäà cen mayyevaà kirati na tadä tvaà kuru tathä
yathä me çré kuëòe sakhi sakalam aìgaà nivasati

"O sakhi (Rüpa Maïjari)! If this Youthful Couple, Who

enlivens the whole world by distributing the nectar of Their
mercy and Who scents all the people with the fragrance of
Their flower-like attributes, do not bestow Their mercy on me,
then please arrange for it that I can always stay at Çré
Rädhäkuëòa!" Through this we can understand how firmly
fixed Çrépäda was in residing at Rädhäkuëòa.
In his prayer to Govardhana Hill for residence at
Rädhäkuëòa Çrépäda first says: hari-dayitam apürvaà rädhikä-

~ 371 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

kuëòam "Çré Rädhäkuëòa is unique and is most dear to Çré

Kåñëa." In the Padma Puräëa it is said:

yathä rädhä priyä viñëos tasyäù kuëòaà priyaà tathä

sarva gopéñu saivaikä viñëor atyanta vallabhä

"Just as Çré Rädhä is dearer to Çré Nanda-Nandana than His

own life, so is Çré Rädhäkuëòa. Of all the gopés Çré Rädhä is
Nanda-Nandana’s dear most beloved." She is endowed with
mädanäkhya-mahä-bhäva and She is His dear most beloved
because of Her attributes of love, beauty and good fortune.
Çré Rädhäkuëòa is similarly incomparibly dear to Çré Kåñëa.
When the kuëòa appeared in this world Çré Kåñëa personally
revealed it in His words:

proce hariù priyatame tava kuëòam etat

mat kuëòato’pi mahimädhikam astu loke
atraiva me salila kelir ihaiva nityaà
snänaà yathä tvam asi tadvad idam saro me

Çré Hari said: "O Dearest One! May Your kuëòa be even
more glorious in this world than mine! Here I will always bathe
and play in the water, because this lake is as dear to Me as You
are!"
In this way Hari’s beloved Çré Rädhäkuëòa is unique.
Priyajé’s Sarasé (Rädhä’s lake) is the abode of an enchanting
beauty equal to that of Priyäjé’s, and it shines like the crown
jewel of the Yugala’s playgrounds in Vraja-maëòala, keeping all
these playgrounds on its banks and in its waters.

~ 372 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

kuëòera mädhuré yeno rädhära madhurimä;

kuëòera mahimä yeno rädhära mahimä (C.C.)

"The kuëòa’s sweetness is like Rädhä’s sweetness and the

kuëòa’s greatness is like Rädhä’s greatness."
Çréla Prabodhänanda Sarasvatipäda has described the
uniqueness of the kuëòa’s natural beauty as follows:

rädhä-kåñëa raha kathänuvadanäd äçcarya mädhuryavad

dhvänaiù çré çuka särikä-vyatikarair änanda sarvasvadam;
karëäkarñi kuhüù kuhür iti kaläläpair våtaà kokilair
nåtyan matta mayüram anya vihagaiç cänanda kolähalam
tan madhye nava maïju kuïja valayaà çobhä vibhütyäsamä-
nordhvaà divya vicitra ratna latikädyänanda puñpa çriyä;
antastalpa varaà varopakaraëair äòhyaà samantäd dadhad
rädhä-mädhava bhukta bhogyam akhilänandaika sämräjya-bhüù
madhyaitädåça kuïja maëòalam aho kuëòaà mahä mohanaà
sändränanda mahä-rasämåta bharaiù svacchaiù sadä sambhåtam;
ratnäbaddha catustaöé vilasitaà sad ratna sopänavat
térthaà çré taöa sat kadambaka talacchäyä maëé kuööimam

"The kuïjas give great delight with their sweet and amazing
male and female parrots which loudly repeat Çré Çré Rädhä-
Kåñëa’s intimate talks, and they are decorated with cuckoos
which delight the ears with their unclear sweet singing of kuhü
kuhü, intoxicated peacocks which beautify the place with their
dancing and various birds which make a great ecstatic tumult.
These fresh groves have attained a peerless status with their
treasures of beauty and the blissful flowers of the wonderful
and divine jeweled vines. Here again are the greatest couches
which are endowed with the most excellent ingredients for the
enjoyment of Çré Rädhä and Mädhava. In this way nothing else

~ 373 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

can be perceived anywhere but the kingdom of transcendental

bliss".
"In the middle of these kuïjas is a charming pond, which is
always filled with clear nectar-like water which crystalizes the
strong flavours of deep bliss. Its four banks are studded by
jewels; the ghäös (landing places) are beautified by super
excellent jeweled staircases and enchanting jeweled platforms
which lie in the shade of Kadamba-trees."
Nowhere in the Vrajamaëòala is there any playground for
Çré-Çré Rädhä-Mädhava which is so solitary, filled with a wealth
of natural beauty and suitable in all respects. Therefore Çré
Rädhäkuëòa is the place where the most confidential midday-
pastimes of Çré-Çré Rädhä-Mädhava and Their sakhés are taking
place.
Çrépäda Raghunätha says: "O Giriräja! You are embracing
your dear most Çré Rädhäkuëòa around the neck as the dear
most friend and thus you have become so fortunate to be able
to secretly and blissfully witness the most intimate midday-
pastimes of Çré-Çré Rädhä-Mädhava and relish their sweet
mellows. Please allow me to reside on the bank of this your dear
most Rädhäkuëòa, which is situated close to you, so that I can
also become blessed with the relish of the sweet mellows of
these pastimes!"

govardhana! tumi mora nivedana dhara;

tomära nikaöe sei sthäna däna koro
priya sakhä çré kuëòere äliìgana kori;
gupta bhäve sadä hero viläsa mädhuré
kåñëa priya rädhäkuëòe yugalera khelä;
vibhora hoiyä heri se änanda lélä

~ 374 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

"O Govardhana! Please hear my prayer! Please give me a

place close to your dear friend Çré Rädhäkuëòa, whom you
embrace to be able to secretly watch the sweet pastimes of the
Yugala Kiçora there, so that I can also be immersed in bliss
while watching these pastimes at Kåñëa’s dear most
Rädhäkuëòa."

VERSE 6:

sthala-jala-tala-çañpair bhüruha-chäyayä ca
pratipadam anukälaà hanta samvardhayan gäù
tri-jagati nija-gotraà särthakaà khyäpayan me
nija-nikaöa-niväsaà dehi govardhana tvam

sthala - land; jala - water; tala - surface; çaspaiù - with grasses; bhü-
ruha - trees; cchäyayä - with shade; ca - and; prati - each; padam -
step; anu-kälaà - every moment; hanta - alas!; saàvardhayan - keeps;
gäù - cows; tri-jagati - three worlds; nija - own; gotraà - name;
särthakaà - meaningful; khyäpayan - proclaiming; me - my; nija -
own; nikaöa - nearby; niväsaà - residence; dehi - give; govardhana -
Govardhana; tvam - you.

O Govardhana! You make your name (keeper of cows)

meaningful by always providing land, water, grasses and
the shade of your trees to the cows and thus you proclaim
yourself in the three worlds! Please allow me to live close
by you!

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha ascertains how suitable the name of Govardhana is
and prays to be allowed to live close to the Hill. At different

~ 375 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

places Çré Giriräja has facilities were the cows are herded,
where they can drink water, table-lands where they can rest,
places where there is grass for them to graze and places where
there are trees whose shades protect them from the heat and
rain. Because he thus protects and maintains the cows the hill
is justly called go (cows) vardhana (protector). When He was
seven years old Lord Çré Gopäladeva told Nanda and the
Vrajaväsés just that when they were about to worship Indra with
a sacrifice and He made it clear to them that they should give
that up and worship Govardhana Hill instead.

na naù puro janapadä

na grämä na gåhä vayam
vanaukasas täta nityaà
vana çaila niväsinaù
tasmäd gaväà brähmaëänäm
adreç cärabhyatäà makhah
ya indra-yäga-sambhäräs
tair ayaḿ sädhyatäḿ makhaḥ

(Çrémad Bhägavata 10.24.24-25):

"We do not possess any cities, territories, villages, or even

houses, O father! We are cowherders, therefore we are
eternally forest- and mountain-dwellers! Let us therefore offer
sacrifice to the cows, the brähmaëas and the (Govardhana)
Hill!" Çrédhara Svämé explains in his commentary on this
Bhägavata-verse: asmäkaà yoga-kñema hetur vana çailädaya
eveti bhävaù "O father! The cows provide our livelihood, and
this hill provides everything to them! Therefore he is our
worshipable Godhead (instead of Indra)!" The cowherdmen
floated in an ocean of topmost bliss when they heard these

~ 376 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

reasonable words of Gopäla and they gave up their traditional

worship of Indra to turn to worship of Govardhana. As the
cowherds commenced this the cows, that were their means of
subsistence, filled all directions with an ecstatic tumult, and this
increased the bliss of the cowherds unlimitedly.

änanda janano ghoño mahän mudita gokulaù

turyapraëäda ghoñaç ca våñabhänäà ca garjjitaiù
hämväravaç ca vatsänäà gopänäà harña vardhanaù

(Hari Vaàçam)

"When the Govardhana püjä commenced in Vraja a great

ecstatic tumult arose in all directions and the cows went beside
themselves of bliss. Transcendental sounds were heard, cows
and bulls were bellowing, calves could be heard to moo in all
directions and all the people of Vraja were submerged in an
ocean of bliss."
While Govardhana was worshipped the Lord Himself
assumed the wonderful form of Çré Giriräja and offered boons,
so the cowherds prayed for an increase in their number of cows.
He also personally ordered them:

sa uväca tato gopän giri prabhavayä giriù

adya prabhåti cejyo’haà goñu ced asti vo dayä
ahaà vaù prathamo devaù sarva kämakaraù çubhaù
mama prabhäväc ca gaväm ayutäny-eva bhokñatha
çivaç ca vo bhaviñyämi mad bhaktänäà vane vane
raàsye ca saha yusmäbhir yathä divigatas tathä
ye ceme prathitä gopa nanda gopa purogamäù
evaà prétaù prayacchämi gopänäà vipulaà dhanam

(Hari Vaàçam)

~ 377 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

With a voice as deep as the clouds the huge form of

Govardhana told the cowherds: "If you are kind to your cows,
then you should worship me from today on! I am your first
worshipable deity and I can fulfill all your desires and arrange
for your welfare! By my power you can enjoy the possession of
many thousands of cows! You are my devotees and there is
auspiciousness for my devotees in all the forests (in the form of
ample grass, water etc. for the maintenance of the cows).
I will play with you as I ramble with my associates in my
transcendental abode! With love I will give ample wealth to all
the renowned cowherds of Vraja, headed by Nanda Mahäräja!"
For this reason Çré Govardhana, who deserves his name,
provides the cows with plenty of fragrant, soft, enjoyable and
nutritious grass, which gives them wonderful strength,
nourishment and satisfaction and which will increase their huge
output of milk, making it smell like lotus flowers.
This milk will please Çré Gopäladeva and thus the love of the
cowherders for Gopäla’s lotus feet will increase beyond
description! Similarly, Govardhana quenches the thirst of the
cows and cowherd boys with cool drinkable water from its
brooks and cascades and provides them with places to rest and
protection against rain and heat under the thick shade of his
trees. Govardhana also expands the service of the cows through
various means, like providing them tablelands where they can
blissfully walk around or lie down to rest. In this way
Govardhana Hill makes his name, meaning ‘protector and
maintainer of cows, useful!’
Çrépäda Raghunätha says: "O Giriräja! Please allow me to live
close by you, so that I can become blessed with the vision of my
beloved Çréman Madana Gopäla-deva and His friends, who are

~ 378 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

herding and protecting the cows there. Hence I say: nija nikaöa
niväsaà dehi govardhana tvam."

sthala jala tala ghäsa våkña-chäyä däne;

vardhana koroho tumi sadä gäbhé-gaëe
täi govardhana näma anvartha tomära;
ataeva tava pade prärthanä ämära
sevära saubhägya tomära tri-jagate khyäti;
tomära nikaöe ämäya dibe ki vasati?
gocäraëe çré govinde kon çubha kñaëe;
niçcaya päibo dekhä tuyä saìga guëe

"Because you maintain the cows with your land, water, grass
and the shade of your trees you fully deserve the name
Govardhana. Therefore I offer one prayer unto you. You are
famous throughout the three worlds for your fortune of
devotional service. Will you allow me to reside close to you?
Then I would certainly be able to see Çré Govinda herding His
cows at some blessed moment, on the strength of your
association!"

VERSE 7:

surapati-kåta-dérgha-drohato goñöha-rakñäà
tava nava-gåha-rüpasyäntare kurvataiva
agha-baka-ripuëoccair datta-mäna drutaà me
nija-nikaöa-niväsaà dehi govardhana tvam

sura-pati - the king of demigods; kåta - done; dérgha - long;

drohataù - from enmity; goñöha - Vraja; rakñäà - protection; tava -
your; nava - new; gåha - house; rüpasya - of the form; antare - within;

~ 379 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

kurvata - done; eva - surely; agha - Aghäsura; baka - Bakäsura; ripuëä

- by the enemy; uccaiù - greatly; datta - given; mäna - honour; drutaà
- swiftly; me - my; nija - own; nikaöa - nearby; niväsaà - residence;
dehi - give; govardhana - Govardhana; tvam - you.

O Govardhana! Çré Kåñëa, the enemy of Aghäsura and

Bakäsura, quickly gave you a lot of honour when He used
you as a new house for the people of Vraja to live in,
protecting them from the long lasting anger of the king
of demigods, Indra. Please allow me to live close to you!

Stavämåta Kaëä Vyäkhyä: How many hundreds of Çré

Giriräja Govardhana’s glories become manifest in the heart of
Çrépäda Raghunätha, which is permeated by viçuddha sattva!
Çré-Çré Giriräja is the unrivalled playground of the Original
Personality of Godhead Vrajendra-Nandana! Hari däsa Varya,
the unrivalled servant of Çré Hari (Govardhana), is always
immersed in the mellows of service, providing all the
paraphernalia for service at hand.
When the Lord wants to accept service from a particular
servant, although there are hundreds of other servants around
and there are hundreds of other means through which He can
be served, but still the Lord rejects them all, then that servant
is truly blessed. Çréla Govardhana is such an exclusive servant
of Çré Kåñëa; this is ascertained in this verse.
Çré Kåñëa killed the powerful demons Aghä and Bakäsura, for
whom Indra and the other demigods were fearfully hiding
behind the clouds without difficulty. He who casually could kill
such powerful demons in the course of His childhood pastimes
could easily have protected Vraja from the onslaught of the
ordinary Indra through some other means. Therefore we can’t
find any other reason for Him to have gone through such a lot

~ 380 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

of trouble by carrying the Govardhana Hill for seven days and

nights.
Çrépäda Raghunätha says: "He only did it to give great honour
to Govardhana Hill. Giriräja obtained the great fortune and
honour of having been held like an umbrella on the blue
sapphire rod-like arm of the Original Personality of Godhead
Vrajendra-Nandana. In this way he attained the greatest service
and the greatest honour by protecting Çré Kåñëa’s beloved
Gokula-väsés. Çré Rüpa Gosvämé has written:

néla stambhojjvala ruci-bharair maëòite bähu-daëòe

chatra-cchäyäà dadhad agharipor labdha saptäha väsaù
dhäräpäta glapita-manasäà rakñitä gokulänäà
kåñëa-preyän prathayatu sadä çarma govardhano naù

(Stavamälä)

"May Giriräja Govardhana, who was beautifully held like an

umbrella on Çré Kåñëa’s rod-like arm, which resembled a
sapphire pillar endowed with dazzling luster, for seven days and
nights, and who was thus fortunate enough to protect the
people of Gokula, who had become very distressed because of
being showered by Indra’s heavy rains, bestow all
auspiciousness upon us!"
While lifting Govardhana Hill, Çré Kåñëa made a new, large
and enchanting home (for the people of Vraja) under the hill.
In this connection it is written in the Vaiñëava-Toñaëé-öikä
(commentary on Çrémad Bhägavata by Çréla Sanätana
Gosvämépäda) on the Bhägavata-verse ityuktvaikena hastena
(10.25.19):
tatra vraja kartåka darçana saukaryäya çré kåñëa-kartåka dhäraëa
saukaryäya çobhä-viçeñäya ca idaà kalpyate utthäpana samaye lélä-

~ 381 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

çaktyänukülyena parvata madhyädho-bhägät vicchidya

kuööimäyamäno mahä-çilä samuccaya eko madhya gartye sthitaù
yaà çilä samuccayam äruhya yaà nimnaà parvata madhya-deçaà
çré-hastena viñöabhya ca sukhaà dadhäreti
"When Kåñëa lifted Govardhana Hill with His left hand, the
people of Vraja had a good opportunity to admire His lotus like
face. On the ground under the hill was an elevated spot where
Kåñëa could stand on, and on the bottom of the hill itself was a
lower portion where Kåñëa held His finger (to hold the hill).
Kåñëa was, after all, only seven years old and He was the
smallest of His clan. If these spots had not been there, there
wouldn’t have been any height for all the big cowherdmen to
stand under the hill or to gaze at Kåñëa’s beauty for seven days
and nights".
In the Hari Vaàça, Kåñëa says:

çailotpätana bhür eña mahaté nirmitä mayä

trailokyam apy usähate rakñitum kià punar vrajam

"There is enough place to protect all the three worlds under

this Govardhana Hill I’m lifting, what to speak of just the
people of Vraja?"
There should not be any doubt or astonishment about this,
because even one speck of dust from the Lord’s transcendental
abode can contain all the innumerable mundane universes. The
Garga-Saàhitä describes how the Vrajaväsés were protected
from the vast showers of Indra’s devastating Samvärtaka-clouds
for seven days and nights:

jalaugham ägataà vékñya bhagaväàs tad girer adhaù;

sudarçanaà tathä çeñaà manasäjïäm cakära ha
koöi sürya prabhaà cädrer ürdhvaà cakraà sudarçanam;

~ 382 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

dhärä sampätam apibad agastya iva maithila

adho’dhas tad géreù çeñaù kuëòalébhütam ästhitaù;
rurodha taj jalaà dérghaà yathä velä mahodadhim
saptähaà susthiras tasthau govardhana dharo hariù;
çré kåñëacandraà paçyantaç cakorä iva te sthitäù

"Although Çré Kåñëa gave shelter to the Vrajaväsés by holding

Govardhana Hill with His left hand, Indra would not stop
showering them. Thinking that the cowherds might become
afraid that the huge streams of rainwater might inundate the
cavity under Govardhana Hill where they were standing, Kåñëa
mentally ordered His Sudarçana-chakra and the divine serpent
Çeña to come.
Invisible to others, the Sudarçana-chakra hung over
Govardhana Hill, shining like ten million suns and drinking the
rainstreams just as Agastya Muni drank the water of all the
seven oceans. Meanwhile the serpent Çeña formed a ring
around the cavity under the hill where the Vrajaväsés were
hiding to stop the water from pouring in, just as a barrage stops
the water of the ocean from inundating the towns and villages
on the coast. Thus Hari stood steadily for seven days lifting
Govardhana Hill while the Vrajaväsés drank the nectar from His
moon like face, like thirsty Cakora-birds".
By Çré Kåñëa’s mere wish He could have stunned the hands
of the thunderbolts and the showers of the clouds within a
moment, but just to reveal the fortune of Giriräja Govardhana
He made Indra continue his hostilities so that He had to lift the
Hill singlehandedly for seven days and thus to also give the
Vrajaväsés the fortunate opportunity to relish the sweetness of
this indescribable and amazing pastime of His for each moment
of these seven days and nights.

~ 383 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Çrémat Jéva Gosvämé gives an indication of this indescribable

pastime of Giridhäré by writing:

saptähar niça nirmitä giribhåtä ye ye viläsas tadä

tän kalpaiù saha saptabhiù kathayituà çeño’pi näçeñataù
evaà ced vacanair amuàs tricaturaiù sac cäturé varjitais
türëaà varëitavän kaviù svayam asau durbhüya dodüyate

(Gopäla Campü)

‘Even in seven kalpas (millennia) the thousand-headed Çeña

could not finish His description of Giridhäré’s pastime of lifting
the Govardhana Hill for seven days! If any poet would try to
describe it in just three or four stories, he would simply gain
misery and infamy!"
Çrépäda Raghunätha says: "O Giriräja! Who will not desire to
live close to a highly fortunate great devotee of Lord Hari like
you? Therefore nija nikaöa niväsaà dehi govardhana tvam.

agha-bakäsura çatru govinda äpane;

indrera jighäàsä hoite vrajaväsé-jane
nava gåha rüpa tomära yei madhya-sthäne;
rakñä lägi väsa dilo krame säta dine
ei rüpe tava mäna varddhana korilo;
haridäsa varya näma särthaka hoilo
ohe giriräja more tomära nikaöe;
sthäna diyä dhanya koro yäci karapuöe

"O Govardhana! Govinda, the enemy of Aghäsura and

Bakäsura, gave shelter to the Vrajaväsés for seven days in a new
house that He made of you, just to protect them from Indra’s
attacks. In this way He increased your fame and made you

~ 384 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

deserve your name Haridäsa Varya, the best of Hari’s servants.

Ohe Giriräja! I pray to you with folded hands: Please bless me
by giving me a place to live close by you.

VERSE 8:

giri-nåpa-hari-däsa-çreëi-varyeti-nämä-
måtam idam uditaà çré-rädhikä-vaktra-candrät
vraja-nava-tilakatve klpta-vedaiù sphuöaà me
nija-nikaöa-niväsaà dehi govardhana tvam

giri - of mountains; nåpa - king; hari däsa - servants of Lord Hari;

çreëi - class; varya - the best; iti - thus; näma - name; amåtam - nectar;
idam - this; uditam - appeared; çré rädhikä - Çré Rädhikä; vaktra -
mouth; candrät - from the moon; vraja - of Vraja; nava - new; tilakatve
- as the tilak marking; kÿåpta - made; vedaiù - by the Vedas; sphuöam
- manifested; me - my; nija - own; nikaöa - nearby; niväsaà -
residence; dehi -give; govardhana - Govardhana; tvam - you.

O Govardhana, whose nectarean name of ‘best of Lord

Hari’s servants’ emanated from Çré Rädhikä’s moon like
mouth! You are the king of mountains and the Vedas
desribe you as the new tilaka of Vraja. Please allow me
to live close to you!

Stavämåta Kaëä Vyäkhyä: In the previous verse Çrépäda

Raghunätha revealed the great glories of Çré Giriräja in which
the Lord Himself gave him such a great honour to use him to
protect the people of Vraja, and while ascertaining this he
revealed his desire to live at the base of Çré Giriräja.

~ 385 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

It is as if Çré Giriräja Govardhana says: "Ohe Raghunätha!

You are the greatest scholar! Remember Çré Kåñëa’s statements
in the Padma-Puräna: panca yojanam evästi vanaà me deha
rüpakaà:
"This Våndävana which extends over forty miles is My body."
Therefore your devotional desires will be fulfilled by living at
any place in Vraja, which is the wish-yielding body of Çré Kåñëa!
Why are you over-praising me by calling me ‘the best place of
Vraja’?"
Thinking about these words of Giriräja, Çré Raghunätha däsa
says: "O Giriräja! My praises are not exaggerated! Çré
Värñabhänavé Rädhä Herself has called you ‘the best of Hari’s
servants’ in the Çrémad Bhägavatam, the crown jewel of all
Puräëas:
hantäyam adrir abalä haridäsa varyo
yad räma kåñëa caraëa sparça pramodät
mänaà tanoti saha go gaëayos tayor yat
pänéya süyavasa kandara kanda mülaiù

(Çrémad Bhägavata 10.21.18)

"O girls! This mountain is the best of Lord Hari’s servants

and he feels very happy when Kåñëa and Balaräma’s lotus feet
touch him! He gives all honour to Them and Their cows by
providing them with water for drinking, soft grass, caves and
roots!"
Çrémad Bhägavata makes this statement in the veëu-géta-
chapter, which describes the gopés’ pürva-räga (falling in love),
but Çrémat Däsa Gosvämé clearly states that the words uttered
in this verse emanate from the moon like mouth of the crown
jewel of all the gopés, Våñabhänu-nandiné.

~ 386 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Certainly the crown jewels of devotees like Dhruva,

Prahläda, Närada, Vyäsa and Çukadeva gave up everything to
serve the Lord, but no other devotee but Govardhana could
offer his own body to the Lord as His playground. That is why
Çré Rädhä’s moon like mouth calls him ‘the best of Hari’s
servants’.
In Çrémad Bhägavata there are a number of devotees called
Hari däs: king Yudhiñöhira, Uddhava and Govardhana. But of
them Govardhana is the best for he offers Kåñëa and Balaräma
and Their dear most cows and cowherd boy friends fresh grass
as soft sitting places, cool caves, fruits and roots for eating, the
shade of his trees, the trees’ honey for drinking, mineral
pigments for make-up, different flowers for garlands, caves
with jewelled couches as sitting places and its shining rocks as
jewelled lamps.
He also shows all the signs of transcendental ecstatic love on
his body, such as goose pimples by his erect grass, sweating by
his moisture, tears by his cascades etc.
When he is touched by the lotus feet of Balaräma and Kåñëa,
so in all respects he is the crown jewel of all of Lord Hari’s
devotees!
Çrépäda Raghunätha däsa says: "O Giriräja! Just as material
nectar which trickles from the moon is enjoyable for the
demigods, so the nectar of your glories as Hari’s greatest
servant emanates from Çré Rädhä’s moon like mouth to be
relished by the saintly devotees. (Previously, in Manaù Çikñä
verse 11, Çrépäda has mentioned five kinds of nectar with which
to serve Giriräja)
O Giriräja! You told me that Kåñëa says in the Puräëas that I
should give up living close to you and that I should live in
Våndävana. We are Rädhikä’s maidservants, we can’t always

~ 387 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

understand the tricky words of this crown jewel of cheaters

(Kåñëa)! But our Éçvaré (Rädhä) is very honest and sincere!
We have full faith in Her nectarean words (in the above-quoted
Bhägavata verse). Moreover, She is our very life! We can also
easily understand that Çrémad Bhägavata, the crown jewel of all
the Puräëas, has much more authority than the other Puräëas.
And especially for those who wish to relish rasa, the association
of Kåñëa’s rasika devotees is even more important than Kåñëa’s
own association. The Bhägavata (3.7.19) says:
ratir asau bhavet tévraù padayor vyasanardanaù: "As a
result of serving or associating with great souls, intense love for
Çré Kåñëa’s lotus feet is attained."
And Çré Rüpa Gosvämé says (in B.R.S.): rasikäsaìga
raìginäm: "For one who wants to taste rasa, the association
with rasika devotees is very blissful."
That is why my ultimate desire is to live close by you.
And I also say: "O Giripate! The Vedic scriptures say that you
are the tilaka on Vraja-maëòala’s forehead."21 In the Garga
Saàhitä, Närada Muni tells king Bahuläçva of Mithila:

govardhana giri räjan sarva tértha-varaù småtaù

våndävanaà ca goloka mukuöo’driù prapüjitaù
gopa-gopé gaväà raksä pradaù kåñëa priyo mahän
pürëa brahmätapatraà yas tasmät tértha-varaç ca kaù

"O King! Govardhana Hill is the best of all holy places! It is

the crown of Våndävana and Goloka and it is always protecting
the cowherd boys, the gopés, and the cows. It is most dear to

21
With 'new tilaka of Vraja', Däsa Gosvämé means to say that
Govardhana Hill is the best of holy places, ornamenting Vraja as one
ornaments one's forehead with a mark of tilaka.

~ 388 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Kåñëa and it serves as an umbrella for the full brahman. What

greater holy place could there be?" Therefore, O Giriräja!
Please bless me by allowing me to live close by you!

çré rädhikä nija sakhé sambodhana kore;

candra-mukhe tomära guëa kértana ye kore
hantäyam adrir abalä haridäsa varya;
haridäsa gaëa madhye tumi çirodharya
bhägavata padye tomära ei nämämåta;
prakäça koriyä viçva koilo äpyäyita
tilaka svarüpe tumi vrajera laläöe;
bhüñita ächaho çästra kohe akapaöe
ohe giriräja! tumi mahä-çakti-dhara;
päda-deçe déna jane väsa däna koro

"O Govardhana! Çré Rädhikä glorifies you with Her moon like
mouth when She tells Her girlfriend ‘hantäyam adrir abalä
haridäsa varya’: You are the crown jewel of all of Hari’s
servants.
Thus She revealed the nectar of your name to the world in
this Bhägavata-verse. The scriptures boldly declare that you are
the tilaka that decorates Vraja’s forehead. Ohe Giriräja! You are
so powerful! Please give this fallen soul a place to stay at your
base!"

~ 389 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

VERSE 9:

nija-jana-yuta-rädhä-kåñëa-maitrérasäkta-
vraja-nara-paçu-pakñi-vräta-saukhyaika-dätaù
agaëita-karuëatvän maà uré-kåtya täntaà
nija-nikaöa-niväsaà dehi govardhana tvam

nija - own; jana - people; yuta - endowed; rädhä kåñëa maitriù -

with friendship for Rädhä-Kåñëa; asäkta - attached; vraja - of Vraja;
nara - people; paçu - animals; pakñi - birds; vräta - to the hosts;
saukhya -happiness; eka - only; dätaù - donor; agaëita -
immeasurable; karuëatvat - out of mercy; mädhuré - sweetness; kåtya
- doing; täntaà - weary; nija - own; nikaöa - nearby; niväsaà -
residence; dehi - give; govardhana - Govardhana; tvam - you.

O Govardhana! You are the only giver of joy to the

people, animals and birds of Vraja who are attached to
the friendship of Rädhä and Kåñëa and Their groups (the
gopés and gopas ). Please accept weary me out of your
unlimited mercy and allow me to live close to you!

Stavämåta Kaëä Vyäkhyä: After proclaiming Govardhana

to be haridäsa-varya Çrépäda Raghunätha now mentions
another characteristic of Govardhana.
It is natural that the devotees of Hari, whose hearts and
minds are filled with the service of the Lord, also develop great
love, faith and friendship for other devotees of Hari. Therefore
all the people, animals and birds of Vraja who are befriended
with Çré-Çré Rädhä-Kåñëa and Their friends in Vraja have
unlimited faith and love for Giriräja, who gives topmost bliss to
them.

~ 390 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Those who whose hearts are lovingly attached to Çré-Çré

Rädhä-Kåñëa perceive Their different confidential pastimes as
soon as they see Haridäsa-varya Giriräja. On the bank of Çré
Rädhäkuëòa Their very wonderful and most confidential, long-
lasting midday pastimes take place, and around Govardhana
there are lonely places where the Däna-lélä, the Räsa-lélä and
the boating pastimes can freely take place.
Apart from that Giriräja bears all the hallmarks of these
confidential pastimes, giving topmost bliss to the loving
devotees of the Yugala Kiçora. Çrémat Rüpa Gosvämé wrote in
his Stavamälä:

gändharväyäù surata kalahoddämatä vävadükaiù

klänta çrotrotpala valayibhiù kñipta piïchävataàsaiù
kuïjais talpopari pariluöhad vaijayanté parétaiù
puëyäìga çréù prathayatu sadä çarma govardhano naù

"May Govardhana Hill, in whose beautiful enchanting kuïjas

the ear-decorating lotuses, the bangles made of lotus-stems and
the peacock feather-crowns wilt and fall, where the Vaijayanté-
flower garlands roll on the bed, revealing Çré Rädhä’s intense
erotic battle, bestow all auspiciousness unto us!"
The animals, birds and men who take shelter of Vraja-dhäma
are all naturally attached to Çré Rädhä-Kåñëa in love and
friendship. All the cows that Çré Kåñëa herds are endowed with
a natural motherly love for Him. The love of the cows and calves
for Çré Kåñëa was described by the gopés themselves during
their pürva-räga (falling-in-love) stage:

gävaç ca kåñëa mukha nirmita veëugéta

péyüñam uttabhita karëapuöaiù pibantyaù

~ 391 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

çäväù snuta stana-payaù kavaläù sma tasthur

govindam ätmani dåçäçru kaläù spåçantyaù

(Bhägavata 10.21.13)

"The cows too, when they drink the nectar of Govinda’s flute
song with the raised cups of their ears along with their calves
which drink from their udders, embrace Him within their
hearts and stand motionlessly before Him with tear filled eyes!"
The cows are always kept and protected as Kåñëa’s personal
pets and He cuddles them in a motherly mood. But even the
more distant deer in the forest carry a great love for Kåñëa:

dhanyäù sma müòha matayo’pi hariëya etä

yä nanda-nandanam upätta vicitra veçam
äkarëya veëu raëitaà saha kåñëa-säräù
püjäà dadhur viracitaà praëayävalokaiù

(Bhägavata 10.21.11)

"Blessed are these foolish deer for when they hear the flute
song of Nanda’s wonderfully dressed son, they come along with
their husbands the black antelopes to worship Him with their
loving glances!"
Even the birds in Vraja are not ordinary birds - they are
munis who carry natural love for Kåñëa. That is also described
by the Vraja-devés:

präyo batämba vihagä munayo vane’smin

kåñëekñitaà tad uditaà kala veëugétam

~ 392 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

äruhya ye drumabhujan rucira prabälän

çåìvanty amélita dåço vigatänya väcaù

(Bhägavata 10.21.14)

"O mother!22 All these birds here in the forest are sages who
are rising on the trees which have fresh sprouts on their
branches, listening to Kåñëa’s flute song and staring at Him with
wide open eyes, forgetting all other words (such as the Vedas
and Upanisads in which they are usually very learned)!"
In the same way the male and female parrots in the trees
wake Rädhä and Kåñëa up early in the morning, help Them to
meet Each other at noontime, sing beautiful poems about Their
love and forms and delight the Yugala with their rasika quarrels
in the afternoon. The old she-monkey Kakkhaté helps them out
of Their complacent morning hang-over, etc.
Because it is such a lovely place of solitude for the Yugala-
pastimes, Govardhana Hill gives the greatest joy also to all these
devoted animals and birds of Vraja, and because Giriräja gives
the greatest happiness to the animals and birds Çrépäda
Raghunätha covets a place to stay nearby him.
It is as if Giriräja says: "Ohe Raghunätha Däsa! All you say is
true! The greatest loving devotees are blessed by staying close
by me, this is how I make them happy. But you don’t have such
devotion, so how will you be able to attain a position close to
me?"
To this Çré Raghunätha answers: "What you say is true a
thousand times! I am very fallen and I have no devotion nor am

22
Although there is no one in the assembly of pürvarägavaté
Vrajasundarés who should have been addressed as mother, the address
'O mother!' is easily used by an astonished woman.

~ 393 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

I doing any bhajan, there is no doubt about that! But still I say,
O Giriräja, you are the abode of boundless mercy, be merciful
to this undevoted soul and bless me by allowing me to live close
to you!"

nija jane veñöita ye yugala kiçora;

täìdera maitré rase yära sikta kalevara
sei vraja nara paçu pakñé sukha dätä;
emana dayälu svabhäva ära päbo kothä
kåpä kori mo adhame aìgékära kore;
tomära nikaöe väsa däna koro more

O Govardhana! Where can I find such merciful creatures as

the delight-bestowing humans, animals and birds of Vraja,
whose bodies are sprinkled with the nectar of friendship for the
Yugala Kiçora, Who are surrounded by Their own devotees?
Please accept a fallen soul like me and allow me to reside close
to you!"

VERSE 10:

nirupadhi-karuëena çré-çacénandanena
tvayi kapaöi-çaöho ‘pi tvat-priyenärpito ‘smi
iti khalu mama yogyäyogyatäà mäm agåhëan
nija-nikaöa-niväsaà dehi govardhana tvam

nirupadhi - causeless; karuëena - by mercy; çré çacé-nandanena -

by Lord Caitanya; tvayi - in you; kapaöi - cheater; çaöhe - in a deceitful;
api - even; tvat - you; priyeëa - by the dear; arpita - submitted; asmi
- I am; iti -thus; khalu - surely; mama - my; yogya - suitable;
ayogyataà - being unfit; täà - him; agåhnan - not considering; nija -

~ 394 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

own; nikaöa - nearby; niväsaà - residence; dehi - give; govardhana -

Govardhana; tvam - you.

O Govardhana! Although I am hypocritical and

deceitful I was submitted to you by your dear most and
causelessly merciful Çré Sacénandana (Çré Caitanya
Mahaprabhu). Therefore do not consider whether I am
qualified or not but accept me and allow me to live close
to you!

Stavämåta Kaëä Vyäkhyä: In the previous verse Çré

Giriräja said: "Can a person with the devotion like Raghunätha
däsa attain that which the great devotees attain?
It is as if those words are still ringing in the ears of
Raghunätha Däsa, who is a mine of humility. It is as if Giriräja
is still saying: "O Raghunätha! Greatly pious people are so
fortunate that they can reside within my vicinity. What kind of
pious merit do you have that you desire to live close to me?"
Çrépäda Raghunätha is absorbed in thinking: "Throughout
my life I have never performed any pious acts through which I
could attain residence nearby Govardhana Hill!"
Absence of satiation is the nature of prema:

premera svabhäva - yähä premera sambandha;

se-i mäne kåñëe mora nähi prema gandha

(C.C. Antya 20)

"It is the nature of prema that the lover thinks ‘I don’t even
have a whiff of love for Kåñëa!’"
Çré Raghunätha däsa floats on an ocean of humility and the
darkness of his despair becomes even deeper. Then at once his

~ 395 ~
Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

heart is illuminated by the light of hope when he remembers

the causelessly merciful Çré Caitanya Mahäprabhu and in this
light he speaks this verse.
Humbly and regretfully Çrépäda says: "O Giriräja! I am very
crooked and deceitful! I show a lot of devotion on the outside,
but I don’t really have any devotion in my heart. Publicly I
speak very sweet words, but privately I speak very negatively.
You know very well how unqualified I am, but you also know
that the merciful Çré Çacénandana has submitted me to your
lotus feet!" Çré Caitanya Caritämåta (Antya 6, 306-308)
beautifully describes how Lord Caitanya Mahäprabhu granted
Raghunätha Däsa Gosvämé a place near Govardhana Hill, being
pleased with his devotion and renunciation:

raghunätha sei çélä mälä yabe päilä;

gosäira abhipräya ei bhävanä korilä
çélä diyä more samarpilä govardhane;
guïjä mälä diyä dilä rädhikä caraëe
änande raghunäthera bähya vismaraëa;
käya mane sevilena gauräìga caraëa

"When Lord Caitanya gave him His rock from Govardhana

Hill and His string of sacred guïjä-beads, Raghunätha thought
about the Lord’s purpose of this as follows: "The Lord has
entrusted me to Govardhana Hill by giving me this rock
and He placed me at the lotus feet of Çré Rädhikä by giving me
this string of guïjä-beads!" Raghunätha däsa was beside himself
of ecstasy and served Lord Gauräìga’s lotus feet with body and
mind".
Çré Raghunätha says: "O Giriräja! Although I am very
deceitful and crooked, the causelessly merciful Lord
Çacénandana has submitted me to you, so don’t consider my

~ 396 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

qualifications and allow me to live close to you! After all, the

Lord is very dear to you. Forget about my lack of qualifications
and remember my relationship with the Lord and give me the
mercy! It is also natural that the qualities (of compassion) of the
Lord are also present within his beloved servant."
Çréla Prabodhänanda Sarasvaté has described how the Lord
bestows His causeless mercy on all kinds of unqualified
persons:

päträpätra vicäraëaà na kurute na svaà paraà vékñyate

deyädeya vimarçako na hi na vä käla pratékñaù prabhuù
sadyo yaù çravaëekñaëa praëamana dhyänädinä durlabhaà
datte bhakti-rasaà sa eva bhagavän gauraù paraà me gatiù

(Caitanya Candrämåtam 77)

"This Lord Gaurasundara, Who makes no distinction

between who is qualified and who is unqualified, what is his
own and is of others, what is to be given and not to be given or
what is the proper or improper time when He bestows bhakti-
rasa, which is very hard to attain even through ardent
meditation, hearing, seeing or offering obeisances, He is my
only shelter!"
Çrépäda Raghunätha says: "O Giriräja! Remembering the
great munificence of the Lord, please follow the Lord’s path of
compassion, since you are so dear to Him and bless me by
allowing me to reside close to your lotus feet."

yogyäyogya päträpätra tomära nikaöe;

yadi pade väsa däna e vicära ghaöe
se vicära koro nä he ämära sambandhe;
ho’le-o kuöila kapaöa patati päñaëòe

~ 397 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

tava atiçaya priya çré çacénandana;

nirupädhi prema dätä patita pävana
tiìho samarpilo more tomära padete;
avicäre grahaëa koro käìäla patite
ei deho samarpiluà ohe giriräja;
sthäna däo pade prema bhaktira mahäräja

"If you discriminate between who is qualified and

unqualified to live close to you, then please don’t practice such
distinction with me, because the causeless bestower of prema
and saviour of the fallen, your dear most Çré Çacénandana, has
offered me to your lotus feet, although I am a crooked and
mischievous atheist.
O Giriräja! Please accept this fallen beggar without making
any distinction! O great king of loving devotion! I have offered
my body unto you! Please give me a place to stay with you!"

BENEDICTION:

rasada-daçakam asya çréla-govardhanasya

kñitidhara-kula-bhartur yaù prayatnäd adhéte
sa sapadi sukhade ‘smin väsam äsädya säkñäc
chubada-yugala-sevä-ratnam äpnoti türëam

rasada - giving spiritual flavours; daçakam - ten prayers; asya - this;

çréla govardhanasya - of beautiful Govardhana; kñitidhara - mountain;
kula - group; bhartuù - Lord; yaù - who; prayatnät - carefully; adhéte
- recites; sa - he; sapadi - suddenly; sukhade - giving bliss; asmin - in
this; väsam - residence; äsädya - attains; säkñät - directly; çubhada -
bestowing auspiciousness; yugala - of the Divine Couple; sevä -
service; ratnam -jewel; äpnoti - attains; türëam - swiftly.

~ 398 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Anyone who carefully recites these ten prayers which

bestow spiritual flavours and which praise the king of
mountains, beautiful Govardhana, will soon attain a
place to live close to him, thereby giving him great joy.
Surely he will obtain the precious jewel of the auspicious
loving service to the Divine youthful Couple Çré-Çré
Rädhä-Kåñëa!

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha pronounces the phala-çruti (final benediction) of
his Govardhana-Väsa-Prärthanä-Daçaka.
Govardhana is the king of all mountains. What to speak of
other mountains, Çré Giriräja Govardhana exceeds even the
most sacred mountains here on earth.
In the Garga Saàhitä it is written:

giriräjo hareù rüpaà çrémän govardhano giriù;

tasya darçana mätreëa naro yäti kåtärthatäm
gandha mädana yäträyäà yat phalaà labhate naraù;
tasmät koöi guëaà puëyaà giriräjasya darçane
païca varña sahasräëi kedäre yat tapaù phalam;
tac ca govardhane vipra kñaëena labhate naraù
malayädrau svarëa-bhära dänasyäpi ca yat phalam;
tasmät koöi guëaà puëyaà giriräje hi mäsikam
åñyamükasya sahyasya tathä deva gire punaù;
yäträyäà labhate puëyaà samastäyä bhuvaù phalam
giriräjasya yäträyäà tasmät koöi guëaà phalam;
giriräja samaà térthaà na bhütaà na bhaviñyati

"Giriräja is another direct form of Çré Hari. Simply by seeing

Govardhana all living beings will be blessed. The mere view of

~ 399 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Govardhana is ten million times more meritorious than

circumambulating the Gandhamädana-mountain.
Staying near Govardhana Hill for just a moment is ten
million times more meritorious than practicing penances on the
Kedära-mountain for five thousand years.
Residing near the base of Govardhana Hill for one month is
ten million times more meritorious than donating loads of gold
at the Malayan mountain and circumambulating Govardhana
Hill is ten million times more meritorious than
circumambulating the whole world, along with Åñyamüka-
parvata, Deva-giri and Sahya-giri. There is no holy place equal
to Govardhana and there never will be."
From this statement we can easily understand that
Govardhana is the king of all mountains. The culmination of all
religious activities is attainment of devotion to the lotus feet of
Çré Govinda.
svanuñöhitasya dharmasya saàsiddhir hari toñaëam (Bhäg.)
"The perfection of all religious ceremonies is reached by
satisfying Lord Hari."
Çré Giriräja is called here rasada or the bestower of
transcendental mellows. This is the greatest fruit of seeing
Govardhana Hill, offering obeisances to him, serving him or
circumambulating him.
Çrépäda Raghunätha says: "Those who carefully recite these
ten prayers to Çré Giriräja, govardhana väsa prärthanä
daçakam, will quickly be blessed with a residence near
Govardhana Hill, where they can most blissfully hear and chant
about Rädhä and Kåñëa with the local mahätmas and nicely
relish the mellows of devotion with them.
Çrémat Rüpa Gosvämé has written: sajätiyäçayä snigdhe
sädhoù saìgaù svato-vare.

~ 400 ~
 Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

"Those who are eager to advance in sädhana-bhajana and

who want to enhance their relish of devotional mellows should
associate with devotees who are endowed with similar
devotional aspirations, who have a pleasant nature and who are
more advanced than oneself."
Here the word sajätiyäçaya ascertains that by associating
with such devotees one will advance in bhajan and one will be
able to enhance one’s relish of devotional mellows. The word
svato-vare shows that by associating with mahä-bhägavatas the
flavours of devotion will awaken.
Therefore as a result of reciting this ‘Govardhana-Väsa
Prärthanä-Daçakam’ the sädhaka will become able to eternally
reside at the base of blissful Giriräja and he will become blessed
by attaining the most auspicious jewel of Çré Rädhä-Kåñëa by
Their grace. This is the merciful blessing of Çrépäda
Raghunätha däsa Gosvämé on the sädhakas of this world.

bhüdhara kulera guru govardhana pade;

daça çloka viracana svädu pade pade
yini ati yatna kore kore adhyayane;
ati çéghra väsa päya giri govardhane
vraje rädhä-kåñëa sevä amülya ratana;
sei sevä dena täre giri govardhana
däsa raghunätha bosi rädhäkuëda tére;
daça çloke mahä-ratna korilä pracäre
sei divya çlokävalira kori anuväda;
lobhe haripade seväya mäge anuräga

"Anyone who carefully recites these ten verses which glorify

Govardhana, the guru of all mountains, and which are
relishable at every step, will very quickly attain residence at

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Çré-Çré Govardhana Väsa Prärthanä Daçakam Stavävalé

Govardhana, and Giri Govardhana will give such a devotee the

valuable jewel of service to Rädhä and Kåñëa in Vraja.
Raghunätha däsa Gosvämé sits on the bank of Çré
Rädhäkuëòa and writes these ten great jewel like verses and
Haripada däsa translated these divine verses (into Bengali),
being passionately eager for devotional service."

Thus ends Çréla Raghunätha däsa Gosvämé’s

‘Govardhana Väsa Prärthanä Daçakam’

Translated in 1986- 1995 by Advaita däsa.

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

Çré-Çré Rädhäkuëòäñöakam

Eight prayers to Çré Rädhäkuëòa

VERSE 1:

våñabha-danuja-näçän narma-dharmokti-raìgair
nikhila-nija-sakhébhir yat sva-hastena pürëam
prakaöitam api våndäraëya-räjïä pramodais
tad ati-surabhi rädhä-kuëòam eväçrayo me

våñabha - bull; danuja - demon; näçät - from destruction; narma -

joke; dharma - religious; ukti -words; raìgaiù - with pastimes; nikhila
- complete; nija - own; sakhébhiù - with girlfriends; yat -what; sva -
own; hastena - with the hand; pürëam - filled; prakaöitam - revealed;
api - even; våndäraëya - of Våndävana; räjïä - by the king; pramodaiù
- with pleasures; tad - that; ati - very; surabhi - fragrant or beautiful;
rädhäkuëòam - Rädhäkuëòa; eva - certainly; äçrayaù - shelter; me -
my.

That very dear, beautiful and fragrant Rädhäkuëòa,

which appeared after a joking quarrel about piety
between Rädhä and Kåñëa after the killing of the Ariñöa
bull demon, and which was joyfully revealed and filled
up by Çré Rädhä’s own hand with the assistence of Her
girlfriends –this Rädhäkuëòa is my only shelter!

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

Stavämåta Kaëä Vyäkhyä: In the preceding ‘Çré

Govardhanäçraya-daçakam’ Çrépäda Raghunätha discussed the
importance of taking shelter of Govardhana and in his ‘Çré
Govardhana-väsa-Prärthanä-daçakam’ he prayed for living at
the base of Govardhana.
Although there are many holy lakes and ponds around
Govardhana Hill, Çré Däsa Gosvämé is mostly attached to Çré
Rädhäkuëòa, because Rädhäkuëòa’s glories equal Çré Rädhä’s
glories. kuëòera mahimä yeno rädhära mahimä (C.C.).
Particularly the desire to serve Çré Rädhä awoke within the
heart of Çré Raghunätha when he first saw the kuëòa. In Viläpa
Kusumäïjali (15) he has written:

yadä tava sarovaraà sarasa bhåìgasaìghollasat

saroruhakulojjvalaà madhura väri sampüritam
sphuöat sarasijäkñi he nayana yugma säkñäd vabhau
tadaiva mama lälasäjani tavaiva däsye rase

"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!"23
Hence Çré Raghunätha glorifies Çré Rädhäkuëòa in this
Rädhäkuëòäñöakam because he desires to live on its banks.
In this verse he describes the appearance of Çré Rädhäkuëòa,
which is also praised as vraja-mukuöa-maëi, the crown jewel of
all holy places of Vraja.
Although Çré Rädhäkuëòa and Çyämakuëòa are manifest
from beginningless time during Kåñëa’s manifest pastimes on

23
See the Parimala Kaëä-comment on Viläpa Kusumäïjali, verse 15,
by Çréla Ananta däsa Bäbäjé.

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

earth, Çré-Çré Rädhä-Mädhava and Their sakhés used a

humorous pastime to reveal the kuëòas. In the Ädi-Varäha-
Puräëa, Govardhana-Parikramä-Prasaìga, it is thus described:

gaìgäyäç cottaraà gatvä deva devasya cakriëaù;

ariñöena samaà yatra mahad yuddhaà pravartitam
ghätayitvä tatas tasminn ariñöaà våñarüpiëam;
kopena päåñëi-ghätena mahyäs térthaà prakalpitam
våñabhasya vadho jïeya ätmanaù çuddhim icchatä;
snätas tatra tadä kåñëo våñaà hatvä sagopakaù
vipäpmä rädhäà proväca kathaà bhadre bhaviñyasi;
våña hato mayä cäyam ariñöah päpa sücakaù
tatra rädhä samäçliñya kåñëam akliñöa käriëam;
sva nämnä viditaà kuëòaà kåtaà tértham adürataù
rädhäkuëòam iti khyätaà sarva päpaharaà çubhaà

"On the northern side of Mänasa Gaìgä, the God of Gods

Who carries a disc (Viñëu or Kåñëa) began a fierce fight with
Ariñöäsura. Then, to atone for the sin of killing a bull, the Lord
angrily struck the ground with His left heel and revealed a great
holy tank (Çyämäkuëòa) in which He bathed for purification
along with His cowherd boyfriends. (According to the Hari
Vaàça, Kåñëa then entered the goñöha (meadows) with His
friends for an hour or so, after which He called Çré Rädhä and
the gopés for a Räsa-dance with His all-attractive flute playing)
Then He said: "Bhadre! (beautiful, auspicious Rädhe) Now I
am purified from the sin of killing a bull, how will You get
purified now (the whole area is, after all, polluted by the sin I
committed and everyone must share my karma for it!)?
Then Rädhä embraced Kåñëa, the remover of all distress
Who can easily perform difficult tasks like destroying demons,
and made a lake which was named after Her on the west of

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

Çyäma’s kuëòa. This auspicious lake destroying all sins, is

known as Çré Rädhäkuëòa."
How Çré Rädhäkuëòa appeared is also elaborately described
by parama-surasika-kavi Çréla Viçvanätha Cakravartépäda in his
Särärtha Darçiné-commentary on Çrémad Bhägavatam, verse
10.36.15, ‘evaà kakudminaà’.
Here he quotes twenty verses from the Puräëas describing
the humorous pastimes surrounding the advent of Çré
Rädhäkuëòa and Çré Çyämakuëòa. The essence of this story is
written down here.24
After Kåñëa had killed the demon named Ariñöäsura, who had
assumed the form of a bull, Çré Rädhäräëé and Her girlfriends
blamed Him for killing a bull and told Him that He could only
get purified from this sin by bathing in all the holy waters if He
ever wanted to gain qualification to touch the gopés again!
Hearing their words Kåñëa forcefully struck the ground with
His left heel and thus made the water of the Bhogavaté Gaìgä
appear from the Pätäla-region. Like this Kåñëa invoked all the
holy waters and thus revealed Çré Çyämakuëòa.
He bathed in the water of this kuëòa and then told all the
holy waters of the world to appear within it. The gopés did not
believe Him, though and therefore by Kåñëa’s wish, all the holy
waters assumed visible forms and thus introduced themselves.
Kåñëa then jokingly told the gopés that He had revealed such
an enormous holy place, but that they were bereft of all
religiosity and pious merit. Hearing these joking challenges of
Kåñëa Çrématé Rädhäräëé wanted to reveal another beautiful
kuëòa, and, seeing a huge cavity created by the hooves of the
bull on the western side of Çyämakuëòa, She began to dig out

24
The original verses with their comments can be read in Çréla Ananta
däsa Bäbäjé's booklet 'Çré-Çré Rädhäkuëòera Mahimä O Aitihya'.

~ 406 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

the earth there with Her own hands assisted by Her girlfriends.
Within 48 minutes She had dug out a beautiful lake of Her
own. In this way Çré Rädhäkuëòa advented itself. Then Kåñëa
wanted to fill up Rädhäkuëòa with all the holy waters which had
filled up Çyämakuëòa, but Rädhäräëé refused, saying that the
water of Çyämakuëòa, in which Çyämasundara had bathed, was
now stained by His sin of killing a bull and that Her creation of
Rädhäkuëòa would thus become useless.
So She went with Her sakhés to the pure Mänasa-Gaìgä lake
and filled up Her own kuëòa with its water. Then, on Çré
Kåñëa’s indication, all the holy waters of Çyämakuëòa arose and
offered choice praises and obeisances unto Çré Rädhikä. Being
satisfied with these praises Rädhäräëé gave them permission to
enter into Her kuëòa, so they broke the dam which existed
between the kuëòas and forcefully entered into Çré
Rädhäkuëòa, thereby filling it up.
In this kuëòa Çré Rädhä and Kåñëa eternally play Their
watersports. Çré Rädhäkuëòa is even more glorious than
Çyämakuëòa and in this lake Rädhä and Kåñëa always play Their
midday-pastimes.
Hearing about the appearance of Rädhäkuëòa, Bhagavaté
(the holy mother) Paurëamäsé ecstatically called Våndädevé (the
presiding goddess of the Vraja-forests) and told her to plant
various trees and vines on all four banks of the kuëòas.
According to her own wish, Våndädevé also had different
jewelled and pearly ghäöas (bathing places) built which were
suitable for Rädhä and Kåñëa’s pastimes, with stairs leading
down to the kuëòa.
She arranged for beautiful kuïjas to be laid out with different
kinds of trees, vines and flowers. On both sides of the Ghäöa she
had charming, wish-yielding kalpavåkña-trees planted. Singing
male and female parrots, pigeons, cuckoos and peacocks are

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

always sitting on the branches of these trees and the kuïjas are
filled with golden, yellow, green, red, blue and white lotus
flowers.
On all four sides of the kuëòa are the enchanting arbours of
Lalitä, Viçäkhä and the other sakhés. This Çré Rädhäkuëòa is the
place where Çré-Çré Rädhä-Mädhava have Their most
confidential, eternal midday-pastimes.
Çréla Raghunätha däsa Gosvämé says: "May this very fragrant
and beautiful Rädhäkuëòa be my only shelter."

çré nandanandana saha mäti raìga rase;

rädhä nija kuëòavara karilä prakäçe
våñäsura vinäçänte parihäsa chale;
sakhé saha rädhä khanana kori nija kare
prakaöita koriyäche yei sarovara;
atiçaya ramaëéya mano mugdhakara
sei rädhäkuëòa mora ekänta äçraya;
hauk ei prärthanä koriye niçcoya

"May that Rädhäkuëòa, where Çré Nanda-Nandana blissfully

revealed the greatest of holy tanks with Rädhä, joking with Her
after killing the Ariñöäsura, which was dug out by hand by Rädhä
and Her sakhés and which is the most mind-enchanting place
in existence, be my only shelter. Therein lies my ardent prayer!"

~ 408 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

VERSE 2:

vraja-bhuvi mura-çatroù preyasénäà nikämair

asulabham api türëaà prema-kalpa-drumaà tam
janayati hådi bhümau snätur uccair priyaà yat
tad ati-surabhi rädhä-kuëòam eväçrayo me
vrajabhuvi - Vraja; muraçatroù - of Kåñëa; preyasénäà - of the dear
girls; nikämaiù - by desires; asulabham - hard to obtain; api - even;
türëaà - swiftly; prema - of love of God; kalpadrumaà - desire tree;
tvam - you; janayati - generates; hådi - heart; bhümau - in the ground;
snätuù - of a bather; uccaiù - greatly; priyaà - dear; yat - which; tat -
that; ati - very; surabhi - fragrant, beautiful; rädhäkuëòam -
Rädhäkuëòa; eva - only; äçrayaù - shelter; me - my.

That very fragrant, dear and beautiful Rädhäkuëòa,

which instantly makes a desire tree of prema (love of
God) sprout in the heart-land of anyone who bathes
there, although this is very difficult to attain even for
Kåñëa’s beloveds in Vrajabhumi - this Rädhäkuëòa is my
only shelter!

Stavämåta Kaëä Vyäkhyä: In this verse Çréla Raghunätha

däsa Gosvämé explains more confidential truths about Çré
Rädhäkuëòa, saying: "The desire tree of prema of anyone who
bathes there grows here ".
One may ask here: "How can that supreme goal which is only
attained after a long time of devotional practice be suddenly
attained just by bathing in Rädhäkuëòa?" The answer is:
Rädhäkuëòa’s glories are said to be equal to Rädhäräëé’s
glories. That love which is normally only attained after a long
time of practice (sädhya vastu sädhana vinä keho nähi päy, no
one can attain the goal without practicing, C.C.) is attained

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

simply by seeing Çrématé Rädhäräëé, even without performing

any sädhanä. This is the special feature of Rädhäräëé which
even Svayaà Bhagavän Çré Vrajendra-Nandana (Kåñëa) does
not have!
Çrémat Sanätana Gosvämé has written in his Båhad
Bhägavatämåta (2.5.233) sä rädhikä bhagavaté kvacid ékñyate
cet premä tad anubhavam åcchati mürtimän saù
"Anyone who somehow sees the supreme Goddess Rädhikä
will experience prema in its real form". Therefore it is no
wonder that a single bath in Rädhäkuëòa causes the tree of
prema to sprout in the field of one’s heart.
One may now ask: "But I see thousands of men and women
taking bath in Rädhäkuëòa every year! Why don’t I see at least
one of them getting prema at once then? How can I establish
my faith in these statements of the great self-realized souls?"
To this the answer of the Mahäjanas will be: "Wherever the
scriptures and the saints proclaim such miraculous and
inconceivable results, it must be understood to refer to
offenseless practitioners. Only an offenseless soul who bathes
in Rädhäkuëòa will attain love of God, otherwise this would
actually be visible on anyone who bathes there.
Such offenseless persons are very rare and the fruits of such
a benediction are not visible to our eyes so soon. There is no
reason to doubt these glorifications. But even an offensive
person who bathes in Rädhäkuëòa can get rid of his offensive
attitude and attain this supreme goal by patiently bathing in
Rädhäkuëòa again and again. This is the realized conclusion of
the scriptures and the great saints."
Someone may also think: "The whole of Vraja-maëòala has
the power to give love of God to its pilgrims for the Padma
Puräna states ‘dinam ekaà niväsena harau bhaktir prajäyate’
"Simply by staying in the Mathurä-district for one day one

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

will attain devotion to Lord Hari." What is then so special about

bathing in Rädhäkuëòa?
The answer to this is: "Love for Kåñëa is greater than love for
any other form of God, because Kåñëa is the Original
Personality of Godhead. The pure and intimate love of the
rägätmikä-vrajaväsés is far greater than the reverential
devotion of the inhabitants of Dvärakä and Mathurä. to Lord
Hari
On top of that, as the text says, the prema-kalpadruma
(desire tree of love) attained by bathing in Rädhäkuëòa is not
only unattainable by aiçvarya devotees or by those who worship
Kåñëa in the mood of a servant, friend, or parent, but it is even
hard to attain by Kåñëa’s own madhura-bhävamayé girlfriends.
It is well known that the amorous mellow is superior to the
fraternal and servitude-mellow.

däsya sakhya, vätsalya, ära çåìgära;

cäri bhävera caturvidha bhaktai ädhära
nija nija bhäva sabe çreñöha kori mäne;
nija bhäve kore kåñëa sukha äsvädane
taöastha hoiyä mone vicära yadi kori;
saba rasa hoite çåìgära adhika mädhuré

(Caitanya Caritämåta, Ädi 4)

"There are four kinds of feelings devotees can have for the
Lord: servitude, fraternal love, parental love and amorous love.
Everyone considers his own feeling to be the best and most
fulfilling and through these feelings he makes Kåñëa relish
happiness according to the quantity and quality of his love.
But if a rasika considers things from a neutral point of view,
considering the superiority and inferiority of the different

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

ingredients of relish, such as vibhävas25, anubhävas26, sättvika

bhävas27 and vyabhicäri-bhävas28, then we will see that the
amorous love has the sweetest taste and it is the most
astonishing."
The crown jewel of all these madhura-rasa-näyikäs, (gopés)
is Våñabhänu’s princess Çré Rädhäräëé. Her astonishing
mädana-rasa gives the greatest and indeed complete relish to
Kåñëa and She has mercifully infused this sweet rasa in Her
surrendered girlfriends and maidservants too.
Therefore in the kingdom of ecstatic love the relish of the
sakhés and maïjarés reigns supreme. Still, the maidservants
taste even more rasa than the sakhés. It is their prema which is
hard to attain even for Kåñëa’s beloveds (the sakhés), but which
is sown in the heart of someone who faithfully and offenselessly
bathes in Çré Rädhäkuëòa!
Çrépäda Raghunätha says: "May my dear most and most
desired Çré Rädhäkuëòa be my shelter!"

nitya snäna kore yihoì çré rädhäkuëòete;

kåñëa prema kalpavåkña tära hådayete
prädurbhüta hoy çéghra kuëòera prabhäve;
vraje vraja rämädera-o yähä to durlabhe
yei rädhäkuëòa hoy atiçaya priya;
sei sarovara mora ekänta äçraya

"The wish-yielding tree of love for Kåñëa swiftly grows in the

heart of anyone who always bathes in Çré Rädhäkuëòa. Such is

25
Cause of an emotion.
26
Consequent emotion.
27
Existential ecstasies, like goose pimples, tears, shivering and inertia.
28
Adulterated ecstasies.

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

the prowess of the kuëòa! That dear most Rädhäkuëòa which

is hard to attain even by the Vraja-gopés, is my only shelter!"

VERSE 3:

agha-ripur api yatnäd atra devyäù prasäda-

prasara-kåta-katäkña-präpti-kämaù prakämam
anusarati yad ucaaiù snäna-sevänubandhais
tad ati-surabhi rädhä-kuëòam eväçrayo me

agharipu - Kåñëa; api - even; yatnät - carefully; yatra - where;

devyäù - of a goddess; prasäda -mercy; prasara - manifestation; kåta
- done; kaöäkña - glance; präpti - attainment; kämaù - desire;
prakämam - voluntary; anusarati - follows; yad - which; uccaiù -
greatly; snäna - bathing; sevä -service; anubandhaiù - expert; tat - that;
ati - very; surabhi - fragrant, beautiful; rädhäkuëòam - Rädhäkuëòa;
eva - only; äçrayaù - shelter; me - my.

That very dear, beautiful and fragrant Rädhäkuëòa,

where even Kåñëa, the enemy of Aghäsura, eagerly and
carefully bathes and renders submissive and expert
devotional service, thereby desiring to obtain the
merciful glance of goddess Rädhikä - this Rädhäkuëòa is
my only shelter!

Stavämåta Kaëä Vyäkhyä: Çréla Däsa Gosvämé is the

embodiment of Çré Rädhäkuëòa’s mercy and therefore he is
always aware of the kuëòa’s glories. For the sake of all the
devotees who take shelter of Rädhäräëé’s lotus feet he reveals
all the confidential truths about Rädhäkuëòa in this
Rädhäkuëòäñöakam.

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In the previous verse it was explained that the wish yielding

tree of maïjaré-bhäva sprouts in the hearts of those who simply
bathe in Rädhäkuëòa. In this verse it is shown that not only the
neophyte-devotees but even Vrajendra-Nandana, the original
Personality of Godhead, has His greatest desires fulfilled here
by Çré Rädhä’s grace.
This verse describes the sweet memory of a vision attained
one day. Once Çrépäda Raghunätha falls on the bank of
Rädhäkuëòa, weeping out of separation from Çré Rädhäräëé.
His life-airs reach up to his throat due to his strong feelings of
love-in-separation. Suddenly he sees a sweet pastime before
him. Absorbed in his maïjaré-svarüpa he sees the sweet
meeting of Çré-Çré-Rädhä-Mädhava on the bank of the kuëòa.
The Çré Yugala sits down in a beautiful kuïja on a jewelled
throne faced by Their girlfriends like Lalitä and Viçäkhä,
illuminating the bower house with Their blue and golden auras.
Many wave-like jokes well up in the ocean of Their conversation
and maidservants are around everywhere, absorbed in their
service.
Çré Raghunätha däsa, in his transcendental identity as Tulasé
Maïjaré, serves the Divine Couple by fanning Them. Everyone
is immersed in boundless bliss. Then one very amazing wave
wells up in this ocean of divine ecstasy: Çrématé sees Her own
golden lustre reflected in Çyäma’s shining emerald-coloured
bluish chest and She becomes angry with Him, taking this lustre
to be one of Her rival gopés.

rasavaté räi rasikavara öhäma;

çyäma tanu mukure herai anupäma
nija pratibimba çyäma aìge heri;
rokhe kohoto dhané änana pheri
nägara eto kiye caïcala bheli;

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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

hämäri samukhe koru äna saìe keli

eto kohi räi korolo tahi mäna;
äna öhäme cololi upekhiyä käna
sahacarégaëa taba kotoye bujhäya;
uddhava däsa minati koru päy

(Pada Kalpataru)

"Rasavaté Räi looked in the peerless mirror of the body of

Çyäma, the greatest Rasika. Seeing Her own reflection there
Dhané29 became angry and turned Her face away from Him,
saying: ‘Nägara!30 You’ve become so naughty that You’re
enjoying with another girl right in front of us!’ Seeing that Räi
was angry Kåñëa went somewhere else, thus leaving and
ignoring Her. Now the sakhés have quite some explaining to do
to Räi! Uddhava däsa thus humbly prays at Çré Rädhä’s lotus
feet.”
Before coming to Rädhäkuëòa, Rädhä had heard that
Candrävalé’s girlfriend Çyämalä had met Çyämasundara on the
bank of Kusuma-Sarovara (close to Rädhäkuëòa) and had told
Him where He could meet Candrävalé, and now, seeing Her
own reflection in His body, Rädhikä anxiously presumed that
Kåñëa had actually met her. "Oh! Çyäma is playing with
Candrävalé on His lap right before Me! Who can tolerate that?"
She went to another cottage near Rädhäkuëòa, covered Her
head with Her veil and proudly turned Her back on Kåñëa! Her
girlfriends tried to convince Her of Kåñëa’s innocence, but in
vain!

29
Fortunate Rädhä.
30
Lover, lit. 'man about town'.

~ 415 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

sundari! jänaluà tuyä düra bhäëa

hari ura mukure, heri nija cähari,
tähe sautiné kori mäna

"O Beautiful girl! We know that You are mistaking! You’ve

seen Your own reflection in Hari’s mirror-like chest and You
take it to be one of Your rivals!"

känana kuïje, kusuma çara jarajara,

vayäna heri puna tori.
bhägye milalo puna, tohe kamala mukhi,
rokhe cololi mukha moòi

"We see Your face now in this kuïja-forest tormented by

Cupid’s floral arrows! O lotus faced girl! Fortunately You have
met Him again, but now You are angrily turning Your face away
from Him!"

koto koto mugadhé, aiche bhelo vaïchita,

hari puna tähe nä lägi.
tuhuà puëavaté tohe, yohi mänäoto,
ki kohobo tohäri sohägi.

"How many young girls aren’t there, all deprived of Hari’s

love! He doesn’t care about them! But You are such a fortunate
girl! Who can describe Your fortune in love?"

to vinu çutalo, çétala bhütale,

düratara viraha hutäçe
tuyä koro sarasa, paraçe rijhäoha
tohe koho govinda däsa

~ 416 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

"When He is deprived of Your love He sleeps on the cold

floor, but He doesn’t feel cold at all for He’s burning in the fire
of separation from You! Please soothe Him once more with
Your blessed touch, Govinda Däsa says to You!"
But Çrématé’s mäna did not subside because of the sakhés’
canvassing words. When She heard their words She thought
that they were all engaged by Kåñëa in pacifying Her with false
and crooked words.
As a princess, She gave up Her honour, Her family
reputation and Her shame and She went through different
kinds of bodily suffering to come out of Her house to see this
boy, and now He enjoys with one of Her rivals on His lap right
before Her? This agony is intolerable!
When the sakhés saw that Çrématé could not be pacified, they
went to Kåñëa and urged Him to personally apologize to Her
lotus feet. He went to Her and tried His best:

yähäì sakhégaëa, saba räi bujhäyato,

turite äolo tähä käna.
heraite kamala vayané, dhané mäniné
avanata korolo vayäna

"The sakhés all tried to explain to Räi the truth of the matter
when Kåñëa quickly arrived there. Seeing Him, lotus faced
Dhané-Mäniné lowered Her face."

heraite nägara, gadagada antara,

mana mähä bhelo bahu bhéte.
gale pétämbara, caraëa yugala dhara,
kohotohi gadagada cite

~ 417 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

"Seeing this Nägara became very much afraid at heart and

spoke with faltering voice, keeping His Pétämbara at His neck
and clasping both Her lotus feet."

sundari! michäi koroho mujhe mäna.

nirahetu hetu, jäni tuhu rokhali.
pratibimba heri koho äna.

"O beautiful girl! You are wrongly proud at Me for no reason!

You mistook Your own reflection to be some other girl!"

tuyä vine nayane, äna nähi heriye,

nä kohiye äna saìe bäta.
tohäri sakhiné vine, bäta nä puchiye,
nä bosiye kähuka sätha

"My eyes don’t see anyone else but You. I don’t speak with
anyone else. I don’t inquire from anyone else but from Your
girlfriends or maidservants and I don’t sit with anyone else
either!

tab tuhuà kähe, mäna mujhe korotahi,

nä bujhiye tuyä manakäje
uddhava däsa minati, kori kohotohi
heraho nägara räja

"But still You maintain this unreasonable huff against Me; I

don’t understand what’s on Your mind! Uddhava däsa humbly
prays to You: Look at Your king of lovers!"
Despite Nägara’s endeavours Çrématé’s mäna was not broken.
She just stubbornly sat there, covering Her head with Her veil.
The rejected Nägara thought of different means to break
Çrématé’s mäna. Suddenly He thought: "Aho! I’m standing on

~ 418 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

the bank of Rädhäkuëòa! By the grace of the kuëòa I will

also be showered by the grace of Çré Kuëòeçvaré!
After all, the Mahäjanas have written:

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

"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."
In this way some hope illuminated Nägara’s desperate heart.
He bathed in Çré Rädhäkuëòa, picked flowers from the trees
and vines on its banks and sat down on His knees on the
jewelled steps leading down to the kuëòa, moistening the
flowers with His tears of love before throwing them into the
kuëòa as a devotional offering. He offered prostrated
obeisances to the kuëòa while praying: "O Çré Rädhäkuëòa!
May I get the merciful glance of your Éçvaré (presiding goddess)
by your grace!"
One sakhé who witnessed Nägara’s activities ran to Çrématé’s
kuïja and told Kuëòeçvaré of Kåñëa’s devotional service to Her
kuëòa, making tears of compassion trickle from Her lotus like
eyes. The sakhés understood that Çrématé was pleased with
Kåñëa again, so they quickly brought Him to Her.
Kuëòeçvaré, being pleased with this servant of the kuëòa,
cast a merciful glance at Him, filled with the rasa of love.
Nägara, understanding that His service of the kuëòa was
successful, considered Himself blessed and the sakhés and

~ 419 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

maïjarés were also blessed by seeing the sweet meeting of the

Yugala. Remembering his vision of this pastime Çré Raghunätha
said:

anyera kä kathä svayaà vrajendranandana;

rädhikära praëaya kaöäkña korite darçana
rädhä-priya rädhäkuëòe avagähana kore;
sevä päripäöye koto bhäse açru-nére
atiçaya kamanéya rädhäkuëòa näma;
satata äçraya hok prema pariëäma

"What to speak of others, even Vrajendra-Nandana Himself,

in order to receive Rädhikä’s loving glance, bathes in Rädhä’s
dear lake Rädhäkuëòa! Floating on His own tears, He shows
His dexterity in devotional service. May the most enchanting
and lovely name of Rädhäkuëòa always be my shelter,
culminating in prema!"

VERSE 4:

vraja-bhuvana-sudhäàçoù prema-bhümir nikämaà

vraja-madhura-kiçoré-mauli-ratna-priyeva
paricitam api nämnä yä ca tenaiva tasyäs
tad ati-surabhi rädhä-kuëòam eväçrayo me

vraja bhuvana - the land of Vraja; sudhäàçoù - of the moon; prema

- love; bhümiù - abode; nikämam - very much; vraja - of Vraja;
madhura - sweet; kiçoré - adolescent girl; mauli - crown; ratna - jewel;
priya - dear; iva - just like; paricitam - known; api - even; nämnä - by
name; yat -what; ca - and; tena - by him; eva - certainly; tasyäù - his;

~ 420 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

tad - that; ati - very; surabhi - fragrant, beautiful; rädhäkuëòam -

Rädhäkuëòa; eva - only; äçrayah - shelter; me - my.

That very dear, beautiful and fragrant Rädhäkuëòa,

which is the abode of love for the moon of Vraja (Kåñëa),
which is as dear to Him as the crown jewel of sweet
adolescent girls of Vraja (Çré Rädhikä) Herself and which
was called after Her by Kåñëa - this Rädhäkuëòa is my
only shelter!

Stavämåta Kaëä Vyäkhyä: How many self manifested,

transcendental realizations of the glories of Rädhäkuëòa are
coming to Çré Raghunätha, who is the greatest object of mercy
of Rädhäkuëòa, the lake of which he has taken shelter!
In the previous verse Çré Raghunätha explained how even Çré
Kåñëa, Who is the universal object of worship, must worship
Rädhäkuëòa in order to attain the mercy of mäniné Rädhä and
get His desires fulfilled. One may now ask: "Did Çré Kåñëa
worship Rädhäkuëòa to have His own desires fulfilled or simply
because the place is so dear to Him? After all, there is no glory
in motivated service (sakäma sevä), because when the sevyä
(object of service) does not fulfill the worshiper’s desires such
a ‘devotee’ will give up his worship. Service becomes eternal
and earnest when the sevyä is dear to the devotee and to answer
such questions this verse has been written.
It has been said that Çré Rädhäkuëòa is as dear to Çré Kåñëa
the moon of Vraja as is Çré Rädhä, the crown jewel of adolescent
girls of Vraja.

yathä rädhä priyä viñëos tasyä kuëòaà priyaà tathä

sarva gopéñu saivaika viñëor atyanta vallabhä

~ 421 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

"Just as Rädhä is dear to Lord Viñëu, so is Her lake. Of all the

gopés She is Lord Viñëu’s most beloved One."
This verse from the Padma-Puräëa proves that it is simply
out of love that Kåñëa worships Rädhäkuëòa as described in the
previous verse and not just for the fulfillment of His own
desires. Çré Kåñëa is the emperor of the fullest rasa and Çré
Rädhä is the empress of the fullest bhäva. When we study rasa
and bhäva we find that bhäva is the worshipper and rasa is the
worshipped. Within this worshipped/worshipper relationship
Çré Rädhä is the crown jewel of all Vraja’s mahäbhävavaté-
madhura-kiçorés31, because She can fulfill all of Kåñëa’s desires.
kåñëa väïchä-pürti-rüpa kore ärädhane; ataeva ‘rädhikä’
näma puräëe väkhäne (C.C.) "She worships Kåñëa by satisfying
all of His senses, hence the Puräëas call Her ‘Rädhikä’."
Çrépäda Çuka Muni describes how the gopés reveal the
extraordinary status of Çré Rädhä’s worship of Kåñëa:

anayärädhito nünaà bhagavän harir éçvaraù

yanno vihäya govinda préto yäm anayad rahaù

(Bhägavata 10.30.28)

" Lord Hari Who destroys the misery of His devotees and
Who fulfills their desires must certainly have been worshipped
by this girl because Govinda was so much in love with Her that
He left us all behind and took Her along to another place."
From this statement we can understand what is the
distinction between the worship of Rädhä and the worship of
all the other mahäbhävavaté-gopasundarés. The verbal root

31
There is nothing in the world as sweet as mahäbhäva, both for the
object and the subject.

~ 422 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

rädh means ‘to worship’ and She who worships is therefore

named Rädhä, the greatest of all the milkmaids of Vraja to
worship Kåñëa. No other gopé in Vraja has such a significant
name.
For instance, anything which contains water can be called
jaladhi but pools, ponds and rivers are never called jaladhi by
anyone. When one says jaladhi everyone will understand that
one means the ocean. That is so because the ocean is the root-
reservoir of all the water in the world.
In the same way all the gopés and indeed all the loving
devotees may worship Kåñëa according to their own love for
Him, but no one else but Våñabhänu-Nandiné can be called
Rädhä. Våñabhänu-Nandiné is the root reservoir of all Kåñëa-
worship.
Again, according to the qualtity and the quantity of their love
all the different devotees may be dear to Kåñëa, but Mahä-
Premavaté Rädhä is Kåñëa’s dear most beloved for Her love is
the greatest, both in quantity and in quality. Therefore Her
sounds, touch and so on are the cause of the greatest relish to
Kåñëa, although He is the embodiment of full transcendental
bliss. Çré Kåñëa says:

koöi käma jini rüpa yadyapi ämära;

asamordhva mädhurya - sämya nähi yära
mora rüpa äpyäyita hoy tribhuvana;
rädhära darçane mora juòäya nayana
mora vaàçé géte äkarñaye tribhuvana;
rädhära vacane hare ämära çravaëa
yadyapi ämära gandhe jagata sugandha;
mora citta präëa hare rädhä aìga gandha
yadyapi ämära rase jagata surasa;
rädhära adhara rasa ämä kore vaça

~ 423 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

yadyapi ämära sparça koöéndu çétala;

rädhikära sparçe ämä kore suçétala
eimata jagatera sukhe ämi hetu;
rädhikära rüpa guëa ämära jévätu

(Caitanya Caritämåta Ädi 4)

"Although My form defeats that of millions of Cupids and is

unrivalled in its sweetness, soothing the three worlds, but the
sight of Rädhä soothes My eyes. The song of My flute attracts
the three worlds but Rädhä’s words soothe My ears. Although
My fragrance scents the whole world, My heart is stolen by
Rädhä’s bodily fragrance. Although the whole world is juiced
up by My flavour, the flavour of Rädhä’s lips subdues Me.
Although My touch is cooler than that of millions of moons,
Rädhikä’s touch cools off even Me! In this way, although I am
the cause of all the pleasure of the world, Rädhikä’s form and
qualities are My very life!"
Çré Rädhäkuëòa pleases all of Kåñëa’s five transcendental
senses just as Çré Rädhä Herself does:
Kåñëa’s eyes enjoy seeing it, His nose enjoys the smell of its
water and the lotus flowers floating in it, His skin enjoys the
touch of this cool water, His ears enjoy the sounds of its
chirping birds and humming bumblebees and His tongue
enjoys the taste of its ambrosial water. Although Kåñëa is called
vraja-bhuvana-sudhäàçu, the moon Who pleases the whole
circle of Vraja, in this verse it is declared that Rädhäkuëòa
pleases even His senses!
Then Çré Raghunätha says:

~ 424 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

paricitam api nämnä yac ca tenaiva tasyäù. tenaiva vraja

bhuvana sudhäàçunä tasyä çré rädhäyä nämnä eva paricitaà
saìketitam api32
"The kuëòa has been named after Rädhä by Çré Kåñëa
Himself."
When Rädhäkuëòa advented itself Kåñëa personally gave it
that name, as Çréla Viçvanätha Cakravarté has stated:
proce hariù priyatame tava kuëòam etat
Because Çré Rädhä is non different from Her name Çré Kåñëa
is seen to be most attached to Her name as well. In the stage of
pürva räga33 we can read:

sakhi! rädhä-näma ki kohile!;

çuni käna mana juòäile
koto näma ächaye gokule;
heno hiyä nä kore äkule
ei näme äche ki mädhuré;
çravaëe rahalo sudhä bhari
cite niti murati vikäça;
amiyä säyare yeno bäsa
äìkhite dekhite kore sädha;
e yadunandana mana käìda

(Pada Kalpataru)

"Sakhi! Who has pronounced this name ‘Rädhä’? When I

hear this My mind and ears are soothed! How many names are
there in Gokula? None of them has agitated My heart as much
(as this one)! How much sweetness is there in this name? It fills
My ears with nectar! Her form becomes clearly manifest in My

32
Sanskrit commentary by Baìgeçvara Vidyäbhüsaëa.
33
Beginnings of love.

~ 425 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

mind and it is as if I float in an ocean of nectar! I will be fulfilled

if I can see Her with My own eyes!" Thus Yadunandana’s mind
weeps.
When He first hears the name of Rädhä the ears and mind
of Çyäma, the embodiment of bliss, are soothed, His heart
becomes agitated, His ears are showered by a stream of nectar,
and the name has given to the bearer of that name a clear shape
within His mind. When He hears this name He becomes very
eager to meet the named One too - the name of Rädhä is
filled with sweet honey.
Not only that, simply by hearing that Rädhä-näma the
transcendental youthful Cupid of Våndävana Çyämasundara
feels the agitation of lust within His heart, which means that
He’s actually very eager to relish the flavours of Her mädana-
prema. His mind is absorbed in Çré Rädhä and He thinks:
‘If this girl’s name is so sweet, then what must Her form be
like?’
Thinking like this, He becomes very eager to see Her and He
impatiently asks one sakhé to describe Her form to Him:

rädhä-näma ki kohile äge;

çunaite manamatha jäge
sakhi! kähe koholi uha näma;
mana mähä nähi läge äna
koho tachu anupama rüpa;
bujhlam amiyä svarüpa
heraite äìkhi kore äça;
koho rädhä mohana däsa

"Who has pronounced the name Rädhä just now? After I

heard it Cupid awakened! Sakhi! Tell Me, who has such a
name? My mind can’t think of anyone else anymore! Describe

~ 426 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

Her unrivalled form to Me; I understand that it must be pure

nectar! My eyes yearn to see Her!" Thus spoke Rädhä Mohana
däsa.
When Çyäma hears even a single syllable of Rädhä’s Holy
Name He eagerly wants to run up to the person who
pronounced it and when He hears the second syllable He
immediately runs anxiously up to that person.
The Puräëas say:

rä-çabdoccäraëäd eva sphéto bhavati mädhavaù

dhä çabdoccärata paçcäd dhävaty eva sasambhramaù

"When Mädhava hears the syllable ‘rä’ He becomes very

happy, and when He hears the syllable ‘dhä’ after it, He eagerly
runs (after Rädhä)."
That is why Çré Kåñëa gave the name Rädhäkuëòa to the
lake of His priyäjé Rädhä, because Her name is as dear to Him
as She is.
Çré Raghunätha says: "May that most lovely Çré Rädhäkuëòa
be my sanctuary."

vraja madhura kiçoré vrajäìganägaëa;

tähädera çiroratna rädhäräëé hon
våndävana candra yini vrajendra nandana;
kuëòa tära rädhä sama premäspada hon
rädhä näma dvärä çré kuëòera paricaya;
rädhä sama rädhäkuëòa priyatama hoy
sei rädhäkuëòa hoy ati manorama;
ämära äçraya hon ei mora mana

"Rädhäräëé is the crown jewel of all the sweet adolescent girls

of Vraja and Her kuëòa is as dear to Vrajendra-Nandana, the

~ 427 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

moon of Våndävana as She is. You become acquainted to the

kuëòa through the name Rädhä and nothing is as dear to Kåñëa
as Rädhäkuëòa, just as Rädhä Herself is. May that most
enchanting Rädhäkuëòa be the shelter of my mind!"

VERSE 5:

api jana iha kaçcid yasya sevä-prasädaiù

praëaya-sura-latä syät tasya goñöhendra-sünoù
sapadi kila mad-éçä-däsya-puñpa-praçasyä
tad ati-surabhi rädhä-kuëòam eväçrayo me

api - even; jana - people; iha - here; kaçcit - one; yasya - whose;
sevä - service; prasädaiù - by mercy; praëaya - love; suralatä - desire
vine; syät - may be; tasya - His; goñöha - of Vraja; indra -king; sünoù -
of the son; sapadi - suddenly; kila - certainly; mad - my; éçä - mistress;
däsya - service; puñpa - flower; praçasyäù - celebrated; tat - that; ati -
very; surabhi - fragrant, beautiful; rädhäkuëòam - Rädhäkuëòa; eva -
only; äçraya - shelter; me - my.

That very beautiful and fragrant Rädhäkuëòa, by

whose mercy the desire vine of love for Kåñëa, which
bears the flowers of service for my queen Çré Rädhä,
instantly sprouts in the heart of anyone who performs
devotional service there - this Rädhäkuëòa is my only
shelter!

Stavämåta Kaëä Vyäkhyä: Çré Kuëòäçrayé34 Çrépäda

Raghunätha has attained the greatest fixation in the kuëòa of

34
Someone who has taken shelter of the kuëòa.

~ 428 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

his Präëeçvaré. In his heart pervaded by mahäbhäva, he

perceives the glorious sweetness of the Kuëòa, which is as
glorious as Rädhäräëé Herself hundreds of times over.
In the previous two verses Çré Raghunätha described how Çré
Govinda took shelter of the kuëòa in order to please Çré Rädhä
and how glorious the kuëòa is because its service is dear even
to Kåñëa. Hearing this, someone may ask:
"Çrépäda! Çré Kåñëa may attain Rädhäräëé by serving Her
kuëòa, the kuëòa may be as dear to Him as She is, and the
kuëòa may be the supreme attainment for great saints like
yourself who can sit there and get such sublime visions, but
please tell me something about the kuëòa’s mercy upon
persons like me, who are attached to materialistic life and who
are fallen and blinded by ignorance! Although you have already
said something about this before (in verse 2), still I would like
to hear such kind of aspirations once more from your blessed
mouth!"
To answer such people, Çré Raghunätha däsa speaks this
verse:
api jana iha kaçcid yasya sevä prasädaiù praëaya suralatä
syät tasya goñöhendra sünoù
"By the kuëòa’s mercy the desire vine of love for Kåñëa in the
heart of any unscrupulous, unqualified person (kaçcit) who
serves it by living on its banks, bathing there, performing some
worship there, seeing or touching the water or
circumambulating the kuëòas, will swiftly sprout and grow."
Love for Kåñëa is the crown jewel of all human pursuits,
the great treasure of the spirit soul and the highest result of any
human activity. It is the only thing which can cause one to relish
Çré Kåñëa’s sweetness.

~ 429 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

Prema makes the otherwise supremely independent Kåñëa

completely submissive to His surrendered devotee and prema
can forever bless all the living entities, who are constitutionally
Kåñëa’s eternal servants, by bestowing the bliss of devotional
service on them.

païcama puruñärtha sei prema mahädhana;

kåñëera mädhurya rasa koräya äsvädana
premä hoite hoy kåñëa nija bhakta vaça;
premä hoite päi kåñëa sevä sukha rasa

(Caitanya Caritämåta, Ädi 7)

"The great treasure of prema is the fifth goal of human life

(beyond religiosity, economic development, sense gratification
and liberation) and it makes one relish the sweet Kåñëa-
flavours. Through prema Kåñëa becomes controlled by His
devotees and through prema the devotees attain the blissful
mellows of Kåñëa’s devotional service."
Devotion is a rarely attained thing. Çrémad Bhägavata states:
bhagavän mukundo muktià dadäti karhicit sma na bhakti
yogam
"Lord Mukuëòa may grant liberation to some, but He does
not give bhakti yoga so easily!"

akaitava kåñëa-prema,
yeno jämbünada hema,
sei premä nå-loke nä hoy.
(C.C.)

"Earnest love for Kåñëa is as pure as the gold from the

Jämbü-river. Such love can’t be found in the human world."

~ 430 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

In all these statements the rarity of prema is declared. After

realizing how rarely attained prema is, Çrémat Rüpa Gosvämé
wrote,:

yasya sphürtilaväìkureëa laghunäpy antar munénäà manaù

spåñöaà mokña sukhäd virajyati jhaöity äsvädyamänäd api
premëas tasya mukunda sähasitayä çaknotu kaù prärthane
bhüyäj janmani janmani pracayiné kintu spåhäpy atra me

(Stavamälä)

"O Mukunda! Who dares to pray for that prema, even the
slightest relish of which causes the munis to give up the bliss of
liberation? May my desire for prema simply increase birth after
birth!"
Again, love of God, prema, the ultimate result of bhakti, is
the highest aspiration for a living entity and is most rarely
attained. It is the Lord’s svarüpa-çakti, or innate potency, being
a combination of the essence of the hlädiné-çakti35 and the
sandhiné-çakti36. A fortunate soul who attains the grace of a
great saint can enter into the workings of this innate potency of
the Lord through the process of hearing, chanting and
remembering the glories of the Lord.
In this way the material dullness will disappear from the
heart of the neophyte and everything will culminate in prema.
Prema is the culmination of a whole sequence of spiritual
advancement:
association with the saints, hearing and remembering the
glories of the Lord, faith in the scriptures, obtaining the

35
Pleasure-potency.
36
Existence-potency.

~ 431 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

association of a qualified guru, taking initiation and instructions

from him, surrendering and serving the guru and the Vaiñëavas,
serving the deity, aspiring for bhajana, earnestly practicing
bhajana, having taste for bhajana, becoming attached to the
Lord, bhäva and rati.
This is attained by two kinds of fortunate souls: those who
attain it on the strength of their own bhajana and those who
attain it by the grace of Kåñëa or His devotees.
Everywhere it is seen that prema is attained through sädhana
while the attainment of prema through grace is rare.
Çréla Rüpa Gosvämé teaches us (in Bhakti Rasämåta Sindhu
1.3.6):

sädhanäbhiniveçena kåñëa tad bhaktayos tathä

prasädenati dhanyänäà bhävo dvedhabhijäyate
ädyas tu präyikas tatra dvitéyo viralodayaù

"Love of God is attained either by absorption in devotional

practice or by the grace of Kåñëa and/or His devotees. The
former occurs usually often, the latter rarely."
This very rarely attained desire vine of love for Kåñëa, which
is attained by grace, suddenly grows in the soil of the heart of
any person (either qualified or unqualified) who serves Çré
Rädhäkuëòa by bathing in the kuëòa, seeing it, touching it,
living in the Rädhäkuëòa-village or worshipping it, by the
inconceivable potency and grace of the kuëòa.
Çré Raghunätha says: "And this is also not just däsya or
sakhyä-bhäva, but mad éçä däsya puñpa praçasyä;
"The desire-vine of love becomes manifest, beautified by the
flowers of service to my Éçvaré Çré Rädhä."
By the grace of the the service to the kuëòa the highest goal
ever to be achieved by any sädhaka, maïjaré-bhäva or the

~ 432 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

loving devotional service to Çré Rädhä, grows up. No higher

stage than this can be achieved for a person who treads the path
of loving devotion.
Çréla Prabodhänanda Sarasvaté says:

rädhä nägara keli sägara nimagnäli dåçäà yat sukham

no tal leça laväyate bhagavataù sarvo’pi sukhyotsavaù

(Våndävana Mahimämåta 1.54)

"All the bliss enjoyed in connection with the Lord can’t be

compared to even a drop of the transcendental bliss the gopés
experience when they are absorbed in witnessing the ocean of
pastimes of Rädhä’s lover!"
The maidservants of Çré Rädhä swim in an ocean of
indescribable bliss when they relish the mellows of these
devotional services.

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,
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 love making, by filling
Their mouths with betel leaves and by anointing Their bodies
with sandalwood paste, vermilion, musk and camphor. Their

~ 433 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

love is so pure that it can’t 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
abahu 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-duḥkha

"These girls, being 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 practicing devotee is blessed if he attains this wealth of
service and supreme love by the grace of serving the kuëòa.

~ 434 ~
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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

beautiful; yasya - whose; räjanti - shine; kämyäù - delightful; tat - that;

ati - very; surabhi - fragrant, beautiful; rädhäkuëòam - Rädhäkuëòa;
eva - only; äçrayaù - shelter; me - my.

That very beautiful and fragrant Rädhäkuëòa, whose

shores are divided among Çré Rädhikä’s girlfriends who
all have their own sweet nikuïjas (groves) there being
named after them, and where the bees are buzzing
sweetly - this Rädhäkuëòa is my only shelter!

Stavämåta Kaëä Vyäkhyä: Çré Rädhäkuëòa’s heart has

melted from the deep anguish of Çré Raghunätha’s prayers and
so the kuëòa now showers him with the rasa of grace, through
which he can now perceive the transcendental form of the
water and the bank of the kuëòa.
Here the actual transcendental form (svarüpa) and
sweetness of the kuëòa’s banks are described. The bank of this
beautiful lake of Çré Rädhäräëé has been divided by the kuïjas
of Lalitä, Viçäkhä and the other sakhés and they have become
known under the names of these sakhés. The eight corners of
Çré Rädhäkuëòa thus shelter eight kuïjas: one for each of the
eight sakhés, starting with Lalitä.37
In the north is the kuïja named Lalitänandada, which has
a regal courtyard named Anaìga-raìgämbuja, the lotus for
Cupid’s pastimes, which is nicely maintained by Lalitä’s sakhé
Kalävalé. This Lalitänandada-kuïja is shaped like an eight-
petalled lotus flower, and each petal contains a kuïja.

37
In Çré Govinda Lélämåta a charming description can be found of
these kuïjas. In my book 'Çré Çré Rädhäkuëòera Mahimä O Aitihya'
the original verses describing these kuïjas can be relished with their
commentaries.

~ 436 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

In the north is Sitämbuja (white lotus), in the north-west

Vasanta-Sukhada (delighter of spring), in the west Hemämbuja
(golden lotus), in the south-west Çré Padma-mandira (the
beautiful lotus temple), in the south is Aruëämbuja, in the
south-east is Madanändolana (Cupid’s swing), in the east is
Asitämbuja (the dark lotus) and in the north-east is a wonderful,
variegated kuïja named Mädhavänandada (the delighter of
Mädhava). The Rasika Mithuna (relishing Couple) Çré-Çré
Rädhä-Kåñëa always plays various pastimes in this king of
kuïjas which is filled with a very wonderful natural beauty and
which is studded with various jewels.
In the north-eastern corner of Çré Rädhäkuëòa is the four-
coloured Viçäkhänandada-kuïja, or Madana-Sukhadä.
Viçäkhä’s very expert and artistic disciple named Maïjumukhé
is maintaining this kuïja. The Madana-Sukhadä-kuïja
resembles a large royal palace which is always inundated by the
rasika flood of Çré-Çré Rädhä-Kåñëa’s pastimes and always gives
great joy to the eyes.
In the east is Citränandada-kuïja, where there are trees,
vines, animals and birds of various38 colours. Here Citrä-sakhé
blissfully serves Çré-Çré Rädhä-Kåñëa and Their friends in
various ways. In the south-eastern corner is the white kuïja
called Indulekhä-sukhada.
The trees, vines, animals and birds are all white here. If
Rädhä and Kåñëa and Their sakhés come here on the full moon
night and sport here dressed in white no one will immediately
recognize Them. Here Indulekhä-sakhé lovingly serves Rädhä
and Kåñëa and Their sakhés.

38
The word citra means 'variety' and 'wonderful'. These meanings are
both applicable here.

~ 437 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

In the south of Rädhäkuëòa is the golden kuïja named

Campakalatänandada. Here all the trees, vines, animals and
birds are golden. If Rädhä enters this kuïja dressed and
ornamented in yellow Çré Kåñëa will not recognize Her. Here is
Campakalatä’s famous kitchen, where the expert teacher of
cooking, Campakalatä, prepares feasts for Çré-Çré Rädhä-Kåñëa
and pleases the Yugala with various other services.
In the south-western corner of Çré Rädhäkuëòa is the all-
Çyäma-coloured kuïja named Raìgadevé-sukhada.
If Mukharä or other elders are coming here while Rädhä and
Kåñëa are enjoying Themselves here they will only see Çré
Rädhä, not Kåñëa.
In the western corner of Çré Rädhäkuëòa is the red kuïja
called Tuìgavidyänandada. Here everything is red. This is
wished for by Çré Kåñëa.
In the north-western corner is the green kuïja called
Sudevé-sukhada. Here everything is green and here Rädhä
and Kåñëa play Their rasika game of dice.
Apart from that there is also a kuïja in the middle of the
kuëòa named Çré Anaìga-Maïjaré-sukhada. This ruby,
moonstone and emerald-studded kuïja appears to the viewers
to be radiant as water and is shaped like a 16-petalled lotus
flower and it is connected with the northern bank of the kuëòa
by a bridge. Here the different articles required for the Çré
Yugala’s service are stored and here Anaìga Maïjaré and her
group are engaged in this service. Because it is floating on the
water like a lotus flower it is called salila-kamala.
All these kuïjas are beautified by different trees and vines,
singing birds and cuckoos, humming honeybees, different
fragrant flowers, freely playing deer, rabbits and dancing
peacocks that all arouse erotic feelings in the hearts of Çré-Çré

~ 438 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

Rädhä-Kåñëa. This greatly delights the eyes of anyone who sees

it.
But only if the mind, the senses and the heart of the neophyte
become immersed in viçuddha-sattva, pure goodness, this
place can be seen in its real svarüpa (transcendental form).
Ordinary eyes see it just as a material place.

cintämaëi bhümi, kalpavåkñamaya vana;

carma cakñe dekhe täre prapaïcera sama
prema netre dekhe tära svarüpa prakäça
gopa gopé saìge yähä kåñëera viläsa

(Caitanya Caritämåta Ädi 5)

"The ground is made of thought-stones and the forests are

full of desire-trees, but the physical eye sees it just as a material
forest. A loving eye can see this realm, where Kåñëa plays with
the cowherd boys and girls in its real, transcendental form."

lélänuküleñu janeñu citteñv utpanna bhäveñu ca sädhakänäà

evaà vidhaà sarvam idaà cakästi svarüpataù präkåtavat pareñu

(Govinda Lélämåta 7,119)

"Those nitya siddhas who are favorable to these pastimes and

the practitioners in whose hearts these transcendental emotions
have appeared, can see the holy realm in its real form, but
others (non-devotees) see it just as a material place."
Çréla Raghunätha däsa Gosvämé is an eternal associate of the
Lord, so the endless wealth of Çré Rädhäkuëòa’s sweetness is
naturally manifest to his love-saturated eyes. Therefore Çré

~ 439 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

Raghunätha says: "May that most enchanting Rädhäkuëòa be

my sanctuary!"

çré rädhäkuëòera tére sakhéyütha väsa;

sakhé näme kuïjanäma korilä prakäça
uttare lalitänanda kuïjavana näme;
viçäkhä-sukhada kuïja çobhita éçäne
pürva-taöe näma hoy citrä-sukhada;
agnikoëe indulekhä näma manomada
dakñiëe campakalatä nairåte raìgadevé;
paçcimete tuìgavidyä väyute sudevé
prati kuïja ramaëéya bhramara guïjita;
çåìgära rasakeli kore uddépita
surabhi se rädhäkuëòa ämära äçraya;
snäna päna tére väsa e lälasä hoy

"On the banks of Çré Rädhäkuëòa all groups of sakhés reside

and each kuïja is named after one of them. In the north is a
forest named Lalitänandada-kuïja, in the north-east is the
beautiful Viçäkhä-sukhada-kuïja, on the eastern bank is the
Citrä-sukhada-kuïja, in the south-eastern corner is the
intebriating kuïja named after Indulekhä, in the south is
Campakalatä, in the southwest Raìgadevé, in the west
Tuìgavidyä and in the northwest Sudevé.
Each kuïja is laden with buzzing bumblebees inciting lusty
feelings. That fragrant, beautiful Rädhäkuëòa is my sanctuary
and I desire to drink its water, bathe in it and reside on its
banks!"

~ 440 ~
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 Çré-Çré Rädhäkuëòäñöakam Stavävalé

service of the Yugala and in the concomitant relish of Their

sweet intimate love-pastimes.
The sakhés and maïjarés are like fishes blissfully swimming
in the billowing waves of the rasika pastimes of the ocean of
rasa, Çré Kåñëa, and the ocean of prema, Çré Rädhä.
These things can’t be understood as long as we are materially
conditioned. One must awaken the consciousness of ‘I am Çré
Rädhikä’s maidservant’ in order to enter into this.
Çré Raghunätha is a nitya-siddha-kiìkaré39 of Vraja and the
transcendental saàskära40 of the Yugala-rasa is his innate
wealth. Çréla Narottama Öhäkura Mahäçaya called Çréla Rüpa
Gosvämé and Çréla Sanätana Gosvämé ‘yugala ujjvalamaya tanu’
(the embodiments of the erotic flavours of the Divine Pair):
jaya sanätana rüpa, premabhakti rasaküpa, yugala
ujjvalamaya tanu (Prema Bhakti Candrikä).
By their grace Çréla Raghunätha däsa Gosvämé was
emancipated with them;
Çréla Jéva Gosvämé has written:

yan mitraà raghunätha däsa iti vikhyätaù kñitau rädhikä-

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

"Raghunätha Däsa has become world famous 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 to Rüpa

39
Eternally perfected maidservant.
40
Innate culture and/or knowledge.

~ 442 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

and Sanätana, but amazingly enough Raghunätha Däsa has

attained a position equal to theirs!"
Therefore Çré Raghunätha always perceives the self-
manifested sweetness of the kuëòa as well as the sweet
pastimes which are performed there in his consciousness that
is fixed on Çré Rädhä.
In this verse a sweet pastime is described which was
perceived one day. On Jaöilä’s order Çré Rädhäräëé leaves Her
village Yävaöa to go and worship the sungod with Her
girlfriends, but instead She goes to Rädhäkuëòa to meet Kåñëa
there. With Her left hand She holds the hand of Her friend
Kundalatä and with Her right hand She twirls around Her
playlotus.
In this way the Rädhä-Surataraìginé (Ganges-river) runs
towards the Çyäma-ocean. Dhaniñöhä and Tulasé walk ahead of
Her. Lalitä and Viçäkhä walk on either one of Her sides and
Her maidservants, headed by Çré Rüpa Maïjaré follow Her
carrying the paraphernalia for the Sürya-püjä and other
ingredients for their upcoming devotional service to Rädhä and
Kåñëa with them.
bhäva-kusuma (flowers of ecstatic love) like goose pimples,
tears of love and paralysis are blossoming on Çrématé’s vine-like
body when She thinks of Her upcoming meeting with Çré
Kåñëa. How beautiful is abhisärikä41 Çré Rädhä!

taruëäruëa caraëa yugala maïjaré tähe çobhe;

bhåìgävali puïja puïja guïjare madhulobhe
kumbhi kumbha jini nitamba keçaré khina mäjhe;
léläïcita paööämbara kiìkiëé tahi bäje
bähu yugala thira vijuri kari çävaka çuëòe;

41
Girl on a love-journey.

~ 443 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

hemäìgada maëi kaìkaëa nakhare çaçikhaëòe

hemäcala kucamaëòala käïcali tahi mäjhe;
candrakänta dhvänta damana kaëöhe karëe säje
jämbünada hema yoto mukutäphala päìti;
phaëi maëi yuta däma çobhita däminé sama bhäìti
bimbaphala nindi adhara däòima béja daçane;
besara tahi nolake jhalake manda manda hasane
näsä tila phula tula bäìdhe kabaré chände
madana mohana mana mohiné calali tahi rädhe

(Pada Kalpataru)

"Her reddish, youthful lotus feet are beautiful like shoots

atrracting hosts of buzzing bumblebees who are greedy for their
honey. Her buttocks defeat the trunks of elephants and Her
waist is as thin as that of a lion. Waist bells are jingling on Her
playfully flapping silken säré and Her arms resemble the trunks
of baby-elephants or a steady lightning streak.
She wears golden armlets and jewelled bangles and Her nails
resemble moons. Her breasts resemble golden mountains
which are covered by a blouse and the ornaments on Her ears
and Her neck destroy the shining of the moonlight. She shines
like a lightning-streak with Her golden ornaments. Her pearls
and Her lips defeat the red splendour of Bimba-cherries and
Her teeth shine more brightly than pomegranate-seeds.
Her nose pearl shimmers and oscillates on Her sesame
flower-like nose when She slightly smiles and Her hair is nicely
braided. Thus Rädhä moves on, enchanting the mind of the
enchanter of Cupid (Kåñëa)."
Keeping the paraphernalia for her püjä at the Sürya-mandira
in Süryakuëòa Çrématé proceeds to Rädhäkuëòa, accompanied
by Her sakhés, thereby floating on waves of ecstatic love.

~ 444 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

Goñöhacandra42 Çré Kåñëa meanwhile hands the responsibility

for His herd of cows over to Baladeva and His friends at
Govardhana and then also comes to the bank of Rädhäkuëòa
on the pretext of admiring the beauty of the forest there.
Here He sits down, endlessly waiting for Premamayé43,
eagerly desiring to see Her. Then They see Each other from
close by through the vines. Endless waves of bhäva well up
from the ocean of rasa (Kåñëa) and the ocean of prema (Rädhä)
when They thus meet Each other.

duhuë mukha heraite duhuì bhelo dhanda;

räi kohe tamäla mädhava kohe canda
cita putalé janu rahu duhuì deha;
nä jäniye prema kemona achu leho
e sakhi! dekho dekhi duhuìka vicära;
öhämahi koi lakhai nähi pära
dhané kohe känanamaya dekhi çyäma;
so kiye guëabo majhu pariëäma
camaki camaki dekhi nägara käna;
prati tarutale dekhi räi samäna
doìhe doìhe yabahu nicaya kori jäno;
duhuìka hådaye paiöhala premabäna
daraçane nayane nayane bohe lora;
äpäda mastaka duhuì pulake ägora
sajani hero dekho prema taraìga;
koto bhäve thakito bhelo aìga
duhuìkara dehe ghäma bohi yäto;
gada gada kähuka nä nikasaye bäta

42
The moon of the meadows.
43
Rädhä, who is full of love for Kåñëa.

~ 445 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

duhuì jana kampana heri läge dhanda;

rädhä mohana heri parama änanda

(Pada Kalpataru)

"When They saw Each other’s faces They became doubtful.

Räi said ‘This (Kåñëa) is a Tamäla-tree!’ and Mädhava said ‘This
(Rädhä) is the moon!’
I don’t know how love dwells within their bodies and within
their doll-like hearts! O sakhi! Just behold Their doubts! They
can’t distinguish between anything of Each other! Fortunate
Dhané Rädhä says ‘I see Çyäma all throughout the forest! How
will I distinguish Him from all?’"
Nägara Käna44 is astonished as He sees Räi at the base of
each and every tree. And then, when They clearly have
recognized Each other, Cupid’s arrows enter into Their hearts!
As They look at Each other tears stream from Their eyes and
Their bodies are covered from tip to toe with goose pimples.
O sakhi! Look at these waves of love! How many ecstatic
symptoms are visible on Their limbs! Their bodies are studded
with sweat drops and They can’t utter a word because Their
voices are faltering. They see Each other shivering and when
Rädhä Mohana däsa sees this he is most ecstatic."
After this the Divine Pair and Their sakhés have a lot of rasika
fun over flower picking, the theft of Kåñëa’s flute and so on.
While Kåñëa quarrels with the sakhés over His stolen flute Çré
Rädhä catches the opportunity to hide Herself in a secret kuïja.
Finally, after a long search for Rädhä, Kåñëa gets a hint from
Kundalatä that She’s hiding in that kuïja so He enters it and

44
The amorous hero Kåñëa.

~ 446 ~
 Çré-Çré Rädhäkuëòäñöakam Stavävalé

becomes absorbed in a highly astonishing love game there with

Çré Rädhä.
After this viläsa the Yugala comes out of the kuïja and sits
on a jewelled platform on the bank of Rädhäkuëòa.
Çré Raghunätha däsa, in his kiìkaré svarüpa, then becomes
absorbed in fanning the Twin Divinities along with other
maidservants. Lalitä, Viçäkhä and other sakhés all giggle and
come to sit around the jewelled platform where the Çré Yugala
is seated, releasing a stream of parihäsa-rasa45 by telling Çré
Rädhä:
"O sakhi! where have You gone, leaving us all behind? We
looked for You everywhere, but could not find You! Where did
You meet this shameless guy? Anyway, fortunately You were
not defeated by that cheater. This is very good news!"
When Çré Rädhä heard these joking, crooked words from
Her sakhés and saw the naughty insinuating gestures they made
about the signs of Her love making with Kåñëa, She became
both shy and malicious. She frowned Her vine like eyebrows,
waved Her index finger and chastised Her Känta46 with
trembling lips and a faltering voice, telling Her friends:
"Sakhis! I was on My way home when You tugged at My
garment and then brought Kåñëa Who was in hiding to Me! In
this way I had to suffer even while you were here with Me! Tell
Me, why should I still stay with you?"
In this way Çré Rädhä and Her sakhés engage in so many
hundreds of rasika discussions. Nothing can be compared to
these ever-so-sweet discussions between Çrématé and Her
präëa-sakhés!

45
The flavour of transcendental joking and laughter.
46
Lover.

~ 447 ~
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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çré Çré Vraja-Viläsa-

Stava
A praise of the manifestation of the Vraja-
pastimes.
By Çréla Raghunätha däsa Gosvämé

With the commentary of

Radhakunda Mahanta Pandit
Sri Srimat Ananta das Babaji

Translation: Sri Advaita das

Çré-Çré Rädhä-Kåñëa Padämbujebhyo namaù

~ 458 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 1:

pratiñöhä rajjübhir baddhaà

kämädyair vartma-pätibhiù
chittvä täù saàharantas tä-
naghäreù päntu mäà bhaöäù

pratiñöhä - distinction; rajjubhiù - of the ropes; baddhaà -

being bound; kämä- lust; ädyaiù - and by others; vartma-
pätibhiù - by the highwaymen; chitvä - to sever; täù - they;
saàharantaù - destroying; tän - them; aghäreù - of Çré Kåñëa,
the enemy of sins, or Aghäsura; päntu - may protect; mäà - me;
bhaöäù - the heroic soldiers.

I am bound by the ropes of the desire for distinction

by highwaymen like lust. May the heroic devotees of Çré
Kåñëa save me by cutting these ropes and destroying
them.

Stavämåta Kaëä Vyäkhyä: In this Vraja-Viläsa-Stava,

Çrépäda Raghunätha däsa Gosvämécaraëa praises the greatness
and the glories of Çré Vraja-dhäma and Çré Rädhä-Mädhava with
Their associates according to his own desire.
Çrépäda Raghunätha’s consciousness is always immersed in
the mellows of the Vraja-pastimes. VRAJA is the abode of love.
The Supreme Personality of Godhead is beside Himself while
swimming in the ocean of the Vrajaväsés’ love, and He can never
find the limits to this relish. Çrépäda Raghunätha is ghurnana
sadä divyati, always spinning around in the ocean of mahä-
bhäva, which consists of the rasa-niryäsa (extract) of the Vraja-
gopés’ prema, the summit of Vraja-rasa. The honey trickling

~ 459 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

from the divine bud of his heart’s lotus is this VRAJA VILÄSA
STAVA.
Although this may be somewhat understandable to the räga-
märgéya-sädhaka-bhaktas, who can somehow meditate on this,
there is no doubt about it that it’s deep meaning will be diluted
when an insignificant person like me, who performs no bhajana
and who is bound by material desires, comments upon it.
May Çrépäda Raghunätha’s attribute of unlimited
compassion therefore cleanse all the offences committed by a
person like me and may he shower me with the pollen of his
lotus feet, birth after birth, knowing that I have commenced
this very bold and daring work for my own purification. This
wretch prays that he may come close to his lotus feet.
At the beginning of this Vraja-Viläsa-Stava, Çrépäda
Raghunätha out of humility and anxiety, qualities which
naturally arise out of the ocean of his prema, submits his own
disqualification at the lotus feet of Çré Govinda and prays for
His devotees’ mercy in these first two çlokas. Such humility and
eagerness awaken in the heart of a premika (lover of Kåñëa)
when he reaches the highest maturity in prema.
Çrémat Sanätana Gosvämé has described the reciprocation
between humility and prema -

paripäkena dainyasya premäjasraà vitanyate

parasparaà tayor itthaà kärya käraëatekñate

(Båhad Bhägavatämåta 2.5.225)

"Humility becomes manifest when prema reaches its ripened

stage. In the same way, prema becomes manifest when humility
culminates. In this way love and humility are each other’s cause
and effect."

~ 460 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çré Sanätana Gosvämé comments on this verse as follows:

nanvevaà prema niñöhäyäù phalaà dainyam iti paryavasyati
taccäyuktaà sarvatra premëa eva phalatvena pratipädanät.
satyaà tat tu premëe nätéva bhinnaà, kintu äntaralakñaëa
rüpa mukhyataramaìgamevetyäha - paréti.
"In the previous verse it was said dainyas tu paramaà
premëaù paripäkeëa janyate - "When prema ripens humility
awakens."
From this one might conclude: "So the result of fixation in
prema is humility", but this is not right, for is it not ascertained
by everyone that prema is the result of the practice of bhakti?"
The answer to this is: "Certainly, but humility is not so much
different from prema, rather it is one of the main internal items
of prema. This has been revealed in this paripäkeëa-verse."
Anyway, out of topmost humility Çrépäda Raghunätha
considers himself to be an ordinary sädhaka endowed with so
many vices and says: pratiñöhä-rajjubhir baddhaà kämädyair
vartma-pätibhiù
"I have been bound up with the ropes of the desire for
distinction by the highwaymen of the six enemies: lust, anger,
greed, delusion, false pride and envy."
In verse 5 of his Manaù Çikñä, Çrépäda has compared the six
enemies starting with lust to highwaymen. Just as highwaymen
rob travellers of all their possessions leaving them penniless,
similarly the enemies like lust and anger rob the sädhakas of
their wealth of bhajana and leave them devotionally penniless.
In the Gétä Çré Kåñëa has said to Arjuna: "All the senses are
controlled by attraction and aversion to the sense objects. Do
not become controlled by this duality of attraction and aversion.
They are the greatest enemies of the spirit soul!"
Thereafter Arjuna inquired:

~ 461 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

atha kena prayukto’yaà päpaà carati puruñaù

anicchan api väåñëeya baläd iva niyojitaù

(Gétä - 3.36)

"O Kåñëa! By what are people forcibly engaged in sin, even

unwillingly?"
In other words, who or what forcibly engages us in sinful
activities, overwhelming our senses even if we do not want it
and even if we know all the rules and prohibitions of the
scriptures?
The Lord said:

käma eña krodha eña rajoguëa samudbhavaù

mahäçano mahäpäpmä viddhyenam iha vairiëam

(Gétä 3-37)

"O Arjuna! It is this lust, it is this anger that is born from the
material mode of passion and which is insatiable and very
horrible. Know this to be the great enemy of the sädhaka."
LUST is the desire for sense gratification. When this desire
is unfulfilled or thwarted it turns into ANGER, hence lust and
anger are one and therefore they are mentioned here in the
singular tense.
These desires for sense gratification are again assuming the
forms of greed, illusion, false pride and envy which are related
to the sense objects. In other words, when one is excessively
attracted to sweet flavours and money this behaviour is called
GREED. When this craving makes the intelligence attached to
temporary things it covers our spiritual knowledge and our
knowledge of God and this is called DELUSION. When the

~ 462 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ignorance accruing from this craving bears the form of self

identification like "I am rich" or "I am learned" then this is
called FALSE PRIDE. When this self-esteem makes one
upset after seeing others’ wealth, friends and knowledge, then
this burning sensation is called ENVY or para çré kätaratä.
Therefore lust or desire is the root cause of all mischief and the
sole enemy of humankind. The main chief of the six
highwaymen-enemies is DESIRE or LUST.
It cannot be said though, that all the sädhakas in the kingdom
of bhajana have freed themselves completely from the grip of
the highwaymen by giving up all connections with the sense-
objects, considering them to be the only obstacles to bhajana.
Although Çrépäda Raghunätha is an eternal associate of the
Lord he spoke to instruct all the living entities:
"The highwaymen like lust have bound me around the neck
with the ropes of THE DESIRE FOR DISTINCTION".
‘I am a scholar, I am so qualified, I am a devotee, renunciant,
bhajanänandé, premika, everyone will sing my glories, I will
lord it over the society of devotees by gaining the most respect
there.’
These kinds of aspirations are called pratiñöhäçä. Even a
person who gave up everything cannot easily give up the desire
for distinction. This is such a wicked and turbulent desire which
is not so easy to control as are lust and anger and so on.
When a sädhaka begins to identify himself according to his
bhajana then this will drag the boat of his sädhana down to hell
(we have discussed this matter properly in the seventh çloka of
Manaù Çikñä). The target of a sincere devotee, who turns
towards the Lord and who is free from deceit, is only to act for
the love of the Lord. A devotee who is thus adorned with all
great qualities like humility and modesty, can cast the desire for

~ 463 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

distinction, which is a powerful weapon of the enemies like lust,

far away. Çréla Öhäkura Mahäçaya has written:

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 (unreal), like profit,

adoration and distinction. Always think of Govinda’s lotus feet!
All calamities will vanish and you will become very happy. This
is the greatest cause for loving devotion!"
All the calamities of the sädhaka will be destroyed by
thinking of Govinda’s lotus feet. The greatest means of
remembering Govinda’s lotus feet is association with Govinda’s
devotees and attaining their mercy. Therefore Çré Raghunätha
has said: chittvä täù saàharantas tänn aghäreù päntu mäà
bhaöäù.
"May the heroic devotees of Çré Kåñëa sever these ropes of
distinction and protect me by destroying these highwaymen like
lust."
In the company of Çré Kåñëa’s devotees, their attributes of
humility and modesty are infused into the consciousness of the
sädhaka. By their grace the desire for distinction flees far away.
By hearing çré hari-kathä from their holy mouths, the enemies
like lust disappear and attachment to bhajana awakens within
the heart of the sädhaka.

äpani päläbe saba, çuniyä govinda raba,

siàha rabe yeno karigaëa

~ 464 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sakala vipatti yäbe, mahänanda sukha päbe

yära hoy ekänta bhajana.

(Prema Bhakti Candrikä)

"They (these vices) will flee automatically when they hear the
sound of Govinda’s name, just as elephants flee when they hear
the lion’s roar. All calamities will go from one who surrenders
to bhajana and he will attain the topmost bliss."
Thus Çrépäda Raghunätha teaches the sädhakas who are still
struggling with all these vices by his own example how to pray
to the devotees of Çré Kåñëa:

kämädi patha dasyugaëa, kare tärä vicaraëa,

e saàsäre nigüòha bhävete
pratiñöhä rajjura dvärä, chaya jane mili tärä,
bäìdhiyäche ämära golete

"Highwaymen like lust are secretly wandering through the

material world. These six enemies have bound me around the
neck with the ropes of distinction."

kåñëa bhakta véragaëa, dante tåëa nivedana,

chinna kori tädera bandhana
chaya ripu vadha kori, rakñä koro keçe dhari,
kåñëa boli koriyä garjana

"With a straw between my teeth I pray to the heroic devotees

of Kåñëa to sever the bondage. While roaring out the name of
Kåñëa they will kill these six enemies and save me by holding
me by the hair."

~ 465 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 2:

dagdhaà värdhaka-vanya-vahnibhir alaà dañöaà durändhyähinä

biddhaà mäm atipäravaçya-viçikhaiù krodhädi-siàhair våtam |
svämin prema-sudhä-dravaà karuëayä dräk päyaya çré-hare
yenaitän avadhérya santatam ahaà dhéro bhavantaà bhaje ||2||

dagdhaà - burnt; värdhaka - old age; vanya - forest; vahnibhiù -

by the fires; alaà - greatly; dañöaà - bitten; durändhya - great
blindness; ahinä - by the snake; viddhaà - pierced; mäm - me; ati -
great; päravaçya - dependence; viçikhaiù - by the arrows; krodha -
anger; ädi - and others; siàhaiù - by the lions; våtam - surrounded;
svämin - O master!; prema - love of God; sudhä-dravaà - nectar;
karuëayä - by the grace; dräk - quickly; päyaya - cause to drink; çré
hare - O Çré Hari!; yena - by whom; etän - this; avadhérya - ignore;
santataà - constantly; ahaà - I; dhéraù - steadfastly; bhavantaà -
You; bhaje - I may worship.

"O Çré Hari! I am burning in the forest fires of old age,

the terrible snake of blindness is biting me, I am pierced
by the sharp arrows of dependence on others and I am
surrounded by the lions of anger and so forth. O Master!
Please quickly make me drink the nectar of your love, so
that I may ignore all these things and worship You in a
steadfast manner!"

Stavämåta Kaëä Vyäkhyä: From this verse it can be

understood that this Vraja-Viläsa-Stava was written in Çré
Raghunätha’s old age. The more his old age approached, the
more his life-airs began to burn in an intolerable forest fire of
separation from Çré Gauräìga and Çré Rädhäräëé. Moreover
tears constantly streamed from his eyes like monsoon showers

~ 466 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

out of separation from Çré Rüpa and Sanätana Gosvämé, causing

his eyesight to vanish.
When old age is nearing one becomes naturally dependent
and when anger arises there will be an obstacle to the continuity
of bhajana, which makes it naturally hard to remain alive.
Although Çré Raghunätha has a transcendental pärñada-çaréra
(body of an eternal associate of the Lord) and thus these
hardships do not have any influence on him, he still is humbly
revealing his deplorable condition in this verse, just to instruct
the sädhakas.
After all, in the Bhakti-Ratnäkara one can find a description
of Çré Raghunätha’s extraordinary adherence to the regulative
principles of bhajana:

çré däsa gosäira kothä kohone na jäy;

nirantara dagdha hiyä viraha vyäthäya
kothä çré svarüpa-rüpa sanätana - boli;
bhäsäye netrera jale viluöhaye dhüli
ati kñéëa çaréra durbol kñaëe kñaëe
koroye bhakñaëa kichu dui cäri dine
yadyapi çuñka deha bätäse häloy;
tathäpi nirbandha kriyä sab samädoy
bhüme paòi’ praëami’ uthite nähi päre;
ithe ye niñedhe kichu na kohoye täre
prabhu datta govardhana çélä guïjä häre;
seve ki adbhuta sukhe äpana pasäre
divä niçi nä jänäye çré näma grahane;
netre nidrä näi açrudhära du’nayane
däsa gosväméra ceñöä bujhite ke päre;
sadä magna rädhä kåñëa caitanya vihäre

(Bhakti-Ratnäkara, 6th Wave)

~ 467 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Çréla Däsa Gosvämé is indescribable. His heart was always

burning in the fire of separation. While saying: "Where are you,
Çré Svarüpa Dämodara, Çré Rüpa and Sanätana!?", he rolled in
the dust and floated in his own tears. His emaciated body
became weaker at every moment and he would only eat
something every two or four days. Although his body was so
frittle that it could be blown away by the wind, he would still
perform all his important duties. When he fell to the ground to
offer obeisances to someone, he could not get up anymore. But
if anyone (out of concern for him) forbade him to do this, he
would not listen.
He would forget himself out of ecstasy when he worshipped
the Govardhana-çélä and the guïjä-beads that Lord Caitanya
had given him, and he did not know whether it was day or night
when he chanted the beautiful names of Rädhä and Kåñëa.
There was no sleepiness in his eyes that were always full of tears
of love. Who can understand the activities of Däsa Gosvämé?
His mind was always immersed in the pastimes of Rädhä-Kåñëa
and Lord Caitanya!"
Although he performed bhajana throughout the eight
periods of the day his thirst for more bhajan was never
quenched, as if he was suffering from cholera.1 bhakti is by
nature insatiable. As soon as satiation appears in bhajana we
must understand that the lifespan of our bhajan is diminished.
The relish of the flavours of bhajana can be measured
according to the thirst for bhajana. The greater the thirst, the
greater the relish, the greater the relish, the greater the thirst.
They increase and nourish each other.

1A person who suffers from cholera never has his thirst for water
quenched and ultimately dies of thirst.

~ 468 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

In the previous verse Çré Raghunätha prayed for the mercy

of the Vaiñëavas, so that he could be released from the hands of
his enemies like lust and their great agent distinction, and thus
attain the great fortune of pure bhajana. Then again he thinks:
"Even if I am saved from the grip of enemies like lust and
distinction, still this body of mine obstructs my bhajana. It is as
if the forest fire of old age is constantly consuming my body.
The burning of this fire gradually vanquishes my power of
bhajana."
Although Çré Raghunätha is an eternal associate of the Lord
he gives here a beautiful teaching to the world. Many people
keep their youth reserved for free sense gratification and their
old age for bhajana. But alas! What else is it but crazyness or
foolishness to engage our youthful energy in mortal sense
gratification and to reserve our old age for attaining the
immortal treasure of prema, thus desiring to give the remnants
of mäyä to the Lord? For this reason Çréla Prahläda Mahäçaya
told his demoniac classmates:

kaumära äcaret präjïo dharmän bhägavatän iha

durlabhaà mänuñaà janma tad apy adhruvam arthadam
yathä hi puruñasyeha viñëoù pädopasarpaëam
yad eña sarva bhütänäà priya ätmeçvaraù suhåt
sukham aindriyakaà daityä deha yogena dehinäm
sarvatra labhyate daiväd yathä duùkam ayatnataù
tat prayäso na kartavyo yata äyur vyayaù param
na tathä vindate kñemaà mukunda caraëämbujam
tato yateta kuçalaù kñemäya bhavam äçritaù
çaréraà puruñaà yävan na vipadyeta puìkalam

(Bhägavata 7.6.1-5)

~ 469 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O friends! A wise man practises the theistic religion from his
childhood! After all, human birth is very rare and although it
bestows the highest blessing, it can be finished at any time.
In this material world the human birth is most favourable for
surrendering to the lotus feet of the Lord, Who is the dear most
friend of all living beings. O demons! The happiness arising
from sense gratification can be obtained everywhere without
effort, even in the animal species, just as misery can be.
Therefore we should not endeavour for sense pleasures, for this
simply decreases our lifespan.
The auspiciousness arising from the worship of Lord
Mukunda’s lotus feet can never be attained by serving the
senses. Therefore an intelligent person should not endeavour
for temporary sense pleasures, but for the worship of Çré
Govinda’s lotus feet as long as the body is not worn out by old
age, disease and lamentations."
Çrépäda Raghunätha teaches the living beings: "Don’t save
your old age for bhajana, for there are many problems in old
age!"
He mentions himself as the example of all these problems:
dañöaà durändhyähinä
"I am bitten by the snake of blindness! The poisonous bite of
the snake of blindness is burning up my body, mind and life-
airs. The power of my bhajana is being diminished, and there
is no shelter from this suffering!"
Then again he says: viddha mäm ati päravaçya viçikhaiù
"During old age the body and senses become invalid, so the
help of others is needed to accomplish all kinds of perpetual
devotional duties. The body becomes dependent and this is as
miserable as being pierced by sharp arrows."
Çré Raghunätha was the greatest renunciant; when he
renounced his great wealth to come to the Lord’s lotus feet at

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Néläcala he began to live there by begging. That day, the Lord

became very pleased with him and told him:

bhälo koilä vairägéra dharma äcarilä;

vairägé koribo sadä näma saìkértana;
mägiyä khäiyä kore jévana rakñaëa;
vairägé hoiyä yebä kore paräpekñä;
kärya siddhi nahe, kåñëa korena apekñä

(Caitanya Caritämåta Antya 6)

"You have done very well by adhering to the principles of
renunciation. A renunciant is always chanting the holy name,
keeping himself alive by eating begged food. A renunciant who
relies on others will not attain perfection. He will be neglected
by Kåñëa."
These words from the Lord’s divine mouth are still floating
on the canvas of Çré Raghunätha’s memory, but in old age one
becomes helpless and accepts the help of others. He feels that
he is acting contrary to the Lord’s divine words and this misery
feels to him like the sharp piercing of arrows.
Then again he says: krodhädi siàhair våtam "I am attacked
by the lions of anger and so." In old age, anger naturally
awakens. It is the natural course of the body’s development.
This is striking the heart like the attack of a turbulent lion.
When some traveller is by chance surrounded by a blazing
forest fire and simultaneously bitten by a black snake, pierced
by the sharp arrows of a hunter and attacked by so many lions,
then no one else but the victim himself can understand how it
feels to befall so many calamities at the same time.
Çré Raghunätha says: "I am suffering in a similar way."
Although he is always engaged in bhajana Çré Raghunätha
thinks that his old age is physically impeding it. How great is his

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

craving for bhajan, although he is already constantly swimming

in the ocean of bhajan!
He thinks to himself: "By drinking nectar, old age vanishes
and the body is given new energy. By drinking nectar the
demigods have become immortal. When old age is gone, all the
conditions connected with it will also be gone and I could be so
fortunate as to resume my bhajan without worries."
Hence he submits this prayer to Çré Govinda’s lotus feet:
svämin prema sudhä-dravaà karuëayä dräk päyaya çré hare
yenaitän avadhérya santatam ahaà dhéro bhavantaà bhaje
“O Hari! O master! Please swiftly make me drink the nectar
of Your love so that I can ignore all these conditions and I can
always worship Your lotus feet!"
The meaning of these addresses here are as follows: Çré
Kåñëa is the svämé. Without His grace, no one can attain prema
simply on the strength of his own sädhanä. sädhanä merely
cleanses the heart of the sädhaka and makes it fit for prema to
enter it. Çré Kåñëa may mercifully give prema to such a worthy
object of His grace. Then again He is Hari, which means that
He removes (haraëa) all impediments from the surrendered
sädhaka and steals his mind through prema:
hari çabdera bahu artha dui mukhyatama; sarva amaìgala
hare, prema diyä hare mana (C.C.)
Although the demigods in heaven become immortal by
drinking nectar it is an impediment for the devotees of Kåñëa.
The transcendental body of their bhajana is being nourished by
the NECTAR OF PREMA.
The relish of the flavours of prema makes one forget all
physical conditions. It nourishes the transcendental body of
bhajana and constantly extends the energy of bhajana. When a
sädhaka can attain the relish of the nectar of bhajana in his

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

heart of hearts, then all unfavourable factors for his bhajan will
be removed and he will be able to continue bhajana forever.
This is the essential teaching of this discussion for the sädhakas.

värdhakya rüpa dävänale, dagdha kore tile tile,

kñaëe kñaëe mana ucäöana
andhatä-rüpa käla sarpa, bhayävaha yära darpa,
daàçanete iha acetana

"I am burning in the forest fire of old age at every moment

and this always upsets my mind. I fell unconscious from the bite
of the black snake of blindness, who is very proud of its
terrifying nature."

päravaçya rüpa bäëe, hiyära mäjhäre häne,

tähe viddha koriyäche more.
krodha rüpa siàha more, ghiriyäche cäri dhäre,
paläite kebä çakti dhare?

"My heart is pierced by the arrows of dependence and I am

surrounded on all sides by the lions of anger. Who has the
power to escape from them?’

he svämin he hare, ñaò aiçvarya sadä yäre,

däsé hoye nitya sevä kore.
premämåta koro däna, präëa bhari kori päna,
saïjévita koroho ämäre

"O master, O Hari, Whom the six opulences are always

serving like a mere maidservant, please give me the nectar of
prema! I will drink it with all my heart! Please revive me thus!"

~ 473 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 3:

yan mädhuré divyasudhärasäbdheù

småteù kaëenäpy atilolitätmä |
padmair vrajasthän akhilän vrajaà ca
natvä svanäthau bata tau didåkñe ||3||

yad - whose; mädhuré - sweetness; divya - divine; sudhä - nectar;

rasa - transcendental flavours; abdheù - of the ocean; småteù - of the
remembrance; kaëena - by the drop; api - even; ati - very much; lolita
- restless, or possessed with transcendental greed; ätmä - self; padyaiù
- with verses; vraja-sthän - those who live in Vraja; akhilän - all;
vrajaà ca - and the abode of Vraja; natvä - bowing down; sva - own;
näthau - two Lords; bata - alas!; tau - these two; didåkñe - desiring to
see.

I greatly yearn to see My most beloved king and

queen, Çré Çré Rädhä-Mädhava, the memory of a single
drop from the nectar ocean of Whose sweetness has
made my heart very eager to see Them. Thus through
these verses I bow down to Their abode Vraja and its
inhabitants.

Stavämåta kaëä vyäkhyä: Through the previous verse we

can somehow get to know how great Çrépäda Raghunätha’s
passionate devotion was, that caused such a great yearning for
bhajana in his old age.
His extraordinary renunciation and his harsh adherence to
the regulative principles of bhajana simultaneously arise in one
place with the tenderness of his loving devotion, always serving
as a shining example for the räga-bhaktas like the polestar.

~ 474 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Deeply absorbed in bhajana, Çré Raghunätha is weeping on

the bank of Rädhäkuëòa. He cannot remain alive without
seeing the Lord directly. Occasionally a transcendental vision
of the sweetness of Çré Çré Rädhä-Mädhava awakens in him
Whose relish expands a supernatural bliss in his consciousness,
and then a moment later the vision ends and his lamentations
double in intensity.
It is comparable to the momentary lightning strike in a
clouded new moon night, which (afterwards) doubles the
darkness of the traveller’s eyes. What a wonderful condition of
bhäva awakens when the premika once relishes the sweetness
of the Lord through his eyes and then this vision vanishes.
Çréla Viçvanätha Cakravartépäda describes this in his
Mädhurya-Kädambiné-grantha (8th shower): ...hanta hanta
kena vä anirvacanéya bhägyena svayaà hasta präpto nidhir
ajani, kena vä mahäparädhena tataç cyutam iti, niçcetuà
niçcetano’haà na prabhavämi tad bädhävädhitadhéù kva yämi
kià vä karomi kam upäyam atra kam uha vä påcchämi mahä-
çünyam iva nirätmakam iva niùçaraëam iva däva pluñöam iva
mäà nigilad iva tribhuvanam avaloke
"Alas! Alas! By some indescribable stroke of luck I have
gotten this jewel in my hand! What offence did I commit that
made it fall from my hand again? I am ignorant, so I cannot
ascertain anything myself! I’ve become like a great fool! Where
shall I go? What shall I do? Whom shall I ask for the solution to
this? I feel completely empty as if bereft of all relatives, without
shelter as if burning in a forest fire! It is as if the three worlds
are devouring me!"
If a sädhana-siddha-premika experiences this out of want for
the sweetness of the Lord, one can easily imagine how powerful
the condition of separation of a nitya-siddha-parikara like
Çrépäda Raghunätha must be.

~ 475 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

When his transcendental visions vanish, he feels a strong

want and even during such sphuraëa-(unfolding) visions he
feels a deep hankering for the direct attainment of the deity. In
such a condition Çrépäda Raghunätha praised Çrédhäma Vraja
and the eternal associates of the Lord in this Vraja-Viläsa-Stava,
as a means to directly attain the Lord.
In this verse he says: yan mädhuré divya sudhä rasäbdheù
småteù kaëenäpyati lolitätmä
"I have become extremely greedy after remembering the
flavour of even one drop from the divine sweet nectarocean of
Çré Çré Rädhä-Mädhava."
The divine nectar of Çré Çré Rädhä-Mädhava’s sweetness is
like a billowing ocean. When Çrépäda relishes a sphuraëa-vision
of even one drop of this nectar he becomes overwhelmed.
Because he attracts everyone from the material universes up to
Vaikuëöha and Goloka, from the mobile and immobile
creatures up to Lakñmé Näräyaëa and even Himself, the Lord
of Goloka with His wonderful sweetness, He is named ‘Kåñëa’.

våndävane apräkåta navéna madana;

käma gäyatré käma béje yära upäsana
puruña yoñit kibä sthävara jaìgama;
sarva cittäkarñaka säkñän manmatha madana
çåìgära rasaräjamaya mürtidhara;
ataeva ätma paryanta sarva citta hara

(Caitanya Caritämåta Madhya 8)

"The transcendental youthful Cupid of Våndävana is

worshipped with the Käma-Gäyatré-mantra with the Käma-béja.
He attracts men and women, mobile and immobile creatures,
for He is the enchanter of Cupid Himself. He is the

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

embodiment of the king of flavours, the erotic flavour, and thus

He steals even His own mind away!"
Along with His all-attractive, ever fresh dense çyäma-beauty,
the tender Çyämasundara Who is an ocean of sweetness and the
root cause of all lustre, there is premera svarüpa deha prema
vibhävita; kåñëera preyasé çreñöhä jagate vidita.
Who can describe the power of the clash of the billowing
waves of this incomparable ocean of sweetness, the golden
embodiment of mahäbhäva, that shines like fresh Gorocana-
pigments, Kåñëa’s dear most beloved Çrématé Värñabänavé, with
the Kåñëa-ocean?
Simply by remembering one drop of this, Çré Raghunätha
becomes exceedingly greedy. Çrémat Jéva Gosvämépäda gives a
slight hint of this self-manifest sweetness of Çré Çré Rädhä-
Mädhava:

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 Sandarbha 581)

"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." The purport of this verse is:
"May the combined self manifest, indescribable forms of Çré-
Çré Rädhä-Mädhava arise in my consciousness in such a way
that not even the slightest other awareness will remain. May

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that sweetness never leave my consciousness!" - This is

Çrépäda’s wish.
He describes this sweetness as a bright golden and bluish
splendor. In other words - The sapphire-like luster of Çyäma
and the golden luster of Çré Rädhä illuminate all directions.
Because of being with the beloved, Çré Rädhä’s right eye and
Çré Kåñëa’s left eye are gladdened by wonderful gestures,
dancing with indescribable sweetness. The endless manifesting
expertise of Våñabhänu-nandiné’s mädanäkhya-mahäbhäva is as
if surrounding Their sublime bodies.
In other words, Their bodies are adorned by the sweetness
of innumerable wonderful pastimes like kissing and embracing,
which are the visible signs of that mädana-bhäva from which
innumerable pastimes become revealed, generating all bhävas,
from rati upto mahäbhäva.
Then again They are gladdened by the fragrance of
sweetness that anoints Them with the unguents of mutual love
and enchants all the people. In other words, just as the
vermilion and other unguents that adorn a hero and heroine’s
body makes their bodies fragrant and delights Their bystanding
girlfriends, similarly the fragrance of Çré Çré Rädhä-Mädhava’s
mutual love supremely delights Their sakhés.
Çrémat Jéva Gosvämé said: "May this sweetness attack my
consciousness in all respects!"
The remembrance of even a drop of this ocean of Çré Çré
Rädhä-Mädhava’s very powerful sweetness greatly overwhelms
Çrépäda Raghunätha’s heart and mind. He becomes unsteady
when great sacred greed awakens within him. Without directly
being able to relish this sweetness he won’t be able to stay alive.
jala vinä yeno ména, duùka päya äyuù héna (Like a fish out of
water I suffer like I am lifeless). Such is his condition. He
cannot spend any more time without darçana.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Being thus helpless in his desire to see Çré-Çré Rädhä-

Mädhava, his king and queen, he praises and honours Çré Vraja-
dhäma and its inhabitants in these verses, seeing this as the best
way to attain Their darçana. padyair vrajasthän akhilän vrajaà
ca, natvä svanäthau bata tau didåkñe. Hence this stava is called
Vraja-Viläsa-Stava. When Vraja-dhäma and the inhabitants of
Vraja are merciful, he will easily attain the direct audience of
his most beloved Çré Çré Rädhä-Mädhava, this is Çré
Raghunätha’s unswayable faith.

yäìdera mädhuré sindhu, smari tära eka bindu

ati lubdha hoiyächi ämi.
katipaya çloka kore, vraja-dhäma parikare,
bhakti bhare täìhä sabe nami.

"Because I have become very greedy even by remembering

a mere drop of the ocean of Their beauty, I am now bowing
down with devotion to Vraja-dhäma and Çré Çré Rädhä-Kåñëa’s
associates there in these following verses."

ei väïchä hoy präëe, nitya kori daraçane,

präëa mora yugala kiçora.
vrajaväsi saìge väsa, ei mätra abhiläña,
(seve) ei äçä pürëa koro mora

"I cherish the desire in my heart to always see Them, for the
Yugala Kiçora are my very life. I desire only to live with the
Vrajaväsés. Please fulfill these desires (for service)!"

~ 479 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 4:

prädurbhäva-sudhä-draveëa nitaräm aìgitvam äptvä yayo-

rgoñöhe’tékñëam anaìga eña paritaù kréòä-vinodaà rasaiù |
prétyolläsayatéha mugdha-mithuna-çreëé-vataàsäv imau
gändharvä giridhäriëau bata kadä drakñyämi rägeëa tau ||4||

prädurbhäva - appearance; sudhä-draveëa - with the nectar;

nitaräm - always; aìgitvam - the embodied state; äptä - attain; yayoù
- of whom; goñöhe - in Vraja; abhékñnam - constantly; anaìga - the
disembodied Cupid; eña - this; paritaù - everywhere; kréòä - play;
vinodaà - pleasure; rasaiù - with flavours; prétyä - with love;
ulläsayati - gladdens; iha - here; mugdha - bewildered, beautiful,
young; mithuna - pair; çreëé - series; vataàsau - the greatest
ornaments; imau - these two; gändharvä - Rädhä; giridhäriëau - and
Kåñëa; bata - alas!; kadä - when; drakñyämi - I will see; rägeëa - with
passionate love; tau - these two.

When will I see Gändharvä and Giridhäré, the crown

jewels of innocent, young and beautiful Couples, Who
gave the disembodied Cupid his body back by sprinkling
him with the nectar waves of Their appearance and Who
are always lovingly expanding Their erotic pastimes of
pleasure, with the eyes of devotional passion?

Stavämåta Kaëä Vyäkhyä: A great longing for the

sweetness of the Yugala awakens within Çrépäda Raghunätha’s
heart. This intense longing is the very life-force of räga bhajana.
Through his wonderfully artistic sweet poetry Çré Raghunätha
reveals his deep anuräga in these verses.
The river of his kävya-rasa (mellows of poetry) is agitated by
ever new waves of beauty and sweetness and constantly flows
towards the mädhurya-sindhu (ocean of sweetness) of Çré-Çré

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Rädhä-Mädhava, illuminated by the lovely rays of the ever-

fresh moon of bhäva and dancing with higher and higher waves
of lalita-lélä (lovely pastimes), eager to go down into it.
In the previous verse he has said: "I greatly yearn to see My
most beloved king and queen Rädhä and Mädhava, the memory
of a single drop from the nectarocean of Whose sweetness has
made my heart very eager to see Them. Thus through this
Vraja-Viläsa-Stava I bow down to Their abode Vraja and its
inhabitants."
One may ask here: "Çrépäda! In what way do you like to see
the Yugala? The desires of your eyes will already be fulfilled by
seeing Them united just once, won’t they?" To answer this
question he speaks this verse: "I want to see this most rasika-
pair enjoying erotic pastimes with Each other."
Çré Kåñëa is the embodiment of complete erotic flavours and
Çré Rädhä is the embodiment of complete mahäbhäva. If this
embodiment of condensed erotic flavours and the embodiment
of condensed love are relishable, then I must relish Them in a
playful condition. In this condition I can perceive the pinnacle
of Their exchange of rasa and prema, although generally Their
darçana alone is already the greatest fruit of the eyes for those
who have eyes. Because what to speak of others, They are
Themselves already enchanted simply by seeing Each other. Çré
Kåñëa says: rädhära darçane ämära juòäya nayana; ämära
darçane rädhä sukhe ageyäna (C.C.)
"The sight of Rädhä soothes My eyes and when Rädhä sees
Me, She is beside Herself of bliss." Still, for Çré Rädhä’s sakhés
and maïjarés the highest fulfillment is the sight of the Yugala in
a playful condition.
In this verse Çré Raghunätha is saying: "By sprinkling the
disembodied Cupid with the nectar-rasa of Their appearance,

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They have given him his body back2. Thus They always increase
the pleasure of Their pastimes through transcendental flavours
like the çåìgära rasa. It is as if the disembodied Cupid becomes
directly embodied by being showered by the nectar of Çré
Rädhä-Mädhava’s Våndävana lélä. The purport of this is that the
mundane Cupid has no power and influence at all in
Våndävana. Here the Original Personality of Godhead
Vrajendra-Nandana is the TRANSCENDENTAL NEW
CUPID and the most loving Vraja-sundarés serve this
transcendental new Cupid with the supreme essence of prema,
named mahäbhäva.
This prema is called KÄMA here. Seeing the signs of this
käma (gopé-prema), great loving and wise devotees like
Uddhava became astonished and ecstatic and prayed for births
as blades of grass or shrubs in Vraja in order to get showered
with their sacred footdust.
Although Çré Vrajendra-Nandana is the Original Personality
of Godhead and the embodiment of rasa and änanda, and
although all the people of the world can become free from all
lusty desires and blessed with attaining prema simply by
hearing and chanting His holy name, He Himself considers
Himself blessed when He is showered by the countless streams
of lust or topmost love of Çré Rädhä and the Vraja-gopés, and
the world and Cupid also become fulfilled.

rädhikädi loiyä koilo räsädi viläsa;

väïchä bhari äsvädilo rasera niryäsa

2 çiva kopänala dagdha çaréra ityanubhütärtha dyotaka etacchabdaù

(Baìga Bihäré Vidyälaìkära): "Cupid initially lost his body because it
was scorched by the fire of Çiva's anger."

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

kaiçora vayasa, käma jagata sakala;

räsädi léläya tina korilo saphala

(Caitanya Caritämåta Ädi 4)

"Taking Rädhikä and others along for the Räsa-dance and

other pastimes He fulfills His desires by extracting the
transcendental flavours from them. He fulfills His adolescence
and satisfies Cupid and the whole world by performing
pastimes like the Räsa-dance."
The purport here is that in lust there is a certain motivation
for selfish sense gratification. One name of lust is anaìga or the
disembodied. If this lust, or anaìga, is not joined with pure
love, viz. activities only meant to please the beloved, without
desiring personal sense gratification, then anaìga can never
become säìga (embodied).
Because the love of Çré Rädhikä and the gopés is in all
respects free from all motivations, Anaìga has now become
blessed with a new body by revealing his innumerable items like
kissing and embracing through them. Thus he has become free
from the disgrace of his disembodied status. Especially through
Çré Rädhä’s mädanäkhya mahäbhäva-filled pastimes, Madana
(Cupid) has been blessed again with a full embodiment. Hence
Çrémat Rüpa Gosvämé has written:

harir eña na ced avatäriñyan mathuräyäà madhuräkñi rädhikä ca

abhaviñyad iyaà våthä visåñtir makaräìkas tu viçeñatas tadätra

(Vidagdha Mädhava Näöaka)

"O sweet-eyed girl! If Çré Hari and Çré Rädhikä had not
descended in Mathurä, then the creation would have been in

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vain. Especially the existence of Cupid would have been a

waste!"
Therefore Anaìga became säìga, or embodied, as a result of
the appearance of Çré-Çré Rädhä-Mädhava, and so the flavours
of the pleasure-pastimes of this Rasika-Mithuna (romantic
Couple) are expanding through the erotic flavour and other
love-mellows.
Here we may ask: "The mundane Anaìga cannot get a place
in the transcendental loving pastimes of Çré-Çré Rädhä-
Mädhava, can he? Anaìga may consider himself blessed and
reembodied by taking part in these pastimes because of the
semblance of lust in them, but can the mundane Cupid really
actually nourish or increase the transcendental erotic pastimes
of Çré Rädhä-Mädhava?"
Çrémat Jéva Gosvämépäda has written about this in his Båhad
Krama Sandarbha-commentary on the line uttambhayan rati-
patià ramayäà cakära ("Çré Kåñëa created lusty feelings in the
Vraja-sundarés and then made love with them in different
ways") of the Bhägavata-çloka; bähu prasära (Bhä. 10.29.46):
vastutastu täsäà premaiva sähajikaù natu kämaù. tad
abhäve sä lélä surasä na bhavatéti svayam eva täsäm asantam
api kämaà vardhayämäsetyarthaù. sa tu kämaù präkåto na
bhavati api tu sa eva bhagavän yenäàçena kämävatäro bhavati
sa evaàças täsäà manasyäveçitaù
This means: "Actually it is natural for the Vraja-ramaëés to
have pure love for Kåñëa without desiring personal sense
gratification. It is impossible for desires of personal lusty sense
gratification ever to enter into their hearts. But without lust, the
meetings between heroes and heroines are never relishable.
Therefore, although there was no lust in the hearts of the Vraja-
sundarés, the Lord infused lust into them and also increased it .
But this lust is never like mundane lust. Rather, the Lord

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infused a particle of this lust in the presiding deity of mundane

lust, with which he bewilders the living entities, in their hearts.
Therefore, although the mundane Anaìga has no right to enter
into these pastimes he still considers himself embodied for the
sake of these pastimes, and the transcendental Cupid expands
the flavours of the Yugala-pastimes. Thus it must be
understood."
Çrépäda Raghunätha said: "Çré Rädhä-Giridhäré are the crown
jewels of all young, wonderful loving pairs in beauty, sweetness,
love and playfulness. Not only of all the pairs in the material
worlds, but also of all the Personalities of Godhead that sport in
the spiritual worlds with Their goddesses of fortune.
vrajendranandana kåñëa - näyaka çiromaëi, näyikära çiromaëi
- rädhä öhäkuräëé (C.C.)
"Vrajendra-Nandana Kåñëa is the crown jewel of all amorous
heroes and goddess Rädhä is the crown jewel of all amorous
heroines." Çrépäda Raghunätha passionately yearns to see this
Çré Rädhä-Giridhäré. Unless this anuräga comes to anoint the
eyes with the devotional power to see, the sweetness of the
confidential pastimes of Çré-Çré Rädhä-Mädhava cannot be
relished. Therefore Çré Raghunätha urges the sädhakas who are
eager to relish the mellows of the pastimes of Rädhä-Mädhava
to spend their lives practising full-time räga bhajana.

prakaöita lélärüpa amåta paraçe

anaìga yeno aìga läbha kori vraje
çåìgärädi rasa dvärä tiho nirantara
sucäturya våddhi kore navéna lélära
käma kréòä-rata sei yugala kiçora
anuräge sandarçane hoibo vibhora

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"Through the nectarean touch of Their manifest pastimes, it

was as if Anaìga gained a body in Vraja. He constantly expands
the cleverness of the mellows like çåìgära-rasa of these ever-
new pastimes. I will become absorbed in passionately
witnessing the Yugala Kiçora engaging in Their erotic
pastimes."

VERSE 5:

vaikuëöhäd api sodarätmaja-våtä dväravaté sä priyä

yatra çré-çata-nindi-paööa-mahiñé-våndaiù prabhuù khelati |
prema-kñetram asau tato’pi mathurä çreñöhä harer janmato
yatra çré-vraja eva räjatitaräà täm eva nityaà bhaje ||5||

vaikuëöhäd - than Vaikuëöha; api - even; sodara - brother; ätmaja

- child; våtä - surrounded; dvärävaté - Dvärakä; sä - she; priyä -
beloved; yatra - where; çré - goddess of fortune; çata - a hundred; nindi
- belittling; paööamahiñé-våndaiù - with many queens; prabhuù - the
Lord; khelati - plays; prema - love; kñetram - field; asau - this; tataù -
than that; api - even; mathurä - Mathurä; çreñöhä - the greatest; hareù
- of Hari; janmataù - of the birth; yatra - where; çré vraja - Çré Vraja;
eva - only; räjatitaräà - clearly manifest; täm - to her; eva - only;
nityaà - eternally; bhaje - I worship.

I eternally worship Mathurä-dhäma, where the

Supreme Lord personally took His birth, which includes
Vraja and which is even greater than Dvärakä, where the
Lord is always enjoying wonderful pastimes with His
Queens like Rukmiëé and Satyabhämä, Who are the
greatest goddesses of fortune, where He is surrounded

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by His brother Balaräma and His sons, headed by

Pradyumna, and which is in its turn again greater than
Vaikuëöha.

Stavämåta Kaëä Vyäkhyä: For the fulfillment of his

desires Çrépäda Raghunätha first praises Çré Mathurä-maëòala
in this verse.
Çré Vaikuëöha is the Supreme Abode. In Çrémad Bhägavata
(2.9.10) it is described:

pravartate yatra rajas tamas tayoù

sattvaà ca miçraà na ca käla vikramaù
na yatra mäyä kim utäpare harer
anuvratä yatra suräsurärcitäù

"In Çré Vaikuëöha there are no material modes of passion,

ignorance or mixed goodness, nor is there any influence of time
or mäyä, what to speak of mäyä-induced lust and anger. Here
the associates of Lord Viñëu reside, worshipped by both gods
and demons."
In the Båhad Bhägavatämåta it is seen that when Çré
Gopakumära went to Vaikuëöha, he experienced the spotless
bliss there and said:

teñu vai dåçyamäneñu tad brahmänubhave sukham

gacchet sutucchatäà sadyo hriyeva viramet sukham
aho sukhaà kédåg idaà durüham aho padaà kédåg idaà mahiñöham
aho mahäçcaryataraù prabhuç ca kédåk tathäç caryatarä kåpäsya

"When I see this Vaikuëöha and all that is there, I consider

the experience of brahma to be insignificant and the bliss of
liberation becomes ashamed and ceases to exist. Aho! How

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blissful it is here! How supremely glorious, indescribable and

inconceivable this place is! Aho! How amazing also the Lord of
this abode is and how greatly astonishing is His grace!"
In other words: in Vaikuëöha-loka everything is adorned with
the greatest glory. Higher than this supreme abode Vaikuëöha,
though, is Dvärävaté.
Being a worshiper in the mood of Vraja, Çré Gopakumära
could not be happy by seeing the opulences of Vaikuëöha, so
when he gradually proceeded to Ayodhyä and Dvärakä he
experienced a happiness superior to that of Ayodhyä and
Vaikuëöha in Dvärakä and said:

mokñe sukhaà nanu mahattamam acyute yat tat koöi koöi guëitaà
gadituà vikuëöhe
yaktyä kayäcid adhikaà kila koçaläyäà yad dvärakäbhavad idaà tu
kathaà nirüpyam

(Båhad Bhägavatämåta 2.5.37)

"In Vaikuëöha there is a bliss which is millions of times

greater than the bliss of liberation, that is ascertained by those
who desire liberation. The devotees of the Lord have
ascertained that the bliss of Ayodhyä is again greater than that
in Vaikuëöha, but none of these persons have been able to
measure the bliss of Dvärakä!"
Çrépäda Sanätana Gosvämé writes in his own commentary on
the next verse (2.5.38): yathä sevä rasa viçeña
niñöhayäyodhyäyäà vaikuëöhato’pi sukhädhikyaà ghaöeta,
tathä dvärakäyäm api sauhåda rasa viçeña niñöhayäyodhyäto’pi
sukha viçeñaù sidhyatyeva
"There is more bliss in Ayodhyä than in Vaikuëöha because
there is a specific and fixed service-attitude in Ayodhyä.

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Similarly more bliss is accomplished in Dvärakä than in

Ayodhyä because there is a certain attitude of friendship in
Dvärakä."
Thus showing the superiority of Dvärakä over Vaikuëöha, Çré
Raghunätha describes fixation in the sauhåd-rasa (attitude of
friendship) and says: "Çré Kåñëa shines beautifully in Dvärakä,
surrounded by His brother Balaräma and His sons, headed by
Pradyumna, and He enjoys wonderful pastimes with His 16,000
Queens, headed by Rukmiëé and Satyabhämä, all excelling
hundreds of goddesses of fortune and all existing for His
pleasure."
After that he said: "But greater even than Dvärakä is Çré
Mathurä, because the Lord advented Himself there. Mathurä-
puré shines like the Queen of Queens, being the greatest of the
seven holy places. Çrémat Rüpa Gosvämépäda has written:

adyävanti patad grahaà kuru kare mäye çanair véjaya

cchatraà käïci gåhäëa käçi purataù pädüryugaà dhäraya
näyodhye bhaja sambhramaà stuti-kathäà nodgäraya dvärake
devéyaà bhavatéñu hanta mathurä dåñöi-prasädaà dadhe

(Stavamälä - Mathurä-stava - 4)

"O Avanti! Take the spittoon for spitting the chewed betel
leaves in your hands! O Mäyäpuri! Softly fan her! O Käïci! Hold
the umbrella! O Käçi! Hold the two sandals in front of her!
O Ayodhye! Don’t be afraid anymore! O Dvärake! Do not offer
anymore praises, because Mathurä, who has become the Queen
of Çré Kåñëa Himself, has become pleased with you!"
The glories of Mathurä are so great because Çré Kåñëa, the
Original Personality of Godhead, has advented Himself there.
More glorious than that, though, is that WITHIN THE

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DISTRICT OF MATHURÄ THERE IS VRAJA, THE

ABODE OF PURE LOVE.
The Lord descended in Mathurä, but He displayed His
loving pastimes, devoid of all sense of awe and reverence, in
Vraja, the abode of love.
His associates here have forgotten all of His majesty and have
lost themselves in loving Kåñëa in the mood of mora putra,
mora sakhä, mora präëapati (C.C.) "He is my son, He is my
friend, He is the Lord of My heart."
Hence there is no comparison to Vraja, the abode of pure
love. When feelings of awe and reverence arise, they make the
heart contract and this decreases the bliss of love. Love
demands that the beloved is loved without any hesitation.
When reverence or hesitation appear, love’s heart breaks.
In love the devotee and the Lord are embracing each other
in the most intimate way - this is the speciality of love. This
cannot be found anywhere else than in Vraja, the abode of pure
love.
Therefore in Vraja one wave of the celestial Gaìgä-river of
love follows the other, and they are flowing in innumerable
directions. This ecstatic love cannot be witnessed anywhere else
but in the pure and sweet ecstatic Vraja-bhäva. This is the
exclusive glory or pride of Vraja-prema.
Çré Raghunätha said: "I always worship this Çré Mathurä,
which includes Vraja, the abode of love".

paööamahiñé çré rukmiëé satyabhämä;

çata çata lakñmé nahe yähära upamä
sahodara baladeva putra parikare;
ye sthänete çré govinda nitui vihare
sei dhäma dvärävaté vaikuëöha hoite;
adhika mahimä boli gäya bhägavate

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mathurä maëòale prema kñetra vrajadhäma;

yathä janma aìgé kore svayaà bhagavän
dvärävaté hoite çreñöha mathurä maëòala
satata bhajanä kori sarva sumaìgala

"Dvärakä-dhäma, where Çré Govinda eternally sports with

His Queens Çré Rukmiëé and Satyabhämä, Who cannot be
compared to hundreds of goddesses of fortune, as well as with
His sons and His brother, is greater than Vaikuëöha and it is
excessively praised by Çrémad Bhägavata. Mathurä-maëòala,
the abode of love Vrajadhäma where the Original Personality of
Godhead took His birth, is even greater than Dvärakä, though.
I always worship this all-auspicious place."

VERSE 6:

yatra kréòati mädhavaù priyatamaiù snigdhaù sakhénäà kulai-

rnityaà gäòha-rasena räma-sahito’py adyäpi go-cäraëaiù |
yasyäpy adbhuta-mädhuré-rasa-vidäà hådy eva käpi sphuret
preñöhaà tan-mathurä-puräd api harer goñöhaà tad eväçraye ||6||

yatra - where; kréòati - plays; mädhavaù - Kåñëa; priyatamaiù -

with His most dearly beloveds; snigdhaù - pleasant; sakhénäà kulaiù
- with friends; nityaà - eternally; gäòha rasena - with deep love; räma
sahitaù - with Balaräma; api - even; adya - today; api - even;
gocäraëaiù - by tending cows; yasya - whose; api - even; adbhuta -
wonderful; mädhuré - sweetness; rasa-vidäà - of the rasika devotees;
hådi - in the heart and mind; eva - only; käpi - anyone; sphuret - is
manifest; preñöhaà - dear; tad - that; mathurä-purät - than the city of
Mathurä; api - even; hareù - of Hari; goñöhaà - the pasturing fields;
tat - that; eva - only; äçraye - take shelter.

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I take shelter of the Goñöha (the pasturing fields of

Vraja), where even today Mädhava, His brother and
Their dearest friends are performing the pastime of
herding the cows with great love, whose indescribable
sweetness is manifest in the hearts and minds of the
sensitive rasika-devotees and which is dearer to Çré Hari
than even Mathurä City.

Stavämåta Kaëä Vyäkhyä: In the previous verse Çrépäda

Raghunätha praised the city of Çré Mathurä and also mentioned
that Mathurä is adorned with the greatest glory because it
contains Vraja-maëòala, the most complete abode of Çré
Govinda’s sweet intimate pastimes.
As Çré Räghunätha thus remembers Vraja-maëòala, the self-
manifest pastimes of Vraja appear in his mind. In this verse he
praises the goñöha, the pasturing fields of Vraja, remembering
Çré Kåñëa’s sweet pastimes there with His brother Baladeva and
friends like Çrédäma.
On the day that Çré Nanda and the Vrajaväsés left Gokula and
entered Çré Vraja-maëòala to find a safe haven, the children
Balaräma and Kåñëa became most happy to see this peerless
pasturingland.

våndävanaà govardhanaà yamunä pulinäni ca;

vékñyäséd uttamä préti räma mädhavayor nåpa

(Bhägavata 10.11.36)

Çré Çukadeva told Mahäräja Parékñit: "O King! When

Balaräma and Mädhava saw Våndävana, Govardhana and the
bank of the Yamunä, They felt the greatest ecstatic love!"

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Being attracted to these most enchanting meadows in Their

childhood, Balaräma and Kåñëa commenced Their goñöha-
pastimes of tending the cows with Their friends like Subala.
The attraction to this goñöha-kréòä is so strong that even the
affectionate laps of their mothers, fathers and relatives could
not keep them at home.
Çré Çukadeva Muni has said:

evaà vrajaukasäà prétià yacchantau bäla ceñöitaiù;

kalaväkyaiù svakälena vatsapälau vabhüvatuù
avidüre vrajabhuvaù saha gopäla bälakaiù;
cärayämäsatur vatsän nänä kréòä paricchadau
kvacid vädayato veëuà kñepaëaiù kñipataù kvacit;
kvacit pädaiù kiìkiëébhiù kvacit kåtrima go våñaiù
våñäyamäëau nardantau yuyudhäte parasparam;
anukåtya rutair jantüàç ceratuù präkåtau yathä

(Bhägavata 10.11.37-40)

"In this way Balaräma and Kåñëa commenced Their pastimes

of herding the cows and calves in Their childhood, increasing
the transcendental bliss of the Vrajaväsés with Their different
sweet words. Taking the different items of Their childhood
play, like Their flutes, reeds, horns and balls along, They began
to herd the calves with Their friends like Çrédäma and Subala,
not far from Nanda’s abode. Sometimes the two brothers
played Their flutes, sometimes They threw Bilva- and Ämalaké-
fruits with bats, sometimes They sweetly danced, making the
bells on Their lotus ankles jingle along in time, sometimes They
appeared like cows and bulls by covering Their bodies with
blankets and roared like bulls while fighting each other head-
to-head, and sometimes They imitated the sounds of peacocks,

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swans and monkeys. In this way They enjoyed Themselves with

various sweet pastimes, just like ordinary mundane boys."
As They gradually grew up (into the Paugaëòa-age-group)
Their goñöha-vihära also assumed sweeter forms. Then They
could freely go further away from home into the goñöha to
perform Their sweet and wonderful pastimes.
Like an expert artist Çrépäda Çuka Muni has drawn a very
enchanting picture of this goñöha vihära:

phala prabäla stavaka sumanaù piccha dhätubhiù;

käca muktä maëi svarëa bhüñitä apyabhüñayan
muñëanto’nyonya çikyädén jïätänäräc ca cikñipuù;
tatratyäçca punar düräddhasantaçca punar daduù
yadi düraà gataù kåñëo vana çobhekñeëäya tam;
ahaà pürvaà ahaà pürvam iti saàspåçya remire
kecidveëün vädayanto dhmantaù çåìgäëi kecana;
kecid bhåìgaiù pragäyantaù küjantaù kokilaiù pare
vicchäyäbhiù pradhävanto gacchantaù sädhuhaàsakaiù;
bakair upaviçantçca nåtyantaç ca kaläpibhiù
vikarñantaù kéça bälänärohantaç ca tair drumän;
vikurvantaç ca taiù säkaà plavantaç ca paläçiñu
säkaà bhekair vilaìghantaù sarit srava samplutäù;
vihasantaù praticchäyäù çapantaç ca pratisvanän

(Bhägavata 10.12.4-10)

"Although They were already decorated at home by Their

mothers with glass beads, pearls, jewels and gold, when They
came into the forest They still decorated Themselves even
further with fruits, leaves, bunches of flowers, peacock feathers
and mineral pigments. Thus They commenced their goñöha-
kréòä. One hid the flute and reed of another, and when the
captor was caught, he flung it far away. When the owner of the

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flute and reed ran to the place where they were thrown to catch
them, one boy who was standing there caught them and threw
them even further away. Then they all laughed and returned
the things to the robbed boy."
"Sometimes Kåñëa left the cowherd boys, desiring to admire
the sylvan beauty and then the cowherd boys all came running
to Him, calling out: "I will be the first to touch Kåñëa! I will be
the first to touch Kåñëa!", everyone floating in transcendental
bliss.
"Some boys were playing flutes, some were playing horns,
some were humming like bees, some were cooing like cuckoos,
some took delight in running fast with the shadows of birds,
some were imitating the walking of the swans, some sat in the
water like ducks and some joined the peacocks in dancing.
Some boys pulled at the tails of the baby-monkeys who sat in
the branches of the trees, and then joined them in the high
branches, imitating the crazy faces they were making and
climbing with them from one branch to the other. Some
imitated the jumping of frogs and jumped across narrow
brooks, others made fun of their own reflections and again
others cursed their echoes."
While thus describing the various sweet activities of Çré
Kåñëa and His cowherd boyfriends, Çré Çuka Muni exclaimed in
blissful astonishment:

itthaà satäà brahma sukhänubhütyä

däsyaà gatänäà paradaivatena
mäyäçritänäà naradärakeëa
särddhaà vijahruù kåta puëya puïjäù

(Bhägavata 10.12.11)

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"O King! Only because of having a great amount of pious

merit could these cowherd boys play so many childhood
pastimes with the Original Personality of Godhead, Who is
identified with the undifferentiated bliss of brahma by wise
men and mystics, Who is worshipped as the Supreme Lord by
His servants, and Who is considered no more than a human
child by ignorant people who are attached to sense
gratification."
Although scriptures like the Çrémad Bhägavata describe the
deeply loving goñöha-pastimes of Çré Kåñëa and His cowherd
boyfriends in their paugaëòa-age, the greatest aspiration of
Çrépäda Raghunätha, who is a maidservant of Çré Rädhäräëé, is
to see Çré Kåñëa’s deeply passionate erotic goñöha-pastimes in
His kaiçora-age (adolescence).
When adolescence appears, erotic feelings awaken and Çré
Kåñëa mainly develops the desire to enjoy in solitude at
Govardhana and Çré Rädhäkuëòa together with Çré Rädhä, by
Whose form, qualities and pastimes He has become enchanted.
This He expresses through words like räkhäla loiyä vane, sadä
phire dhenu sane, tuyä lägi vane vanacäré:
"I have become a cowherder in the forest and I am
wandering around with My cows there simply to see You!"
He performs His sweet goñöha-pastimes with Baladeva and
His friends and then goes off with His dearest friends like
Subala and Madhumaìgala on the pretext of admiring the
beauty of the forest just to enjoy sweet passionate pastimes on
the bank of Çré Rädhäkuëòa with Çré Rädhä, with the assistance
of Çré Rädhä’s girlfriends and maidservants.
The rasa of these pastimes flows into innumerable directions
and inundates the fields of the sensitive rasika-devotees’ hearts.
The word nityaà proves the eternality of all these pastimes.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Hence Çré Raghunätha has said: yasyäpyadbhuta mädhuré

rasavidäà hådyeva käpi sphuret:
"The indescribable sweetness of this rasa is manifest in the
hearts and minds of the rasika devotees. These pasturing fields
are even dearer to Çré Kåñëa than Mathurä. I take shelter of this
goñöha-pradeça."

çrédämädi sakhä saìge kåñëa baladeve;

gocäraëe nitya khelä gäòha anuräge
adbhuta rasa keli mädhurya viçeñe;
satata lägiche yähä rasika mänase
madhupuré hoite çreñöha sei vrajadhäma;
çré govinda léläbhümi nayanäbhiräma

"Vrajadhäma, Çré Govinda’s eye-enchanting playground,

where Çré Kåñëa and His brother Baladeva eternally play the
pastimes of cowherding with Their friends, headed by Çrédäma,
with deep love, the special sweetness of Whose rasika-pastimes
is always on the minds of the rasika-devotees, is even greater
than Mathurä City."

VERSE 7:

vaidagdhyottara-narma-karmaöha-sakhé-våndaiù parétaà rasaiù

pratyekaà taru-kuïja-vallari-giri-droëéñu rätrindivam |
nänä-keli-bhareëa yatra ramate tan navya-yünor yugaà
tat-pädämbuja-gandha-bandhurataraà våndävanaà tad bhaje ||7||

vaidagdhya - cleverness; uttara - greatest; narma - humorous;

karmaöha - expert; sakhé-våndaiù - with girlfriends; parétaà -
surrounded; rasaiù - with tastes; pratyekaà - each and every one; taru

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- tree; kuïja - grove; vallari - vine; giri - mountain; droëéñu - in the

caves; rätrim - night; divam - day; nänä - various; keli - pastimes;
bhareëa - with a multitude; yatra - where; ramate - enjoying love
making; tad - that; navya - youthful; yünaù - pair; yugaà - couple; tat
- that; pädämbuja - lotus feet; gandha - fragrance; bandhurataraà -
very lovely; våndävanaà - Våndävana; tad - that; bhaje - I worship.

I worship the very enchanting abode named Çré

Våndävana, which is made fragrant by the lotus feet of
the Adolescent Couple, Who are surrounded there by
many laughing and joking girlfriends, who are very
expert in all kinds of arts of the amorous mellow and
where the Divine Couple passionately sports day and
night in the groves, that are surrounded by trees, vines
and fresh leaves and in the caves of the mountains.

Stavämåta Kaëä Vyäkhyä: Along with the remembrance of

the goñöha-lélä, the sweet vision of Çré-Çré Rädhä-Mädhava’s
passionate erotic pastimes with Their girlfriends awakens in
Çrépäda Raghunätha’s consciousness.
He praises Våndävana, the blissful abode of these rasika
pastimes. The extraordinary speciality of Çré Kåñëa in His
feature of akhila-rasämåta-mürti, the embodiment of all
transcendental flavours, is to relish the essential extract of rasa
through and through.
He is rasamaya and karuëämaya, full of taste and
compassion, and these two qualities have brought Him down to
earth from the transcendental realm of Goloka Våndävana with
His eternal companions. This descension of the source of all
descensions (avatäré) is a grave mystery.
rasika çekhara parama karuëa; ei dui hetu hoite icchära
udgama (C.C.) Astonishment is the very life-force of rasa and

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lélä. If there is no astonishment, the pastimes cannot be sweet.

Hence goddess Yogamäyä, who is expert in accomplishing the
impossible (aghaöana-ghaöana-paöéyasé) always keeps the
Original Personality of Godhead Vrajendra-Nandana absorbed
in transcendental rasa by arranging His meetings and His
resultant astonishing pastimes with His companions when He
descends to the material world.
Of all the pastimes of the different Personalities of Godhead,
the pastimes of Çré Kåñëa, the Original Personality of Godhead,
are supreme. Again of all of Çré Kåñëa’s pastimes, the
Våndävana-pastimes are purely the sweetest. Again of all the
Våndävana-pastimes, the sweet rasika-pastimes of Gopé-jana-
vallabha with the gopikäs, who are all endowed with
mahäbhäva, are the most astonishing.
Çré Kåñëa’s sweet rasika-pastimes with Çré Rädhäräëé, Who is
endowed with mädanäkhya-mahäbhäva though, are the very
limits of relishable and astonishing pastimes. The abode of
these most rasika-confidential pastimes is Çré Våndävana.
Çré-Çré Rädhä-Mädhava’s supreme abode of erotic pastimes,
Çré Våndävana, is full enchanting kuïja (grove)-abodes, that are
surrounded by various trees, vines and fresh leaves.
These are not ordinary trees and vines!

rädhäkåñëau parama kutukät khelato yat taleñu bhuïjäte yat phalam

ati rasaà yat prasünädi bhüñau;
yacchäkhästhaiù surucira khagair maunibhir nirnimeñaiù
pétäläpämåta rucisudhau täàs tarüàçcintayämi
nänäkärän divya nänä phalädén rädhä-kåñëa prétaye ye vahanti;
nänä saàsthänodbhaväntardhibhäjo vande våndäraëya dhanya
drumäàs tän
rädhä-kåñëänurägän mukula pulakino mäkarandaugha väñpän
tat tädåg väta caïcat kiçalaya karato divya nåtyaà dadhänäù;

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sat puñpa çroëa häsäù khaga kula virutaiù saàstuvantaù phaläder

bhärair namra drumäs te mama parama mude santu våndävanéyäù

(Våndävana Mahimämåta 6.11-13)

"I meditate on the trees at whose bases Çré Rädhä-Kåñëa most

humorously play, whose very luscious fruits They are eating,
with whose flowers They decorate Themselves or Each other,
and on whose branches silent enchanting birds are entertaining
Them with the nectar of their prattlings."
"I praise the blessed trees of Våndävana, who bear many
kinds of divine fruits in different shapes for the pleasure of Çré
Rädhä-Kåñëa, and who appear and disappear at different places
in different ways."
"The trees of Våndävana, that bear goose pimples of ecstatic
love for Çré Rädhä-Kåñëa in the form of their sprouts, who
release tears of ecstatic love in the form of oozing honeydrops,
whose fresh hand-like leaves are dancing gently in the soft
breezes, making dancing gestures, who smile through their nice
flowers, whose birds offer complete praise by singing sweetly
and who are laden with ripened fruits, they give me topmost
transcendental bliss."
All these trees and similarly qualified vines and fresh leaves
surround hundres of kuïja-cottages, which extend an
unprecedented beauty in Våndävana. In all these kuïja-
cottages and solitary enchanting cottages, the Adolescent Pair
perform sweet rasika-pastimes day and night.
rätri dina kuïja kréòä kore rädhä saìge; kaiçora boyas
saphala koilo kréòä raìge (C.C.)
"Day and night Kåñëa sports with Rädhä in the groves of
Våndävana, fulfilling His adolescence with His amorous sports."

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Çré Raghunätha says: "This amazing ocean of Çré-Çré Rädhä-

Mädhava’s pastimes appears as if agitated at every moment by
the rasa-waves of joking and laughter of Çré Lalitä and the
sakhés. vaidagdhyottara narma karmaöha sakhé-våndaiù
parétaà rasaiù. "The sakhés nourish and expand all these
topmost rasika-pastimes."
Çré Rädhäräëé is like a boundless ocean of mahäbhäva and
Çyämasundara is like a shoreless ocean of transcendental
flavours. Their meetings are naturally creating waves of bhäva
on the oceans of bhäva and rasa.
Above that is the whirlwind of the jokes of Çré Lalitä and the
sakhés, who are all highly expert in the art of the parihäsa-rasa
(the flavours of humour), that makes this ocean highly billowy.
Where is the boat of the Yugala’s hearts getting lost in the
womb of these billowing waves?
Çrépäda says: "I worship that most enchanting ÇRÉ
VRINDÄVANA, which is scented by the fragrance of the lotus
feet of Çré-Çré Rädhä-Mädhava, Who are always absorbed in
ever-so-sweet pastimes."

priya narma sakhé sane yugala kiçora;

ye sthänete vihariche rasete vibhora
keli paräyaëa sei navéna yugale;
prati taru, kuïja guhäya latära äòäle
rasera bädara kore häsya parihäse;
kuïja vana manorama aìgera suväse
divya cintämaëi dhäma sei våndävana;
satata bhajana kori loiyä çaraëa

"I always take shelter of Våndävana, that divine abode of

Cintämaëi-jewels, where the Adolescent Pair is always
absorbed in rasika-pastimes with Their dear most girlfriends,

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where They are playing in the concealment of every tree, grove,

mountain cave and vine, making waves of rasa with Their joking
and laughter and where They scent the groves with Their bodily
fragrance."

VERSE 8:

yatra çréù parito bhramaty avirataà täs tä mahä-siddhayaù

sphétäù såñöir alaà gaväm udayané väso’pi goñöhaukasäm |
vätsalyät paripälito viharate kåñëaù pitåbhyäà sukhai-
stan nändéçvaram älayaà vraja-pater goñöhottamäìgaà bhaje ||8||

yatra - where; çréù - the goddess of fortune; paritaù - everywhere;

bhramati - rambles; avirataà - always; täù tä - they; mahä - great;
siddhayaù - perfections; sphétäù - fully blown; såñöiù - creation; alaà
- greatly; gaväm - of the cows; udayané - increasing the opulence;
väsaù - abode; api - even; goñöhaukasäm - inhabitants of Vraja;
vätsalyät - out of parental love; paripälito - protected; viharate -
enjoys; kåñëaù - Kåñëa; pitåbhyäà - to the parents; sukhaiù - with
happiness; tat - that; nandéçvaram - Nandéçvara; älayam - abode;
vraja-pateù - of the king of Vraja; goñöha - Vraja; uttamäìgam - the
head; bhaje - I worship.

I worship Nandéçvara, the abode of the King of Vraja,

the crown jewel of Vraja, where the goddess of fortune
always wanders around everywhere, where the eight
mystic perfections are fully manifest, which has been
created to increase the opulence of the cows, where the
Vrajaväsés live in topmost bliss and where Çré Kåñëa is
enjoying Himself under the protection of His parents.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä: Çrépäda Raghunätha’s heart is

immersed in the sweetness of the Vraja-rasa. In some form the
remembrance of the Lord, His devotees and His abode arises
in the consciousness of one in whose heart prema has appeared,
and this prema attains a great savour.
yathä prävåñi tåëäìkurasyodbhedena tad béja sattänuméyate
(Vyäsa Bhäñya) "Just as we can assume that the earth contains
seeds when the crops start growing in the monsoon-season, we
can also understand that there is love in the heart of the person
who becomes ecstatic upon hearing, chanting and
remembering the Lord, His pastimes and His abode."
premädimatäntu yathä kathaïcit smaraëam api tatra hetuù
(Çré Jéva Gosvämépäda)
"In a jäta-rati-sädhaka (a devotee whose love for Kåñëa has
been awakened), the slightest relationship with the Lord causes
ecstasy. In the stage of prema, kåñëa-rati becomes immediately
relishable when it becomes even slightly fit for a certain relish
through even the smallest vibhäva (excitant).
Çrépäda Raghunätha is in the kingdom of mahäbhäva, so in
his heart an inexhaustible fountain of Vraja-rasa is causing a
flow like the current of the celestial Gaìgä.
In this verse, the glories of Çré Nandéçvara, the parental home
of Çré Kåñëa, arises in the consciousness of Çré Raghunätha.
First he says: yatra çréù parito bhramatyavirataà "At this
Nandéçvara the goddess of fortune always wanders around like
a mere maidservant."
After the advent of Çré Kåñëa was described in the Bhägavata,
a doubt arose in the mind of Mahäräja Parékñit when he heard
about the countless jewels and other opulences Nanda
Mahäräja was able to donate. He thought: "Even the wealthiest
king of the world would not be able to donate so many jewels.

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How could Nanda Mahäräja, who was a mere local chieftain in

Vraja-maëòala, a small region within the Mathurä-district, be
able to donate all this wealth?"
The omniscient Çré Çuka Muni, understanding the emperor’s
doubt, then spoke:

tata ärabhya nandasya vrajaù sarva samåddhimän

harer niväsätma guëaiù ramä-kréòam abhün nåpa

(Bhägavata 10.5.18)

"O King! Vraja is the eternal abode of the Lord, therefore it

is automatically filled with all opulences. From the day that Çré
Hari was born here, all opulences came to Nanda’s Vraja."
The purport of this verse is that Vraja is naturally filled with
all opulences, a mere speck of its dust containing the wealth of
innumerable Vaikuëöha-planets. This place does not need the
support of Ramä, the goddess of fortune! Still the goddess of
fortune constantly roams all over Vraja like a mere maidservant,
thinking that Her service to the companions of Çré Kåñëa will
be for the benefit of everyone in all respects. These statements
are made after experiencing the incomparable opulences of
Nandéçvara.
This line can also mean that Çré Rädhä and thousands of
Vraja-sundarés, whose lotus feet are worshipped by the greatest
goddesses of fortune, are wandering around here every day.
Çré Rädhäräëé daily goes to Nandéçvara with hundreds and
thousands of sakhés to cook for Kåñëa. Wandering over
Nandéçvara’s slopes, they render different services there to Çré
Kåñëa.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The Brahma Saàhitä describes:

cintämaëi prakara sadmasu kalpavåkña

-lakñävåteñu surabhir abhipälayantam
lakñmé sahasra çata sambhrama sevyamänaà
govindam ädi puruñaà tam ahaà bhajämi

"I worship Govinda, the Primeval Lord, Who dwells in

houses made of Cintämaëi-gemstones surrounded by hundreds
of thousands of wish-yielding trees, Who is tending His
Surabhé-cows and Who is reverentially served there by
hundreds of thousands of goddesses of fortune."
Yet another explanation is that the word çré means beauty,
and the embodiment of beauty is wandering around the
Nandéçvara Giri. Wherever the eyes go, they can see there the
matchless wealth of Nandéçvara Giri’s natural beauty.
There are mango-, jackfruit-, Arjuna-, coconut-, betel-,
Tamäla-, Kadamba-, Bakula-, Punnäga- and other trees,
bearing enchanting beauty as they are entwined by Jäti-, Yüthi-,
fresh Mallikä-, clove-, Atimuktä and other vines. These trees
and vines bear various kinds of blooming flowers whose
fragrance gladdens all the directions and that attracts hosts of
humming bumblebees flying from flower bunch to flower
bunch to drink the nectar of their honey.
The forest on the mountain is filled with the singing of
cuckoos and other birds. Here and there are lakes and ponds
with clear water that are filled with blooming water flowers like
lotus and Kahlära and singing water birds like Cakraväka-
flamingos, swans, crane-birds and Käraëòavas.

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The periphery of Nandéçvara Giri is thus filled with a natural

beauty and the opulences of hundreds of Amarävatis.3
Wherever the eye goes, wonderful sculptures of jewels,
diamonds and pearls can be seen. This city is filled with an
inexhaustible fountain of sweet and all-delightful beauty.
Then Çré Raghunätha continues by saying: täs tä mahä-
siddhayaù sphétäù. yatra tästäù prasiddhä aëimädayo’ñöo
mahä-siddhayaù sphétäù paripürëä vartanta iti çeñaù4
"Here the eight mystic perfections, starting with aëimä, are
fully manifest."
aëimä, mahimä, laghimä, präpti, präkämya, vaçitva, éçitva
and käma-vasäyitä - these are the eight mystic perfections.
aëimä is the ability to make one’s body as small as an atom, so
that one is able to even enter into stones. mahimä is the ability
to make oneself as big as one wishes. laghimä is the ability to
make oneself as light as one wishes. präpti is the ability to touch
even the moon with one’s finger. präkämya is the ability to let
a distant object appear nearby. vaçitva is the ability to control
physical objects. éçitva is the ability to receive lordship over
physical objects and käma-vasäyitä is the ability to make a
physical object do anything one wishes.
Those who take shelter of the path of pure devotional
worship never desire such mystic perfections, but they
renounce them, seeing them as obstacles on the way to pure
devotion. If such desires remain on one’s mind one cannot
attain prema, even if one performs bhajana.
bhukti mukti siddhi väïchä mane yadi roy; sädhana korile-o
prema utpanna nä hoy (C.C.)

3Amarävati is the abode of Indra, the king of heaven.

4The second line of Sanskrit is quoted from the commentary of Çré
Baìgabihäré Vidyälaìkära.

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But, although the devotee does not covet such perfections,

they automatically knock on the door of the heart that has
devotion, like maidservants of Bhakti Mahäräëé.
hari bhakti mahädevyäù sarvä muktyädi siddhayaù.
bhuktayaç cädbutäs tasyäç ceöikävad anuvratäù (Närada
Païcarätra) "Liberation and all other amazing perfections
follow the great goddess of Hari-bhakti like mere maidservants,
along with all kinds of sense gratification."
Therefore these great perfections are all fully manifest at
Nandéçvara Giri, the place that is filled with all supreme
opulences, desiring to bless themselves.
Then again Çré Raghunätha says: "It is as if this mountain has
been created to increase the opulence of the cows!" såñöir alaà
gaväm udayané. It is as if the Çré Giri has advented itself to
increase the nourishment, the bliss and the nectarean flow of
milk of the 900,000 cows of Çré Nanda Mahäräja and the
thousands of cows of the other cowherders.
Actually it is said, ananta kämadhenu yähä care vane vane
"Innumerable desire-cows are grazing there in every forest."
Therefore, although there is no question of an increase of
opulence, it is said so in the vision of innumerable cows mooing
in great jubilation and cowherd boys making blissful noise.
In his Viläpa Kusumäïjali (60) Çré Raghunätha has said:

hamväravair iha gaväm api ballabänäà kolähalair vividha vandi

kalävatäà taiù
sambhräjate priyatayä vrajaräja sünor govardhanäd api gurur vraja
vanditäd yaù

"In Nandéçvara, which is worshipable by the people of Vraja

because it is dearer to Kåñëa, the prince of Vraja, than even

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Govardhana, the cows are mooing, the cowherders, the artists

and panegyrists are making different kinds of noise."
Hence it is the most blissful abode of the people of Vraja:
väso’pi goñöhaukasäm. Here the cowherders live with endless
love, bliss and happiness.
Then again he says: vätsalyät paripälito viharate kåñëaù
pitåbhyäà sukhaiù "Çré Kåñëa enjoys here in topmost bliss,
under the deeply loving protection of His mother and father,
Çré Nanda-Yaçodä."
According to its kind and the amount, a devotee’s love can
subdue the Lord. The main aim of Çré Kåñëa, the Original
Personality of Godhead, in His Vraja-lélä is to savour the
sweetness of His devotees’ love. When the transcendental
Lord, Who thirsts after the nectar of prema, is poured over with
the buttermilk of Nanda-Yaçodä’s pure love, He forgets His
endless prowess and majesty and swims around in the ocean of
their parental love in topmost bliss.
It is this capital of Nanda, the king of Vraja, the crown jewel
of the Goñöha, or Vraja-Maëòala, Çré Nandéçvara, that Çré
Raghunätha praises -

ye sthänete svayaà lakñmé mürtimaté hoiyä;

itas tataù bule sadä sevära lägiyä
ye sthänete añöa-siddhi sevä äkäìkñäya;
paripürëa hoiyä äche nanda aìginäya
dhenugaëera çré-våddhi satata vihära;
kåñëa nitya-dhäma vraja sukhera päthära
vrajaväsigaëa sukhe avasthäna kore;
vätsalyete mätä pitä lälanädi kore
çré nandera räjadhäné näma nandéçvare;
bhajanä koribo ei lälasä antare

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"I will worship Çré Nanda’s capital named Nandéçvara, where

Lakñmédevé Herself constantly wanders around, asking for
service, where the eight mystic perfections are present in full,
desiring devotional service, where the opulence of the cows is
constantly increased, where the Vrajaväsés blissfully reside and
where Kåñëa is cuddled with great parental love by His mother
and father. I always crave for the worship of this eternal abode
of Kåñëa, which is an ocean of transcendental bliss."

VERSE 9:

putrasyäbhyudayärtham ädara-bharair miñöänna-pänotkarai-

rdivyänäà ca gaväà maëi-vraja-yuñäà dänair iha pratyaham |
yo viprän gaëaçaù pratoñayati tad bhavyasya värtäà muhuù
snehät påcchati yaç ca tad-gata-manäs taà gokulendraà bhaje ||9||

putrasya - of the son; abhyudayärtham - for growing up; ädara -

respect; bharaiù - filled with; miñöänna - sweetmeats; päna - and
drinks; utkaraiù - with multitudes; divyänäà - of the divine; ca - and;
gaväà - cows; maëi-vraja - many jewels; yuñäà - endowed with;
dänaiù - with donations; iha - here; prati - each; aham - day; yaù -
who; viprän - to the brähmaëas; gaëaçaù - the hosts; pratoñayati -
satisfies; tad - that; bhavyasya - of the welfare; värtäà - news; muhuù
- repeatedly; snehät - out of affection; påcchati - inquires; yaù - who;
ca - and; tad-gata - dedicated; manäù - thoughts; taà - him;
gokulendraà - the King of Vraja; bhaje - I worship.

I worship Çré Nanda Mahäräja, the king of Gokula, who

satisfies the brähmaëas by respectfully giving them
sweets, drinks, divine cows and jewels in charity every
day for the auspicious growth of his son, and who

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affectionately asks them for blessings to his son’s well-

being, being totally absorbed in thoughts of Him.

Stavämåta Kaëä Vyäkhyä: When describing Çré

Nandéçvara Giri, Çré Raghunätha remembers Nanda and
Yaçodä and thus he praises them in the next two verses.
In Vrajaräja and Vrajeçvaré, the summit of pure, sweet
parental love for Kåñëa rests, bereft of any whiff of awe and
reverence towards Him - this is clearly known from scriptures
like Çrémad Bhägavata. Even if a huge mountain of aiçvarya
falls into the boundless ocean of this parental love, it won’t have
any impact. Hence, when praising Çré Nanda, it is first said:
putrasyäbhyudayärtham ädara-bharair miñöänna pänotkarair
divyänäà ca gaväà maëivraja-yujäà dänair iha pratyaham
"Every day he satisfies the brähmaëas by respectfully giving
them sweets, drinks, divine cows and jewels in charity for the
auspicious growth of his son."
Even when he sees Kåñëa’s matchless prowess, Çré Nanda
Mahäräja is unswerving in his sweet parental love for Him.
Rather it nourishes his conception of Kåñëa as his son - this is
elaborately described in Çrémad Bhägavata.
When Çré Nanda Mahäräja returned from Mathurä after the
killing of the witch Pütanä, he saw Pütanä’s huge corpse with
his own eyes, and he had heard about these kinds of troubles in
advance from Vasudeva Mahäçaya, but still the ocean of his
parental love swelled when he saw Pütanäré (Kåñëa, the enemy
of Pütanä) as Çré Bäla Gopäla.

nandaù sva putram ädäya proñyägatam udära-dhéù

mürdhnyupäghräya paramäà mudaà lebhe kurüdvaha

(Bhägavata 10.6.43)

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Çré Çukadeva said: "O Mahäräja Parékñit! When the high-

souled Çré Nanda returned from his sojourn to Mathurä, he
held his son on his lap and felt the greatest bliss by smelling
His head."
Çréla Rüpa Gosvämé said: anubhäväù çiroghräëam "One of
the signs of parental love is the smelling of the head."
On the day of the Autthänika Parva (the festival to celebrate
that the child is able to stand up), Çré Nanda-Nandana lay under
a big cart and crying for His mother’s breast, He kicked His
tender feet up into the air and kicked the huge cart over, thus
killing Çakaöäsura, the infamous cart-demon with His
inconceivable power.
The cowherd boys then went to Nanda and the cowherd men
and they told them: "Nanda-nandana has thrown over the cart
by kicking it with His feet!", but they did not believe it.

na te çraddadhire gopä bäla bhäñitam ityuta

aprameyaà balaà tasya bälakasya na te viduù

(Bhägavata 10.7.10)

"Nanda and the cowherders could not believe the words of the
infantile boys, because they did not experience the great
inconceivable powers of Nanda-Nandana out of great parental
love."
Rather, Çré Nanda Mahäräja became very worried about
Kåñëa’s safety and had the Veda-knowing brähmaëas perform
all kinds of auspicious rituals for the welfare of his son.

iti bälakam ädäya sämargyajur upäkåtaiù

jalaiù pavitrauñadhibhir abhiñicya dvijottamaiù

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väcayitvä svastyayanaà nanda gopaù samähitaù

hutvä cägnià dvijätibhyaù prädäd annaà mahä-guëam
gävaù sarva guëopetä väsaù srag rukma mälinéù
ätmajäbhyudayärthäya prädät te cänvayuïjata

(Bhägavata 10.7.14-16)

"Çré Nanda Mahäräja took his boy and made the Veda-
knowing brähmaëas bathe Him with water sanctified by
mantras from the Säma-, Rig - and Yajur-Vedas and mixed with
herbs like Kuça, Sarvauñadhi and Mahauñadhi. After he made
the brähmaëas perform other auspicious rites like the Homa-
sacrifice, he fed them a feast. Then he donated golden-laced
garments and milk cows, beautified by gold and garlands for the
welfare (abhyudaya) of his son. Accepting Nanda’s donations,
the brähmaëas offered their blessings to Nanda-Nandana."
We can see that out of parental love, Çré Nanda and the
cowherd men acted similarly like this after the killing of
Tåëävarta and the breaking of the Yamalärjuna trees.
When Çré Kåñëa lifted Giriräja Govardhana for seven days
and nights in front of the Vrajaväsés’ eyes, the cowherders were
astonished to see His inconceivable prowess, but when they
told Çré Nanda Mahäräja about this inconceivable prowess, it
could not reverse his feelings of pure sweetness at all. Rather,
he destroyed their doubts by quoting Garga Muni, who had told
him previously5 that the power of Çré Näräyaëa was infused into
his son, so that He would be able to protect them from all

5 ya etasmin mahäbhägäù prétià kurvanti mänaväù;

närayo'bhibhavatyetän viñëu-pakñän iväsuräù
tasmän nandätmajo'yaà te näräyaëa samo guëaiù (Bhägavata
10.8.18-19)

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calamities and havoc. When the cowherders relished the

nectarean words of Çré Nanda emanating from the ocean of his
pure parental love, the ocean of their own sweet love, in which
a mountain of Kåñëa’s display of prowess was thrown that had
temporarily made waves, returned to its natural and peaceful
status. They also were reassured that Çré Kåñëa was simply the
son of Çré Nanda and this awareness made them float in the
ocean of topmost transcendental bliss.
When during mäthura viraha (when Kåñëa had left Vraja to
go to Mathurä), the crown jewel of all wise and learned
devotees, Çré Uddhava Mahäçaya, saw the great parental love of
Çré Nanda-Yäçodä, he became astonished and exclaimed:
yuväà çläghyatamau nünaà dehinäm iha mänada;
näräyaëe’khila gurau yat kåtä matir édåçé6
"O bestower of honour! Of all the embodied souls you are
the most praiseworthy, for you have developed such a parental
love for Çré Näräyaëa, Who is the Universal Teacher!"
Just to remove their distress, Çré Uddhava Mahäçaya had told
them in many different ways that Çré Kåñëa is the Supreme
Lord, but that could not slacken their parental love even
slightly.
We have said: the devotees’ love causes the Lord’s nature to
awaken. Thus the Lord forgot all about His own majesty, being
subdued by Çré Nanda Mahäräja’s pure parental love and so He
just considered Himself to be Çré Nanda-Nandana, the son of
king Nanda, and although He is the All-worshipable One, He
devotedly held the dust of His father’s lotus feet on His head.
The Lord, Whose feet are worshipable by Lord Brahmä and
Lord Çiva, brought His father his slippers by carrying them on

6 Bhägavata 10:46:30.

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His head, thus making father Nanda float in an ocean of

transcendental bliss.
Hence Çrépäda Raghunätha says: "I worship this king of
Gokula, Çré Nanda Mahäräja, who daily offers different
kinds of sweetmeats, jewels and decorated cows to satisfy the
brähmaëas for the welfare of His son, and who affectionately
asks the brähmaëas for Kåñëa’s wellbeing, because he is totally
absorbed in thinking of his son."

putrera kalyäëe yini ati samädare;

nänä-vidha miñöänna ratna thälä bhare
sudivya gäbhé-gaëe ratna alaìkäre;
bhüñita koriyä däna kore brähmaëere
putra snehe tad-gata cintita antare;
maìgala jijïäsä sadä kore brähmaëere
putrera maìgala lägi vyäkulita yini;
gokulendra çré nande bhajana kori ämi

"I worship the King of Gokula, Çré Nanda, who very

respectfully offered jeweled plates with different kinds of
sweetmeats and divine cows decorated with jeweled ornaments
to the brähmaëas, and asked them for his son’s welfare, being
completely absorbed in thoughts of Him and very anxious about
His well-being."

VERSE 10:

putra-sneha-bharaiù sadä-snuta-kuca-dvandvä tadéyocchala-

dgharmasyäpi lavasya rakñaëa-vidhau sva-präëa-dehärbudaiù |
äsaktä kñaëa-mätram apy akalanät sadyaù prasüteva gau-
rvyagräyä vilapaty alaà bahu-bhayät sä pätu goñöheçvaré ||10||

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putra - son; sneha - affection; bharaiù - filled with; sadä - always;

snuta - trickling; kuca-dvandva - both breasts; tadéya - her; ucchalad
- arising; gharmasya - of the sweat; api - even; lavasya - of a fraction;
rakñaëa - keeping; vidhau - in the process; sva - own; präëa - life-airs;
deha - body; arbudaiù - by billions; äsaktä - attached; kïaëa -
moment; mätram - only; api - only; akalanät - not seeing; sadyaù -
newly; prasüta - born; iva - just like; gauù - cow; vyagrä - with anxiety;
yä - what; vilapati - laments; alaà - greatly; bahu - much; bhayät - out
of fear; sä - she; pätu - may protect; goïöheçvaré - the Queen of Vraja,
Yaçodä.

May Çré Yaçodä, the Queen of Vraja, from whose

breasts an unbroken stream of milk trickles out of
motherly love for her son, who tries to protect Him with
billions of life-airs when she sees even a mere sweatdrop
on His body, who is so attached to Him that if she cannot
see Him even for a moment, she anxiously laments like a
cow with a newly born calf, may she protect me.

Stavämåta Kaëä Vyäkhyä: In the previous verse, Çrépäda

Raghunätha described the pure parental love of Çré Nanda
Mahäräja and in this verse he praises the complete
embodiment of motherly love, mother Yaçodä, taking shelter at
her lotus feet for the fulfillment of his aspirations.
Çrémat Rüpa Gosvämépäda described the shelter of parental
love as follows-

bhüryänugraha citena cetasä lälanotkam abhitaù kåpäkulam

gauraveëa guruëä jagad guraur gauravaà gaëam agaëyam äçraye

(Bhakti Rasämåta Sindhu 3.4.9)

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"I take shelter of the superiors (guru-gaëa) of the Universal

Teacher (jagad-guru), who are always very eager to cuddle Him
with greatly compassionate hearts and who are greatly moved
by pity."
Then Çré Rüpa Gosvämé introduced them as follows-

te tu tasyätra kathitä vraja-räjïé vrajeçvaraù

rohiëé täç ca ballabyo yäù padmaja-håtätmajäù
devaké tat sapatnyaç ca kunté cänakadundubhiù
sändépani mukhäç cänye yathä-pürvam amé varäù
vrajeçvaré vrajädhéçau çreñöhau guru-janeñvimau

(Bhakti Rasämåta Sindhu 3.4.106-11)

"The Queen of Vraja (Yaçodä), the king of Vraja (Nanda) (this

also indicates Kåñëa’s paternal uncles and their wives), the gopés
whose sons were stolen by Brahmä, Devaké, her co-wives,
Kunté, Vasudeva, Sändépani and other leading sages - these are
Kåñëa’s superiors, in order of superiority. Of all the superiors,
though, Vrajeçvaré Yaçodä and Vraja-räja Nanda are the
greatest."
From this we can understand that mother Yaçomaté
embodies the crown jewel of parental love. Indeed, she is the
deepest form of all parental love!

tanau mantra-nyäsaà praëayati harer gadgadamayé

savañpäkñé rakñä-tilakam alike kalpayati ca
snuvänä pratyüñe diçati ca bhuje kärmaëam asau
yaçodä mürteva sphurati suta vätsalya paöalé

(Bhakti Rasämåta Sindhu 3.4.14)

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"Every morning mother Yaçodä uses protective mantras on

Hari with a faltering voice, puts tilaka on His forehead with tear
filled eyes and hangs a protecting string around His wrist. Thus
Yaçodä, whose motherly affection causes milk to ooze from her
breasts, is manifest as the embodiment of parental love."
In the explanation of the previous verse we described the
pure paternal love of Çré Nanda Mahäräja, which is completely
free from any whiff of reverence. In mother Yaçodä, these
feelings are present in an even more astonishing way.
When Çré Kåñëa lifted Govardhana Hill, the cowherders were
moved by an awareness of His prowess, but Çré Nanda
Mahäräja made them understand that his son had received
some power from Lord Näräyaëa, so that He was able to
perform all these extraordinary feats.
But Yaçomaté could not even believe that! How could in her
comprehension the power of Lord Näräyaëa ever be infused in
her tender child? By the grace of Lord Näräyaëa, her child that
was as tender as a Çiriña-flower, had been protected from
different calamities, and even this was the result of Çré Goparäja
(Nanda)’s earnest worship of Lord Näräyaëa.
It was for this reason that at his advanced age, he could still
have this son, Who illuminated the whole world, on his lap.
Here mother Yaçodä is superior even to Çré Nanda Mahäräja as
the milk-ocean of pure parental love.
Çrémat Rüpa Gosvämépäda has written:

viñëur nityam upäsyate sakhi mayä tenätra nétäù kñayaà

çaìke pütanikädayaù kñitiruhau tau vätyayonmülitau
pratyakñaà girir eña goñöhapatinä rämeëa särddhaà dhåtas
tat tat karma duranvayaà mama çiçoù kenäsya saàbhävyate

(Bhakti Rasämåta Sindhu 3.4.7)

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Çré Yaçodä told one of her heart’s friends: "O sakhi! I think it
is because of the grace of Çré Viñëu, Whom I have always
worshipped with the Lord of the Goñöha (Nanda) that Pütanä
and other demons were destroyed and that these two
Yamalärjuna-trees were torn down and uprooted by the wind.
This has nothing to do with our son. It was by Viñëu’s grace that
our son was protected. Vrajaräja has also lifted Giriräja by the
grace of Viñëu. If my child was able to perform such a work,
then wouldn’t Balaräma also be able to do this? Therefore my
child could not possibly have ever performed such heavy tasks!"
Hence Çré Raghunätha says: putra sneha-bharaiù sadä snuta-
kuca-dvandvä : "Milk constantly flows from mother Yaçodä’s
breasts because of her great love for Kåñëa, that is completely
free from awe and reverence. This sättvika bhäva7 exists only in
the motherly love:

niculita giridhätu sphéta paträvalékän akhila surabhi-reëun

kñälayadbhir yaçodä
kuca kalasa vimuktaiù sneha mädhvékam edhyes tava navam
abhiñekaà dugdha püraiù karoti

(Lalita Mädhava Näöakam)

"O Kåñëa! Your beautiful leaf-pictures of mineral pigments

have been wiped out by cowdust, but the pure stream of
nectarean milk of affection oozing from Mother Yaçodä’s jug-
like breasts has washed it all away and has given You a new
abhiñeka!"

7 Ecstasy of love of God which is shown by clear physical symptoms.

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Not even being with Çré Kåñëa, when mother Yaçodä simply
hears about Him, the strong sättvika-bhäva of milk trickling
from her breasts is visible on her.
When Kåñëa had left for Mathurä, He sent Çré Uddhava
Mahäçaya to Vraja to console Çré Nanda-Yaçodä. When
Uddhava was discussing kåñëa-kathä with Çré Nanda Mahäräja,
mother Yaçomaté, who was emaciated because of not eating for
so long, emitted streams of milk from her breasts.
This is described by Çrépäda Çuka Muni: yaçodä
varëyamänäni putrasya caritäni ca; çånvantyaçrüëyaväsräkñét
sneha snuta payodharä8
"When Çréla Vrajaräja described the wonderful activities of
his son to Uddhava, milk oozed like torrents of rain from the
breasts of Mother Yaçodä, who overheard it, and tears flowing
from her eyes moistened her clothes."
It is with this kind of motherly love that mother Yaçomaté
tries to protect her tender son with millions of life-airs and
bodies from even a single sweatdrop, for she becomes very
thoughtful when she sees even one drop of sweat on His body,
thinking that He has overworked.
tadéyocchalad gharmasyäpi lavasya rakñaëa vidhau sva
präëa dehärbudaiù Which poet or scholar could describe the
motherly love of mother Yaçodä through his poetry or
scholarship without directly experiencing it? It is inconceivable!
Any elucidation or example that may nourish this description of
Çrépäda Raghunätha is paltry. There is no doubt about this!
Nothing can compare to the wonderful picture which Çré
Raghunätha, the matchless sculptor of Vraja-rasa, has painted
with words here of mother Yaçodä’s motherly love.

8 Çrémad Bhägavata 10.46.28.

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Finally he says: kñaëa mätram apyakalanät sadyaù prasüteva

gaur vyagrä yä vilapatyalaà sä pätu goñöheçvaré:"May Çré
Yaçodä, the Queen of Vraja, who is so attached to Him that if
she cannot see Him even for a moment, she anxiously laments
like a cow with a newly born calf, protect me."
Thus the mahäjanas have described mother Yaçodä’s anxiety
about Çré Kåñëa before He leaves for the forest –

dekho dekho vrajeçvaré neha

godhana saìge, vijaya koru nija sute
ki koribo nä päyai theho

"Just behold the anxiety of Queen Yaçodä when she sees her
son leaving with their wealth of cows! I cannot find a
description for it!"

mukha dhari cumbana, karatahi puna puna,

nayane galaye jaladhära.
stana gata vasana, bhigi paòaye ghana
kñéra dhärä anivära

"She holds His face and kisses Him again and again while
tears stream from her eyes like torrents of rain. Her clothes get
drenched by an unbroken stream of her breastmilk."

vinihita nayana, vayana kamala para

yaichana cäìda cakora
dina avasäne, kiye puna herabo
anumäni hoyato vibhora

"She fixes her eyes on His lotus face, just as a Cakora-bird

fixes his eyes on the moon. She is filled with doubts whether
she will see Him again at the end of the day."

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ko vihi adabhuta, prema ghaöäola,

tähe puna iha paramäda
bhaëa rädhä mohana, anudina aichana,
hoyoto rasa mariyäda

"Which Creator has created such a love and especially such

an ecstatic love? Rädhä Mohana däsa sings: These customs of
rasa take place every day."
The closer the evening-time draws near, when Kåñëa is
expected back from the goñöha, the more anxious and worried
mother Yaçodä gets out of separation from Him. Then, as she
walks in and out of the house, she exceeds the love of millions
of cows, that have newly born calves.

yänté gehäd ajiram ajiräd geham äyänty atha yä

çuñyad vaktränayad ati rujaiväntimaà yämam ahnaù
sä goñöheçä taraëi tanaye netra-yugmät kucäbhyäà
jahnoù kanye asåjad iva taà prekñya sünuà samépe

(Kåñëa Bhävanämåta 17.12)

"Queen Yaçodä spent the evening in great distress, walking

out of her house onto the courtyard and back, her face dried up
from different worries about her son’s delay in returning home.
When she suddenly saw her beloved boy, her eyes emitted a
Yamunä-stream of tears and her breasts a Gaìgä-stream of
milk."
Nothing can compare to the motherly love of mother Yaçodä!
Hence Çrépäda Raghunätha prays:

putra snehe vigalita yähära antara;

stana kñére äìkhi nére bhäse nirantara
putra aìge gharma heri ati vyagra ho’ye;

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çänti vidhäna kore koöi deha präëa diye

kñaëa käla adarçane govinda vadana;
prasüta gäbhéra nyäya vyäkulita mana
bhaye vyagra hoiyä yini korena viläpa;
yaçomati rakñä koru kori äçérbäda

"May Yaçomati, whose heart melts out of affection for her

son, Who constantly bathes in her own breastmilk and tears,
who becomes very anxious when she sees perspiration on her
son’s body and who comforts Him with millions of her life-airs
and bodies, who becomes agitated like a cow with a new calf
when she does not see Govinda’s face for even a moment and
who fearfully laments over Him, protect me with her blessings."

VERSE 11:

puträd uccair api hala-dharät siïcati sneha-purair

govindaà yädbhuta-rasavaté-prakriyäsu pravéëä |
sakhya-çrébhir vraja-pura-mahäräja-räjïéà nayais tad-
gopendraà yä sukhayati bhaje rohiëém éçvaréà täm ||11||

puträt - than the son; uccaiù - great; api - even; haladharät - than
Balaräma, the holder of the plough; siïcati - sprinkles; sneha -
affection; püraiù - with liquids; govindaà - Kåñëa; yä - that; adbhuta
- wonderful; rasavaté - kitchen; prakriyäsu - in the activities; pravéëä
- dexterious; sakhya - friendship; çrébhiù - with the opulences; vraja-
pura- of Vraja; mahäräja - the king; räjïéà - the Queen; nayaiù - with
knowledge of the etiquette; tat - that; gopendraà - the king of the
cowherders; yä - who; sukhayati - gladdens; bhaje - I worship; rohiëém
- Rohiëé; éçvaréà - the mistress; täm - her.

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I worship Queen Rohiëé, who sprinkles Govinda with

the nectar of her motherly love even more than her own
son Haladhara (Balaräma), who is a most expert cook,
who has a very firm friendship with Yaçodä, the Queen
of Vraja and who increases the love of Çré Nanda, the
king of cowherders, with her good manners.

Stavämåta Kaëä Vyäkhyä: It is as if the mind and heart of

Çrépäda Däsa Gosvämécaraëa is floating in the nectar-stream of
Vrajarasa. The endless sweetness of the loving expertise of the
Vrajaväsés is playing before Çrépäda’s eyes.
In this verse he praises mother Rohiëé and mentions her
motherly love. Amongst the parental lovers, Çrémad Rüpa
Gosvämépäda has mentioned mother Rohiëé after Çré Nanda
and Yaçodä. In this verse Çré Raghunätha first says: puträd
uccair api haladharät siïcati sneha-pürair govindaà yä
"Mother Rohiné sprinkles Govinda with the nectar of her
motherly love even more than her own son Haladhara
(Balaräma)."
In his Rädhä-Kåñëa-Gaëoddeça-Dépikä, Çrémat Rüpa
Gosvämé has written:

rohiëé båhad ambäsya praharñärohiëé sadä;

snehaà yä kurute räma snehät koöi-guëaà harau

"Rohiëé is called änandamayé, the blissful lady, and Kåñëa’s

‘big mother’ (båhad-ambä). She loves Hari millions of times
more than her own son Balaräma."
In Çrémad Bhägavata, Çrépäda Çuka Muni desribed how the
elderly gopas and gopés loved Çré Kåñëa more than their own
children. To exemplify this he said:

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kåñëam enam avehi tvam ätmänam akhilätmanäm9

"Know Kåñëa, Who is known as naräkåti-para-brahma, the
Supreme Brahman in a human form, to be the Self of the
selves."
All the boys of Vraja are Çré Kåñëa’s playmates, therefore it is
natural that their mothers and fathers love Çré Kåñëa, Who is
the Self of their selves too, more than their own children, but
although Baladeva is non-different from Çré Kåñëa Himself,
mother Rohiëé still loves Kåñëa more than her own son
Balaräma.
This indeed is very special. The purport of this is that both
Yaçodä and Rohiëi both consider Kåñëa and Baladeva to be
their own sons. They don’t see even the slightest difference
between Them.
In the Vaiñëava Toñaëi-commentary of Çrémad Bhägavata’s
verse tan mätarau nija sutau (10.8.23) it is written: nijau svéyau
sutau iti tayor dvau pratyevaà snehabhara uktaù nija
nijetyanuktatvät
"Yaçodä and Rohiëé took Kåñëa and Balaräma on their laps as
their own sons".
From this statement it is understood that they felt no
difference between the two boys. If they had seen any
difference, then Çré Çuka Muni would have said nija nija putra
instead of nija putra. And not only when They were babies, but
also later, when They were in the Paugaëòa (5-10 years) and
the Kaiçora (10-15)-ages, Çré Çuka Muni described the love of
Yaçodä and Rohiëé for Kåñëa and Balaräma as equal:

tayor yaçodä-rohiëau putrayoù putra vatsale

yathäkämaà yathä-kälaà vyadhattäà paramäçéñaù

9 Çrémad Bhägavata 10.14.55.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

gatädhväna çramau tatra majjanonmardanädibhiù

névéà vasitvä ruciräà divya srag gandha maëòitau
jananyupahåtam präçya svädvannam upalälitau
saàviçya vara-çayyäyäà sukhaà suñupatur vraje

(Bhägavata 10.15.44-47)

"Yaçodä and Rohiëé, who were so fond of their sons, provided

Them with excellent food and garments suited to the occasion
and according to the latters’ wishes. Relieved of the fatigue
caused by Their pastimes in the forest by bath and massage etc.,
the two Brothers put on charming loin-cloths and were adorned
with exquisite garlands and sandal paste. Then they ate the
delicious sweets brought by the mothers and, cuddled by them,
They lay down to rest and thus slept comfortably in Their
excellent beds, that were as white as the foam on milk, in Vraja."
Although such equal affection is seen everywhere, still in her
heart Rohiëé cherishes more love for Çré Kåñëa than for her own
son Baladeva. Although Baladeva is non-different from Çré
Kåñëa, still Çré Kåñëa is the Fountainhead of all personalities of
Godhead and because lovers of Kåñëa are fixed in Him, mother
Rohiëé loves Çré Kåñëa more than Baladeva.
All the Vrajaväsé-companions love their bodies, homes,
children and relatives only because they are connected with Çré
Kåñëa and not independently.
Çré Brahmä told the Lord during his praises:

yad dhämärtha suhåt priyätma-tanaya präëäçayäs tvat kåte

(Bhägavata 10.14.35)

~ 525 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O Lord! The people of Vraja love their homes, wealth and
friends only because of You!"
For this reason mother Rohiëé loves Çré Kåñëa even more
than Baladeva.
Then Çré Raghunätha says: yä’dbhuta rasavaté prakriyäsu
pravéëä "She is very expert in cooking."
With great attachment she prepares many wonderfully
relishable dishes of rice and vegetables for Çré Kåñëa-Baladeva.
This is known from the descriptions of Çré Çukadeva Muni-

sarit téra gataà kåñëaà bhagnärjunam athähvayat;

rämaà ca rohiëé devé kréòantaà bälakair bhåçam
nopeyätäà yadähütau kréòäsaìgena putrakau
yaçodäà preñayämäsa rohiëé putra vatsaläm

(Bhägavata 10.11.12-13)

"A few days after the Yamalärjuna-trees were broken Çré

Kåñëa played on the bank of a lake. Just then mother Rohiëé-
devé called Him and Baladeva, but They did not heed the call
since They were absorbed in playing. Seeing this, Rohiëé, who
greatly loves her son, sent Yaçodä to get Them."
In this connection it is written in the Vaiñëava Toñaëé Öékä:
rohiëé tad bhojana sädhanätyäsaktayä çré yaçodayaiva preñiteti
jïeyam
"The reason that Rohiëé is called putra-vatsalä in the text is
that she sent Yaçodä to call Balaräma and Kåñëa because she
herself was too busy cooking for Them."
Çrépäda Raghunätha is Vraja’s nitya siddha maïjaré - Çré
Rädhä’s maidservant, therefore he has ample experience of
Rohiëé’s glorious expertise in cooking, because Mother Yaçodä
daily calls Çré Rädhäräëé to Nandéçvara to cook there.

~ 526 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Tulasé Maïjaré always follows Çré Rädhäräëé like Her shadow

when She goes to Nandéçvara and assists Her in Her duty of
cooking. Therefore she has first-hand experience of how
famous for her skill in cooking mother Rohiëé is in Vraja.
After this Çré Raghunätha said: sakhya çrébhir vrajapura
mahäräja räjïém. She maintains a very deep and sweet
friendship with Çré Yaçodä, the Queen of Vraja. They are like
one soul in two bodies of motherly love, like the highly
auspicious meeting of the Yamunä and Gaìgä.
Anyone who dives into this extraordinary Triveëé-confluence
is eternally blessed with the relish of motherly love of God, of
this there is no doubt!
The friendships between devotees are centered around
Kåñëa and therefore not temporary like mundane friendships.
These friendships are eternal. Who can therefore describe the
sweetness and eternity of the friendship of the eternal mothers
Yaçodä and Rohiëé, which is centered around Kåñëa and
Baladeva? What to speak of Yaçodä, all the people of Vraja have
a wonderful and genuine loving affection for mother Rohiëé.
This description can be found in the scripture named Båhad-
Bhägavatämåtam. Although Vasudeva took mother Rohiëé
along to Dvärakä for taking part in Kåñëa’s Dvärakä-lélä and
although she got Balaräma and Kåñëa there as the sons of
Vasudeva, she could not forget the warm affection of Vraja.
When Çré Uddhava told Çré Närada about Çré Dvärakänätha’s
loving ecstasy on remembering the love of Vraja, mother
Rohiëé, who overheard them, wept and said:

ästän çré haridäsa tvaà mahä durdaivamäritän;

saubhägya gandha rahitän nimagnän dainya sägare
tat tad bäòava vahnyacintäpyamänän viñäkulän;
kñaëäcintä sukhinyä me mä småteù padavéà naya

~ 527 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ahaà çré vasudevena samänétä tato yadä;

yaçodäyä mahärtäyäs tadänéntana rodanaiù
grävo’pi rodityaçaner apyantar dalati dhruvam;
jévan måtänäm anyäsäà värtäà ko’pi mukhaà nayet
athägataà gurugåhät tvat prabhuà prati kiïcana;
saìkñepeëaiva tadvåttaà duùkädakathayaà kudhéù
na hi komalitaà cittaà tenäpyasya yato bhavän;
sandeça cäturé vidyäpragalbhaù preñitaù param

(Båhad Bhägavatämåta 1.6.29-34)

"O Haridäsa Uddhava! Be at ease, I have become slightly

happy be giving up thoughts about them. Don’t bring the
people of Vraja who are struck by a great calamity, who are
devoid of even a whiff of luck, who are immersed in an ocean
of humility and misery, who are burning in the flames of a great
fire and who are tortured by the burning poison of separation,
back on the path of My memory! When Çré Vasudeva took Me
away from Gokula the weeping of mother Yaçodä caused even
the hardest stones to weep along and the diamonds to crumble.
And who can describe the condition of all the other
cowherders, that are like living corpses? O Çréman Uddhava!
When your Lord Kåñëa returned to Mathurä from the house of
His guru Sändépané Muni then I was so stupid to tell Him in
short, and full of distress, about Vraja. My words did not soften
the heart of your Lord, though, because He did not go to Vraja
Himself, but sent you there, because you are such a clever
messenger." This is a shining example of the genuine Vraja-love
of Mother Rohiëé.
Finally Çré Raghunätha says: nayais tad gopendraà yä
sukhayati bhaje rohiëém éçvaréà täm "She increases the love of
the king of cowherders with her knowledge of good manners."
Seeing the wonderfully good manners of Rohiëé, the very

~ 528 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

chaste wife of Vasudeva Mahäçaya who is one in heart with him,

Goparäja Nanda thinks: -
"Since this very chaste and most well-mannered lady has
come here, I have gotten such a world-enchanting son and I
have experienced such a tremendous increase in happiness."
Therefore he feels very proud to have Rohiëé in his house and
has become very happy. Çrépäda Raghunätha praises this ÇRÉ
ROHIËÉ, who is an éçvaré, a form consisting of pure sattva
(transcendence), like Yaçodä and Devaké, and desires the
worship of her lotus feet -

baladeva hoite yei adhika änande;

sneha rase abhiñikta kore çré govinde
päka kärye supravénya vrajete sukhyäti;
yära çuddha sakhye sukhé nanda yaçomati
se éçvaré rohiëéke sadä namaskari;
tähära caraëe bhakti saàprärthanä kori

"I always offer my humble obeisances to Éçvaré Rohiëé, who

blissfully showers Çré Govinda with even more nectar of
motherly love than Baladeva; who is very famous in Vraja for
her expertise in cooking and whose pure friendship delights
Nanda and Yaçomati. I pray for devotion to her lotus feet."

VERSE 12:

udyac-chubhräàçu-koöi-dyuti-nikara-tiraskära-käry-ujjvala-çré-
rdurväroddäma-dhäma-prakara-ripu-ghaöonmäda-vidhvaàsi-dagdhaù |
snehäd apy unnimeñaà nijam anujam ito’raëya-bhümau sva-vétaà
tad-vérya-jïo’pi yo na kñaëam upanayate staumi taà dhenukärim ||12||

~ 529 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

udyat - rising; çubhräàçu - moon; koöi - millions; dyuti - shining;

nikara - multitude; tiraskära-käri - mocker; ujjvala - bright; çréù -
beauty; durvära - unbearable; uddäma - independent, self-perfect;
dhäma - abode; prakara - multitude; ripu - enemy; ghaöä - abundance;
unmäda - false ego; vidhvaàsi - destroying; gandhaù - whiff; snehäd
- out of affection; api - even; unnimeñaà - for just a moment; nijam -
His own; anujam - His younger brother Kåñëa; itaù - here; araëya-
bhümau - in the forest; sva - own; vétaà - leaving behind; tat - His;
vérya - power; jïaù - knowing; api - even; na - not; kñaëam - for a
moment; upanayate - leaves; staumi - I praise; taà - Him;
dhenukärim - Balaräma, the enemy of Dhenukäsura.

I praise Çré Baladeva, the enemy of Dhenukäsura,

Whose body shines brightly white like millions of rising
moons, Who easily destroys even a whiff of the false ego
of His invincible turbulent enemies, Who out of great
affection does not leave His naughty little brother Kåñëa
out of His sight for even a moment when They go out into
the woods, and Who treats Kåñëa with this affection,
despite of knowing about His divine prowess.

Stavämåta Kaëä Vyäkhyä: Çrépäda Raghunätha attains a

stream of transcendental visions of the ecstatic activities of the
Vraja-companions, who are as grave as millions of oceans.
The self-manifest forms and attributes of the Vraja-
companions automatically arise in Çré Raghunätha’s heart,
which is illuminated by viçuddha-sattva (transcendence).
In this verse, he mentions and praises some of the forms and
qualities of Çré-Çré Baladeva, Whose body is non-different from
Çré Kåñëa’s. First of all he says: udyacchubhräàçu koöi dyuti
nikara tiraskärakäryujjavala çréù

~ 530 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"His body has a white luster, defeating the shining of millions

of rising moons." By comparing His body with millions of
moons, he has revealed its elegance and beauty.
Çré Rüpa Gosvämé has written:

çubhraù sphaöika varëäòhyo balarämo mahäbalaù;

néla vastra paridhäno vanamälä viräjitaù
dérgha keçaù sulävaëyaç cüòä cärur manoharä;
ratna kuëòala yugmaà ca karëa-yugme viräjitam
nänä puñpa maëihäraù kaëöha-deçe suçobhitaù;
keyüra balayau yugmau bähu-yugme viräjitau
ratna nüpura yugmaà ca päda yugme suçobhitam;
vasudevaù pitä tasya mätä ca rohiëé bhavet

(Çré Çré Rädhä-Kåñëa Gaëoddeça Dépikä - 70)

"Çré Balaräma’s bodily luster is white like a crystal and

because of His great physical strength He is named Balaräma.
He wears a blue dhoté, He is beautified by a garland of forest
flowers, He has long hair, He is filled with beauty and elegance,
His crown is beautiful and enchanting, both His ears are
beautified by jeweled earrings, His neck is adorned with
different flower garlands and jewel strings, His arms are
beautified by bangles and bracelets and His lotus feet are
decorated with jeweled ankle bells. His father’s name is
Vasudeva and His mother’s name is Rohiëé."
"When Çré Gargäcärya performed the name-giving
ceremony, he also mentioned Çré Baladeva’s forms, qualities
and strength:

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ayaà hi rohiëé putro ramayan suhådo guëaiù

äkhyäsyate räma iti balädhikyäd balaà viduù
yadünäm apåthag bhävät saìkarñaëam uçantyapi

(Bhägavata 10.8.12)

"This son of Rohiëé has three names: Räma, Baladeva and

Saìkarñaëa. Because He delights His relatives with His
different attributes He is named Räma, because of His
extraordinary strength He is named Bala and because He
manages to keep the Yädavas united in heart and mind He is
called Saìkarñaëa."
Hence Çré Baladeva is an ocean of beauty, attributes and
strength. Çré Raghunätha said: durväroddäma dhäma prakara
ripu ghaöonmäda vidhvaàsi-gandhaù "He can easily destroy
even a whiff of pride of all His powerful and turbulent
enemies."
In Vraja, Çré Kåñëa is léla-puruñottama, Who mainly advented
Himself to relish the mellows of sweet pastimes with His Vraja-
companions, that are free from even the slightest whiff of
majesty and prowess,. The killing of demons and the lightening
of the burden of the earth is not the duty of the Original
Personality of Godhead Çré Kåñëa. If Çré Kåñëa is still seen
killing demons then it is done by Çré Viñëu through the
transcendental appearance of Çré Kåñëa.

svayaà bhagavänera karma nahe bhära haraëa;

sthiti kartä viñëu kore jagata pälana
kintu kåñëera yei hoy avatära käla;
bhära haraëa käla täte hoilo miçäla
pürëa bhagavän avatare yei käle;
ära saba avatära täte äsi mile
näräyaëa catur-vyüha matsyädyavatära;

~ 532 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

yuga-manvantarävatära yoto äche ära

sabhe äsi kåñëa aìge hon avatérëa;
aiche avatare kåñëa bhagavän pürëa
ataeva viñëu tokhon kåñëera çarére;
viñëu-dväre kore kåñëa asura saàhäre

(Caitanya Caritämåta Ädi 4)

"The duty of the Original Lord is not to relieve the burden of

the earth, for it is the maintainer Viñëu who protects the
universe. But when it was Kåñëa’s time to descend, the time to
relieve the burden of the earth had also come. When the
complete Personality of Godhead descends, all the other
descenscions appear in and with Him. Thus Näräyaëa, the
quadruple phalanx (Väsudeva, Saìkarñaëa, Pradyumna and
Aniruddha), the ten descensions beginning with Matsya, the
Yuga-avatäras (scheduled descensions) and the Manvantaras all
descended along within Çré Kåñëa’s transcendental body. In this
way the Kåñëa-descension is the complete God. Therefore it
was through Viñëu that Kåñëa killed all the demons (during His
Vraja-pastimes)."
Just as Kåñëa destroys the demons through Lord Viñëu,
similarly He arranges for the manifestation of His elder brother
Baladeva’s glories by making Him destroy all kinds of turbulent
and powerful demons. Thus Çré Baladeva easily killed demons
like Dhenukäsura and Pralambäsura, who are so powerful that
even the demigods could not defeat them, in the course of His
playful sports.
In this connection Çré Çuka Muni has said:

naitat citre bhagavati

hyananta jagad éçvare;

~ 533 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ota protam idaà yasmiàs

tantuñvaìga yathä paöaù

(Bhägavata 10.15.36)

"O King! This killing of Dhenukäsura was no miracle for the

almighty Balaräma, for He is the Lord of the Universe in whom
this universe is woven warp and woof, just like a piece of cloth
in the threads!"
The purport of this verse is that Çré Balaräma is the Lord of
all the universes. He is the second form of the Original Lord Çré
Kåñëa and the root manifestation of Saìkarñaëa. Hence He is
essentially non-different from Çré Kåñëa. The fragment of this
Saìkarñaëa is the first puruñävatära, Mahäviñëu, from Whom
the innumerable universes emanate and the innumerable
divine descensions like Matsya and Kürma advent.
The fragment of the fragment of this Saìkarñaëa is the
puruña that oversees all the living entities; hence He is the
controller and regulator of the whole creation. For Him
nothing is impossible to accomplish.
During the Great Dissolution, He retracts innumerable
universal globes, all dissolving into Him. Is it so miraculous for
Him to destroy a few insignificant demons? Therefore in the
terms of human(-like) pastimes, this power to destroy demons
is described as being verily miraculous, but considering the
majestic pastimes of the Lord, this is just a trifling matter.
nara-lélayaiva kåtam ityäçcaryatvena varëyate na tu
aiçvarya-lélayetyäha naitad iti (Vaiñëava Toñaëé).
Finally Çré Raghunätha says: snehäd apyunnimeñaà nijam
anujam ito’raëya-bhümau sva-vétaà tad vérya-jïo’pi yo na
kñaëam upanayate

~ 534 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"..Who out of great affection does not leave His naughty little
brother Kåñëa out of His sight for even a moment when They
go out into the woods and Who treats Kåñëa with affection
despite knowing about His divine prowess."
Baladeva’s rasa is one of pure friendship mixed with parental
concern. yära bhäva - çuddha sakhya vätsalyädimaya (C.C.)
Baladeva shows such affection for Çré Kåñëa on the strength of
His feelings of friendship mixed with great parental love.
According to the amount of His devotee’s love, the Lord reveals
His quality of being subdued by the devotee, and thus Çré Kåñëa
also displays the utmost devotion to His elder brother Baladeva.
In Çrémad Bhägavata it is described that Kåñëa once went into
the woods of Vraja and praised His brother there as follows:

aho amé deva-varämarärcitaà

pädämbujam te sumanaù phalarhanam;
namantyupädäya çikhäbhirätmanas
tamo’pahatyai taru-janma yat kåtam
ete’khilanas tava yaço’khila loka térthaà
gäyanta ädi-puruñänupadaà bhajante;
präyo amé munigaëä bhavadéya mukhyä
güòhaà vane’pi na jahatyanaghätma daivam
nåtyantyamé çikhina éòya mudä hariëyaù
kurvanti gopya iva te priyam ékñaëena;
suktaiç ca kokila gaëä gåham ägatäya
dhanyä vanaukasa iyän hi satäà nisargaù
dhanyeyam adya dharaëé tåëa vérudhas tvat
päda-spåço druma latäù karajäbhimåñöäù;
nadyo’drayaù khaga-mågäù padayävalokair
gopyo’ntareëa bhujayor api yat spåhä çréù

(Çrémad Bhägavata 10.15.5-8)

~ 535 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O best of the gods! Those trees that took their low birth
because of offences committed in their previous lives, are
taking fruits and flowers onto their branch-like heads and offer
obeisances to Your lotus feet to become freed from these
offences. You are concealing Your real form here in Våndävana
to become carried away by childhood games, but still the great
devotee-saints have discovered You and like bumblebees they
wander around singing Your glories, that sanctify the world.
When the peacocks see You they dance in topmost bliss and
the does lovingly gaze at You just like the gopés do. The cuckoos
respectfully address You with their sweet songs, because it is
the nature of the saints to greet guests who come to their
houses. The earth and its grass and bulbs have become blessed
by the touch of Your feet, the trees and vines have become
blessed by the touch of Your fingers when You pick their
flowers, and the gopés have become blessed by the touch of
Your chest, which is coveted even by the goddess of fortune!"
Çré Baladeva shows similar affection towards His younger
brother Çré Kåñëa. He won’t let Kåñëa out of His sight for even
a moment when They ramble in the woods.
Mother Yaçomati also places Çré Kåñëa in the hands of
Baladeva before they enter into the woods to keep her Gopäla
protected.

çrédäma sudäma däma, çuno ore balaräma,

minati koriye to sabäre
vana gata ati düra, nava tåëa kuçäìkura
gopäla loiyä nä yäiho düre.

"Listen, O Çrédäma, Sudäma, Däma and Balaräma! I beg you

all: don’t take Gopäla too deep into the forest, where there are
new Kuça-sprouts and fresh grass!"

~ 536 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sakhä-gaëa äge päche, gopäla koriyä mäjhe,

dhére dhére koriho gamana.
nava tåëäìkura äge, räìgä päya nähi läge,
prabodha nä mäne mäyera mana

"Keep Gopäla always inbetween the cowherd boys, who

should walk before and behind Him. Walk slowly! Take care
that His reddish lotus feet are not injured by fresh grass and
sprouts! Don’t you care about a mother’s worries?"

gopäla ämära paräëa putalé

tomäre saàpiyä räma, kichui sandeha näi
tamu präëa koroye vyäkulé

"O Gopäla, puppet of my heart! I place You in Balaräma’s

care, so there is nothing to worry about, but still my heart is
filled with anxiety!"
Although Baladeva is aware of all of Çré Kåñëa’s divine
prowess, out of great affection He is still always worried about
Him in the sweet human-like pastimes. This is the nature of
pure love. Therefore such worries about the beloved’s welfare
and safety are in place in the sweet Vraja-pastimes.
Çré Raghunätha says: staumi taà dhenukärim "I praise this
Baladeva, the killer of Dhenukäsura."

koöi-candra jini aìga-käntira vaibhava;

durdänta pratäpa-ripu mäne paräbhava
araëya pradeçe çuddha sneha anugata;
caïcala govinda saìge vihare satata
çré kåñëera bala vérya parijïäta hoiyä;
sadä çikñä dena jini anuja boliyä
sei dhenukäri véra çré baladeve;
sadä stuti kori ämi äpanä çodhite

~ 537 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Just to purify myself I always praise the heroic killer of

Dhenukäsura, Çré Baladeva, Whose bodily luster defeats the
shining of millions of moons, Who destroys the pride of His
turbulent and powerful enemies, Who always plays with pure
affection with naughty Govinda in the woods, Who is aware of
Çré Kåñëa’s power and potency, but Who still gives Him
instructions, considering Him His younger brother."

VERSE 13:

parjanya-nämä-nija-naptå-garvaiù
parjanya-lakñänabhito vinindan |
yo narma tanvan ramate’sya karëe
namämy aho kåñëa-pitämahaà tam ||13||

parjanya nämä - named Parjanya; nija - own; naptå - grandson;

garvaiù - with pride; parjanya - rain clouds; lakñäëi - hundred
thousand (a host); abhitaù - completely; vinindan - mocking; yaù -
who; narma - with joking words; tanvan - manifesting; ramate -
pleasing, or playing; asya - Kåñëa’s; karëe - in the ear; namämi - I offer
my obeisances; aho! - O!; kåñëa pitämahaà tam - unto Kåñëa’s
paternal grandfather.

"Aho! I offer my obeisances unto the cowherder named

Parjanya, who is Kåñëa’s paternal grandfather, who
constantly mocks the clouds in his pride of his grandson
and who speaks sweet, delightful and joking words into
Kåñëa’s ears.

~ 538 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä: Çrépäda Raghunätha is an

eternal companion of the Lord, therefore he has direct visions
of the sweet feelings of the Vraja-associates.
Although all the forms of the Lord are certainly full of rasa,
this is a mere rasäàça (a fragment of transcendental flavour),
for rasa finds its ultimate culmination in Çré Kåñëa, Who is the
akhila-rasämåta-mürti, the embodiment of all nectarean
transcendental flavours.
Similarly, although all the companions of the Lord have
sweet love for Him in their own right, which makes them relish
the sweetness of the Lord, their bhäva is called bhäväàça (a
fragment of bhäva), for the culmination of this bhäva is only
found in Kåñëa’s companions in Vraja, the abode of pure
sweetness.
In this verse Çrépäda Raghunätha describes the sweet love of
Çré Kåñëa’s paternal grandfather Parjanya gopa. In Çré Rädhä-
Kåñëa Gaëoddeça Dépikä (15-18) it is described:

pitämaho harer gauraù sita keçaù sitämbaraù;

maìgalämåta parjanyaù parjanyo näma ballabaù
yaù surarñe nideçena lakñmé-bhartur upäsanäm;
variñöho vraja goñöhénäà sa kåñëasya pitämahaù
purä nandéçvare cakre çreñöha santati käìkñayä;
väg mürtä tatovyomni prädur äsét priyaìkaré
tapasänena dhanyena bhävinaù païca te sutäù;
varéyän madhyamas teñäà nanda nämä bhaviñyati
nandanas tasya vijayé bhavitä vraja-nandanaù;
suräsura çikhä-ratna néräjita padämbujaù

"Kåñëa’s grandfather Parjanya is like a rain cloud (parjanya

also means rain cloud) of auspiciousness. His complexion is
golden and his hair is white. He is respected by the whole

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community of Vraja. In the past, he worshipped Lakñmé-

Näräyaëa at Nandéçvara, on the advice of Devarñi Närada,
because he desired great sons. After performing many
austerities, a very lovely voice in the sky spoke:
"O Parjanya! As a result of your blessed austerities, five sons
will be born to you. The middle one will be the greatest and he
will be known as Nanda. The son of this Nanda will be
victorious and He will delight all of Vraja. Both demons and
demigods will worship His lotus feet with their crown jewels."
After attaining such a jewel-like grandson, Parjanya became
so proud that he mocked hundreds of thousands, or indeed all
the rain clouds. Although Parjanya was himself already adorned
by all great qualities, his name really became accomplished
when he became a cloud that showered all auspiciousness.
In Çré Gopäla-Campü it is known from the descriptions of
Çrémat Jéva Gosvämépäda:
sa ca çrémän parjanyaù saujanya varñyenärjitena nijaiçvaryenäpi
vaiçyäntarasädhäraëyamatétäya tac ca näçcaryam; yataù sväçrita
deça pälakatä mänyatayä vadänyatayä kñéra-vaibhava plävita sarva
janatä labdha prädhänyatayä ca parjanya sämänyatäm äpaù - yaù
khalu prahlädaù çravasi, dhruvaù pratiçruti, påthur mahimani,
bhéñma durhådi, çaìkaraù suhådi, svayambhü garimaëi, haris tejasi
vabhüva
"It is not a miracle that Parjanya has become the greatest of
all vaiçyas because of his saintliness and his self-earned wealth.
By showering all the people with the milk-stream of his
dedication to the protection of his land and his generosity, he
has become most respectable, just like a rain cloud. He was like
Prahläda in certainty, like Dhruva in reliability, Påthu in
greatness, Bhéñma in destroying the enemies, Çaìkara in
friendship, Brahmä in glory and like Çré Hari in prowess."
Therefore his glories naturally defeat the clouds and on top

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of that, the form and attributes of his grandson Çré Kåñëa

defeated the clouds in all respects.
Çré Kåñëa had made a mockery out of the clouds with His
peerless bluish luster and His extraordinary shower of
nectarean attributes and pastimes.

muktä hära baka päìti, indra-dhanu piïcha tati,

pétämbara vijuré saïcära
kåñëa nava jaladhara, jagat çasya upara,
variñaye lélämåta dhära

(Caitanya Caritämåta)

"Kåñëa is like a fresh rain cloud that showers the wheat of the
world with the nectarean streams of His pastimes. His pearl
necklace is like a row of ducks. His peacockfeather crown is like
a rainbow and His yellow cloth is like a lightning strike."
When Kåñëa was seven years old, He thwarted the Indra-
sacrifice and promulgated the Çré Govardhana-sacrifice. This
made Indra angry and caused him to send his clouds of
universal destruction to Vraja to destroy it. So Çré Kåñëa lifted
Çré Govardhana for seven days and nights, holding it steadily on
His left little finger to protect the Vrajaväsés from hail, rain and
claps of thunder and give them great delight. Then Parjanya
jokingly mocked the clouds, saying: "O hey, clouds! My name is
also Parjanya or cloud! What audacity you have to try to
inundate my kingdom as long as I am here! Let me first see you
defeating this little grandson of mine, then I will argue with
you!"
Çré Raghunätha says: "(Parjanya) speaks sweet, delightful and
funny words into Çré Kåñëa’s ears. Çré Kåñëa is most delighted
when His grandfather speaks these joking words, that’s why He

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

always very eagerly hangs them around his neck to hear them.
There is no end to Rasamaya’s (all-delicious Kåñëa) desires for
these rasamaya-joking words. Although the Upaniñads describe
Him as full of taste, full of fragrance and full of form, He is still
so desirous for the love of the people of Vraja! Blessed is Vraja-
dhäma! Blessed is the Vraja-lélä! Çré Raghunätha says: "I always
offer my obeisances unto Parjanya, Çré Kåñëa’s paternal
grandfather!"

çré kåñëa ämära pautra’ ei ahaìkäre;

megha gaëe divä-niçi ye avajïä kore
yähära mukhera väëé korite çravaëa;
çré govinda atiçaya ullasita hon
çré kåñëera pitämaha çré parjanya näma;
luëöhita hoiyä pade koriye praëäma

“ ‘Çré Kåñëa is my grandson!’ With this pride he slights the

clouds day and night. In obeisance, I roll at the feet of Çré
Kåñëa’s grandfather Çré Parjanya, whose words Çré Govinda is
greatly delighted to hear with His ears!"

VERSE 14:

priyasya naptuù sukhato’tigarvät

pädau na yasyäù patataù påthivyäm |
namämi narmärcita-naptå-candräà
varéyaséà kåñëa-pitämahéà täm ||14||

priyasya - of the beloved; naptuù - grandson; sukhataù - out of

happiness; ati - greatly; garvät - out of pride; pädau - the feet; na -
not; yasyäù - whose; patataù - fall; påthivyäm - on the earth; namämi

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- offer obeisances; narma - joking; arcita - delights; naptå - grandson;

candräà - moon-like; varéyaséà - Varéyasé; kåñëa-pitämahéà - Kåñëa’s
paternal grandmother; täm - unto her.

I offer my obeisances unto Varéyasé, Çré Kåñëa’s

paternal grandmother, whose feet do not touch the
ground out of pride over the happiness caused by her
beloved grandson, and who always delights her moon-
like grandson with her joking words.

Stavämåta Kaëä Vyäkhyä: The lélä-çakti paints sweet

pictures of the Vraja-companions’ sweet love in the
consciousness of Çrépäda Raghunätha, who relishes these sweet
feelings himself and leaves his adharämåta (lip-nectar, or
remnants) to the practising devotees of the world.
When the practising devotees hear and chant this topic, their
personal feelings towards their beloved deity will awaken and
the corresponding prema will be infused into their hearts.

ei amåta anukñaëa, sädhu mahanta megha-gaëa,

viçvodyäne kore variñaëa
tä’te phale prema-phala, bhakta khäya nirantara,
tära çeñe jéye jagajana

(Caitanya Caritämåta)

"The great devotee-saints are like clouds that always shower nectar
over the garden of the world and prema sprouts as a result. The
devotees always eat this and the people of the world subsist on their
remnants."
In this verse Çrépäda Raghunätha introduces us to the great love of
the gopé Varéyasé for her grandson Çré Kåñëa. pitämahé mahé-mänyä

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kusumbhäbhä harit-paöä; varéyaséti vikhyätä kharvä kñéräbha-

kuntalä10
"Çré Kåñëa’s paternal grandmother is named Varéyasé and she is
greatly respected in Vraja-maëòala. Her complexion resembles the
Kusumbha-flower and her dress is green. She is small and her hair is
white like milk."
Out of pride over the happiness caused by her beloved grandson,
her feet do not touch the ground, so it is said by the people.
This pride is not a transformation of the mundane modes of
passion and ignorance, it is a transformation of pure sattva (spirit).
This pride arises from love of God.
prétiù khalu bhakta cittam ulläsayati mamatayä yojayati
viçrambhayati, priyatvätiçayenäbhimänayati, drävayati, sva
viñayaà pratyabhiläñätiçayena yojayati prati-kñaëam eva sva
viñayaà nava navatvenänubhävayati asamordhva
camatkäreëonmädayati ca. (Préti Sandarbha: 84 Anu:)
"Love delights the hearts of the devotees, links through feelings of
mine-ness, bestows confidence and through great feelings of
affection, special pride. It causes one to melt (or soften); it creates a
great craving for the Lord and a resultant attachment to Him; it causes
the lover to experience the Lord as fresh at every moment and
intoxicates the lover with unprecedented feelings of astonishment."
In the bhakti-çästras (devotional scriptures), these feelings are
progressively described as: rati, prema, praëaya, mäna, sneha, räga,
anuräga and mahäbhäva.
Taking this abhimäna or pride to heart, Çré Rädhäräëé is saying:
baìdhu, tomära garave garaviné häm! "O friend! I am proud of Your
pride!"
Prema cannot leave this pride for even a moment. premera sadäi
abhimäna, prema cäya ñola änä präëa. "Prema always has pride,
prema wants 100% of the heart!"

10 Rädhä-Kåñëa Gaëoddeça Dépikä 1,20.

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What can a premika be more proud of? Only that the Lord is his
all-in-all! The experienced know how high the price of this loving
pride is! Knowing this to be the soul of prema they want to embrace
it from all sides.
How glorious the prema of Çré Kåñëa’s grandmother Varéyasé is, can
be known from this verse. She always makes fun and jokes with Çré
Kåñëa and He is floating in an ocean of topmost bliss when He hears
Her jokes.
Seeing that Çré Kåñëa is happy with her jokes and humor,
grandmother calls Him again and again: "O rey Näti-cäìd (moon-like
grandson)! Come here!"
The äcäryas say: "Those who have realized that Kåñëa is the
Supreme Truth cannot understand Him in full. Çré Govinda, Who is
the embodiment of sweetness, can only be fully realized through a
sweet loving attitude. Though one should not think that the
knowledge of the Lord’s prowess is thereby somewhat lost.
Knowledge of the Lord’s sweetness, which is like the Triveëé, (the
confluence of the Gaìgä, Yamunä and Sarasvaté) is always inseparably
strewn together with knowledge of the Lord’s prowess.
When separation is experienced all this is being revealed and thus
saves the life of the devotee in separation.
Çré Raghunätha bows down at the feet of Kåñëa’s paternal
grandmother Varéyasé, who is most conscious of His sweetness -

kåñëa mora näti’ boli garve buka bharä;

kåñëa sukha sampad heri sukhe ätma-härä
pautra garve pä phele nä kabhu dharaëéte;
häsya parihäse magna govinda sahite
kåñëa pitämahé boli yära kautuka kathä;
ulläsete çune sabe prasaìga hoy yathä
sei varéyasé kåñëa pitämahé yini;
kåpä-lobhe sadä pade praëata ye ämi

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Eager for her mercy, I bow down to Kåñëa’s paternal

grandmother Varéyasé, whose heart is filled with pride as she
says: ‘Kåñëa is my grandson!’, whose feet don’t touch the ground
out of pride of Her grandson, who is always immersed in joking
and laughing with Govinda and who gladly speaks of herself as
Kåñëa’s paternal grandmother, something which is gladly heard
and discussed by all the others."

VERSE 15:

çveta-çmaçru-bhareëa sundara-mukhaù çyämaù kåté mantraëä-

bhijïaù saàsadi santataà vraja-pateù kurvan sthitiù yo’rcitaù |
sva-präëärbuda-khaëòanair murabhidaà bhrätuù sutaà toñayet
sähäre nivasan sa-goñöham avatän nämnopanandaù sadä ||15||

çveta - white; çmaçru - moustache; bhareëa - with a great; sundara -

beautiful; mukhaù - face; çyämaù - black; kåté - qualified;
mantraëäbhijïaù - learned counsellor; saàsadi - in the assembly;
santataà - always; vrajapateù - of the king of Vraja; kurvan - doing;
sthitià - staying; yaù - who; arcitaù - worshipped; sva - own; präëa -
life-airs; arbuda - millions; khaëòanaiù - in parts; murabhidaà -
Kåñëa; bhrätuù sutaà - nephew; toñayet - delights; sähäre - in the
village of Sähära; nivasan - resides; sa - he; goñöham - Vraja; avatän -
may protect; nämnä - named; upanandaù - Upananda; sadä - always.

May Kåñëa’s uncle Upananda, who delights his nephew

with billions of life-airs; whose face is beautified by a
white moustache; who has a blackish complexion; who is
a wise and learned counsellor; who lives in the village of
Sähära and who always stays in the government of the

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king of Vraja as a learned scholar, always protect the land

of Vraja!

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda Gosvämécaraëa

praises Çré Upananda, the elder brother and minister of Nanda
Mahäräja.
upanando’bhinandaç ca pitåvyau pürvajau pituù. pitåvyau tu
kanéyäàsau syätäà sannanda nandanau (Rädhä-Kåñëa Gaëoddeça
Dépikä 1,32):
"Nanda’s elder brothers are Upananda and Abhinanda, and his
younger brothers are Sannanda and Nandana". They are all Kåñëa’s
uncles.
Upananda was the oldest son of Parjanya Mahäräja, and the third
son Nanda inherited the kingdom only because of Upananda’s
magnanimity. In the scripture Çré Gopäla Campü it is described that
when Parjanya Mahäräja considered the qualifications of his sons he
decided to hand over the responsibility of the kingdom to his eldest
son Upananda. He had become eager to perform Çré Hari-bhajana
and had thus attained peace of mind.11
He had the royal class headed by Vasudeva and the brahminical
class headed by Garga called into the assembly and gave his oldest son
Çré Upänanda the royal tilaka12 there.
saù punaù pitur äjïäm aìgékåtya kåta-kåtyas tasyäm eva çré
vasudevädi sambalita mahänubhävänäà sabhäyäm ähuya sabhävam
utsaìga saìginaà vidhäya madhyamam eva nijänujaà tena tilakena
gokula räjatayä sabhäjayämäsa.
atha tatränuje saìkucati sarva eva ca jane vismayaà sa ca mäne
pitari ca rocamänelocane sacoväca - mayedaà nävicäram äcaritaà
yataù sarva eva sneha paramparäyäù parädhénaù; sä ca säd guëyasya

11 Having handed the kingdom into Upananda's able hands he could

now worship Çré Hari free from worries.
12 A ceremony in which the old king hands his kingdom to his
rightful heir.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

tac ca sarva samaïjasatäyäù sä cätra yathä tathä na mad vidhe saiva

ca khalu sarva vaçékäritäyäà svari itäm arhati
kià ca sarväntaryämyapyenam evorarécarékaroti. dåçyatäm asyäà
bhäsamänäyäà sabhäyäà sarveñäà netra-paöalé ñaöpada
valléläyamänä kevalam asya mukhaà kamalam iva saàbalate. tathä
prathamataù eva tadänukülyam aträkalpyate parikalpyatäm apédaà
mama nämnaiva; tasmäd asmäd ayam eva räjeti. athäbhavat
kusumajavåñöibhiù samaà sphuöa-dhvanir divam anu sädhu sädhviti
sabhäsadäm iha ca vikäsi dåñöibhir yathäsphuraj jaya jaya çabda
maìgalam

(Gopäla Campü Pürva 3.31-34)

"Çré Upananda kept the order of his father on his head (he
followed it), considering himself blessed. Then in the presence
of Vasudeva and other great souls, he called his younger
middle-brother Nanda into the assembly, embraced him
lovingly and gave him the kingdom of Gokula by putting on him
the royal tilaka. Afterwards he honoured him as the new king
of Gokula."
“Seeing this inconceivable behaviour of his elder brother,
Nanda Mahäräja became shy. Those present in the assembly
were struck with wonder and father Parjanya Mahäräja looked
at the two men with eyes wide of bliss
(Actually, Parjanya had been desirous to give the kingdom to
Nanda, having seen his countless attributes, but he had thought
it better to just follow the etiquette and give the kingdom to his
oldest son).
Seeing this Çré Upananda said: "This is not a thoughtless
action of mine, because everyone is controlled by feelings of
affection. The proper thing was done, considering Nanda’s
glorious attributes. This is not a whimsical action on my behalf,

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the great qualities of Nanda just have an overwhelming, all-

controlling effect."
"Besides, this is the arrangement of Çré Näräyaëa, the
Overseer of all living beings. This is because everyone’s bee-
like eyes drink the honey of Çré Nanda’s beautiful lotus-like
face. This has been Çré Näräyaëa’s decision long ago. Also, his
name is Nanda, while my name is Upananda (sub-Nanda). Upa
means inferior and assisting. Hence he is the king of Gokula,
and I am his assistent."
"Hearing these words of Upananda, the demigods showered
flowers from the sky and sang ‘sädhu sädhu (glory, glory!)’. The
lotus-like eyes of everyone present began to blossom and the
auspicious sounds of ‘jaya jaya!’ filled the universe.
From that day on Nanda, the mine of all great qualities was
the king of Gokula and Upananda was appointed as his
minister."
Therefore it was said: Upananda is a learned and expert
counsellor. His body has a deep blackish complexion and his
face is beautified by a white moustache, which are signs of a
learned and expert counsellor. His expert advise was the source
of an increase in Nanda’s bliss in all respects. When the demons
caused havoc in Gokula, it was Upananda who gave the advise
to leave Gokula and move to the safe haven Våndävana13, just to
save his nephew Çré Kåñëa, Who was dearer to him than millions
of lives.
It was on his advise also that the safe haven Nandéçvara-Giri
was established as the capital of the king of Vraja. When the
people of Vraja are safe, then Çrépäda Raghunätha is also safe
and his aspirations will be fulfilled - that is the secondary
meaning transcending the first meaning of the verse.

13 See Çrémad Bhägavata 10.11.22-23

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çveta çmaçru-bhare yära vadana sundara;

çyäma ruci aìga çobhä ati manohara
mantraëäya mahä-vijïa nanda sabhä mäjhe;
püjita hoyena yini paëòita samäje
bhrätuñputra çré govinde kolete koriyä;
santoña vidhäna kore marama bujhiyä
sei kåñëa pitåvya çré upananda näma;
goñöha-rakñä korun tini ei nivedana

"I pray that Kåñëa’s uncle, who is named Çré Upananda,

whose face is beautified by a white moustache: whose body
shines with an enchanting blackish luster; who is the very expert
counsellor in the assembly of Nanda Mahäräja; who is
worshipped in the assembly of scholars; who takes his nephew
Çré Govinda on his lap and makes Him happy by understanding
his feelings, may protect the goñöha!"

VERSE 16:

gauraù komala-dhér udära-caritaù snigdho vrajendränujaù

çyäma-çmaçrur alaà tadéya-caraëe bhaktaù sunandä-pitä |
yaù präëaiù parimaïchya mädhava-sukhaà dadhnä mahiñyäù paraà
sannandas tanute sa pätu nitaräà naù käsaréëäà patiù ||16||

gauraù - golden; komala - tender; dhéù - mind; udära - generous;

caritaù - behaviour; snigdhaù - pleasant; vrajendra - the king of Vraja;
anujaù - younger brother; çyäma - black; çmaçruù - moustache; alaà
- greatly; tadéya - his; caraëe - lotus feet; bhaktaù - devotee; sunandä
- Sunandä; pitä - the father; yaù - who; präëaiù - with his life-airs;
parimaïchya - worships; mädhava - Kåñëa; sukhaà - happiness;
dadhnä - with yoghurt; mahiñyäù - of the buffaloes; paraà - greatest;
sannandaù - Sannanda; tanute - expands; sa - he; pätu - may protect;

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nitaräà - constantly; naù - unto us; käsaréëäà - of the she-buffaloes;

patiù - the lord (keeper).

May Sannanda, the keeper of the she-buffaloes, who

has a golden complexion; whose mind is filled with
tenderness; who is very generous and kind; whose face is
beautified with a black moustache; who is deeply
devoted to Çré Nanda Mahäräja; who worships Mädhava
with his very life and greatly delights Him by treating
Him on buffalo-yoghurt and who is Çré Nanda’s younger
brother and Sunandä’s father, protect us.

Stavämåta Kaëä Vyäkhyä: Vraja-dhäma is enriched by

different companions of the Lord who all have different
feelings and attitudes and these eternal companions each relish
Çré Kåñëa’s sweetness according to their own feelings,
emanating from their self-perfect prema-rasa.
nija bhäve kore kåñëa rasa äsvädane (C.C.). Even Çré Kåñëa,
Who is the object of their love, forgets about His own prowess
and completeness and considers Himself blessed if He can
relish their self-perfect sweet love, according to their own
individual feelings.
This is the speciality of Vraja-prema. Wherever there is the
full maturity of sweetness, we also find the greatest blossoming
of rasa. This truth can be directly experienced when we discuss
the pastimes of Vraja. The more the heart of a practising
devotee gets purified by practising the Vraja-bhäva-upäsanä,
the more his heart ascends the staircase (of love) and the more
he becomes blessed with the experience of pure sweetness. The
best way of practising this Vraja-bhäva- upäsanä is the hearing,
chanting and remembering of the sweet feelings of the
companions of Vraja.

~ 551 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

In this verse Çré Raghunätha praises the younger brother of

Vraja’s king Çré Nanda Mahäräja and the father of Sunandä,
Sannanda.
sunandäpara paryäya sannanda kunda päëòaraù; çyäma-
celaù sita dvitri keço’yaà keçava-priyaù (Rädhä-Kåñëa-
Gaëoddeça-Dépikä 1, 35)
"Another name of Sannanda is Sunanda. His complexion is
fair, he wears black and white clothes, two or three of his hairs
are white and he is very dear to Keçava."
He keeps buffaloes because he thinks that Çré Kåñëa’s body
will be nourished by their milk. Therefore he is the Mahiñapati,
the buffalo-keeper. He loves all things only if they bring
happiness to Kåñëa. He worships Çré Kåñëa through his buffalo-
yoghurt. This worship is a great event of love, in which all
mishap and inauspiciousness of the beloved is wiped out.
Beloveds are worshipped with ingredients that are auspicious
and that are very dear to them. Buffalo-yoghurt is very dear to
Kåñëa and it is naturally a very auspicious product, hence He is
worshipped with buffalo-yoghurt. Çré Raghunätha says: yaù
präëaiù parimaïchya mädhava-sukhaà dadhnä mahiñyäù
paraà
"He expands Mädhava’s happiness by worshipping Him with
his very life and with buffalo-yoghurt. When seeing his worship
one thinks he is not doing it with yoghurt but with his very life-
airs! That is why Mädhava, Who is dedicated to relishing the
love of His devotees finds so much happiness in it!
Although Mädhava generally means the Original Lord of the
goddess of fortune or all wealth, Kåñëa only hankers for the
purely sweet love of the people of Vraja. When Çré Kåñëa killed
Pütanä, Aghäsura and Bakäsura, when He lifted Govardhana
Hill, subdued the Käliya-serpent, swallowed the forest fire and

~ 552 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

danced the Räsa, He showed such vast prowess that no one can
conceive of it.
But even all that prowess drowns in a bottomless and
fathomless ocean of sweetness and simply serves to nourish this
sweetness. This endless sweetness is established on the
foundation of endless prowess and its glory attracts all people.
This is only because of its proximity to the pure, sweet love of
the Vrajaväsés.
That is why Lord Brahmä, Uddhava and others were
astonished when they saw this extraordinary sweet love of the
Vrajaväsés and then prayed for birth in Vraja even as a blade of
grass or a bulb, so that they could be showered by their
footdust.
In this verse, the tender feelings, the generous activities and
the gentleness of Sannanda are mentioned - all these great
glories arise automatically as a result of rendering loving
devotional service. This is proclaimed everywhere.
yasyästi bhaktir bhagavatyakiïcanä sarvair guëais tatra
samäsata suräù (Bhägavata 5.18.12) "All the demigods and their
godly qualities eternally reside in anyone who has unswerving
devotion to the Lord."
Çré Raghunätha prays:

gaura varëa sukomala, udära carita;

nandera kaniñöha bhrätä ati sneharéta
çyäma varëa çmaçru-bhare çré-mukha sundara;
nanda prati bhakti yära ati gäòhatara
sunandära pitä boli vrajaväsé jäne;
präëa paëe dadhi diyä kore kåñëa néräjane
mahiñé rakñaka se sannanda näma yära;
rakña korun more ei minati ämära

~ 553 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"May the buffalo-keeper named Sannanda, who has a golden

complexion; who is very tender-hearted and generous; who is
Nanda’s very affectionate younger brother; whose face is
beautified by a black moustache; who has very deep devotion
to Nanda; who is known by the Vrajaväsés as Sunandä’s father
and who worships Kåñëa with buffalo-yoghurt and his very life,
may he protect me. This is my prayer."

VERSE 17:

çyämaù sükñma-matir yuväti-madhuro jyotir-vidäm agraëéù

päëòityair jita-géñpatir vraja-pateù savye kåtävasthitiù |
kåñëaà pälayatéha yaù priyatamä präëärbudair apy alaà
mantreëäpy upananda-sünum iha taà prétyä subhadraà numaù

çyäma - black; sükñma-matiù - fine intelligence; yuva - young; ati

madhuraù - very sweet; jyotirvidäm - astrologers; agraëé - the leader;
päëòityaiù - by learning; jita - defeating; géñpatiù - Båhaspati;
vrajapateù - the Lord of Vraja; savye - on the left; kåta - doing;
avasthitiù - situated; kåñëaà - Kåñëa; pälayati - protects; iha - here;
yaù - who; priyatayä - out of love; präëa - life-airs; arbudaiù - with
millions; api - even; alaà - greatly; mantreëa - with mantras; api -
even; upananda sünum - the son of Upananda; iha - here; tam - unto
him; prétyä - with love; subhadraà - Subhadra; numaù - offering
obeisances.

I offer my loving obeisances unto Subhadra, the son of

Upananda, who has a blackish complexion; who has a fine
intelligence; who is young and sweet (handsome); who is
the best of astrologers; who defeats even Båhaspati in
learning; who stands on the left side of the Lord of Vraja

~ 554 ~
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Nanda Mahäräja; who protects Kåñëa with billions of life-

airs and who always offers Him advise.

Stavämåta Kaëä Vyäkhyä: Vraja-dhäma is the great

transcendental centre where the Lord and His devotees relish
the sweetness of each others’ love.
The companions in Vraja are unrivalled relishers of the love
of Çré Govinda, Who is the embodiment of complete
transcendental bliss. What’s more, they are the embodiments
of pure love! The Lord Who is Self-satisfied is attracted to the
blissful love of the pure devotees and becomes completely
engrossed with these devotees, up to the point that He loses
Himself in it. This indicates how much ecstasy there is in loving
devotion for both the devotee and the Lord. Therefore the
Lord solely desires this pure love of the devotees, which is
completely free from hesitation and reverence. What to speak
of the loving devotees of Vraja, even from the reverential
devotees the Lord likes to hear talks that are free from
hesitation and reverence.
In the Haribhakti-Sudhodaya, we find the following words of
the Lord to Çré Prahläda:

sabhayaà sambhramaà vatsa mad gaurava kåtaà tyaja;

naiña priyo me bhakteñu svädhéna praëayé bhava
api me pürëa kämasya navaà navam idaà priyam;
niùçaìka praëayäd bhakto yan mäà paçyasi bhäñate
sadä mukto’pi baddho’smi bhakteñu sneha rajjubhiù;
ajito’pi jito’ham tair avaçye’pi vaçékåtaù

"O child! Give up this reverence that simply causes fear and
respect to awaken within you! I don’t like this kind of reverence
towards Me by My devotees! Please show some free feelings of

~ 555 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

love towards Me! The devotees see Me and speak with Me with
love and without fear. Although I am Self-satisfied, I experience
this as ever-fresh. Although I am eternally liberated, this ties
Me to the ropes of My devotees’ affection. Although I am
invincible, I am thus defeated and although I am ever-
independent, they manage to subdue Me completely!"
In this way one can understand the great glories of the love
of the Lord’s companions in Vraja. The love of the people of
Vraja is the deepest because of the absence of hesitation and
reverence within it.
They are completely absorbed in loving Kåñëa purely as the
laukika-sad-bandhu, the good worldly friend. The äcäryas call
this rägätmikä bhakti. Each and every Vraja-companion
receives a share of this great sacrifice of räga-bhakti.
In this verse Çré Raghunätha praises Subhadra, the son of
Upananda:

sucikkaëau néla-varëaù subhadro déptimän bhavet;

péta vastra parédhänä nänäbharaëa çobhitaù
upanandaù pitä tasya tulä mätä pativratä;
paramojjvala kaiçoraù patné kundalatä bhavet

(Rädhä-Kåñëa Gaëoddeça Dépikä 2, 26-27)

"Subhadra’s complexion is glossy, blue and brilliant. He

wears a yellow dhoöé and various ornaments. His father is
Upananda and his mother the greatly chaste Tulä. Subhadra’s
age is filled with the most brilliant adolescence and his wife is
named Kundalatä.14"

14 She is one of the most important assistants in Çré Rädhä-Kåñëa's

erotic pastimes. She is praised in verse 32 of this Vraja Viläsa Stava.

~ 556 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

His complexion is çyäma, he is of fine intelligence, he is

young and handsome and he is the best of astrologers. His
knowledge of astrology has been accomplished because he
centers it around Kåñëa and his love for Him. The purport of
this is that the great teacher of astrology, Mahämuni Çré
Gargäcärya came to Gokula on the instigation of Vasudeva to
perform the name-giving ceremony of Çré Kåñëa-Baladeva.
Seeing the pure parental love of Nanda-Yaçodä for Kåñëa,
Gargäcärya’s reverential attitude was stunned. During Çré
Kåñëa’s name-giving ceremony, he left the dignity of their love
unaffected and made his knowledge of astrology perfect by
describing Çré Kåñëa’s glories in an unequivocal way. But
Subhadra is actually worried about Çré Kåñëa having some
accident, so he anxiously draws charts to calculate Çré Kåñëa’s
luck and unluck. In this way he made his knowledge of astrology
perfect in the realm of sweet love. That is the speciality of his
knowledge of astrology and that is why he is called the greatest
of all astrologers. He defeats even Båhaspati in learning and
intelligence.
This is what the people say when they see Subhadra’s
learning and sharp intelligence. Otherwise from the natural
point of view, the learning and intelligence of all the people of
Vraja is peerless, because the Lord personally told Uddhava:
eñäm buddhimatäà buddhir manéñä ca manéñiëäm; yat satyam
anåteneha martyenäpnoti mämatam (Bhägavata 11.29.22):
"The intelligence of the intelligent and the wisdom of the
wise lies in My bhajana, because in this temporary and
uncertain human birth, bhajana is real and immortal and
through bhajana a human being can become blessed by
attaining Me."
Who will therefore ignore the intelligence of the people of
Vraja?

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

He stands by Vrajapati Çré Nanda’s left side, always serving

him with advise and he protects and advises Çré Nanda-
Nandana with millions of life-airs. Although all transcendental
and other knowledge is always serving Him, the Original
Personality Of Godhead Çré Kåñëa acts only according to the
advise of Subhadra - this is the nature of love!15
Çré Raghunätha says: "I lovingly bow down to this son of
Upananda, named Subhadra!"

çyäma varëa sükñma mati navéna yauvana;

jyotirvid supaëòita priya daraçana
båhaspati jini yära päëòitya pratibhä;
vrajapati nanda väme koriteche çobhä
präëa priya çré govinde koriteche rakñä;
upadeça chale däna kore nänä çikñä
sei upananda putra subhadra yära näma;
nirantara stava kori padete praëäma

"I always praise Upananda’s son named Subhadra, who has a

blackish complexion; who is of fine intelligence and fresh
youthful beauty; who is an expert astrologer, a great scholar who
defeats even Båhaspati in learning; who stands beautifully at
Vrajapati Nanda’s left side and who protects Çré Govinda on the
pretext of giving him different advises and teachings, by bowing
down at his feet."

15Mother Yaçodä also asks Subhadra every morning where her

Gopäla should herd his cows that day.

~ 558 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 18:

daityäd bhéter ativikala-dhéù komaläìgasya sünoù

kåñëasyoccaiù satatam avane vatsalä vyagra-cittä |
kåcchrair ambäà bahubhir abhito hanta santoñya çüraà
daitya-ghnaà yä sutam ajanayat sämbikä pätu dhätré

daityäd - from demons; bhéteù - of fear; ati - very; vikala - upset;

dhéù - consciousness; komala - tender; aìgasya - of the body; sünoù -
of the son; kåñëasya - of Kåñëa; uccaiù - greatly; satatam - always;
avane - for protecting; vatsalä - parental love; vyagra - anxious; cittä
- heart; kåcchraiù - with hardships; ambäà - mother; bahubhiù -
with many; abhitaù - in all respects; hanta - alas!; santoñya -
satisfying; çüraà - a hero; daitya- demons; ghnaà - killer; yä - who
(fem.); sutam - the son; ajanayat - gave birth to; sä - she; ambikä -
Ambikä; pätu - may protect; dhätré - wetnurse.

May Ambikä, Kåñëa’s wetnurse, who was very anxious

out of fear of the demons and who performed many
harsh austerities for Kåñëa’s protection with which she
satisfied the universal mother Bhagavaté, who granted
her a heroic son who is able to kill all the demons, protect
us.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda Däsa

Gosvämé draws a love-picture of Kåñëa’s wet nurse Ambikä,
who is a vessel of pure parental love for Çré Kåñëa.
ambikä ca kilimbä ca dhätåke stanya dätrike (Rädhä-Kåñëa
Gaëoddeça Dépikä) "Ambikä and Kilimbä are two wet nurses
who breastfed Kåñëa. The greater of them is Ambikä. She is
Vrajeçvaré Yaçodä’s dear girlfriend."

~ 559 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ambikeyaà tayor mukhyä vrajeçvaryäù priyä sakhé (ibid.)

She worshipped Dürga-devé and by her grace got a heroic son
named Vijaya.
aträdhyäkño’mbikä sünur vijayäkhyas tapasyayä. yaù
kilämbikayä lebhe dhätryopäsya sadämbikäm (ibid.) "Vijaya is
the leader of the older boys who serve as Çré Kåñëa’s
bodyguards. His mother Ambikä performed penances to please
Ambikä or Pärvati to get a heroic son like him."
Out of fear of the demons she is very anxious at heart to keep
tender Kåñëa safe and protected. Wet nurse Ambikä is always
carried away by worries that any calamity might befall Çré
Kåñëa. She is always worried about the safety of Çré Kåñëa, who
is Himself the guardian of the world. This is the work of pure
transcendental parental love.
Çrémat Jéva Gosvämépäda has written: It is love only that
causes apprehension of harm - yasmin jäte tat
sambandhäbhäsenäpi mahä-väñpädi vikäraù priya
darçanädyatåptasya parama sämarthyädau satyapi koñäïcid
aniñöä-çaìkä ca jäyate (Préti Sandarbha)
"When sneha awakens even the slightest relationship with
the Lord creates tear-filled emotional transformations. The
devotee is never satisfied by seeing the Lord and he always
apprehends harm befalling Him, although He is omnipotent."
This apprehension of harm is especially strong in parental
love, where the devotee observes the tenderness of Çré Kåñëa’s
body. Therefore mother Ambikä is always afraid at heart of the
demons.
"I think that a demon is coming, I think he’s going to kill
Kåñëa!" - tormented by these apprehensions mother Ambikä
desperately began to perform harsh austerities to please
goddess Durgä with the aim of getting a heroic son who would
protect Çré Kåñëa.

~ 560 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

On the path of pure devotion it is an impairment to the

principle of pure devotion if one worships other gods and
goddesses, especially if it is for benefits like wealth and
children. But the Vrajaväsés’ worship of other gods and
goddesses and their praying to them for boons like children is
nothing else but another form of their love for Çré Kåñëa.
The Gosvämés have given the following conclusion about the
Vraja-kumärés (virgin-gopés)’ worship of Kätyäyané-devé to get
Çré Kåñëa as a husband:
tato vrajasya lokavaÿélatvät mäyopäsanam eva labhyate,
täsäà ca parama premolläsa vilasitam eva tathopäsanaà
premëaiva ca tathä tat präptir na tathopäsanena iti
vivektavyam. atra kecid anyan manyä yad anyatha manyante
te na tadéya prema gandha sambandha gandhaväham api
spåçanti sarvatra çuddha bhagavat premaiva hi puruñärthaù.
sarvam ananya daivatopäsanädikam tu tat sädhanam eveti
çrémad bhägavata siddhäntaù (Vaiñëava Toñaëé Öékä of
Bhägavata 10.22.4)
"Because the pastimes of Çré Kåñëa and His companions in
Vraja are human-like, it is seen that the Vraja-companions
worship Mäyädevé for getting wealth and sons and so on
(although Kätyäyané is the Lord’s cicchakti or spiritual potency,
when her worshippers ask her for wealth and children she gives
it through her mäyä-çakti), but these should be understood to
be their most blissful loving pastimes. Their worship is also
nothing but prema, because as a result of their worship they do
not attain Kätyäyané-devé but the Supreme Lord.
Therefore if someone forgets the means and the goal and
thinks: ‘The Vraja-devés were also worshipping Kätyäyané-devé,
therefore there is no other means to get Çré Kåñëa and love of
Him than to worship her’, or ‘The worship of Kätyäyané is the

~ 561 ~
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only means and goal’, they will never even catch a whiff of the
wind carrying the breeze of Kåñëa-prema. The only means of
attaining the Lord is pure and exclusive worship of and
meditation on Him."
Basically the worship of the different gods is also worship of
the Supreme Lord, because He is the aggregate of all the
gods16: this is the philosophical conclusion of scriptures like
Çrémad Bhägavata.
There is no question of the self-perfect loving eternal
companions of Kåñëa in Vraja having to perform any sädhanä.
Therefore, when mother Ambikä of Vraja who is constantly
swimming in the ocean of pure parental love, saw Vraja being
repeatedly attacked by demons, she became very apprehensive
about Kåñëa’s safety and pleased Bhagavaté-devé with her
penances, desiring to get a son who could kill all the demons.
By Devé’s grace she was then blessed with a heroic son
named Vijaya.
Çrépäda Raghunätha says: " May that goddess Ambikä always
protect us!"

vätsalye vyäkula cittä daityera bhayete;

komaläìga putra kåñëera satata rakñärthe
vyäkulita hoiyä yei kore upaväsa;
jagan mätä bhagavatéra mäge äçérväda

16 Kåñëa is attained by worshipping different gods and goddesses,

because He is the aggregate of all the gods, but He is not attained by
those who worship them with desires other than Him. Therefore the
worship of other gods and goddesses is considered a impairment of
exclusive devotion. Those who are very upset with apprehension of
harm becoming to Çré Kåñëa may worship other gods and goddesses,
but this behaviour of Kåñëa's companions in Vraja is
incomprehensible for an ordinary sädhaka.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

tära anugrahe yini daitya-ghäté putra;

prasava korilo kåñëa rakñé supavitra
çré kåñëera dhätré-mätä näma se ambikä;
sadä rakñä korun more vätsalye adhikä

"May Çré Kåñëa’s wet nurse named Ambikä, who, out of

motherly love, is very frightened of demons; who fasted out of
anxiety over the protection of her tender son Kåñëa, praying for
the blessings of the universal mother Bhagavaté, and who, by
the goddess’ grace, gave birth to a pure son who protects Kåñëa
by killing the demons, always protect me with great motherly
love."

VERSE 19:

nädair yasya sphuöati parito divya-vidhy-aëòa-koöiù

ke te tävat kila diti-sutäù kñudrakät kñudra-jéväù |
snehän mäträ vijayam abhito rakñaëe saàniyuktaà
kåñëasyärät param iha bhaje hanta dhätré sutaà tam

nädaiù - with sounds; yasya - whose; sphuöati - burst; paritaù - in

all respects; divya - divine; vidhi - Brahmä; aëòa - egg; koöiù -
millions; ke - who; te - they; tävat - as long as; kila - certainly; diti-
sutäù - sons of Diti (demons); kñudrakät - more insignificant than;
kñudra - insignificant; jéväù - living beings; snehät - out of affection;
mäträ - of the mother; vijayam - Vijaya; abhitaù - always; rakñaëe - in
the protection; sanniyuktaà - engaged; kåñëasya - of Kåñëa; ärät - in
the vicinity; param - highest; iha - here; bhaje - I worship; hanta -
alas!; dhätré-sutaà - son of the wetnurse; tam - unto him.

~ 563 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

I worship Vijaya, the son of Kåñëa’s wet nurse in Vraja,

whose roars cause millions of divine universes to burst,
what to speak of the demons, who are more insignificant
than insignificant and who is engaged by his mother
Ambikä in always staying near Çré Kåñëa to protect Him.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Vijaya, the son of Kåñëa’s wet nurse.
The nectarean, fearlessness-granting lotus feet of the
Original Personality of Godhead Vrajendra-Nandana have been
prayed to for protection against the hands of different kinds of
calamities since time immemorial by all intelligent people, but
now His wet nurse Ambikä, apprehending some calamity
befalling Him, has anxiously worshipped goddess Gauré for His
sake.
Truly, truly, her worship has been a success, for by the grace
of Devé she has gotten a heroic son, the intimate friend (suhåd-
sakhä) of Kåñëa named Vijaya.
Çrémat Rüpa Gosvämé has written:

vätsalya gandhi sakhyäs tu kiïcit te vayasädhikäù;

säyudhäs tasya duñöebhyaù sadä rakñä paräyaëäù
subhadra maëòalébhadra bhadra-vardhana gobhaöäù;
yakñendra-bhaöa bhadräìga vérabhadrä mahä-guëäù
vijayo balabhadrädyäù suhådas tasya kértitäù

(Bhakti Rasämåta Sindhu 3.3.22-23)

"The suhåd-sakhäs have a whiff of parental love for Him.

They are a little older than Kåñëa and they always take care to
protect Him with their weapons. Subhadra, Maëòalébhadra,
Bhadra-vardhana Gobhaöa, Yakña, Indra-bhaöa, Bhadräìga,

~ 564 ~
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Vérabhadra, Mahä-guëa, Vijaya and Baladeva are amongst

Kåñëa’s suhåd-friends."
During Kåñëa’s goñöha-lélä, they hold different weapons to
constantly protect Him. As soon as there is any doubt about His
safety, they run forward with their weapons in their hands.
Çré Rüpa Gosvämé has written the following verse to
examplify these friends:

dhunvan dhävasi maëòalägram amalaà tvaà maëòalébhadra! kià

gurvéà närya! gadäà gåhäëa vijaya! kñobhaà våthä mä kåthäù
çaktià na kñipa bhadravardhana! puro govardhanaà gähate
garjann eña ghano balé na tu balévardäkåtir dänavaù

(ibid.24)

"O Maëòalébhadra! Why are you running around with this

spotless sword? O Ärya! Don’t pick up this heavy mace!
O Vijaya! Don’t be agitated for nothing! O Bhadra-vardhana!
Don’t throw this çakti for no reason! These are just some clouds
rumbling above Govardhana Hill! This is not a large bull-
demon (like Ariñöäsura)!"
Çrépäda says: "Millions of divine universes burst when Vijaya
shouts like a lion, indicating his heroism."
This is not at all astonishing, because the companions are just
as qualified as Çré Kåñëa Himself is. Then, just as Çré Kåñëa’s
prowess is revealed in a sweet way in Vraja-dhäma, meaning
that if the cowherd boys see Çré Kåñëa killing a demon or so,
there will be no awe and reverence in their minds. Rather they
will just think: "My friend is so powerful, so we won’t have to
fear when we freely ramble in the forest!", thus nourishing the
sweet pastimes. Similarly Vijaya also nourishes the sakhya-rasa
(feeling of friendship) by roaring in a way indicating his

~ 565 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

heroism. To the demons though, this is truely terrifying and

therefore Çré Raghunätha has said: "What are those demons,
who are the most insignificant living beings, before the energy
of Vijaya?"
Mother Ambikä, who is totally overwhelmed by affection,
keeps Vijaya always near Kåñëa and has placed Kåñëa under his
protection. For the Vrajaväsés, their bodies, homes, children
and relatives are all offered for Kåñëa’s pleasure.

yad dhämärtha suhåt priyätma tanaya präëäçayäs tat kåte

(Bhägavata 10.14.35)

Whatever they have, it is all for Çré Kåñëa, and whatever they
don’t have they hope to get, just for Kåñëa’s pleasure. Blessed
is this wonderful spotless expertise of Vraja-prema!

kñudräd api kñudra sei diti-putragaëa;

kevä tädera véra boli koroye gaëana?
brahmäëòa koöi yära huhuìkära svare;
sphuöita hoilo boli sabe mane kore
sneha paratantra hoiyä kåñëera pälane;
janané ambikä dilä rakñaëävekñaëe
sei dhätré-suta véra vijaya yära näma;
satata bhajana kori - koro pariträëa

"I always worship Vijaya, the heroic son of the wet nurse
Ambikä. Who can mention the heroism of the demons who
become most insignificant in front of him? When he shouts
everyone thinks that the universe is bursting! Subdued by
affection, he protects Kåñëa, because his mother has placed
Him under his protection. O Vijaya! Save me also!"

~ 566 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 20:

mantra-nyäsair iha muraripos tat-purodhäù purastät

sarväìgäni prakaöa-nigamo bhägurir yo’bhirakñya |
äçérbhiç ca pratidinam aho tac-chiro jighratédaà
vande tävan munisurapates tasya pädäbja-yugmam

mantra-nyäsaiù - reciting mantras; iha - in Vraja; muraripoù - of

Kåñëa; tat - His; purodhäù - priest; purastät - before; sarväìgäni -
on all the limbs; prakaöa - manifest; nigamaù - the Vedas; bhäguri -
Bhäguri; yaù - who; abhirakñya - protecting; äçérbhiù - with
blessings; ca - and; prati dinam - every day; aho - O!; tat - His; çiraù
- head; jighrati - smelling; idam - this; vande - obeisances; tävat -
thus; muni - sage; sura-pateù - the king of; tasya - his; pädäbja -
lotus feet; yugmam - pair.

I worship the lotus feet of Çré Bhäguri, the king of

sages, who is the priest in Nanda’s Vraja; who daily places
mantras on Çré Kåñëa’s different limbs and offers Him
words of blessings; who performs rituals for the
protection of each of Çré Kåñëa’s limbs; who smells His
head and of whom the personified Vedas take shelter.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises Vraja’s priest Mahämuni Bhäguré.
Çrémat Rüpa Gosvämépäda has written: mahé-suräs tu
dvividhä gokuläntar vasanti ye; kulam äçritya vartante kecid
anye purohitäù. veda garbho mahä-yajvä bhäguryädyäù
purodhasaù (Rädhä-Kåñëa Gaëoddeça Dépikä 1,64)
"The brähmaëas who live in Vraja are divided into two
classes: some have taken shelter of Çré Kåñëa’s family and others
are priests.

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The Vedagarbhas are the great knowers of the Vedas and the
Mahäyajväs are priests like Bhäguré Muni who are performing
great sacrifices."
Vraja’s priest Çré Bhäguri Muni has pure parental love for Çré
Kåñëa and in this verse the characteristics of his pure parental
love are described.
Desiring Kåñëa’s welfare, Çré Nanda’s priest Çré Bhäguré
Muni is always coming to Nanda’s house to give Çré Nanda-
Nandana His rakñä-bandhana (protecting bracelet) and to offer
Him words of benediction.
Çré Nanda, Yaçodä and other loving devotees in the pure
parental mood believe that all these brähmaëas are devoid of
fault finding, falsehood, arrogance, envy, violence and false
pride and that the blessings of brähmaëas who are fixed in
truthfulness, transcendental consciousness and knowledge of
the Vedas never go in vain.

ye’süyänåta dambherñyä hiàsä mäna vivarjitäù

na teñäà satya-çélänäm äçiño viphaläù kåtäù

(Bhägavata 10.7.13)

For this reason Nanda and Yaçomaté, afraid of any

disturbance caused by demons, always call the great Veda-
knower Bhäguré Muni to Nandälaya to perform protective
rituals and offer Him words of benediction.
When the king of munis, Çré Bhäguré, enters Nandälaya, Çré
Nanda-Yaçodä and others think that the embodiment of all the
Vedas is residing amongst them. Factually the Vedas
themselves take shelter of Nanda’s priest in order to get blessed
with even the slightest devotional service to Çré Nanda-
Nandana, Who is the goal of all Vedic knowledge.

~ 568 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Although the Personified Vedas take shelter of the king of

munis Bhäguré, he himself has not even the slightest feeling of
awe and reverence towards Çré Nanda-Nandana, for he
considers Him to be just a Vrajaväsé. In a feeling of purely sweet
love, he enters Nandälaya and first offers protective mantras to
each of Muräré Çré Kåñëa’s limbs before offering Him words of
benediction and smelling His head with great parental love.
Çrémat Rüpa Gosvämépäda describes the anubhävas
(external symptoms) of the parental-rasa as follows:

anubhäväù çiroghräëaà kareëäìgäbhimärjanam

äçérbädo nideçaç ca lälanaà pratipälanam
hitopadeça dänädyä vatsale parikértitäù

(Bhakti Rasämåta Sindhu 3.4.41)

"Smelling the head, rubbing the body with the hands,

offering words of benediction and permission, cuddling,
rearing and giving instruction for the child’s benefit - these are
the activities of parental love."
In this verse Çré Raghunätha has called Çré Kåñëa ‘Mura-ripu’,
or the enemy of the demon named Mura. This means that the
lovers of Kåñëa who take shelter of the pure mood of parental
love which is devoid of even the slightest whiff of awe and
reverence, are worried about His safety and therefore place a
protecting bracelet on His wrist. Although the burning power
of fire is present everywhere, it is stunned by the Candrakänti-
gem.
Revealing the extraordinary power of Mother Yaçodä’s
parental love, Çrépäda Çuka Muni has said:

~ 569 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

trayyä copaniñadbhiç ca
säìkhya-yogaiç ca sätvataiù
upagéyamäna mähätmyaà
harià sämänyatätmajam

(Bhägavata 10.8.45)

"Yaçodä considered Çré Hari, Whose glories are always

praised by the three Vedas, the Upaniñads, Säìkhya, Yoga and
the Sätvata-scriptures, to be just her son."
Such is the power of pure parental love of God and it is in
this consciousness that Çré Bhäguré considers Çré Kåñëa to be
Nanda’s son.
Çrépäda says: "I praise the lotus feet of this king of sages, Çré
Bhäguré!"

purohita çreñöha yei ei vraja-dhäme;

mantra päöhe äçéña kore çré nandanandane
govindera çänti hauk väsanä antare;
mastaka äghräëa kore ati sneha bhare
nikhila nigama çästra mürtimän hoiyä
yäre äçraya koreche dhanya ho’bära lägiyä
se munéndra bhäguréra yugala caraëa;
pratyaha vandanä kori loiyä çaraëa

"I daily praise and take shelter of the lotus feet of Bhäguri,
the king of Munis, the greatest priest of Vraja, who blesses Çré
Nanda-Nandana by reciting mantras on His limbs, desiring in
his heart: ‘May Govinda be in peace!’; who smells His head with
great affection and of whom the embodied Vedic scriptures
take shelter to have themselves blessed."

~ 570 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 21:

kåñëasyoccaiù praëaya-vasatiù sampravéëaù sakhénäà

çyämäìgas tat-sama-guëaà vayo-veça-saundarya-darpaù |
snehäd andhaù kñaëam akalanäj jäyate yo’vadhütaù
çrédämänaà hari-sahacaraà sarvadä taà prapadye

kåñëasya - Kåñëa’s; uccaiù - greatest; praëaya - love; vasatiù -

abode; saàpravénaù - highly expert; sakhénäà - of all the boyfriends;
çyäma - blackish; aìgaù - body; tat - Kåñëa’s; sama - same; guëa -
attributes; vayaù - age; veça - dress; saundarya - beauty; darpaù -
pride; snehät - out of affection; bandhoù - of the friend; kñaëam - for
a moment; akalanät - because of not seeing; jäyate - becomes; yaù -
who; avadhütaù - unsteady; çrédämänaà - unto Çrédäma; hari
sahacaraà - Hari’s friend; sarvadä - always; taà - of Him; prapadye
- I take shelter.

I always take shelter of the feet of Hari’s best friend

Çrédäma, who is the greatest object of Kåñëa’s love; who
is the most expert of His friends; who is of blackish
complexion; who is very proud of having the same
qualities, age, dress and beauty as Çré Kåñëa and who
becomes very unsteady when he is separated from His
friend for even a moment.

Stavämåta Kaëä Vyäkhyä: With the support of the Vedic

scriptures, the Gosvämés have preached the most intimate
spiritual truth to the world that in Him, Who always sports in
evergreen pastimes in Våndävana as the topmost embodiment
of rasa, immersed in relishing the flavours of love with His
companions, the summit of rasa is present.
By hearing and chanting about the various wonderful and
sweet exchanges of love between rasa-ghana-vigraha

~ 571 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çyämasundara (the embodiment of condensed spiritual

flavours) and His companions in Vraja, this self-manifest
transcendental rasa also becomes infused within the practising
devotees. This is the teaching of the Gosvämés, that becomes
accomplished by hearing and chanting this Vraja-Viläsa-Stava.
In this verse Çré Raghunätha däsa describes the great love of
Kåñëa’s best friend Çrédäma.

vayas tulyäù priya-sakhäù sakhyaà kevalam äçritäù;

çrédämä ca sudämä ca dämä ca vasudämakaù
kiìkiëé stoka-kåñëäàçu bhadrasena viläsinaù;
puëòaréka véöäìkäkña kalaviìkädayo’pyamé
ramayanti priyasakhäù kelibhir vividhaiù sadä;
niyuddha daëòa yuddhädi kautukair api keçavam

(Bhakti Rasämåta Sindhu 3.3.36-38)

"Those who equal Kåñëa in age and have exclusive fraternal

love for Him are called priya-sakhäs. Çrédämä, Sudämä, Dämä,
Vasudäma, Kiìkiëé, Stoka-kåñëa, Aàçu, Bhadrasena, Viläsé,
Puëòaréka, Viöaìka and Kalaviìka are amongst those priya-
sakhäs who constantly delight Çré Kåñëa with games like arm-
wrestling and stick-fighting."
eñu priya vayasyeñu çrédämä pravaro mataù (ibid. 40) "The
greatest of these priya sakhäs is Çrédäma."
About Çrédäma’s form Çréla Rüpa Gosvämé has written:

väsaù piìgaà vibhrataà çåìga-päëià

baddha spardhaà sauhådän mädhavena
tämroñëéñaà çyäma dhämäbhirämaà
çrédämänaà däma-bhäjaà bhajämi

(ibid. 41)

~ 572 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"I worship Çrédäma, who wears a piìga (a mixture of blue and

yellow) dress; who holds a bugle-horn in his hand; who wears a
copper-coloured turban; whose complexion is blackish and very
enchanting; who wears a garland of forest flowers around the
neck and who lovingly exchanges challenges with Mädhava."
His friendship is also most extraordinary.

tvaà naù projjhva kaöhora yämuna taöe kasmäd akasmäd gato

diñöyä dåñöim ito’si hanta niviòäçleñaiù sakhén praëaya
brümaù satyam adarçane tava manäk kä dhenavaù ke vayaà
kià goñöhaà kim abhéñöam ityacirataù sarvaà viparyasyati

(ibid. 42)

"O cruel One! Why did You abandon us so suddenly on the

bank of the Yamunä? Fortunately we found You now again!
Aho! Satisfy Your friends with a firm embrace! O Kåñëa! I tell
You the truth: out of separation from You, the cows, we
ourselves, the goñöha and indeed all desirable objects become
unattractive within a moment!"
Therefore it is said in the verse: snehäd bandhoù kñaëam
akalanäj jäyate yo’vadhütaù
"Out of love he feels very unsteady when he does not see his
friend (Kåñëa) for even a moment."
Çrémat Rüpa Gosvämépäda has described such great
affection and exclusive dedication of Vraja’s friends for Kåñëa -
kñaëädarçanato dénäù sadä saha vihäriëaù; tad eka jévitäù
proktä vayasyä vraja-väsinaù. “The friends in Vraja are always
enjoying with Him and they are extremely upset when they are
separated from Him for even a moment, for Kåñëa is their very
life.”

~ 573 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

kåñëasyoccaiù praëaya-vasatiù "Çrédäma is the greatest

object of Çré Kåñëa’s love."
The advanced stage of prema called viçrambha turns into
praëaya – “viçrambhaù priyajanena saha sasyäbheda
mananam”:
“viçrambha means that the lover feels as if he is non-different
from the beloved.” This means that the limbs like the hands and
the feet of the beloved are felt as non-different from one’s own
hands and feet.
praëaya is the birthplace of sakhya rasa and Çrédäma is the
leader of the priya-sakhäs, so he also holds the chief post in
praëaya. Thus it is said: tat sama guëa vayo veça saundarya
darpaù "
He is proud of having the same qualities, dress, age and
beauty as Kåñëa.
Actually those who are equal to Çré Hari in form, qualities
and dress do not have any feeling of hesitation and reverence
like the servants and because they have deep faith they are
glorified as vayasya (friends)."
rüpa veña guëädyais tu samäù samyag ayantritäù; viçrambha
sambhåtätmäno vayasyäs tasya kértitäù (B.R.S: 3.3.8)
"Although this is said about all the friends of Kåñëa there is a
special part about Çrédäma: the different servants know this.
Thus Kåñëa’s friends told Him when He lifted Govardhana Hill

unnidrasya yayus tavätra viratià sapta kñapäs tiñöhato

hanta çänta iväsi nikñipa sakhe çrédäma päëau girim
ädhi vidhyati nas tvam arpaya kare kià vä kñaëaà dakñiëe
doñëas te karaväma kämam adhunä savyasya samvähanam

(ibid - 18)

~ 574 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O friend! You have spent seven nights standing here without
sleeping; aho! You must be tired now, so hand the mount over
to Çrédäma. We feel distressed when we see You suffering like
this. Otherwise, just hold the mount with Your right hand for a
while and we will nicely massage Your left arm."
The purport of the sakhäs’ suggestion that Çré Kåñëa should
now hand Giriräja over to Çrédäma is, that of all the sakhäs
Çrédäma is equal to Çré Kåñëa.
In the çloka, the pride of Çrédäma is mentioned: this is a
saïcäré-bhäva (transitory ecstasy) of fraternal love. That which
moves the course of ecstatic love is called a saïcäré-bhäva.
Utsäha-rati (enthusiasm) is infused in the mood of friendship
and in games like wrestling, the friends make Çré Kåñëa happy,
who is dearer to them than millions of lives.

kälindé taöa bhuvi patra çåìga vaàçé

nikkväëair iha mukharé-kåtämbaräyäm
visphurjjann aghadamanena yoddhu-kämaù
çrédämä parikaram udbhaöaà babandha

(Bhakti Rasämåta Sindhu 2.5.59)

"On the bank of the Yamunä, the sky was filled with sounds
of leaves, horns and flutes as Çrédäma showed his pride by
tightly tying his scarf around his waist and preparing to fight Çré
Kåñëa."
How this pride nourishes dual fights like wrestling can be
best known from the book named Çré Kåñëa Bhävanämåta:

are kià çrédäman vadasi mama dor-argala balat

taöé loöhi-ghaööa praghaöana nipiñöäkhila tano
viramyäjer nämno’pyapasara madäòambabalava

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sphuöat karëo’bhyarëäd yadi sapadi çaà väïchasi bhåçam

jayaçréù çrédämni prathita mahasäà dhämni sahasä vyaräjéd
räjiñyaty avakalaya räjaty api sadä
tavaivaàsaù säkñé bhavati tad api tvaà bhajasi kià mukhäöopé kopé
sva mahima vilopé capalatäm
bakéà mätrair viprä nidhanam anayat yaù punar aghas
tad antaras tvaà sarve vayam api na kià hanta yayima
bakaù kair vä gaëyo girir api tad eñöaù svayam aho
viyaty asthädastaujasi bhavati garvah katham abhüt
sa itthaà tat präëärbuda niyuta nirmaïcha kiraëau
raëotsähaà sähaìkrti bhaëita péyüña påñataiù
samaà mitrair dvi trair upasarid amandaà vipulayana
kñaëaà ninye mürta praëayasya eva praëayibhiù

(Kåñëa Bhävanämåta 16,5-8)

(While playing ball, Çrédäma spoke proudly to Kåñëa, so

Kåñëa told him:) "A-re Çrédäman! What are you saying? Don’t
you remember that the stories of my glories bust open your ears
and that I almost crushed your whole body with My bolt-like
arms, wielding a rod? If you desire your own welfare, then you
should get out right after hearing the word ‘armfight’!"
Çrédäma said: "Çrédäma, who is famous as the abode of
power, has been victorious, is victorious and will remain
victorious. This can be seen on Your shoulders (Çrédäma sat
there after defeating Kåñëa in a game, see Çrémad Bhägavata
10.18.24), but You still diminish Your own glories by showing
Your restlessness with Your angry and proud face? You’re so
proud of killing all these demons but for no reason, because the
brähmaëas killed Pütanä with their mantras. And by the way,
did You enter Aghäsura’s belly alone or what? Who will even
count Bakäsura? And if You say: ‘I lifted Govardhana Hill’, then
I’ll say it went up in the air by itself, being pleased with our

~ 576 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Govardhana püjä (You only had to stand under it, touching the
bottom with Your hand)! Why are You so proud?"
"O sakhés", Candana-kalä said, "in this way Kåñëa became
very enthusiastic to fight with His friends, who worshipped His
splendid rays with millions of hearts by sprinkling Him with the
nectardrops of their proud words. Being love personified, He
spent some time with two or three of these friends on the bank
of the Yamunä."
Çré Raghunätha said: "I take shelter at the lotus feet of this
dear friend of Çré Kåñëa, named Çrédäma!"

çré kåñëera atiçaya priya-pätra yini

vayasya-gaëa madhye yäre supravéëa gaëi
saundarya, guëa veça vayasa samäna;
sarvadä änande yei kore abhimäna
kñaëakäla çré govinda ho’le adarçana;
snehete adhika yini vyäkulita hon
çré govinda priya-sakhä çrédäma näma yära;
sarvadä tähäre päi äkäìkñä ämära

"I pray that I may always attain Çré Govinda’s dear friend
named Çrédäma, who is the object of Çré Kåñëa’s great love; who
is counted as the leader of all of Kåñëa’s friends; who is always
blissfully proud of the fact that he is equal to Kåñëa in beauty,
qualities, dressing and age and who is very much agitated by the
pangs of loving unsteadiness when he does not see Çré Govinda
for even a moment."

~ 577 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 22:

gäòhänuräga-bhavato virahasya bhétyä

svapne’pi gokula-vidhor na jahäti hastam |
yo rädhikä-praëaya-nirjhara-sikta-cetä-
staà prema-vihvala-tanuà subalaà namämi

gäòha - deep; anuräga - passionate love; bharataù - filled with;

virahasya - of separation; bhétyä - with fear; svapne - in dreams; api -
even; gokula vidhoù - of the moon of Gokula; na - not; jahäti - leaving;
hastam - hands; yaù - who; rädhikä praëaya - Rädhikä’s love; nirjhara
- stream; sikta - sprinkled; cetäù - consciousness; taà - him; prema -
love; vihvala - overwhelmed; tanuà - body; subalaà - Subala; namämi
- I offer my obeisances.

I offer my obeisances unto Subala, the embodiment of

overwhelming love, who loves Kåñëa, the moon of
Gokula, so much that even in his dreams he won’t let go
of His hand, afraid he will be separated from Him, and
whose heart is showered by the stream of Çré Rädhikä’s
love.

Stavämåta Kaëä Vyäkhyä : In this verse Çrépäda

Raghunätha praises Kåñëa’s priya-narma-sakhä Çré Subala. The
priya narma sakhäs are Kåñëa’s greatest friends in Vraja, and of
them Subala is the chief.

priya narma vayasyäs tu pürvato’pyabhito varäù;

atyantika rahasyeñu yuktä bhäva viçeñiëaù;
subalärjuna gandharväs te vasantojjvalädayaù.

(Bhakti Rasämåta Sindhu 3.3.43)

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"The priya narma sakhäs are greater even than the suhåt-
sakhäs and priya-sakhäs, because they have a special mood
towards Kåñëa (an absorption of sakhé-bhäva) and are engaged
in very intimate services (like secretly assisting Kåñëa’s
sweethearts). Subala, Arjuna, Gandharva, Vasanta, Ujjvala and
Madhumaìgala are some of Kåñëa’s priya-narma-friends."
Their intimate friendship is depicted as follows:

rädhä-sandeça-våndaà kathayati subalaù paçya kåñëasya karëe

çyämä kandarpa-lekhaà nibhåtam upaharatyujjvalaù päëi-padme
pälé tämbülam äsye vitarati caturaù kokilo mürdhëi-dhatte
tärä-dämeti narma praëayi sahacaräs tanvi tanvanti seväm

(Bhakti Rasämåta Sindhu 3.3.44)

"One of Kåñëa’s dütés (girl-messenger) told another one:

‘Look, Subala is whispering news about Rädhä into Kåñëa’s ear.
Ujjvala places Çyämä’s love-letter into His lotushand in a secret
place. Catura places a pän in His mouth from Pälé and Kokila
places a garland made by Tärä on His head. In this way the
priya-narma-sakhäs remain engaged in Çré Kåñëa’s service!"
priya narma vayasyeñu prabalau subalojjvalau (ibid.- 45)
"Subala and Ujjvala are the greatest of the priya-narma-
sakhäs."
Subala’s beauty is extraordinary -

tanu ruci vijita hiraëyaà hari-dayitaà häriëam harid vasanam

subalaà kuvalaya-nayanaà nayanandita bändhavaà vande

(ibid 46)

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"I praise Hari’s dear friend Subala, whose bodily luster

defeats gold; who wears a necklace and a green dhoté; whose
eyes resemble blue lotus flowers and who delights his friends!"
Çré Raghunätha says: "...he who loves Kåñëa, the moon of
Gokula, so much that even in his dreams he won’t let go of His
hand, afraid he will be separated from Him." A great lover
cannot tolerate separation from the beloved.
In sakhya-bhäva, the separation from the beloved is
naturally felt very strongly. For a çänta-bhakta, there is neither
meeting nor separation. They know that the Lord, Who is the
Supreme Brahman, pervades the world warp and woof.
Therefore their hearts are peaceful and still like the quiet
ocean. The ocean of their hearts is not stirred by waves of
meeting and separation. They are always satisfied by seeing the
Lord in their hearts. The däsa-bhaktas (servant-devotees)
however cannot be satisfied simply by seeing the Lord within
the heart. They are anxious to attain the service of His lotus
feet. Therefore they experience meeting and separation.
Still, under the influence of hesitation and reverence, they
think that they cannot remove these feelings of separation by
themselves without the grace of the Lord and so they look
towards the Lord for His merciful glance and get back some
peace of mind.
But the Lord’s friends in Vraja almost die of misery and
lamentation when they don’t see Him even for a moment. Of
them again Subala is called gäòhänurägé, which means that not
only in the daytime, when he is awake, he is afraid to be
separated from Kåñëa, but even in his dreams he does not let
go of His hand!
Çré Kåñëa is called Gokula-vidhu or the moon of Gokula,
because like the moon, he cools off the senses (go-kula) of Çré
Subala, who is afflicted by feelings of separation from Him.

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When Çré Kåñëa sports with Çré Rädhä and other sweethearts,
the lélä-çakti arranges for Him to be separated from His
cowherd boyfriends for a while. But the priya-narma-sakhäs
like Subala, who have taken shelter of sakhé-bhäva, are not even
separated from Çré Kåñëa when He unites with His sweethearts.
Therefore Çré Raghunätha says: yo rädhikä praëaya nirjhara
sikta cetäù "Subala is always showered by the stream of Çré
Rädhikä’s love."
Çré Rädhäräëé loves Subala even more than Her own life-airs,
because he is Her greatest assistant in meeting Çré Kåñëa. Çré
Subala, who takes shelter of sakhé-bhäva in the ultimate stage,
is blessed with the qualification to render many intimate
services during Çré Rädhä-Kåñëa’s pastimes of meeting, by
Çrématé’s grace.

pratyävartayati prasädya lalanäà kréòä kali-prasthitäà

çayyäà kuïja-gåhe karotyaghabhidaù kandarpa-lélocitäm
svinnaà véjayati priyä hådi parisrastäìgam uccair amuà
kva çrémän adhikäritäà naù subalaù sevä vidhau vindati

(Ujjvala Nélamaëi 2.14)

Çré Rüpa Maïjaré addressed a girlfriend who was very

devoted to Subala, saying: "Sakhi! For which services to Çré
Kåñëa is Çrémän Subala not eligible? When a quarrel arises
between Çré Kåñëa and His beloveds in the course of their
pastimes, Subala goes to Kåñëa’s sweethearts and pacifies them
with different humble words, thus convincing them to return to
Him. He makes a wonderful playbed fit for erotic pastimes for
Çré Kåñëa in the kuïja-cottages and when Kåñëa becomes tired
of love making and falls on His beloved’s (Çré Rädhä’s) breasts
being exhausted, Subala picks up a fan and fans Them."

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Another explanation we have already mentioned: the word

praëaya means that the beloved considers his own hands and
feet to be non-different from the hands and feet of the beloved.
The lélä-çakti works so wonderfully that there is an amazing
similarity between Subala’s face, hands and feet and the same
limbs of Çré Rädhäräëé, so that Subala can wear Rädhä’s dress
and stay in Jaöilä’s house, while Çré Rädhä can go out to meet
Çré Kåñëa dressed like Subala without Jaöilä or Kuöilä noticing
anything.17
Because Subala renders such wonderful services by which he
saves virahiné Rädhä’s life, Çré Rädhä constantly showers him
with the stream of Her love. Çré Raghunätha offers his
obeisances to this Çré Subala, who is called prema-vihvala-tanu,
the embodiment of ecstatic loving devotional service.

gäòha anuräge yei viraha bhayete;

svapne-o govinda hasta nä päre chäòite
çré rädhära aphuranta praëaya nirjhare;
citta abhiñikta yära çuddha kalevara
kåñëa preñöha se subala sakhäya namaskära

"I offer my obeisances unto Kåñëa’s dear friend Subala, who,

out of great loving fear cannot let go of Govinda’s hand even in
dreams; whose heart is constantly showered by the endless
stream of Çré Rädhä’s love and whose pure transcendental body
is filled with prema."

17 This pastime is narrated in detail by padakartä Dénabandhu däsa.

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VERSE 23:

kåtvaikatra gaväà kuläni paritaù kåñëena särdhaà mudä

hastähasti vinoda-narma-kathanaiù khelanti mitrotkaräù |
premämbhodhi-vidhauta-gaurava-mahä-paìkäs tad-aìkärcitä-
stat-pädärpita-citta-jévita-kalä ye tän prapadyämahe

kåtvä - having done; ekatra - together; gaväà - cows; kuläni - the

herd; paritaù - everywhere; kåñëena särddhaà - with Kåñëa; mudä -
happily; hastähasti - hand in hand; vinoda - pleasure; narma - joking;
kathanaiù - with words; khelanti - they play; mitra - friend; utkaräù -
with a multitude; prema - love; ambhodhi - ocean; vidhauta - washing;
gaurava - pride or honour; mahä - great; paìkä - mud; tad - His; aìka
- signs like the reed, flute, horn etc.; arcitäù - beautified; tat - His;
päda - feet; arpita - offered; citta - heart; jévita - lives; kalä - wealth;
ye - who; tän - they; prapadyämahe - I take shelter.

I take shelter of Çré Kåñëa’s friends who gather the

cows scattered here and there; who play and joke with
Kåñëa hand in hand; who have washed off the great mud
of awe and reverence with the water from the ocean of
their pure fraternal love; who are decorated with all the
apparel of cowherd boys, like flutes, horns and reeds and
who have offered their lives, hearts and wealth to Çré
Kåñëa’s lotus feet.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda Däsa

Gosvämé praises all of Çré Kåñëa’s friends who have taken
shelter of Vraja’s pure fraternal love and with whom He
accomplishes His sweet and wonderful goñöha-vihära
(pasturing-pastimes), immersed in laughter and joking:
nija sama sakhä saìge godhana cäraëa raìge; våndävane
svacchanda vihära (C.C.) "He plays on an equal level with His

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friends, tending the cows and enjoying freely in Våndävana."

With their wonderfully sweet love they delight Çré Kåñëa.

kecideñu sthirä jätyä mantrivat tam upäsate;

taà häsayanti capaläù kecid vaihäsikopamäù
kecid ärjava säreëa saraläù çélayanti tam;
vämä vakrima cakreëa kecid vismäyayanty amuà
kecit pragalbhäù kurvanti vitaëòäm amunäsamam;
saumyäù sunåtayä väcä dhanyä dhinvanti taà pare
evaà vividhayä sarve prakåtyä madhurä amé;
pavitra maitré vaicitré cärutäm upacinvate

(Bhakti Rasämåta Sindhu 3.3.53-56)

"Some friends are naturally steady and they give wise council
to Çré Kåñëa. Some are very naughty and light hearted and laugh
while making Kåñëa laugh. Some are very innocent and delight
Kåñëa with their sincere behaviour. Some astonish Him with
their crooked nature. Some boldly challenge Him in a debate
and some gentle and blessed friends give Him love with their
sweet words. In this way, all these friends expertly serve Kåñëa
with their different sweet natures, born from their pure
fraternal love."
In this verse Çré Raghunätha praises the cowherd boyfriends
and describes their sweet activities, remembering the time
when Çré Kåñëa takes His herd of cows back home in the
afternoon (uttara-goñöha).
The cowherd boys leave the cows to graze in Çré Våndävana’s
extensive pasturing fields and all become absorbed in playing
with Çré Kåñëa. Then the time for Uttara-goñöha approaches
and by addressing Çrédäma, Çré Kåñëa tells His friends:

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päla jaòa koro çrédäma, säna deo çiìgäya

saghane viñama khäi, näma kore mäy
äji mäöhe ämädera vilamba dekhiyä
heno bujhi kände mäya patha päne cäiyä
beli avasäna hoilo colo yäi ghare
mäye nä dekhiyä präëa kemon jäni kore
balaräma däsa kohe çuni känäira bola
sakala räkhäla mäjhe paòe utarola

(Pada Kalpataru)

"O Çrédäma! Collect the herd by blowing your horn! My

mother was repeatingly calling Me in great anxiety.
I understand that My mother is weeping and looking out for
Me over the forest path seeing that we are returning late from
the meadows! Time is up! Come on, let’s go home! How can I
remain alive without seeing My mother?"
Balaräma däsa says: "Hearing Känäi’s words all the cowherd
boys made a great tumult."
Hearing Çré Kåñëa’s words, the cowherd boys collected the
cows that were wandering here and there in the woods.
Breathing deeply in and out because of the hard work, these
friends play all kinds of delightful games like holding hands with
Kåñëa or they show great ecstasy while massaging His hands
and head on the way home. Meanwhile they are taking their
cows along, playing and making many funny jokes.
When Kåñëa returns home from the meadows, the greatest
gods like Brahmä and Çiva daily appear before Him, offering all
kinds of reverential prayers and praises unto Him. Then they
return to their own abodes.
While the gods offer these praises to Kåñëa, the cowherd
boys stand by and listen. When the gods have left, they come

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before Kåñëa and imitate their gestures and words, joking about
them and making thus Kåñëa laugh. These friends who have
taken shelter of the feelings of pure fraternal love think to
themselves:
"How well do these gods know our friend? When they see Çré
Kåñëa killing a demon or so, they mistakenly think Him to be
the Supreme Lord and praise Him as such. But only we know
the secrets about Him. As a result of Vrajaräja Çré Nanda’s
worship of Lord Näräyaëa, our friend Çré Kåñëa has been
empowered by Lord Näräyaëa so that He was able to kill all
those demons. Because the gods are not aware of this secret
they call our friend Éçvara (God)! If our friend was really God,
then why would He snatch food already eaten by us (ucchiñöa)
from our hands? And how could He be defeated by us in
play?"18 Those friends who have taken shelter of pure fraternal
love thus make Kåñëa laugh with their joking imitations of the
gods’ prayers.
Çré Raghunätha says: premämbhodhi vidhauta gaurava mahä
paìkäù "The great mud of their awe and reverence has been
washed off by an ocean of pure fraternal love."
They have given their wealth, minds, hearts and everything
to Çré Kåñëa’s lotus feet. What to speak of wakefulness, even in
their dreams they do not know anything else but Çré Kåñëa.
When He lies on His mother’s lap at night they call out ‘Känäi!
Känäi!’ and He wakes up with a startle.
Çré Raghunätha desires the shelter of the lotus feet of these
friends of Çré Kåñëa who are so sweetly decorated with clothes
and ornaments like horns and reeds for their duty of herding
the cows.

18 This pastime is described in chapter 19 of Çré Govinda Lélämåta.

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vikñipta gäbhégaëe ekatra koriyä;

govindera saìge yärä änande mätiyä
hastähasti kori yärä govinda sahite;
häsya parihäse khele kautuka väkyete
kåñëera parama mitra khyäti sarva käle;
abhimäna mahäpaìka premämbhodhi jale
prakñälana koriyäche yädera çuddha mana;
gocäraëa veça yädera aìgera bhüñaëa
yärä nija mana, präëa, saravasa dhana;
çré govinda päda padme koreche arpaëa
sei kåñëa sahacare çré våndävane;
bhajanä koribo ämi ära koto dine

"How many days still before I can worship Çré Kåñëa’s friends
in Våndävana who collect their scattered cows; who are mad of
ecstasy to be in Govinda’s association: who hold hands with
Him; who joke and play with Him, speaking funny words; who
are always famous as Kåñëa’s greatest friends; whose pure
minds have washed the great mud of awe and reverence off
with water from the ocean of pure love; who are dressed and
ornamented like cowherd boys and who have offered their
minds, life-airs and wealth to the lotus feet of Çré Govinda?"

VERSE 24:

mürto häsya-rasaù sadaiva sumanäù kämaà bubhukñäturaù

präëa-preñöha-vayasyayor anudinaà väg-deha-bhaìgy-utkaraiù |
häsyaà yo madhumaìgalaù prakaöayan sambhräjate kautuké
taà våndävana-candra-narma-sacivaà prétyäçu vandämahe

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mürtaù - embodiment; häsya-rasaù - of the mellow of laughter;

sadä - always; eva - only; sumanäù - blissful mind; kämaà - desire;
vubhukña - desiring to eat; äturaù - overwhelmed; präëa - life-airs;
preñöha - dear; vayasyayoù - of the two friends; anudinaà - every day;
väk - words; deha - body; bhaìgi - gesture; utkaraiù - with a
multitude; häsyaà - laughter; yaù - who; madhumaìgalaù -
Madhumaìgala; prakaöayan - reveals; saàbhräjate - shines; kautuké -
funny; taà - him; våndävana candra - Kåñëa, the moon of Våndävana;
narma - intimate, or joking; sacivaà - friend; prétyä - with love; äçu -
swiftly; vandämahe - we praise.

We lovingly praise Madhumaìgala, the funniest friend

of Våndävana-Candra (Kåñëa), who is the embodiment of
the mellow of laughter; who is always happy; who is
always very hungry and who always immerses his dear
most friends Çré Rädhä-Kåñëa in the mellow of laughter
with his funny words and the many funny movements of
his body.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises Madhumaìgala, Çré Kåñëa’s dear friend and häsya
rasika (connoisseur in joking).
In relation to him the following is written in Çré Rädhä-
Kåñëa-Gaëoddeça-Dépikä (2.63-65):

éñac chyämala varëo’pi çré madhumaìgalo bhavet

vasanaà gaura varëäòhyaà vanamälä viräjitaù
pitä sändépanir devo mätä ca sumukhé saté
nändémukhé ca bhaginé paurëamäsé pitämahé
vidüñakaù kåñëa-sakhaù çré madhumaìgalaù sadä

"Çré Madhumaìgala who always serves as Çré Kåñëa’s

clownish friend has a slightly blackish complexion. He wears a

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golden dress and around his neck he has a garland of forest

flowers. His father is the brähmaëa Sändépani Muni and his
mother is the chaste Sumukhé. His sister is named Nändémukhé
and his grandmother is Paurëamäsé."
vikåtäìga-vaco-veçair häsyakäré vidüñakaù "As a real clown,
he deranges his body, words and dress and thus makes everyone
laugh."

kusuma vasantädyabhidhaù karma vapur veça-bhäñädair

häsyakaraù kalaha ratir vidüñakaù syät svakarmajïaù

(Sähitya Darpaëa)

"A clown is usually named after a flower or a season like the

spring. He can create the häsya-rasa with his activities, body
(gestures), clothes, ornaments and words and he is always fond
of quarrelling. A friend with such qualities is called a vidüñaka
or clown (he is very fond of eating also)."
In Vraja the greatest shelter for häsya-rasa is
Madhumaìgala. He is like the embodiment of laughter. In
other words, even when Madhumaìgala is not present, his
mere remembrance causes Çré Kåñëa to relish the sweet häsya-
rasa when He talks about him with His friends or with Çré
Rädhä and the Vraja-sundarés. And when he is present, his
natural way of dressing and ornamenting, the movements of his
limbs, his choice of words or his changing of his voice are the
greatest incitements for laughter. What to speak then of when
he really starts his funny gestures and words!
We have said that all of Çré Kåñëa’s friends are naturally
endowed with sweet natures and that they naturally delight
Him with their various feelings and activities. häsya is a
secondary bhakti-rasa and it is relishable as one of the shelters

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of the five rasas, like çänta-rasa, thereby attaining the status of

saïcäri-bhäva (transitory ecstasy):

çänta däsya sakhya vätsalya madhura rasa näma;

kåñëa bhakti rasa madhye e païca pradhäna
häsyädbhuta béra karuëa raudra vibhatsa bhaya;
païca vidha bhakte gauëa sapta rasa hoy
païca rasa sthäyé vyäpé rohe bhakta mane;
sapta gauëa ägantuka päiye käraëe

(Caitanya Caritämåta Madhya Ch.19)

“There are five basic flavours in Kåñëa-devotion: tranquility,

servitude, friendship, parental love and sweet (amorous) love.
There are seven secondary flavours in each of the main five:
laughter, wonder, chivalry, pity, anger, disgust and fear. (One
of) These five main flavours dwells in the devotees’ mind, while
the seven secondary flavours are coming as ‘visitors’ “.
When the heart is blooming due to some perversion of the
words, dress or activities, then this is called laughter. This
causes a widening of the eyes and a tremor in the nose, lips and
cheeks. häsa-rati is a kind of bliss originating from activities
related to Kåñëa and that is blessed (nourished) by rati, which
has itself a nature of contraction (hesitation).

ceto vikäso häsaù syäd väg veñehädi vaikåtät

sa dåg vikäsa näsauñöha kapola spandanädi kåt
kåñëa sambandhi ceñöotthaù svayaà saìkucad ätmanä
ratyänugåhyamäëo’yaà häso häsa ratir bhavet

(Bhakti Rasämåta Sindhu 2.5.52 and 53)

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Häsya-rasika Baöu Madhumaìgala is always happy and he is

always very hungry for nice food. In books like Govinda-
Lélämåta and Kåñëa-Bhävanämåta, one can find descriptions of
how bhojana-lampaöa (the greedy eater) Madhumaìgala makes
Çré Kåñëa-Baladeva, Çré Rädhäräëé and Her sakhés and mothers
like Yaçodä and Rohiëé relish a wonderful häsya-rasa when they
are having breakfast in Nanda’s abode in the morning.
Çré Madhumaìgala also immerses Çré Kåñëa-Baladeva during
their morning goñöha-pastimes and Çré Rädhä-Kåñëa and Their
sakhés during Their midday-pastimes in the water of
Rädhäkuëòa, during Their picknick, the game of dice and the
Sürya Püjä in a wonderful häsya-rasa.
Çrépäda Raghunätha said: "We lovingly praise the funniest
friend of Çré Våndävana-Candra, Çré Madhumaìgala."

mürtimän häsya rasa sadä håñöa mana;

bubhukñära paravaça yei jana
väg deha bhaìgé dvärä yei prati dina;
våndävane präëädhika yugala navéna
häsya rase nimagana koriteche sadä;
kautuka lélära sahäya vrajete sarvadä
kautuka priya yei våndävana candra;
täìhära änanda dätä koriyä prabandha
madhura maìgala näma ‘çré madhumaìgala’;
sabe òäke ‘baöu baöu’ atéva sarala
çuddha sakhya bhäve yei govinda saìgete;
sarvadä vihare sadä vandiye täìhäke

"We always praise the happy fellow who embodies the

mellow of laughter; who is completely overwhelmed by greed
for nice food; who always immerses the Adolescent Pair of
Våndävana, Who is dearer to him than life in the mellow of

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laughter with his crazy words and gestures; who always assists
Våndävana-Candra (Kåñëa); who is so fond of having fun in all
kinds of humorous games and thus always delights Him; who
bears the sweet and auspicious name Çré Madhumaìgala, but
whom everyone always simply calls ‘Baöu!’ and who always
sports with Govinda in pure fraternal love."

VERSE 25:

güòhaà tat-suvidagdhatärcita-sakhé-dväronnayanté tayoù

premnä suñöhu vidagdhayor anudinaà mänäbhisärotsavaù |
rädhä-mädhavayoù sukhämåta-rasaà yaivopabhuìkte muhur
goñöhe bhavya-vidhäyinéà bhagavatéà täà paurëamäséà bhaje

güòhaà - secretly; tat - Their; suvidagdhatä - cleverness; arcita -

worshipped; sakhé - girlfriend; dvärä - through; unnayanté -
increasing; tayoù - of the two; premnä - with love; suñöhu - nicely;
vidagdhayoù - of the two clever ones; anudinaà - every day; mäna -
loving pique; abhisära - love-journey; utsavam - festival; rädhä-
mädhavayoù - of Rädhä and Mädhava; sukha - bliss; amåta - nectar;
rasaà - flavour; yä - who; eva - only; upabhuìkte - enjoys; muhuù -
repeatedly; goñöhe - in Vraja; bhavya - auspiciousness; vidhäyinéà -
unto the establisher; bhagavatéà - the holy lady; täà - unto her;
paurëamäséà - Paurëamäsé; bhaje - I worship.

I worship the holy mother Paurëamäsé-devé, who

always arrranges for Vraja’s welfare; who secretly makes
Lalitä and the most expert sakhés lovingly and nicely
nourish Çré Rädhä-Kåñëa’s festivals like mäna (pique) and
abhisära (love-journey) and who always relishes the
resultant nectarean blissful flavours.

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Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises the holy mother Çré Paurëamäsé-devé, who
is Çré Kåñëa’s Yogamäyä-potency, who is expert in
accomplishing the impossible (aghaöana ghaöana paöéyasé):

paurëamäsé bhagavaté sarva siddhi vidhäyiné;

käñäya vasanä gauré käça keçé daräyatä
mänyä vrajeçvarädénäà sarveñäà vraja-väsinäm;
devarñeù priya-çiñyeyam upadeçena tasya yä
sändépanià sutaà preñöhaà hitvävanté purém api;
sväbhéñöa daivata premnä vyäkulä gokulaà gatä
pitä surata devaç ca mätä candrakalä saté;
prabalas tu patis tasyä mahä-vidyä yaçaskaré
bhrätäpi devaprasthaç ca vraje siddhä çiromaëiù;
nänä sandhäna kuçalä dvayoù saìgama-käriëé

(Rädhä-Kåñëa Gaëoddeça Dépikä 1,67-69 and 2,90-91)

"The holy mother Paurëamäsé brings about all perfections

(she arranges all of Çré Kåñëa’s pastimes, because she is
Yogamäyä). Her dress is white, her complexion golden, her hair
as white as a Käça-flower and her body is slightly tall.
She is respected by the king of Vraja and all other Vrajaväsés.
She is Devarñi Närada’s dear disciple and on his advice she left
her son, the famous Sändépani Muni (the teacher of Çré Kåñëa-
Baladeva) behind in her abode Avantépura to come and live in
Gokula, overcome by feelings of love for her beloved Lord Çré
Kåñëa.
Her father is named Surata-deva and her mother is the
chaste Candrakalä. Her husband is named Prabala. She is very
famous for her magic arts and her knowledge and she is known
in Vraja-maëòala as Siddhä or Yogéndräëé. Her brother is
named Devaprastha. She is expert in investigating in different

~ 593 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

matters and she brings about all the intimate meetings of Çré-
Çré Rädhä-Kåñëa."
Vraja-dhäma is like an enchanting garden full of different
flowers of love. Each associate there is a love-flower filled with
the honey of bhäva, always intoxicating the heart of the Kåñëa-
honeybee.
In the scriptures it is seen that although the Lord is endless,
before the devotee He becomes finite and although He is
unlimited He becomes limited when He is held by the rope-
like arms of His devotees. Although He has no (mundane) form
He reveals His completely delicious form before the loving eyes
of His devotees.
There is no limit to the good fortune of the Vraja-associates!
Here, according to human customs, the Vraja-associates have
out of great love completely accepted the Original Personality
of Godhead Çré Kåñëa in the mood of mora-putra, mora-sakhä
more-präëa-pati ("He is my son, He is my friend, He is the
lover of My heart"), thus covering the awareness of all of His
divine prowess.
The holy mother Paurëamäsé Yogamäyä brings all this
about, for she is expert in accomplishing the impossible
(aghaöana ghaöana paöéyasé).
In the Vraja-lélä more than anywhere else, aghaöana ghaöana
paöéyasé Yogamäyä can enchant and stimulate the Lord. There
can be no lélä if there is no forgetfulness of svarüpa, the divine
status. Just as the conditioned soul plays his saàsära-lélä, his
game of material life, forgetting his real status (svarüpa) under
the influence of mäyä, similarly the yoga-mäyä-potency, which
is a part of the Lord’s svarüpa-çakti (intrinsic energy) makes the
Lord and his devotees forget their own divine status and lets

~ 594 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

them engage in their most blissful eternal intrinsic

transcendental pastimes.
The holy mother Yogamäyä Paurëamäsé covers the Lord’s
entire intrinsical prowess before His associates in Vraja so that
they can mould Him as they like. This is her eternal welfare-
work. Therefore she is called bhavya-vidhäyiné in the goñöha.
Although Bhagavaté Paurëamäsé is greatly assisting in all of
Çré Kåñëa’s Våndävana-pastimes, she is renders most of her
service within the intimate erotic pastimes of Çré Gopénätha and
the Çré Gopikäs.

mo viñaye gopégaëera upapati bhäve;

yogamäyä koribeka äpana prabhäve
ämiho nä jäni tähä - nä jäne gopégaëa;
doìhära rüpa guëe doìhära nitya hare mana
dharma chäòi räge doìhe koräya milana;
kabhu mile, kabhu nä mile daivera ghaöana

(Caitanya Caritämåta Ädi ch.4)

“Through her own power Yogamäyä makes the gopés

consider Me their paramour. I do not realize this, nor do the
gopés realize it. We always steal each others’ minds with our
qualities and forms. Out of passion, she makes us give up
religious principles and meet each other. Sometimes we meet
and sometimes we don’t - it is up to providence (in the form of
Yogamäyä).“
Although intrinsically the Vraja-gopés belong to Çré Kåñëa’s
internal transcendental svarüpa-çakti-potency, they have such
a passionate exchange of love with Him that it causes them to
give up religious principles and forget what is proper and
improper.

~ 595 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Plain (divine) passionate eagerness accomplishes their

meeting. The Vraja-devés thus see Kåñëa as their paramour and
this is the most relishable position for a lady love. Such a
meeting is the highest state of sweet amorous love:
parakéya bhäve ati rasera ulläsa (C.C.) "The highest joy of
rasa is found in an extramarital affair."
Such a relish and bliss cannot be found in a free meeting
between a hero and heroine. Unless there are many obstacles
in a meeting there will be no assistance of feelings of great
eagerness and without a great eagerness to meet, the relish of
the meeting will be dimmed.
But how do Çré Kåñëa’s consorts who belong to His intrinsic
potency become aware of this feeling of adultery and how does
the eagerness and anxiety for meeting swell in Çré Kåñëa and
the gopés, so that this meeting will be accomplished? The full
burden of this responsibility lies with the holy mother
Yogamäyä Paurëamäsé.
It has been arranged that billions of gopés perform pastimes
like the Räsa-dance with Çré Kåñëa just to nourish the bhäva of
Våñabhänu-nandiné Çré Rädhäräëé, Who is the crown jewel of
Kåñëa’s lovers.
bahu käntä vinä nahe rasera ulläsa (C.C.) "There can be no
joy of rasa without the presence of many lady loves."
Every day Paurëamäsé-devé arranges for Çré-Çré Rädhä-
Kåñëa’s pastimes such as mäna (pique), abhisära (love-journey)
or milana (meeting) through the agency of Lalitä and her most
clever sakhés and thus she most blissfully drowns in the rasa-
ocean of Yugala-léläs.
Çré Raghunätha says: "I worship the lotus feet of this holy
mother Paurëamäsé-devé." The devoted practitioners also
thoroughly need to worship Yogamäyä because she is the

~ 596 ~
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presiding goddess of the samvid-aàça (consciousness-particle)

of the Lord’s svarüpa çakti (innate energy) called bhakti that
spontaneously causes the devotees to experience and realize
the truth about God within the heart.
This yogamäyä-potency which reveals the practising
devotee’s loving transcendental body through its dravya-våtti
(materialising faculty) and which establishes the practising
devotee’s self-identification with either däsya, sakhya, vätsalya
or mädhurya-rasa through its guëa-våtti (attributing faculty),
which infuses the spiritual body in the womb of a gopé at the
time when the practising devotee attains perfection and that
blesses the practising devotee by bestowing direct devotional
service in Vraja’s human-like pastimes on him/her, this potency
is manifest in Vraja in the personal form of Çré Paurëamäsé.
Hence her mercy is indispensible for the practising devotee if
he wishes to reach perfection.

vaidagdhya caturä sakhé lalitädi dväre;

cäturye koräna yini mäna abhisäre
navéna çré yugalera milana rasa raìge;
upabhoga kore yei parama änande
ei vraja-maëòalera kalyäëa kämanä;
ei yära vrata, dhyäna, ei to sädhanä
sei paurëamäséra çré caraëa bhajibo;
vraje rädhä-kåñëa sevä tabe to päibo

"I worship the lotus feet of Paurëamäsé, who most blissfully

makes the Navéna Yugala enjoy Their rasika pastimes of
meeting, mäna and abhisära through the most clever sakhés like
Lalitä and whose only vow, meditation and practice is based on
the desire for Vraja-Maëòala’s welfare. In this way I will attain
the service of Rädhä-Kåñëa in Vraja."

~ 597 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 26:

kharva-çmaçrum udäram ujjvala-kulaà gauraà samänaà sphurat-

païcäçattama-varña-vandita-vayaù-kräntià pravéëaà vraje |
goñöheçasya sakhäyam unnatatara-çrédämato’pi priya-
çré-rädhaà våñabhänum udbhaöa-yaço-vrätaà sadä taà bhaje

kharva - small; çmaçrum - moustache; udäram - generous; ujjvala

- brilliant; kulaà - family; gauraà - golden; samänaà - respectable;
sphurat - manifest; païcäçattama - fifty; varña - years; vandita -
praised; vayaù - age; kräntià - attacked (by time for 50 years);
pravéëaà - expert; vraje - in Vraja; goñöheçasya - of the king of Vraja;
sakhäyam - friendship; unnatatara - more elevated; çrédämataù - than
Çrédäma; api - even; priya - dear; çré rädhaà - Çré Rädhä; våñabhänuà
- Våñabhänu; udbhaöa - great; yaço-vräta - abundance of fame; sadä -
always; bhaje - I worship.

I always worship the greatly famous king Våñabhänu,

who - has a small moustache, is very generous, comes
from a brilliant dynasty, has a golden complexion, is
greatly respected, is fifty years old, is very expert in
Vraja; who is the greatest friend of Vraja’s king Nanda
and who loves his daughter Çré Rädhä even more than his
son Çrédäma.

Stavämåta Kaëä Vyäkhyä: For the fulfillment of his own

aspirations Çrépäda Raghunätha is praising Mahäräja
Våñabhänu in this verse.
Mahäräja Våñabhänu is Çré Rädhä’s father who shines in all
respects like the sun in the month of Jyeñöha (May-June, the
sign of Taurus).
våñabhänu pitä tasyä våñabhänur ivojjvalaù (Rädhä-Kåñëa
Gaëoddeça Dépikä 2,168). Mahäräja Våñabhänu is a great

~ 598 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

reservoir of parental love and Çré Kåñëa’s dearmost beloved Çré

Rädhäräëé, Who is the Original Lakñmé, has advented as his
daughter. Without getting some insight into the glories of Çré
Rädhä one cannot understand the glories of Våñabhänu-räjä.

rädhikä hoyena kåñëera praëaya vikära;

svarüpa çakti ‘hlädiné’ näma yähära
hlädiné koräya kåñëe änandäsvädana;
hlädiné dväräya kore bhaktera poñaëa
hlädinéra sära - ‘prema’,
prema-sära - ‘bhäva’;
bhävera paramakäñöhä - näma mahäbhäva
mahäbhäva svarüpä - çré rädhä öhäkuräëé;
sarva guëa khani kåñëa käntä çiromaëi

(Caitanya Caritämåta)

"Rädhikä is a transformation of Kåñëa’s love, namely His

intrinsic energy named ‘Hlädiné’. Hlädiné causes Kåñëa to relish
transcendental bliss and nourishes the devotees. The essence
of Hlädiné is prema (love of God) and the essence of prema is
bhäva. The summit of bhäva is called mahäbhäva and the
embodiment of mahäbhäva is Çré Rädhäräëé. She is the crown
jewel of Kåñëa’s lovers and a mine full of attributes."
Just as the aggregate of form, flavour, scent, touch and sound
is manifest in the Original Personality of Godhead Çré Kåñëa,
similarly if no fully blown mahäbhäva-eyes, tongue, nose, skin
and ears are revealed, these complete and absolute sense-
objects cannot be fully relished. And again: without a complete
root-energy, no one is able to bear this full mahäbhäva. Is there
any limit to the glories of the man who has Çré Rädhäräëé for a
daughter, Who is relishing the full sweetness of Kåñëa, Who
enters into all the innumerable devotees as a faculty to nourish

~ 599 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

them by giving them prema, Who simultaneously makes Çré

Kåñëa inwardly enjoy His own bliss as the Hlädiné-force and
outwardly makes Him relish various pastimes in a personal
form, Who is the very personification of Mahäbhäva, the
essence of prema and Who is a mine of all qualities and the
crown jewel of all of Kåñëa’s consorts?
Çrépäda Raghunätha has said: "The dynasty of Våñabhänu
Räjä is very splendid".
Çré Nanda Mahäräja’s dynasty is certainly also very bright,
because the Original Personality of Godhead Çré Kåñëa has
advented in it, but the dynasty of Våñabhänu Mahäräja is even
more brilliant, because in his dynasty, prema Herself has
advented. This is because even when one has attained the Lord
one will remain deprived of relishing His sweetness without
prema. Therefore the Lord Himself has established prema as
being more important than He Himself.
Who can describe the glories of Våñabhänu’s dynasty, in
which the Original Prema-Lakñmé, the embodiment of
complete love, Çré Rädhä Herself, has advented as a daughter?
Çrépäda Raghunätha says: çrédämo’pi priya çré rädhaà "He
loves his daughter Çré Rädhä even more than his son Çrédäma."
Her glories are so great that even the Original Personality of
Godhead cannot find their limits- yära sad guëa gaëera kåñëa
nä päna pära (C.C.)
She has descended in his house in the form of a daughter and
since Mahäräja Våñabhänu has not even the slightest feeling of
awe and reverence he cuddles and rears Her just like his little
daughter with purely sweet love.
In the Pätäla-Khaëòa of the Padma-Puräëa it is written how
Devarñi Närada saw Çré Rädhä as a little girl:
"When Çré Rädhä Who is overwhelmed by love for Çré Kåñëa
descended, She decided not to look at the world before seeing

~ 600 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çré Kåñëa, so She remained there with eyes closed. Then, one
day, Devarñi Närada himself came to see Her and when he told
Mahäräja Våñabhänu that he wanted to cure the little girl,
Våñabhänu told him:

ekästi putrikä deva devapatnyupamä mama

kanéyasé çiçor asya jaòändha badhiräkåtiù
utsähäd buddhaye yäce tväà varaà bhagavattama
prasanna dåñöi-mätreëa susthiräà kuru bälikäm

(Padma Puräëa)

"O Lord! I have a daughter who is equal to the

demigoddesses and She is younger than this child (Çrédäma),
but She is dumb, blind and deaf. O greatest of saints! I am very
eager to cuddle and rear Her so I pray to you for this boon:
Please cure this child with your satisfied glance!"
After Närada entered the house and saw Çré Rädhä, he
became overwhelmed by great feelings of love and began to
offer her praises in both sweet and reverential manners:

ähüya bhänuà proväca näradaù sarva çobhanäm

evaà svabhävä bäleyaà na sädhyä daivatair api
kintu yad gåham etasyäù pada cihna vibhüñitam
tatra näräyaëo devaù sarva-devagaëaiù saha
lakñméç ca vasate nityaà sarväbhiç caiva siddhibhiù
adyaù enäà varärohäà sarva bhüñaëa bhüñaëäm
devém iva paräà gehe rakña yatnena sattama

(Padma Puräëa)

Çré Närada called Våñabhänu and told him about his most
beautiful little girl: "O King! This is the nature of this little girl!

~ 601 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Even the demigods are unable to cure Her! But in whatever

house She places Her feet there Lord Çré Näräyaëa, the
goddess of fortune Lakñmé and all mystic perfections reside! O
great saint! Now you should keep this girl with Her nice hips
Who is the ornament of ornaments carefully in your house like
the supreme goddess!"
Although Çré Närada thus spoke different reverential words
about devé Çré Rädhä, it could not agitate the ocean of Mahäräja
Våñabhänu’s parental love at all. Våñabhänu just affectionately
cuddled and reared Her like his little girl.
Introducing this Våñabhänu Räjä to us, Çréla Gosvämépäda
says: "I always worship the greatly famous king Våñabhänu, who
has a small moustache, is very generous, on the strenght of
whose love Prema.Lakñmé advented in his house as his daughter
to bless the people of the world by giving them the treasure of
prema, who has a golden complexion, is greatly respected, is
fifty years old, is very expert in Vraja and who is the greatest
friend of Vraja’s king Nanda."

kharva çmaçru udära carita sad vaàça jäta;

gaura varëa sambhränta yära boyos païcäçata
vraja madhye hon yini atéva pravéëa;
çré nandera parama sahäya khyätite kuléna
çrédäma hoyena priya yära jyeñöha-santäna;
(tathäpi) kaniñöhä çré rädhä prati ati snehavän
samunnata kérti yära våñabhänu näma;
sarvadä tähäre bhaji pürëa hobe käma

"I always worship the greatly famous Mahäräja Våñabhänu,

who has a small moustache, is very generous, who hails from a
good dynasty, has a golden complexion, is greatly respected,
who is fifty years old and very expert in Vraja, who is known as

~ 602 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

the greatest friend of Çré Nanda of noble birth and who loves
his younger daughter Çré Rädhä even more than his eldest son
Çrédäma. In this way my (devotional) desires will be fulfilled."

VERSE 27:

anudinam iha mäträ rädhikä-bhavya-värtäù

kalayitum atiyatnät preñyate dhätrikäyäù
duhitå-yugalam uccaiù prema-püra-prapaïcair
vikala-mati yayäsau kértidä sävatän naù

anudinam - every day; iha - in Vraja; mäträ - by the mother;

rädhikä - Rädhikä; bhavya - welfare; värtä - news; kalayitum -
for seeing; ati - greatly; yatnät - endeavouring; preñyate -
sending; dhätrikäyäù - of the nurse; duhitå - daughter; yugalam
- pair; uccaiù - greatly; prema - love; püra - filled; prapaïcaiù -
by the creations; vikala - agitated; mati - discriminating
intelligence; yayä - by her; asau - she; kértidä - Kértidä; sä - she;
avatäd - protect; naù - us.

May mother Kértidä who anxiously, carefully and

lovingly sends two daughters of her nurses daily to Çré
Rädhikä’s abode in Vraja to inquire about Her welfare
protect us.

Stavämåta Kaëä Vyäkhyä: Çrépäda Raghunätha praises Çré

Rädhä’s mother Kértidä and takes shelter at her feet.
Kértidä is verily a bestower of fame (kérti=fame and
dä=bestower).

~ 603 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

On the bank of the Godävaré-river, Çréman Mahäprabhu

asked Çréla Rämänanda Räya:
kérti-gaëa madhye jévera kon boòo kérti?
"What is the greatest fame for a living being?", to which
Räma Räya replied:
kåñëa prema bhakta boli yära hoy khyäti (C.C.)
"He who is known as a devotee and who loves Kåñëa (is the
most famous)."
In the whole world the lovers of Kåñëa are verily the most
famous. Mother Kértidä has bound the presiding goddess of
love or Prema-Lakñmé, Çré Rädhäräëé, in the net of her
motherly love as her daughter and thus has given all the
sädhakas of the world the lucky opportunity to attain prema.
In this way she has verily become the bestower of fame (kértidä)
to the world.
Çré Raghunätha says: "When Çré Rädhä stays in her in-laws’
abode at Yävaöa, mother Kértidä, agitated by feelings of
motherly love, daily sends there two daughters of her nurses to
inquire about Her welfare.
One name Çré Raghunätha mentions in the praise of Çré
Rädhikä’s 108 names is ‘mätå sneha péyüña putrikä’: Çré
Rädhäräëé is the embodiment of mother Kértidä’s nectarean
feelings of motherly love.
Although She is the embodiment of love of God and can
bestow the highest welfare on the whole world by bestowing
prema, mother Kértidä is still always anxious that some
inauspiciousness would be happening to Her.
This is the nature of love. The lover is always awake with
worries about the beloved’s welfare. Along with the constant
thoughts about the beloved’s welfare there is always the fear:
‘I know some accident has happened, I know some accident
has happened!’ in the heart.

~ 604 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

aniñöä-çaìkéni bandhu hådayäni bhavanti hi (Abhijïäna

Çakuntalä Näöaka - 4)
"Apprehension of mishap always dwells in the heart of the
friend."
In this play we also find the words sineho päpamäsaìkädi.
This is präkåta-language. In Sanskåta it is: snehaù päpam
äçaìkate, or: "Affection causes apprehension of sin
(inauspiciousness in general). One is always afraid something
inauspicious may happen to the beloved.
Because mother Kértidä is always worried and overwhelmed
by loving anxiety she most lovingly and diligently sends two
daughters of her nurses to Yävaöa to inquire about Çré Rädhä’s
welfare. Mother Kértidä who is the embodiment of deep
motherly love knows that apart from her who can desire the
welfare of Çré Rädhä or look after Her?
Mother Kértidä never wants to lose Çré Rädhäräëé out of her
sight but: ‘Alas! Why has the Creator created this subservient
woman’s life?’
Thinking like this, mother floats in tears of love and lovingly
and diligently sends out two daughters of her nurses to find out
if She is allright.
The closer a river comes to the ocean, the more turbulent it
gets. Similarly, mother Kértidä is very close to the Rädhä-ocean
of love, that can be heard from Çré Rädhäräëé’s own mouth:
çiçukäla hoite mäyera sohäge, sohäginé boòo ämi
"From My childhood I was always dearly beloved by My
mother."
Hence the worries about auspiciousness or inauspiciousness
befalling to Çré Rädhä are like a garland of waves eternally
billowing on the river of Mother Kértidä’s heart.

~ 605 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

When the daughters of the nurses return and tell her that
everything is well with Çré Rädhä, mother finds peace and takes
her bath and her meal.
Çré Raghunätha says: "May that mother Kértidä protect us!"

çré rädhära kuçala värtä jänibära tare;

atéva vyäkula hoiyä cintita antare
préti sahakäre päöhäya dhätré-kanyä-dvaye;
prati dina ihä yära kärya sücé hoye
vraja mäjhe khyäti yära çré rädhära mätä
ämäre korun rakñä se mätä kértidä

"May mother Kértidä, who is very anxious at heart to know

about Çré Rädhä’s welfare and therefore lovingly sends two
daughters of her nurses to Her abode to inquire about Her
every day and who is famous in Vraja as Çré Rädhä’s mother,
protect us."

VERSE 28:

prathama-rasa-viläse hanta roñeëa tävat

prakaöam iva virodhaà sandadhänäpi bhaìgyä
pravalayati sukhaà yä navya-yünoù sva-naptroù
param iha mukharäà täà mürdhni våddhäà vahämi

prathama - first; rasa - flavour (erotic mellow); viläse - in

pastimes; hanta - alas!; roñeëa - with anger; tävat - thus far;
prakaöam - manifest; iva - as if; virodhaà - obstacle; sandadhäna -
placing; api - even; bhaìgya - cleverly; prabalayati - strengthens;
sukhaà - happiness; yä - who; navya - fresh; yünoù - of the pair; sva
- own; naptroù - grandchildren; param - supreme; iha - in Vraja;

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mukharäà - Mukharä; täà - her; mürdhëi - on the head; våddhäà -

the old woman; vahämi - I carry.

I carry the old lady Mukharä, who gives her

grandchildren, the fresh adolescent Pair Çré-Çré Rädhä-
Mädhava, boundless bliss by cleverly and angrily
opposing Their erotic pastimes on my head.

Stavämåta Kaëä Vyäkhyä: A boundless upsurge of the

nectar of the Vraja-associates’ ecstatic love arises in Çré
Raghunätha’s heart, that is filled with viçuddha-sattva (pure
goodness, or transcendence).
In this verse he praises Çré Rädhä’s maternal grandmother
Mukharä.
Knowingly or unknowingly the people of Vraja all take their
share in helping the nourishment of the sweetness of Çré-Çré
Rädhä-Mädhava’s erotic pastimes. This is the conclusion of the
äcäryas, which is based on their profound experiences. Just as
there are visible assistants nourishing the pastimes of the
Adolescent Pair like Çré Rädhä’s sakhés and maïjarés, the
‘hostile’ (rival-) consorts like Candrävalé, who nourish Çré
Rädhä’s pique and so on, as well as the friendly party and the
neutral party of gopés and the priya-narma-sakhäs like Subala,
similarly the mothers, fathers, fathers-in-law, mothers-in-law,
relatives, grandfathers and grandmothers are all invisible
assistants.
The extramarital love is always supplied with fresh impetus
and nourishment because this kind of love is secret. The lovers
rarely attain each other and there are many obstacles.
Although they all relish the sweetness of Kåñëa’s flavours in
their own way, each of the Lord’s associates in Vraja is engaged
by the lélä-çakti in accepting his/her own beautiful role in the

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nourishment of the emperor of transcendental flavours, the

çåìgära (erotic)-rasa.
The role of grandmother Mukharä is unprecedented. In this
verse Mukharä is called the maternal grandmother of both Çré
Rädhä and Kåñëa. Because Rädhä and Kåñëa are essentially one
at heart, Çré Rädhä’s maternal grandmother is also Çré Kåñëa’s
maternal grandmother. Another explanation is that some
elderly gopés are generally known as everyone’s maternal
grandmother in Vraja.

bhäruëòä jaöilä bhelä karälä karavälikä

ghargharä mukharä ghorä ghaëöä ghoëé sughaëöikä
òhakkiné òhoëòikä òhaëòé òiëòimä puëòaväëikäù
òäminé òämaré òumbi òaìkä mätämahé samäù

(Rädhä-Kåñëa Gaëoddeça Dépikä 1,54)

"Bhäruëòä, Jaöilä, Bhelä, Karälä, Karavälikä, Ghargharä,

Mukharä, Ghorä, Ghaëöä, Ghoëé, Sughaëöikä, Òhakkiné,
Òhoëòikä, Òhaëòé, Òiëòimä, Puëòaväëikäù, Òäminé, Òämaré.
Òumbi and Òaìkä - they are all equal to maternal
grandmothers."
Old granny Mukharä publicly opposes with certainty the
meeting of Çré-Çré Rädhä-Kåñëa, but in a clever way (bhaìgya)
she is also nourishing (encouraging) this meeting.
Externally she angrily chastises Them, but in her heart she
approves of Them meeting each other. In this way Mukharä
pleases Çré Rädhä-Mädhava in the greatest way.
In the morning the cowherd village is filled with the sounds
of brähmaëas reciting the Vedas, the bellowing of cows, the
churning of curd and the milking of the cows. The sun is rising
on the eastern horizon. It is as if the bride of the eastern

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direction wears a red spot of sindüra on the forehead. All the

Vrajaväsés are waking up.
In Yävaöa Çré Rädhä is lying in Her bedroom, accompanied
only by Her friends like Lalitä, still sleeping out of exhaustion
from performing pastimes like the Räsa-dance at night.

näptri mukhämbuja vilokana jévitäyäà

tatropasåtya sahasä mukharäbhidhäyäm
vätsalya ratna paöalébhüta peöikäyäà
rädhe kva putri bhavaséti samähvayantyäm

(Kåñëa Bhävanämåta 3.13)

Mukharä, whose very life is the sight of her granddaughter

Rädhikä’s lotus-like face and who is like a box full of jewels of
parental affection, came in and called out: "O Rädhe! O My
daughter! Where are You?"
Seeing Mukharä, Jaöilä then also comes to quickly wake up
her daughter-in-law and desiring the welfare of her son, she
requests Mukharä to engage Her in Sürya-püjä. Mukharä
repeatedly calls out: "Granddaughter! Granddaughter!" while
entering into Her bedroom. Then she says:

uttiñöha vatse çayanät pramugdhe

vyasmäri väro’dya raves tvayä kim
snätvä prabhätärghya vidhänam
asmai püjyopahäraà racayäsya cäçu

(Govinda Lélämåta 2,49)

"O my girl! Get up from bed now! O bewildered girl, have

You forgotten that it is Sunday today? Take Your bath and

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quickly prepare Your paraphernalia for worshiping the sungod

with morning-oblations!"
Hearing Mukharä’s voice, Viçäkhä and other sakhés wake up
and also awaken Çrématé, Who, stunned with fatigue, slowly sits
up in Her bed. When Mukharä suddenly sees Çré Rädhä’s limbs
covered with a yellow garment she says:

druta kanaka savarëaà säyam etan murärer

vasanam urasi dåñöaà yat sakhé te vibharti
kim idam ayi viçäkhe hä pramädaù pramädo
vyavasitam idam asyäù paçya çuddhänvayäyäù

(Govinda Lélämåta 2,54)

"Viçäkhe, look! What is this? Yesterday evening I saw this

bright golden cloth on Muräri’s chest, but now your friend is
wearing it! Alas, alas! How could this happen to a pure
housewife?"
Hearing Mukharä’s words, Viçäkhä shows her the sunrays
entering the house through the windows and touching Çré
Rädhä’s blue cloth, that covers Her brightly shining golden
limbs, thereby making it seem golden.
Being addressed like this by Viçäkhä, Mukharä leaves the
room. She walks out carefully, because what a mishap it would
be if by chance hostile elements like Jaöilä would see it!
Çré Raghunätha says: "I carry Çré Rädhä’s maternal
grandmother Mukharä, who gives the greatest delight to the
young pair Çré Rädhä-Mädhava with such a sweet undercurrent
of her stream of love on my own head!"

vraja mäjhe navya yuvä navénä yuvaté;

rädhä-kåñëa duhu jana hoy yära näté

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çåìgära rasa-keli navéna yugale;

bhaìgi kori bädhä-däna koribära chale
parokñe änanda däna koriche dohäre;
mätämahé rädhära mukharä näma yära
änande magana hoiyä ämära mastake;
tähäre bohon kori atéva kautuke

"With great joy, eagerness and humor I carry Rädhä’s

maternal grandmother named Mukharä, who uses different
pretexts to obstruct the erotic pastimes of her grandchildren,
the beautiful young girl Rädhä and the beautiful young boy
Kåñëa, but who thus secretly gives Them great bliss, on my
head."

VERSE 29:

sändra-prema-rasaiù plutä priyatayä prägalbhyam äptä tayoù

präëa-preñöha-vayasyayor anudinaà léläbhisäraà kramaiù
vaidagdhyena tathä sakhéà prati sadä mänasya çikñäà rasair
yeyaà kärayatéha hanta lalitä gåhëätu sä mäà gaëaiù

sändra - deep; prema - love; rasaiù - by flavours; plutä - inundated;

priyatayä - lovingly; prägalbhyam - boldness; äptä - attained; tayoù -
of them both; präëa - heart; preñöha - beloved; vayasyayoù - of the
two friends; anudinaà - every day; lélä - pastimes; abhisäraà - love-
journey; kramaiù - gradually; vaidagdhyena - cleverly; tathä - and
then; sakhéà - girlfriend; prati - towards; sadä - always; mänasya - of
loving pique; çikñäà - teaching; rasaiù - with flavours; yä - who; iyaà
- this; kärayati - causing; iha - in Vraja; hanta - alas; lalitä - Lalitä;
gåhnätu - may accept; sä - she; mäà - me; gaëaiù - with the parties.

~ 611 ~
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May Lalitä, who is immersed in the mellow of deep

love, who takes shelter of an audacious mood simply out
of love, who assists in accomplishing her heart’s beloved
Çré-Çré Rädhä-Kåñëa’s pastimes like Their abhisära (love-
journey), and who always cleverly teaches her own
girlfriend Rädhä the art of loving pique, accept me
within her own party.

Stavämåta Kaëä Vyäkhyä: In the previous verse Çrépäda

Raghunätha praised Mukharä, Çré-Çré Rädhä-Mädhava’s secret
assistant in Their erotic mellows and in the following verses,
now that he anyway perceives the erotic mellow, he praises the
sakhés and maïjarés, the most rasika-assistants in the sweet
pastimes of the divine Pair.
Çrémat Rüpa Gosvämépäda has written: prema lélä vihäräëäà
samyag vistärikä sakhé; viçrambha-ratna-peöé ca tataù suñöhu
vivicyate (Ujjvala Nélamaëi Sakhé Prakaraëa 1)
"The sakhés fully expand the love, the pastimes and the erotic
union of Çré-Çré Rädhä-Mädhava. They are like jewelboxes of
trust and confidence, and in this way they are nicely divided."
Çréla Viçvanätha Cakravartépäda comments as follows on this
verse in his Änanda Candrikä-commentary:
na kevalaà dütya eva täsäà sakhénäà prädhänyaà kintu
rasasya sarva eva nirvähas tan nidänaka evetyäha premeti.
vistäro’tra vikhyäpanaà vivardhanaà ca. tatra näyakasya
premä näyikäyäà näyikäyäù premä näyake sakhyä vikhyäpate
tata eva vivardhate ca. lélä cäbhisärädibhiù präpta milanayor
näyakayoù svasthityä näyikä-vämyätiçayotthäpanena ca häsa
parihäsädibhiç ca vivardhate sthänäntare samayäntare ca
vikhyäpyate ca. vihäraç ca saàprayogätmako guru patyädi
sarva samädhänäìgékäreëa sähasa dänäd vivardhyate

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samayäntare ca saàbhuktayä näyikayä saha rasodgäräd

vikhyäpyate ceti samyag iti sväbhiyogädau vinäpi sakhéà tat
tat siddher asamyakatvam ity arthaù
"It is not that the sakhés are just the chief messengers who
accomplish the meeting of Rädhä-Kåñëa, they are actually the
final causes of Their rasika-acccomplishments in all respects.
This is ascertained in this verse prema lélä vihäräëäà.
The word vistära means: proclaiming or increasing. The
sakhés tell the hero of the heroine’s love and the heroine of the
hero’s love and thus they increase the love. The word lélä means
that they help the Divine Pair to meet Each other through love-
journeys. They increase the pride of the heroine who is in their
midst, increase the flavour of the pastimes through laughter
and joking. They also proclaim it in other places and at other
times and solve all problems in relation to sexual intercourse,
superiors and the heroine’s husband.
In this way the sexual enjoyment increases with their
assistence. They also proclaim the heroine’s rasodgära
(amorous recollection). The word samyak means that without
the aid of the sakhés, the flavours of amorous meetings and so
can never be accomplished."
In this verse Çré Raghunätha praises Lalitä, the greatest of Çré
Rädhäräëé’s girlfriends, and their leader. Lalitä is so deeply
absorbed in madéyatämaya-premäbhimäëa (a loving pride in
having controlled the lover, with the conception of ‘he is mine’),
that she always considers her friend Çré Rädhä to be under the
control of Çré Kåñëa. She wants to keep Kåñëa equally
controlled, so she carefully sends Çré Rädhä on Her abhisära
(love-journey) and when she sees an imbalance of power (in
favour of Çré Kåñëa), her loving pride strikes heavily. Then she
always instructs her girlfriend Çré Rädhä in the finesses of loving

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pique and opposition. For this reason, Lalitä is called an

adhika-prakharä-sakhé, a more audacious girlfriend.

prema saubhägya sad guëyädyädhikyäd adhikä sakhé

durllaìghya väkya prakharä prakhyätä gauravocitä

(Ujjvala Nélamaëi Sakhé Prakaraëa 3)

"A girl who is superior in love, good fortune and great

attributes is called adhikä, and a girl whose words are
insurmountable is called prakharä, a girl who is always very
proud." When such an adhika-prakharä-sakhé sees even the
slightest flaw in Çré Rädhä’s total control over Çré Kåñëa she will
teach Her mäna, or loving pique, and she will not tolerate any
slackening of that mäna. For instance:

mugdhe tuñëéà bhava çaöha-kalä-maëòaläkhaëòalena

tvaà mantreëa sphuöam iha vaçékåtya tenänuçiñöä
kuïje govardhana çikhariëo jägareëädya rädhäà
dåñöväpyuccaiù sakhi yad asi me cäöu-väde pravåttä

(Ujjvala Nélamaëi Sakhé Prakaraëa 15)

"When Lalitä saw Citrä-sakhé endeavouring to pacify Çré

Rädhä’s proud huff, she told her: "O stupid girl! Shut up! I know
that this king of cheaters (Kåñëa) has subdued you with His
instructions! How amazing! I praise your nature!19 Did you also
use such flattering words even while seeing that Rädhä was
spending the whole night in wakefulness on Govardhana Hill
(vainly waiting for Kåñëa)? Anyway, so far so good. There’s no

19 Citrä has the opposite nature of Lalitä, she is very submissive.

~ 614 ~
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more need for any more flattering words! Quickly get out of
here!"
When Lalitä instructs Rädhä in pique, then Rädhä cannot
give up that mäna without Lalitä’s permission, not even out of
Her own free will! Hence one of Çré Rädhä’s names is lalitä-
bhéti-mäniné20 This pique of Çré Rädhä is Lalitä’s greatest
contribution to the service of Çré Kåñëa.
vämya svabhäve mäna uöhe nirantara; uhära vämye uöhe
kåñëera änanda sägara (C.C.)
Just to make the ocean of Çré Rädhä’s love swell up
unlimitedly and to give Çré Kåñëa the sweet relish of Çré Rädhä’s
sweet love Lalitä instructs Çrématé in mäna. This is one of her
special dexterities of love. Çrémat Rüpa Gosvämépäda has
written the following definition of mäna’s nature:

snehas tütkåñöatäväptyä mädhuryaà mänayan navam

yo dhärayatyadäkñiëyaà sa mäna iti kértyate

(Ujjvala Nélamaëi Sakhé Prakaraëa 96)

"When sneha reaches its climax it makes the lover experience

a fresh sweetness. When it carries a crooked kind of
unsubmissiveness it is called mäna."
Consequently mäna arises to keep the course of love
relishable, fresh and dynamic. Mäna makes something which is
anyway always enjoyable, sweet and desirable in its novel
sweetness, hence Çré Lalitä is known as she who is most expert
in tastefully nourishing Çré Rädhä’s mood of opposition and
pique.

20She who is angry with Kåñëa out of fear of Lalitä (Raghunätha däsa
Gosvämé's 'Çré Rädhikäñöottara-çata näma stotram').

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Çrépäda Raghunätha says: "May that Lalitä accept me in her

own party!"

nimagana hoiyä yei gäòha prema rase;

priyatä hetu kiïcit auddhatya prakäçe
çré rädhä-govinda lélära puñöira käraëa;
rasa väkyävalé sadä karoye varñaëa
vämyera maryädä sadä våddhira käraëa;
çré rädhäya mäna çikñä dena vilakñaëa
sei to lalitä more nija gaëa madhye;
grahaëa koriyä kobe kåtärtha koribe

"When will Lalitä, who is absorbed in deep feelings of love,

who shows her audacity out of that love, who always showers
Çré Rädhä-Govinda with rasika words that nourish Their
pastimes, who always increases the ways of love-in-opposition
and who teaches Çré Rädhä the special art of loving pique, bless
me by accepting me within her own party?"

VERSE 30:

praëaya-lalita-narma-sphära-bhümis tayor yä
vraja-pura-nava-yünor yä ca kaëöhän pikänäm |
nayati param adhastäd divya-gänena tuñöyä
prathayatu mama dékñäà hanta seyaà viçäkhä

praëaya - love; lalita - lovely; narma - joking; sphära - extended;

bhümiù - ground; tayoù - of Them both; yä - who; vrajapura -
Vrajapura; nava - new; yünoù - pair; yä - who; ca - and; kaëöhät - of
the voice; pikänäm - of the cuckoos; nayati - takes; param - greatly;
adhaù - below; tät - that; divya - beautiful/divine; gänena - with a

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song; tuñöyä - satisfying; prathayatu - may extend; mama - my; dékñäà

- initiation; hanta - alas; sä - she; iyam - this; viçäkhä - Viçäkhä.

May Viçäkhä, who is the great object of love and humor

of the youthful pair Rädhä and Kåñëa and who defeats
even the singing of the cuckoos with her divine artistry
of song, be pleased with me and teach me the art of
singing.

Stavämåta Kaëä Vyäkhyä: In his true intrinsic nature

(svarüpa), Çrépäda Raghunätha däsa is an eternally perfect
maïjaré in Vraja.
He has descended along with Çré Gaurasundara, the
combined form of rasaräja, Kåñëa, the king of relishers, and
mahäbhäva, Rädhä, the embodiment of supreme love of God,
to teach the practising devotees in the material world the
meditation on the mellows of Vraja and to take them along to
the nikuïja-abode of Vraja in the form of Çré Rädhä’s
maidservants.
Çré Kåñëa’s sweetness and Çré Rädhä’s mahäbhäva have, of
course, been discussed and described from the scriptures in the
past, but they could not be conceived by human beings at that
time. The Gosvämés have built a huge jewelled palace of sweet
Vraja-bhajana on the unshakeable foundation of their own
genuine transcendental experiences and scriptural evidence.
In this Vraja-Viläsa-Stava, Çrépäda Raghunätha describes the
sweet and perfect love of the Lord’s eternal companions in
Vraja, by following in whose footsteps the practising devotees
will gain entrance into that jewelled temple and become
blessed by receiving the desired loving devotional service of Çré
Rädhä-Mädhava.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

In the previous verse, Çré Raghunätha described the great

love of Lalitä, one of Çré Rädhä’s best girlfriends. In this verse
he describes the mood of Çré Viçäkhä and reveals to her his
aspiration to learn the art of singing from her.
First of all he says: ‘praëaya lalita narma sphära bhümis
tayor yä’ She is the abode of love and humor for Çré-Çré Rädhä-
Kåñëa. In Çré Viçäkhänandana-Stotram, he has said: bhäva-
näma guëädénäm aikyät çré rädhikaiva yä
"She is just like Çré Rädhikä in mood, name and attributes."
Because of her outspoken boldness, Çré Rädhä and Mädhava
may still deal with Çré Lalitä with some fear and reverence, but
in Çré Rädhä’s yütha (party), Çré Viçäkhä has attained the bhäva
of adhika-madhyä (holding the balance between the left-wing
and the right-wing gopés in mood), hence she is not only
respected by all because of her love, good fortune and great
attributes, but she is also the object of love and humour for the
Divine Couple because she is non-different at heart from Çré
Rädhä.

viçäkhä güòha narmokti jita kåñëärpita smitä

narmädhyäya varäcäryä bhäraté jayi vägmitä
viçäkhägre rahaù keli kathodghaöaka mädhavam
täòayanti dvirabjena sa-bhrübhaìgena lélayä

(Viçäkhänandada Stotram 105 and 106)

"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 play-lotus."

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

From this we can understand how Çré Viçäkhä is the object

of the Divine Couple’s love and humor.
In his ‘Kåñëähnika-Kaumudé’, Çréman Mahäprabhu’s beloved
companion Çréla Kavi Karëapura has drawn an enchanting
emotional picture of Çré Viçäkhä’s joking discussions with Çré
Rädhä before Çré Kåñëa with great poetic expertise.

etadéya kusumaà sakhi heyaà kåñëa pakña sarasä latikeyam;

yä ruëandhi vasanaà tava çäkhä päëinetyupajahäsa viçäkhä
çukla-pakña-nibha puñpa-viçeñä kåñëa pakña sarasä kathameñä;
mad viyogam asahiñëur iyaà mämäruëandhi mama kautuka kämä
mugdha eti madhupo mukha-candraà svädituà kamaladhés tava
sändram;
tat tvayä’vahitatayä bhavitavyaà çyämalasya caritaà nahi bhavyam
tvädåçäà mukha saroja samäje susmite sati kathaà dvija räje;
hanta gandha rahite katham asya sväda eña bhavitä madhupasya

(Kåñëähnika Kaumudé 4.42-45)

"Viçäkhä jokingly told Çrématé Rädhäräëé, Who was picking

flowers: ‘Sakhi! Don’t pick the flowers from this vine, because
this vine is kåñëa-pakñä-sarasä (blooming in the dark lunar
fortnight, or, surrendered to Kåñëa and thus luscious) and will
obstruct Your garment with its hand-like branches (they will
give You a hint to go and meet with Kåñëa)’. Çré Rädhä smiled
and replied: ‘Sakhi Viçäkhe! This vine is bearing flowers that
bloom in the bright lunar fortnight! Why do you call them
kåñëa-pakñä-sarasä (blooming in the dark lunar fortnight)? This
vine is unable to tolerate separation from Me and is obstructing
Me simply for fun!’ Viçäkhä said: ‘O Mugdhe (naive girl)! Just
see! A bee (Kåñëa) is coming to relish Your moon-like face,
taking it to be a lotus flower, so be careful! Those who have a
blackish complexion (like Çyämasundara) don’t have a good

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character!’ Hearing this, Çré Rädhä said: ‘Alas! When you girls
are here with your blooming lotus-like faces, then how will this
bumblebee ever come to relish My moon-like face, that has no
scent at all?’
In this way Viçäkhä is the abode of Çré Rädhä-Kåñëa’s
relishable joking conversations.
Çré Raghunätha says: "May Viçäkhä, who defeats the cuckoos’
singing in the fifth note with her love-drenched voice, that sings
enchanting divine songs having Çré Rädhä-Kåñëa’s sweet
pastimes as their subject, be pleased and satisfied with me and
teach me the art of song!"
Çrépäda Kavi Karëapura has written: "The extraordinary
transcendental art of singing as well as the voices of the
Vrajasundarés are all beyond Brahmä’s creation, therefore they
cannot be compared to anyone’s voice within Brahmä’s
creation. Våndä-devé explained to one of Rädhä’s sakhés, named
Saìgéta Vidyä, what the difference is between the singing of the
Kinnaré Mätaìgé, who is the äcärya of the science of song, and
the singing of the Vraja-devés, saying:
ayi saìgéta vidye! saìgéta vidyeyam anayä devyä
caturmukha-mukha nirgataiva vyäkhyätä, khyätä ceyaà vo
viriïci prapaïcata eva hi bahir iti tad ubhayam eva
niravadyam (Änanda Våndävana Campü)
"O Saìgéta Vidye! The science of song that Mätaìgé-devé is
explaining, emanates from Brahmä’s mouth (which means that
it is a part of the mundane creation), and the singing of the
Vrajadevés that you speak about is from beyond Brahmä’s
creation. Therefore there is consistency between your words
and Mätaìgé’s words!"
In this Stavävalé, Çrépäda Raghunätha repeatedly reveals his
desire to learn the art of singing about Rädhä and Kåñëa from

~ 620 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Viçäkhä and to please Çré-Çré Rädhä-Mädhava with these sweet

songs.

präëärbuda koöi preñöha yugala mürati;

täìdera praëaya madhu kautukera pätré
çré rädhä-govinda doìhära yugala mädhuré
yära prema-kaëöhe divya saìgéta laharé
kokilä käkali yiho paräjaya kore
se viçäkhä divya gäna çikñä dena more

"May Viçäkhä, who is the object of the honey-sweet

humorous love of the Yugala Mürti, Who are dearer to her than
millions of lives; whose loving voice creates a wave of divine
songs that defeats the singing of the cuckoos and that describe
the dual sweetness of Çré Rädhä-Govinda, teach me that divine
art of song."

VERSE 31:

prati-nava-nava-kuïjaà prema-püreëa pürëä

pracura-surabhi-puñpair bhüñayitvä krameëa |
praëayati bata våndä tatra nélotsavaà yä
priya-gaëa-våta-rädhä-kåñëayos täà prapadye

prati - every; nava nava - fresh and new; kuïjaà - groves; prema -
love; püreëa - with an abundance; pürëa - full; pracura - abundant;
surabhi - fragrant; puñpaiù - with flowers; bhüñayitvä - having
ornamented; krameëa - gradually; praëayati - making; bata - indeed;
våndä - Våndä; tatra - there; lélä - pastimes; utsavaà - festival; yä -
who; priyagaëa - beloveds; våta - surrounded; rädhä-kåñëayoù - of
Rädhä and Kåñëa; täà - unto her; prapadye - I surrender.

~ 621 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

I surrender to the lotus feet of Çré Våndä, who, steeped

in great love, decorates the many ever-fresh play-groves
with fragrant flowers and expands the festival of sweet
and blissful pastimes of Çré Rädhä-Kåñëa, who are
surrounded by Their girlfriends.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises the sylvan goddess Çré Våndä, the presiding
goddess of Çré Våndävana and surrenders at her lotus feet.
In the scripture ‘Rädhä-Kåñëa Gaëoddeça Dépikä’ (2.87-88),
Çré Våndä is introduced as follows:

paurëamäsé vérä våndä vaàçé nändémukhé tathä

våndärikä tathä menä muralädyäç ca dütikäù
nänä sandhäna kuçalä tayor milana käriëé
kuïjädi saàskriyäbhijïä våndä täsu varéyasé

"Paurëamäsé, Vérä, Våndä, Vaàçé, Nändémukhé, Våndärikä,

Menä and Muralé are among Çré Kåñëa’s female messengers.
They are very expert in various researches, in accomplishing the
meetings between Çré Kåñëa and His sweethearts and in
maintaining trysting places like the kuïjas. The greatest in all
these activities is Våndä."
Våndä is thus described:

tapta käïcana varëäbhä våndä käntir manoharä;

nélavastra parédhänä muktäpuñpa viräjitä
candrabhänuù pitä tasyäù phullarä janané tathä;
patir asyä mahé-pälé maïjaré bhaginé ca sä
våndävana sadäväsä nänäkelé rasotsukä;
ubhayor milanäkäìkñé tayoù premapariplutä

~ 622 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Våndä’s complexion is as enchanting as molten gold! She

wears a blue dress, a pearl necklace and a flower garland. Her
father is named Candrabhänu, her mother Phullarä, her
husband Mahépäla and her sister Maïjaré. Våndä always lives in
Våndävana and is eager to play different rasika pastimes. She is
eager to establish the meeting of the Divine Couple and is
immersed in love for Them."
Çré Våndävana is the abode of sweet love. The name of
Våndävana causes agitation in the mind and heart of both the
Lord and His devotees. Here the devotees forget all of the
Lord’s opulences and become eager to establish their own
personal relationships with Him according to their individual
feelings. The Lord also forgets His own nature here and allows
Himself to be bound by the ropes of His devotees’ passionate
love for Him. And again, in this Vraja, the passionate love like
the one of the gopés cannot be found described in any scripture.
In this Vraja, their naughty passion causes them to fall from the
path of virtue and fidelity and flow towards Çyämasundara
forcefully and without interruption, like the currents of the
Yamunä and the Gaìgä.
Because this passion is ever-fresh, it causes Çré Kåñëa, the
object of their love, to relish the wonderful ever-fresh essence
of the erotic mellow. Above all, the mädana-rasa of Çré Rädhä,
who is the very embodiment of mädanäkhya-mahä-bhäva,
makes the transcendental youthful Cupid of Våndävana forget
Himself in all respects. His nikuïja-pastimes with Çré Rädhä
continue day and night.
rätri-dina kuïja kréòä kore rädhä saìge; kaiçora vayasa
saphala koilo kréòä raìge (C.C.)
"Day and night He sports with Rädhä in the kuïjas and with
these playful amusements, He makes His youth a success."
Assisted by her girlfriends Çré Våndä-devé, who is the teacher of

~ 623 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

thousands of vanadevés (sylvan fairies) decorates Çré Våndävana

and the kuïjas, the playgrounds of Çré-Çré Rädhä-Mädhava, in
ever-new ways.
Våndä, the presiding goddess of this kingdom of sweet
pastimes, decorates this naturally beautiful and sweet unique
abode of the enjoyments of the Yugala with her loving hands,
thus making it even sweeter. Thinking: "The deities of my heart
will play here!", she keeps the kuïjas nicely decorated and
scented by a variety of floral decorations. Just as a loving
püjäriëé keeps the temple fragrant with incense sticks and
aguru-perfumes, similarly prema-püjäriëé Våndä scents each
kuïja-mandira, that is the playground of her heart’s deities, Çré
Çré Rädhä-Mädhava, with the sweet aroma of an abundance of
flowers.
Just as an expert sculptor attracts his employer with his
artistic work, similarly Våndä, the sculptress of love, intoxicates
the hearts of Çré-Çré Rädhä-Mädhava and Their sakhés with
playful feelings and with her loving expertise in decorating
Våndävana and the kuïjas.
Çré Våndä’s cleverness in relaying messages is most
wonderful! With her clever words, the lady-messenger Våndä
always awakens a passionate attachment to a tryst in the hearts
of the lovers.
For instance, when Çrématé Rädhäräëé sets out for
Rädhäkuëòa on Her noontime love-journey (diväbhisära) with
Her sakhés eager to meet Çyämasundara, Çré Kåñëa is
impatiently waiting for Her in the woods around the kuëòa,
eager to meet Çrématé.
Meanwhile the forest becomes delighted by Çré Rädhä’s
bodily fragrance and Çré Kåñëa sends Våndä out to quickly bring
Çrématé to Him. When Çré Rädhä sees Çré Våndä, they have the
following discussion:

~ 624 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

kasmäd vånde priya sakhi hareù pädamülät kuto’sau

kuëòäraëye kim iha kurute nåtya çikñäà guru kaù
taà tvan mürtiù prati taru-lataà dik-vidikñu sphuranté
çailuñéva bhramati parito nartayanté sva paçcät

(Govinda Lélämåta 8,77)

"O Vånde, where have you come from?"

Våndä replied: "From Hari’s footsoles".
Rädhä: "Where is He?"
Våndä: "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!"
With many of such clever words, Çré Våndä-devé extends a
wonderful sweet flavour of blissful pastimes for Çré Çré Rädhä-
Mädhava, Who are surrounded by Their girlfriends.21
Çré Raghunätha takes shelter of the lotus feet of this Våndä-
devé.

prema rase nimagana hoiyä yei jana;

säjäiyeche madhura ei çré våndävana
nava nava kuïja yoto sugandhi kusume;
suçobhita bohe yähä malaya pavane
våndära racita sei çré våndävana;
çré rädhä-govinde koräya lélä uddépana

21 In books like Çré Govinda Lélämåta and Çré Kåñëa Bhävanämåta

Våndä can be seen nourishing these transcendental pastimes in
various wonderful ways.

~ 625 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

nirantara sei våndära bhaji bhakti bhare;

vrajaväsa rädhä-kåñëera sevä-siddhi tare

"I always devotedly worship Çré Våndä, who is absorbed in

ecstatic love while sweetly decorating Çré Våndävana’s ever-
green kuïjas with beautiful flowers, whose fragrance are
carried by the southern breezes and that incite amorous
feelings in the hearts of Çré Rädhä and Govinda, so that I will
be able to live in Vraja and reach perfection in Rädhä-Kåñëa’s
devotional service there."

VERSE 32:

sakhyenälaà parama-rucirä narma-bhavyena rädhäà

päkärthaà yä vraja-pati-mahiñy-äjïayä saànayanté |
premëä çaçvat pathi pathi harer värtayä tarpayanté
tuñyatv etäà param iha bhaje kunda-pürväà latäà täm

sakhyena - with friendship; alaà - greatly; parama - greatest; rucirä

- beautiful; narma - joking; bhavyena - with auspiciousness; rädhäà -
Rädhä; päkärthaà - for the sake of cooking; yä - who; vrajapati - the
king of Vraja; mahiñé - queen; äjïayä - on the order; sannayanté -
taking; premnä - with love; çaçvat - constantly; pathi pathi - on the
way; hareù - of Hari; värtayä - with topics; tarpayanté - offers; tuñyatu
- may be satisfied; etäà - this; param - greatly; iha - in Vraja; bhaje - I
worship; kunda pürväà latäà - named Kundalatä; täm - her.

I worship Kundalatä, who, on the order of Queen

Yaçodä, daily comes to take Çré Rädhä to Nanda’s abode
to cook for Kåñëa; who always greatly delights Rädhä by
lovingly having joking discussions about Hari with Her

~ 626 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

on the way and who is herself also most satisfied with

this.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

worships Çré Kundalatä, the special nourisher of Çré-Çré Rädhä-
Mädhava’s pastimes.
We have already said that Vraja is like a beautiful garden full
of flowers of love. The minds and hearts of the worshippers are
scented by the loving expertise of the various companions of
Kåñëa in Vraja. Although the fragrance of the flowers causes
everyone’s heart to blossom, the rasika-bee is as if intoxicated
by the relish of this honey.
In the same way, although everyone’s heart is delighted to
hear about the great love of the Vraja-companions, the heart of
the jäta-rati-mädhuryopäsaka, the worshipper who is in the
amorous mellow and whose dormant love of God has
awakened, becomes even more intoxicated by rasa.
Çré Raghunätha is in the kingdom of mahäbhäva, so in his
heart a wonderful current of relish of the wonderful and great
love of the Vraja-companions is flowing. After he has relished
it, he records everything for the rasika-bhägavatas (great
aesthetic devotees) so they can relish it afterwards.
In this verse, Çré Raghunätha praises the wife of Kåñëa’s
cousin, Kundalatä. Because of the boon of the sage Durväsä, Çré
Rädhäräëé has become amåta-hastä (whatever Her hands touch
while cooking turns into nectar). The vegetables and grains She
cooks are not only delicious, they also bestow appetite and a
certain extension of the lifespan.
For this reason, Çré Yaçodä, out of love for her son, daily
sends Kundalatä to Jaöilä to ask her permission to bring Çré
Rädhä to her home to cook for Çré Kåñëa. Kundalatä relays the
request of the Queen of Vraja to mother Jaöilä and then goes to

~ 627 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çré Rädhä and Her sakhés, who are already floating in oceans of
bliss.
This is described in Çré Kåñëa Bhävanämåta:

anyonya darçana samudgamana smitäòhya

çästänuyoga rabhasonnati sédhu våñöiù
sadyo vabhüva yata eva tadä tadäli-våndaà
nananda sama sauhåda hådya rociù
vrajapura parameçvaré prasädaà
mayi sakhi vakti tavodayo hyakasmät
na çiçira rucinä vinaiva pürväà diçam
adhirätri sameti käpi lakñméù
tad aham anumime nideça dambhät
kim api kåpämåtam eva sä vyatärét
yad idam anupalabhya yan mamätmä
svam api sakhedam avaityanätmanénam
ajani rasavaté vidhäpanärtha rasavati te gatir ity avaimi
nünam atha kim itarathä javädayaséù
prathamito’nunayanty amüà madäryäm
iti sudåg uditämåtaà pibanté smita
subhagaà nijagäda kundavallé
tad ayi sakhi vidhehi tatra yäträm
akåta vilambam itaù sahälivånda

(Kåñëa Bhävanämåta 4,110 and 5,1-4)

The sakhés, who are all equal to Çré Rädhikä in affection,

kindness and luster, all became ecstatic when they experienced
the nectar-shower of Rädhikä’s and Kundalatä’s meeting, their
exchange of smiles and their inquiry about each others’ welfare.
(Çré Rädhikä got up to welcome Kundalatä and told her):
"Sakhi! By Vrajeçvaré’s grace you have quickly come here! Your
arrival is as indescribably beautiful as the moonrise in the east

~ 628 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

at nightfall! I understand that Queen Yaçodä showers Me with

the nectar of mercy by giving this order! If I had not gotten this
order (to cook for Kåñëa), My mind would be so sad that it
would have been better for Me to leave My body! O Rasavati
(humorous girl or good cook)! I see you have come to take Me
there for cooking, but first go to My superiors and ask them for
permission and then quickly come back!”
Drinking the nectar of fair-eyed Rädhikä’s words, Kundalatä
blissfully smiled and said: "Sakhi! You know it all, so don’t delay
and come along with me and take Your friends along!"
Jaöilä also follows the order of the Queen of Vraja and sends
her daughter-in-law to Nanda’s house, giving Her various
beneficial instructions:

jaraté yatano kori, kohe çuno sundari,

sakhé saìge koroho payäna.
uòané yoòané mäthe, dekhiyä colibe pathe,
lakhite nä päre yeno äna.

"Jaöilä carefully said: Listen, O beautiful girl! Go now with

Your sakhés. Keep Your veil on Your head, so that no one else
will see You while You walk down the road."

boòura jhiyäré baöa, kule çéle naha choöa

saba guëe hao paravéëa.
thäkiho sabära mäjhe, bujhibä äpana käje,
ämi ära jéva koto dina

"You are a high-born daughter. Indeed, Your dynasty and

Your customs are not lowly! You are full of great qualities. Stay
together in the midst of all the other girls and understand Your
duties. After all, how much longer will I live?"

~ 629 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sadaye vidäya kore, jaöilä colilä ghare,

ulasita rasavati rädhe
raìgiëé saìgiëé tära, lei saba upahära,
cololi püraite sädhe.

"Pitifully taking leave, Jaöilä went back home and blissful

rasika-Rädhä and Her playful girlfriends took all their
paraphernalia along and went to fulfill their desires."

gajendra gamana jini, cole räi vinodiné,

sughaòa sakhéra heli aìga.
kohoye çekhara räy, puchite puchite yäya
rajané viläsa rasa raìga

(Padakartä Räya Çekhara)

"Räi Vinodiné thus left, walking like the king of elephants,

leaning against Her sakhés. Räya Çekhara says: ‘While walking
along with Her, the sakhés asked Her about Her amorous
pastimes of the previous night.’ "
While they were on the way to Nanda’s house, Kundalatä
jokingly told Çré Rädhä:

mülyänétopasaryäs tri-catura divasän proñya sandhyägatas te

bhartä gobhiù sva goñöhe ghaöayitum akhiläà rätrim eva nyavätsét
vakñaù prodyan nakhäìkävali citam adharaù spañöa danta kñato yat
tat sädhvyäs te satétvaà samucitam adhunä vyaktam ullälaséti
antar güòha smitotphulla kiïcit kuïcita locanäm
sva sakhéà lalitälokya kundavallém athäbravét
karaka-phala dhiyäsyäù känane dhåñöa kéraù stanam anu viniviñöaù
pakka bimba bhrameëa
adaçad adharam uccais tan nakhäcoöitaà taddhådayam idam
amuñyäù kià våthä çaìkase tvam

~ 630 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sakhé vacah smarita kåñëa saìga lélocchalat kampa taraìgitäìgém

täà vékñya padmäkaram ékñamäëä jagau punaù kundalatä sahäsam
änanda kampottaraläsi mugdhe kià bho våthä padmini
kundavallyäù
na devaras tväà madhusüdano’sau bhrämyan punaù päsyasi
bhuktam uktäm

(Govinda Lélämåta 3:29-33)

"O Rädhe! Even though Your husband was out for three or
four days to have the newly purchased fertile cows inseminated
by the bulls, he came home last night and slept alone in his own
room! Still we can see that Your breasts are full of nail marks
and Your lips are full of bite marks! We are all very happy that
You show such clear signs of fidelity to Your husband now!"
Seeing Rädhä’s hidden smile and Her wide, slightly squinted
eyes, Lalitä told Kundalatä:
"Why are you causing needless anxiety to Rädhä’s heart?
Yesterday some bold parrot in the forest sat on Her breasts,
thinking them to be pomegranates (and scratched them) and
then he bit Her lips, thinking them to be bimba-fruits. That’s
why She is bruised like this!"
Kundalatä saw that Rädhikä’s body shivered after hearing
Lalitä’s words, billowing on waves of playfulness while
remembering Her pastimes with Kåñëa the previous night.
Slightly smiling, Kundalatä looked at a nearby pond and said, as
if addressing a female lotus:
"O bewildered Padmini! Why are you vainly shivering out of
ecstasy? Kundalatä’s (a vine of Kunda-flowers or Kåñëa’s niece)
devara (brother-in-law Kåñëa or bestower of joy) Madhusüdana
(Kåñëa, or a bee), showing his own restlessness, has already

~ 631 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

enjoyed you (leaving you after drinking your honey). Now will
he drink your nectar again? (rest assured that he won’t!)"
By being immersed in such joking discussions with Her,
Kundalatä immerses Çré Rädhä in the pinnacle of bliss and is
herself similarly absorbed in the relish of this bliss.
Çré Raghunätha says: "I worship this Kundalatä."

vrajapati mahiñé yaçodära äjïäte;

rädhäre änena yiho päkera nimitte
sakhya bhäve rädhikäya pathe kautukete;
paritåpta korena çré kåñëa prasaìgete
kåñëa kothä rasotsave òagamagi yini;
sei kundalatäya nirantara bhaji ämi

"I constantly worship Kundalatä, who, on mother Yaçodä’s

order, brings Rädhä to the abode of the Queen of Vraja; who
satisfies Rädhikä on the way there by making fun with Her
about Kåñëa in a friendly mood, and who is always immersed in
an ocean of nectarean Kåñëa-kathä."

VERSE 33:

vrajeçvaryänétäà bata rasavaté-kåtya-vidhaye

mudä kämaà nandéçvara-giri-nikuïje praëayiné |
chalaiù kåñëaù rädhäà dayitam abhi täà särayati yä
dhaniñöhäà tat-präëa-priyatara-sakhéà täà kila bhaje

vrajeçvaryä - by queen Yaçodä; änétäà - being brought; bata -

indeed; rasavaté - kitchen; kåtya - duties; vidhaye - for the sake of;
mudä - gladly; kämaà - for their own pleasure; nandéçvara giri - the
mount Nandéçvara; nikuïje - in a grove; praëayiné - loving girl; chalaiù

~ 632 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

- with tricks; kåñëaà - Kåñëa; rädhäà - Rädhä; dayitam - beloved;

abhitäà - close; särayati - bringing; yä - who (fem.); dhaniñöhäà -
Dhaniñöhä; tat - Their; präëa - life; priyatara - dearmost; sakhéà -
girlfriend; täà - her; kila - certainly; bhaje - I worship.

"I worship Rädhä and Kåñëa’s dear most girlfriend

Dhaniñöhä, who, under different pretexts, joyfully
arranges for Çré Rädhä and Kåñëa’s meeting in a kunja
on Mount Nandéçvara, after Çré Rädhä was brought to
Nandéçvara town in the morning by Yaçodä, the Queen of
Vraja, to cook for Kåñëa."

Stavämåta Kaëä Vyäkhyä: Çré Raghunätha’s heart is filled

with the sweetness of the companions of Vraja who have taken
shelter of the amorous mellow madhura rasa. ädya eva paro
rasaù "The greatest of transcendental mellows is the amorous
one."
Çré Kåñëa is amorous-rasa personified: çåìgäraù sakhi
mürtimän iva madhau mugdho hariù kréòati (Géta Govindam)
"O sakhi Rädhe! In this sweet spring, Hari plays as if He is
erotic mellows personified!"
This embodiment of transcendental eros is fulfilled when He
relishes the mellows of the Vrajasundarés’ mahäbhäva. The
transcendental youthful Cupid of Våndävana is especially
fulfilled when He relishes the mädana-rasa of Våñabhänu-
nandiné. In this regard Çré Rädhä’s heart’s friend Dhaniñöhä is
the greatest support. In this verse Çré Raghunätha praises this
Dhaniñöhä.
According to Çré Ujjvala Nélamaëi, Çré Rädhä has five kinds
of sakhés: sakhés, nitya-sakhés, präëa-sakhés, priya-sakhés and
parama-preñöha-sakhés.

~ 633 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Dhaniñöhä is a sakhé and she is known to have a greater love

for Çré Kåñëa. sakhyaù kusumikä vindhyä dhaniñöhädyäù
prakértitäù (Ujjvala Nélamaëi)
"Kusumikä, Vindhyä and Dhaniñöhä are sakhés. They are
known for their greater love for Çré Kåñëa." yäù pürvaà sakhya
ityuktäs täs tu snehädhikä harau (Ujjvala Nélamaëi)
Dhaniñöhä and Kundalatä nourish the flavours of the Yugala-
pastimes by residing in Nanda’s abode. They are known as those
who expand Çré Kåñëa’s ecstatic love.
namämi guëamäläà çré dhaniñöhäà çubha rüpiëém. çré
kundalatikäà kåñëa premänanda vivardhiném (Paddhati
Pradépa)
When Kundalatä takes Çré Rädhäräëé to Nanda’s abode to
cook, Dhaniñöha comes out of her inner quarters, where she was
waiting for Çré Rädhä. She then takes Çrématé to Çré Yaçodä.
In Çré Viläpa-Kusumäïjali-stava (61), Çré Raghunätha has
written:

präptäà nija praëayiné prakaraiù parétäà nandéçvaraà vraja

mahendra mahälayaà tam
düre nirékñya muditä tvaritaà dhaniñöhä tväm änayiñyati kadä
praëayair mamägre

"When You arrive at Nandéçvara, the great abode of Nanda,

the king of Vraja, 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?"
In Nanda’s abode, all of Çré Rädhä’s activities, such as
cooking, eating Kåñëa’s nectarean remnants and taking rest are
accomplished by Dhaniñöhä.
After Kåñëa and His friends have eaten and rested and Çré
Rädhä and Her girlfriends have eaten and taken rest, Dhaniñöhä

~ 634 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

accomplishes Çré Rädhä-Kåñëa’s amorous meeting in the Giri-

nikuïja-grove on Nandéçvara Hill:

kiïcid üce viçäkhäyäù karëe tat-sänvamanyata

rädhäpy anumiméte’sma tad dvayoù smita vékñayä
sakhyau yad yuvayoù karëäkarëi sasmitam ékñyate
mugdhäyäù kulavadhvä me tannätra çreyasé sthitiù
ity utthäya svagehäya yäntyä vavre viçäkhayä
proce çaìkä miñeneñöa spåhä kià sakhi sücyate
hasa khela’ssva savayo våtetyäha vrajeçvaré
bhuktvä kñaëam aviçramya yänté täà khedayiñyasi
niñkrämyatäà sakhi mayä saha sädhu-pakña
dvärena satvaram imäù khalu küöacaryäù
tad bandhujéva sumano nayana spåhä’pi
pürëä bhaviñyatitaräà nirapäyam eva
na jïäsyate vrajapurädhipayä våthä tvaà
kià çaìkase sva gåham evanayaiva véthyä
ity ädaräd giri-guhä sukha-sadma ninye
täà kåñëa känti ruciraà caturä dhaniñöhä

(Kåñëa Bhävanämåta 6.111-116)

Çré Vrajeçvaré cuddled Çré Rädhikä, giving Her different

garments, ornaments and unguents. Tuìgavidyä whispered
something in Viçäkhä’s ear, making her giggle and shake her
head. Çré Rädhikä, Who saw this, understood what was on their
minds and said: "O sakhi Viçäkhe! O Tuìgavidye! I should not
stay here seeing you whispering in each other’s ears and
exchanging naughty glances with each other like that! You’re
just infatuated housewives!"
Then She got up to go home, but Viçäkhä (stopped Her and)
said: "O sakhi! Are You indicating Your desires with this show
of fear? Why are You so disturbed by our whispering? Sakhi!

~ 635 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Vrajeçvaré told You to freely play, joke and lie down with Your
vayas (sakhés or Kåñëa)! Now, why do You make her sad by
disobeying this order, going straight home without even taking
a little rest after eating? Just make us happy by following her
order and by playing with Your vayas."
Then clever Dhaniñöhä came and told Çré Rädhikä: "Sakhi!
Don’t stay with them, they are very crooked! Come with me
through this secret side-door, quickly! Your desire to pick
Bandhujéva-flowers for sürya püjä, or the desires of Kåñëa’s
heart, (bandhu = Your friend Kåñëa and jéva = His heart, eyes
and mind to unite with You) will be fulfilled without hindrance!
O Sakhi! The Queen of Vraja will not find out. Don’t be vainly
afraid! Just come along with me down this path!", the clever
Dhaniñöhä said and made Çré Rädhikä meet beautiful Kåñëa in
a blissful abode in a (solitary) cave of Nandéçvara Hill, behind
Vrajaräja’s garden, thus fulfilling Kåñëa’s long standing desire
to meet His hearts’ beloved Çré Rädhikä in a lonely place.
Çré Raghunätha says: "I worship this Dhaniñöhä, who is Çré
Rädhä’s heart’s friend!"

päka kärya anuñöhäne yaçodä rädhäke;

nityai änena çré nandéçvara parvate
kon chale çré rädhäya nikuïja känane;
nitya abhisäre miläya çré kåñëera sane
rädhikära präëa sakhé sei to dhaniñöhä;
tähäre bhajibo ämi hoye eka niñöhä

"I steadily worship Rädhikä’s heart’s friend Dhaniñöhä, who

always brings Rädhä to the Çré Nandéçvara Mount to cook for
mother Yaçodä and who always uses some pretext to unite Çré
Rädhä with Çré Kåñëa there in the mountain-woods."

~ 636 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 34:

avantétaù kérteù çravaëa-bhavato mugdha-hådayä

pragäòhotkaëöhäbhir vraja-bhuvam urékåtya kila yä
mudä rädhä-kåñëojjvala-rasa-sukhaà vardhayati täà
mukhéà nändé-pürväà satatam abhivande praëayataù

avantétaù - from Avanté; kérteù - of the glories; çravaëa - hearing;

bharataù - filled; mugdha - enchanted; hådayä - heart; pragäòha -
deeply; utkaëöhäbhiù - with great eagerness; vraja-bhuvanam - Vraja;
urékåtya - having accepted; kila - certainly; yä - who; mudä - gladly;
rädhä-kåñëa - Rädhä-Kåñëa; ujjvala - splendid (erotic); rasa - mellow;
sukhaà - happiness; vardhayati - increases; täà - her; mukhéà nändé
pürväà - named Nändémukhé; satatam - always; abhivande - praise;
praëayataù - with love.

I lovingly praise Nändémukhé, who became enchanted

after hearing about the great glories of Vraja-bhümi and
left her native place Avantépura with great eagerness to
settle in Vraja, and who always joyfully increases Rädhä
and Kåñëa’s blissful erotic enjoyments.

Stavämåta Kaëä Vyäkhyä: The sweetness of Çré-Çré Rädhä-

Mädhava’s most intimate pastimes can only be known through
the scriptures and it is directly experienced in the minds of the
great rasika swan-like saints who can relish Vraja-rasa.
They see these pastimes through their love-saturated eyes,
relish them with their rasika-natures and float on the billowing
waves of transcendental bliss. The jïänés consider themselves
blessed when they experience brahman and the yogés consider
themselves blessed when they encounter the Witness, the

~ 637 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Paramätma. They are deprived, though, of the relish of the

pastimes of the Supreme Lord.
But even the devotees who worship the Lord with awe and
reverence cannot relish the sweet flavours of Vraja. The
sweetness of Vraja is the relishable wealth of the
mädhuryopäsakas, those who meditate on this transcendental
sweetness. When they experience this sweetness just once, they
consider everything else insignificant.
When Sändépani Muni’s daughter Nändémukhé became
greedy for that relishable sweetness she left her native place
Avantépura and vowed to live in Vraja.
Çréla Rüpa Gosvämépäda introduces Nändémukhé to us as
follows:

nändémukhé gaura varëä paööa-vastra vidhäriëé

sändépaniù pitä tasyä mätä ca sumukhé saté
bhrätä madhumaìgalo’syäù paurëamäsé pitämahé
nänä ratna bhüñitäìgé kaiçora vayasojjvalä
nänä sandhäna kuçalä nänä çilpa vidhäyiné
dvayor milana naipuëyä sadä prema yutä bhavet

(Rädhä-Kåñëa Gaëoddeça Dépikä 2, 98-100)

"Nändémukhé has a golden complexion and wears a silken

garment. Her father is Sändépani Muni and her mother the
chaste Sumukhi. Her brother is named Madhumaìgala and her
paternal grandmother Paurëamäsé. She is decorated with
different jewels and is shining with youthful beauty. She is
expert in establishing different meetings and various kinds of
sculpture, and she is always immersed in love for Rädhä and
Kåñëa."

~ 638 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çré Raghunätha says: "Hearing about the glories of Vraja,

Nändémukhé became enchanted and eagerly left her native
place Avantépura to settle down in Vraja-dhäma.
Eternal associates of the Lord, like the holy mother
Paurëamäsé (who actually is Yogamäyä, who can accomplish the
impossible in the Vraja-léla), her adolescent granddaughter
Kiçoré Nändémukhé and her grandson Madhumaìgala, the
embodiment of the mellow of laughter and the dear most friend
of Çré Kåñëa, they all appeared in Avantépura.
In due course of time, they all left Avanté-nagara to come to
Vraja and render their own favourite services. Still, to
accomplish the mellows of the human-like pastimes, they think
that they have come to Vraja-dhäma, becoming attracted after
hearing about its great glories and thus they have settled down
there.
Such a deep attachment between the Lord and His devotees
cannot be found manifested in any other divine abode.
In Dvärakä-dhäma, the Lord performs His pastimes
surrounded by His own energies (wives), but although it is said
in the Brahma-Saàhitä (çriyaù käntäù käntaù paramaù
puruñaù) that Çré Kåñëa is surrounded in Våndävana by His
internal potency too as He performs His pastimes, still they are
performed in a pure extramarital mood.
Vraja-lélä shows a much greater sweetness and a much
greater cleverness and variegatedness than the majestic Çré
Goloka-pastimes or the legally wedded pastimes of Dvärakä.
In Çré Våndävana, Çré Kåñëa performs His sweet pastimes by
taking shelter of His transcendental potency Yogamäyä, who is
expert in accomplishing the impossible. This Yogamäyä creates
such an illusion in Çré Kåñëa’s innate potency, Çré Rädhä and the
Vrajasundarés, that they always consider themselves to be other

~ 639 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

men’s adulterous wives and Kåñëa to be their paramour. Çré

Kåñëa in return also considers them to be other men’s wives.
In this way Yogamäyä assists Çré Kåñëa and His energies in
relishing the mellows of transcendental pastimes by covering
over their awareness of Their true divine status.
There is no pastime that cannot be accomplished by Çré
Kåñëa, the master of yoga, who possesses inconceivable
opulences, but due to the great sweetness of His pastimes, He
forgets His own status and simply relishes the mellows of pure
love. Because Yogamäyä accomplishes this work, she is said to
be able to accomplish the impossible.
In this way, the pastimes of pure love are possible only in
Vraja-dhäma and therefore this Vraja-dhäma is superior in
sweetness to all holy abodes.
And again, according to the particular love of His
companions, Çré Kåñëa performs a particular pastime: taträpi
rasa viçeña viçiñöa parikara vaiçiñöyenävirbhäva vaiçiñöyaà
dåçyate (Bhakti Rasämåta Sindhu)
One of the companions who nourish and create these kinds
of wonderfully relishable pastimes is Nändémukhé. Accepting
the role of one of Çré-Çré Rädhä-Kåñëa’s friends in Their sweet
and relishable pastimes, Nändémukhé constantly causes the
ocean of Their erotic bliss to swell and increase and she herself
is also constantly lost in swimming in this ocean of bliss and
relish.
Just as the brähmaëa-lad Madhumaìgala plays a special role
amongst the cowherd boys, similarly the adolescent brähmaëa-
girl Nändémukhé plays a special assisting role amongst the
sakhés in many different relishable pastimes.

~ 640 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

All this can be beautifully experienced by reading lélä-

granthas like Çré Govinda-Lélämåta and Çré Kåñëa-
Bhävanämåta22.
Çré Raghunätha says: "I lovingly praise this Nändémukhé!"

vrajera mahimä çuni avanté chäòiyä;

vraje väsa kore yei guëe mugdha hoiyä
navéna yugalera çåìgära rasa keli;
vardhana korena yini hoiyä kutüholé
vrajete vikhyäta näma sei ‘nändémukhé’;
vandanä koribo ämi hoiyä boòo sukhé

"In great joy I will praise Nändémukhé, who is very famous in

Vraja and who left her native place Avantépura to move to Vraja,
after having heard of its glories and thus becoming enchanted
by them, and who eagerly increases the blissful erotic pastimes
of the Adolescent Pair."

VERSE 35:

mudä rädhä-kåñëa-pracura-jala-kelé rasa-bhara-

skhalat-kastüré-tad-ghusåëa-ghana-carcärcita-jalä
pramodät tau phaëa-smita-muditam ürmi-sphuöa-kara-
çriyä siïcantéva prathayatu sukhaà nas taraëijä

mudä - happily; rädhä-kåñëa - Rädhä-Kåñëa; pracura - abundant;

jalakelé - water sports; rasabhara - filled with rasa; skhalat - falling;
kastüré - musk; tat - Their; ghusåëa - vermilion; ghana - deep; carca -

22 Unfortunately we cannot elaborate on these pastimes,being afraid

that our book will become too large.

~ 641 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

unguents; arcita - worshipped; jalä - water; pramodät - out of

jubilation; tau - they; pheëa - foam; smitam - smile; uditam - arises;
ürmi - waves; sphuöa - manifest; kara - hands; çriyä - with beauty;
siïcanti - sprinkles; iva - as if; prathayatu - may expand; sukhaà -
happiness; naù - of us; taraëijä - the daughter of the sun.

May Yamunä, the daughter of the sun, whose waters

are muddled and scented by the musk and vermilion that
is washed off Rädhä and Kåñëa’s bodies as They play
great rasika-water sports there; who blissfully and mildly
smiles at Them with the smile of her foam and who softly
splashes Them with the hands of her waves, expand my
happiness!

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises the most fortunate daughter of the sun Çré Yamunä. aho
abhägyaà tasya na pétaà yamunä-jalam. go gopa gopikä saìge
yatra kréòati kaàsahä. yamunä-jala kallole sadä kréòati
mädhava iti (Padma Puräëa) "O how unfortunate are they who
do not drink the water of the Yamunä, where Kaàsa’s enemy
Kåñëa eternally sports with the cows, cowherd boys and
cowherd girls." "
Mädhava eternally plays in the billowing waters of the
Yamunä. Because the verb ‘kréòati’ is in the present tense, it
proves the eternality of Çré Kåñëa’s pastimes in the Yamunä.
The holy dhäma is transcendental, beyond the mundane
creation, devoid of any material element, all-pervading,
omnipresent and great –
sarvaga ananta vibhu kåïëa tanu sama (C.C.)
Actually the Yamunä is not just a river filled with water,
which is one of the five material elements. She carries
transcendental nectar. The Lord says in the Båhad-Gautaméya

~ 642 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Tantra- païca yojanam evästi vanaà me deha-rüpakam;

kälindéyaà suñumnäkhyä paramämåta vähiné
"This Våndävana, which extends over an area of ten miles, is
My very body and the Yamunä, which carries the topmost
divine nectar, is its spine."
This Yamunä, the carrier of the greatest nectar, is always
absorbed in the mellows of the ecstatic service to Çré Kåñëa and
exists in Våndävana as the object of His great love. From the
words of the Çré Vrajasundarés, we also learn how Yamunä and
other rivers carry a sweet kind of love for Kåñëa:

nadyas tadä tad upadhärya mukunda gétam

ävarta lakñita manobhava bhagna vegäù
äliìgana sthagitam ürmibhujair murärer
gåhnanti päda-yugalaà kamalopahäräù

(Bhägavata 10.21.15)

"O sakhés! When the Yamunä, Mänasa Gaìgä and other

rivers hear the flute song of Mukunda their minds are
enchanted and this causes their waves to stop moving and to
form whirlpools. They use their arm-like waves to embrace
Madana-Mohana’s lotus feet and offer lotus flowers to them,
carrying His lotus feet on their bodies."
Just as the loving devotees perform kåñëa-bhajana
themselves and thus increase the devotion of the devotees who
have taken shelter of them, similarly, Yamunä herself is
relishing the bliss of Kåñëa’s service and in this way also
increasing the devotion of the devotees.

~ 643 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çrémat Rüpa Gosvämépäda has written:

mäthureëa maëòalena cäruëäbhimaëòitä premanaddha

vaiñëavädhva vardhanäya paëòitä
ürmi dorviläsa padmanäbha päda vandiné mäà punätu
sarvadäravinda-bandhu nandiné

(Stavamälä)

"May the daughter of the friend of the lotus flowers (the sun),
who is beautifully decorated by the Vraja-maëòala, who always
increases the räga-bhakti of the loving Vaiñëavas and who is
dedicated to praising Padmanäbha (Kåñëa)’s lotus feet with the
arms of her waves, always purify me."
Çré Våndävana’s river Çré Yamunä is Çré Kåñëa’s most lovely
playground, and there is no comparison to her wealth of natural
beauty. From the descriptions in Gopäla Campü, we learn that
Çré Nanda and the Vrajaväsés decided to abandon Gokula when
they saw that different demons and monsters were constantly
threatening Çré Kåñëa. When they came to the bank of the
Yamunä in Çré Våndävana, the beauty of Våndävana attracted
Çré Kåñëa’s heart even more.

räma-kåñëau ca baddha tåñëäväsädi tatéropakaëöhävutkaëöhayä

bhuvi çakaöäd utplutau pluta saàplutähvänataù sukha samanvitaà
sakhénanvagvidhäya pratyagram api pratyagräyamäëa-vaicitré-
gahanaà gahanam avagähamänau savyäpasavyayoù paçyantau
caraëa cäritäm eväcaritavantau. tadä kim anyad varëanéyam
samastaà våndävanam api kåñëena spåñöaà håñöam eva nirëéya
parämåñöam. tatra ca-
yad gänaà vipinasya kokila kale nåtyaà latä vibhrame
romëäm utthitam aìkure ca kavitaà yogyän nidänäd åte

~ 644 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

tan mithyä yadi kåñëa saìgati vaçät tasmins tathä varëyate

satyaà tarhi sadäpi tat tad akhilaà yasmäddarédåçyate

(Pürva Campüù 9.63)

"When Nanda and the other cowherders came to Våndävana

in their bullock-carts, they were very eager to see Våndävana’s
beauty. Eagerly, Kåñëa and Balaräma jumped from the cart and
loudly called Their friends. They ran forwards and plunged into
the ocean of Våndävana’s natural beauty, looking left and right
in blissful astonishment as They wandered around. Våndävana
reciprocated by horripilating of ecstasy when being touched by
Çré Kåñëa’s lotus feet."
This is only relishable for the rasika-devotees when it is
confined to a poet’s poetic descriptions such as:
"The cuckoos sang in the fifth note, the vines playfully
danced in the wind and the sprouts showed goose bumps of
ecstasy".
Actually there is no reality in this at all. As soon as it becomes
‘linked’ to Çré Kåñëa the poetry of the poet crystallises and
reveals the real beauty of Våndävana to the eyes."
In His paugaëòa-age (5-10 years), Çré Kåñëa chose the most
enchanting bank of the Yamunä to have a picknick with His
friends.
This is described in Çrémad Bhägavata:

aho’ti ramyaà pulinaà vayasyäù

sva keli sampan måduläccha bälukam
sphuöat saro gandha håtäli patrika
dhvani pratidhväna lasad drumäkulam

(Çrémad Bhägavata 10.13.5)

~ 645 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O friends! How enchanting is this beach! Everything

required for our games can be found here! There is soft and
clear sand here, the bees are buzzing, being attracted to the
fragrance of the blooming lotus flowers, and there are rows of
trees here that are filled with birds whose songs echo all over
the place!"
In Kåñëa’s kaiçora-age (10-15), the bank of the Yamunä was
the place where the crown jewel of all of Kåñëa’s pastimes, the
Räsa-lélä, took place.

täù samädäya kälindyä niviçya pulinaà vibhuù.

vikasat kunda mandära surabhyanila ñaö-padam
çaraccandräàçu sandoha dhvasta doñatamaù çivam.
kåñëäyä hasta taraläcita komala bälukam

(Çrémad Bhägavata 10.32.11-12)

"Desiring to enjoy the Räsa-lélä, Çré Kåñëa took the gopés

along to the bank of the Yamunä, where the autumnal moon
extended his soft rays and removed the darkness of night, where
the wind carried the fragrance of blooming Kunda- and
Mandära-flowers that attracted the humming bees that
wandered from flowerbunch to flowerbunch, and where the
soft sand of the beach is equally spread out by Yamunä’s wave-
like hands."
After performing the most rasika-Çré-Çré Räsa-lélä on the
bank of the Yamunä, Çré-Çré Rädhä-Mädhava performed water
sports in her waters with the gopés. Çré-Çré Rädhä-Mädhava
played extensively in the water like a mad elephant and she-
elephant, and so the water of the Yamunä became muddled and
scented with the vermilion, musk and sandalwood pulp that was
washed off Their bodies. With a most blissful heart Yamunä

~ 646 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

attended the water sports of Çré-Çré Rädhä-Mädhava and Their

gopé-friends and sprinkled Their bodies with the hands of her
waves, that were beautified with the smile of her foam.
Çrépäda Raghunätha däsa says: "May that daughter of the
sun, Kälindé, increase the wealth of my ecstatic love".
Çrépäda Prabodhänanda Sarasvaté has written: kälindé salile
ca tat kuca-taöé kasturikä paìkile snäyaà snäyam aho
kudehaja-malaà jahyaà kadä nirmalaù (Rädhä Rasa
Sudhänidhi 60)
"When will I wash off the dirt from my dirty body (and my
identification with it) while repeatedly bathing in the water of
the Kälindé, which is muddled by the musk coming from Çré
Rädhäräëé’s nipples, and be blessed by relishing the mellows of
devotion with a pure heart and deep absorption in my siddha-
svarüpa?"

paraspara änandete çré rädhä govinda

yamunäya jala keli korile ärambha
kasturé kuìkuma candana duhuì aìga hoite;
skhalita hoiyä paòe jala pravähete
änande phenä rüpa mådu manda häsye;
taraìga rüpa hasta dvärä atéva ulläse
çré rädhä govinde yiho abhiñeka kore;
tapana tanayä çré kälindé näma dhare
bhägyavaté pravähiëé sei to yamunä;
sukha sampad våddhi koro ei to prärthanä

"May the fortunate river Yamunä, who is also known as

Kälindé, the daughter of the sun, where Çré Rädhä-Govinda
blissfully begin Their water sports; whose current washes the
vermilion, musk and sandal paste off Their bodies and who
most blissfully sprinkles Çré Rädhä-Govinda with the hands of

~ 647 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

her waves, increase the wealth of my ecstatic love - this is my

prayer!"

VERSE 36:

sarvänanda-kadambakena hariëä präg yäcitä apy amüù

svairaà cäru riraàsayä rahasi yäù krodhäd anädåtya täm
präëa-preñöha-sakhéà nijäm anudinaà tenaiva särdhaà mudä
rädhäà saàramayanti täù priya-sakhé mürdhnä prapadyetaräm

sarvänanda - all-blissful; kadambakena - by an abundance; hariëä

- by Hari; präg - before; yäcitä - begged; api - even; amüù - them;
svairaà - own; cäru - lovely; riraàsayä - with the desire to make love;
rahasi - in private; yäù - who; krodhäd - out of anger; anädåtya - have
disrespected; täm - Her; präëa - life-airs; preñöha - beloved; sakhéà -
girlfriend; nijäm - own; anudinaà - every day; tena - by him; eva -
certainly; särddhaà - along with; mudä - gladly; rädhäà - Rädhä;
saàramayanti - makes love; täù - they; priya - beloved; sakhéù -
girlfriends; mürdhnä - on the head; prapadyetaräm - follow.

I carry Çré Rädhä’s dear most girlfriends, who blissfully

make Çré Rädhikä everyday meet Çré Hari, the reservoir
of all transcendental bliss, although He previously
begged them for separate personal meetings with Him,
on my head.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Çré Rädhä’s sakhés.
yüthayos tu yayoù santi koöi-saìkhyä mågé-dåçaù (Ujjvala
Nélamaëi) "There are millions of doe-eyed sakhés in the parties
of both Rädhä and Candrävalé."

~ 648 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Following this statement of Ujjvala Nélamaëi, it is impossible

to praise the innumerable different sakhés of Çré Rädhä by
name, so they are praised collectively in this verse.
The love of the gopikäs is completely devoid of desires for
personal happiness.

ätma-sukha duùke gopéra nähika vicära;

kåñëa sukha hetu ceñöä mano vyavahära.
kåñëa lägi ära saba kori parityäga;
kåñëa sukha hetu kore çuddha anuräga

(C.C.)

"The gopés don’t bother about their own happiness or

distress. Their thoughts and endeavours are just fixed on
Kåñëa’s happiness. For Kåñëa’s sake, they have given up
everything else. For Kåñëa’s pleasure, they love Him with pure
passion."
yad asyäà kåñëa saukhyärtham eva kevalam udyamaù
(Bhakti Rasämåta Sindhu)
"All their activities are performed simply for Kåñëa’s
pleasure."
Just as Çré Rädhä and the Vrajasundarés only desire the
happiness of Çré Kåñëa, similarly, Çré Rädhä’s girlfriends only
desire the happiness of Çré-Çré Rädhä-Kåñëa.
The love of those who desire the sweet amorous mood of a
Yütheçvaré (gopé-groupleader), who is a näyikä-bhävavaté
(amorous heroine) is known as sakhé bhäva. The sakhés are
happy when they can arrange for the meeting with their own
Yütheçvaré with Kåñëa; they do not desire independent
meetings with Him.

~ 649 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sakhéra svabhäva eka akathya kathana;

kåñëa saha nija léläya nähi sakhéra mana
kåñëa saha rädhikära lélä ye koräya;
nija keli hoite tähe koöi sukha päya
rädhära svarüpa - kåñëa prema kalpalatä;
sakhé gaëa hoy tära pallava puñpa pätä
kåñëa-lélämåta yadi latäke siïcaya;
nija seka hoite pallavädyera koöi sukha hoy

(Caitanya Caritämåta Madhya 8)

"The nature of the sakhés is really indescribable - they do not

desire personal pastimes with Kåñëa. They find millions of
times more happiness in the pastimes they arrange between
Rädhikä and Kåñëa than in their own pastimes with Kåñëa.
Rädhä is by nature a wishyielding vine of love for Kåñëa and the
sakhés are the tender leaves and flowers on this vine. When the
nectar of Kåñëa’s pastimes is sprinkled on this vine, it pleases
the leaves and flowers millions of times more than if they were
sprinkled themselves."

sakhyaù çré rädhikäyä vraja kumuda vidhor hlädiné näma çakteù

säräàça-premavalyäù kisalaya-dala puñpädi tulyäh svatulyäù
siktäyäà kåñëa lélämåta rasa nicayair ullasantyäm amüñyäà
jätolläsäù svasekäcchata guëam adhikaà santi yat tan na citram

(Govinda Lélämåta 10.16)

(Nändémukhé told Våndä:) "These girlfriends, who are equal

to Çré Rädhikä, are the pleasure potency (hlädini-çakti) of Çré
Kåñëa, Who is like the moon for the lily-like gopés. The essence
of this potency is prema, love of God. This love is personified
by Çré Rädhä and they are the sprouts, leaves and flowers of this

~ 650 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

vine. When this love-vine is sprinkled by the nectar of Kåñëa’s

pastimes, they become a hundred times happier than if they
would be sprinkled themselves! This is not so astonishing!"

nirupädhi préti-parä sadåçé sukha duùkayoù

vayasya bhäväd anyonya hådayajïä sakhé bhavet

(Alaìkära Kaustubha 5.279)

"They who have dedicated themselves to causeless love,

who are equal and happiness and distress and who know each
other’s hearts due to their loving mutual friendship, are called
sakhés."

svätmano’pyadhikaà prema kurväëänyo’nyam acchalam

viçrambhiëé vayo-veñädibhis tulyä sakhé matä

(Ujjvala Nélamaëi Düti Prakaraëa 70)

"They who love each other greatly and unambiguously, who

can trust each other completely, and who are equal in age and
dress are called each others’ girlfriends."
Våndävaneçvaré Rädhä has five kinds of sakhés:
sakhés, nitya-sakhés, präëa-sakhés, priya-sakhés and parama-
preñöha sakhés.
Kusumikä, Vindhyä, Dhaniñöhä and others are sakhés,
Kasturé, Maëi Maïjaré and others are nitya-sakhés, Çaçimukhé,
Väsanté and others are präëa-sakhés, Kuraìgäkñé, Sumadhyä
and others are priya-sakhés and Lalitä, Viçäkhä and others are
parama-preñöha-sakhés.
In previous verses Çré Raghunätha has praised the sakhés like
Lalitä, Viçäkhä and Dhaniñöhä, and after this verse he will also

~ 651 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

praise the maïjarés, who are nitya-sakhés and präëa-sakhés.

Therefore, in this verse, he praises all of Çré Våndävaneçvaré’s
different other sakhés collectively.
The joyful meeting between Çré Kåñëa and Çré Rädhä is the
pinnacle of bliss to them. They do not covet personal meetings
with Çré Kåñëa. If by chance such a situation arises, in other
words, if Çré Kåñëa privately expresses His desire for intimacy
with them, then they disrespect Him with loving anger and float
in an ocean of bliss while arranging for the meeting of Çré
Rädhikä and Çré Kåñëa. Çrépäda
Raghunätha says: "I always carry these dear most girlfriends
of Çré Rädhä on my head."

sarvänanda çré govinda ekänta nirjane;

svacchanda vihära lägi kore nivedane
kintu yärä praëaya kope kore pratyäkhyäna;
çré rädhäya miläiyä ullasitä hon
präëädhikä çré rädhära sei sakhégaëe;
mastake bohon kori ati harña mane

"With a blissful mind I carry Çré Rädhä’s heart-friends, who

may be petitioned in private by the all-blissful Çré Govinda for
free enjoyment, but who will then refuse Him with loving anger
and blissfully arrange for His meeting with Çré Rädhä instead,
on my head."

~ 652 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 37:

premëä ye paribaëöanena kalitäù sevä-sadaivotsukäù

kurväëäù paramädareëa satataà däsä vayasyopamäù |
vaàçé-darpaëa-dütya-väri-vilasat-tämbüla-véëädibhiù
präëeçaà paritoñayanti paritas tän patri-mukhyän bhaje

premëä - with love; ye - who; paribaëöanena - by dividing; kalitäù

- accepted; seväù - devotional service; sadä - always; eva - only;
utsukäù - eager; kurväëäù - doing; paramädareëa - with the greatest
respect; satataà - constantly; däsä - servants; vayasya - friend;
upamäù - comparing; vaàçé - flute; darpaëa - mirror; dütya -
message-carrying; väri - water; vilasat - shining; tämbüla - betel
leaves; véëä - a stringed instrument; ädibhiù - and through other
means; präëeçaà - the Lord of their life; paritoñayanti - they please;
paritaù - everywhere; tän - they; patri - Patri; mukhyän - leading;
bhaje - I worship.

I worship Çré Kåñëa’s servants, headed by Patri, who

always please Him by handing Him His flute, a mirror,
water, camphor-scented betel leaves, by playing the Véëä
(a stringed instrument) or by carrying messages for Him;
who have lovingly divided all these services amongst
each other; who are most affectionally dedicated to the
service of the Lord of their lives with body, mind and
words and who are equal to His friends, although they
are always eager to serve Him.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Raktaka, Patraka and all the other servants
of Kåñëa in Vraja.

~ 653 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

däsäs tu praçritäs tasya nideça vaça vartinaù. viçvastäù

prabhutäjïäna vinamrita dhiyaç ca te (Bhakti Rasämåta Sindhu
3.2.16)
"The servants keep their eyes lowered, follow the orders of
the Lord, are trustworthy, and have a very humble attitude,
considering Kåñëa to be their Lord."
According to Çréla Rüpa Gosvämépäda, Çré Kåñëa has four
kinds of servants - adhikåta, äçrita, päriñada and anuga. catur
dhämé adhikåtäçrita päriñadänugäù (ibid,18).
Brahmä, Mahädeva and Indra are amongst the adhikåta-
däsas. There are three kinds of äçritas: çaraëya, jïänécara and
sevä-niñöha.
Kaliya and the kings who were imprisoned by Jarasandha are
among the çaraëyas, Çaunaka and other sages are among the
jïänécaras, Candradhvaja, Harihaya, Bahuläçva, Ikñväku,
Çrutadeva and Puëòaréka are among the sevä-niñöhas and
Uddhava, Däruka and Jaitra are among the päriñadas.
There are two kinds of anugas: those in Dvärakä and those
in Vraja. Sucandra and Maëòana are among the servants in
Dvärakä, and Raktaka, Patraka, Patré, Madhukaëöha,
Madhuvrata, Rasäla, Suviläsa, Premakanda, Marandaka,
Änanda, Candrahäsa, Payoda, Bakula, Rasada and Särasa are
some of Kåñëa’s servants in Vraja. Their forms are just as
beautiful as their names –

maëimaya vara maëòanojjvaläìgän

puraöa javä madhuliö paöéra bhäsaù
nija vapur anurüpa divya vasträn
vrajapati nandana kiìkarän namämi

(Bhakti Rasämåta Sindhu 3.2.43)

~ 654 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"I offer my obeisances unto Çré Nanda-Nandana’s servants,

whose bodies are brightened by shimmering jewelled
ornaments, who possess enchanting complexions of gold, Javä-
flowers (blood-red), bumblebees, sandalwood and others and
who are beautified by divine garments exactly fitting their
bodies."
Their service is also full of eagerness:

drutaà kuru pariñkåtaà bakula! péta paööäàçukaà varair agurubhir

jalaà racaya väsitaà värida
rasäla parikalpayor agalatä dalair véöikäù paräga paöalé gaväà
diçam arundha paurandarém

(Bhakti Rasämåta Sindhu 3.2.44)

"O Bakula! Quickly wash this yellow silken dhoöé! O Värida!

Scent this water with the most excellent aguru-perfume! O
Rasäla! Prepare betel leaves, for the eastern direction is
covered with dust thrown up by the hooves of the cows!"
Because the service of the servants in Vraja is full of deep
affection, Çrépäda Däsa Gosvämé has called them
vayasyopamäù, "just like friends".
According to Çréla Rüpa Gosvämépäda, the sthäyi-bhäva of
däsya-rasa is sambhrama-préti, and he has defined that
sambhrama-préti as follows:
sambhramaù prabhutä jïänät kampaç cetasi sädaraù.
anenaikyaà gatä prétiù sambhrama-prétir ucyate. eñä rase’tra
kathitä sthäyi-bhävatayä budhaiù (B.R.S. 3.2.76)
"When the heart trembles out of respect for the Lord, it is
called sambhrama, and the love that attains oneness with this is
called sambhrama-préti. This sambhrama-préti is called the
sthäyi-bhäva of this rasa (däsya-rasa)."

~ 655 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

It is therefore certain that there is some awe and reverence

in däsya rasa. But Çrémat Jéva Gosvämé has written –
çré vraja-sthänam tu mädhuryaikamaya eva. athäpyeñäà
préter bhaktitvaà çré goparäja kumära parama guëa
prabhävatvädi naivädara sambhavät.
"But the sthäyi-bhäva of the servants in Vraja consists of
service rendered only in a mood of sweetness".
One may argue here: "Without some feeling of awe and
reverence, a servant-attitude can simply not come to pass. If
there is no feeling in the servants of Vraja that Kåñëa is the
Lord, then how can their däsya-bhakti be accomplished?"
For this reason Çré Jéva says; "Although they feel a sweet love
for Kåñëa, their service attitude is accomplished because they
honour Kåñëa as the son of the king of Vraja, who is very
qualified and powerful."
Not one of the Vrajaväsés can see Kåñëa as God. In däsya-
rasa, there is some respect for Him, though, as the son of the
king, therefore Çré Raghunätha das Gosvämé has called them
vayasya-tulya or equal to His friends.
They lovingly divide the services for Kåñëa amongst each
other: such as handing Him His flute or His mirror, carrying
messages for Him, serving Him water or camphor-scented
betel leaves or by playing the Véëä for Him.
In this way, they accomplish Kåñëa’s satisfaction.
Çré Raghunätha says: "I worship these servants, headed by
Patré, who are always eager to render devotional service."

premäveçe kåñëa-sevä kore rätri dine;

paraspara sevä kärya koriyä baëöane
vaàçé, darpaëa, dütya-kriyä, karpüra, tämbüla;
paricaryä kore yärä samayänuküla
suväsita jala bhogya upakaraëa yoto;

~ 656 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

véëä-vädya yantra yähä kåñëa abhimata

kåñëera marama bujhi paricaryä kore;
bhägyavän kåñëa däsa brahmäëòa bhitore
sei vayasya tulya patré ädi däsa gaëa;
sarvadä bhajibo ämi ei mora mana

"I wholeheartedly worship Patré and the other servants of Çré

Kåñëa, who lovingly engage in Kåñëa’s service day and night and
who have divided these services amongst each other. They hand
Him His flute and His mirror, carry messages for Him and
serve Him camphor and betel leaves as is fit for the time of the
day or year. They give Him enjoyable things like scented water
and play the Véëä exactly as Kåñëa likes it. They serve Kåñëa
perfectly because they know exactly how He feels. These
servants of Kåñëa, who are comparable to His friends, are the
most fortunate creatures of the world!!"

VERSE 38:

tämbülärpaëa-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

tämbüla - betel leaves; arpaëa - offering; päda - feet;

mardana - massaging; payaù - water; däna - giving; abhisära -
love-journey; ädibhiù - and with various other things;
våndäraëya - Våndävana; maheçvaréà - the great queen;
priyatayä - out of love; yäù - who; toñayanti - please; priyäù -
beloveds; präëa - life; preñöha - beloved; sakhé-kuläd - than all

~ 657 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

the girlfriends; api - even; kila - certainly; asaìkocitä - free from

hesitation; bhümikäù - the objects; keli - play; bhümiñu - on the
grounds; rüpa maïjaré mukhäù - headed by Rüpa Maïjaré; tä -
they; däsikäù - maidservants; saàçraye - I take shelter.

"I take shelter of Çré Rädhikä’s maidservants, headed

by Rüpa Maïjaré, who 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 who are dearer to Her than life), and She is
therefore not at all shy before them!"

Stavämåta Kaëä Vyäkhyä: In this verse, Çrépäda Däsa

Gosvämé praises the maïjarés, the maidservants of Çré Rädhä
who have a greater love for Rädhä and who are led by Rüpa
Maïjaré.
Of the aforementioned five kinds of sakhés, they are the
präëa-sakhés and the nitya-sakhés.

yäù pürvaà präëa-sakhyaç ca nitya sakhyaç ca kértitäù.

sakhé-snehädhikä jïeyäs tä evätra manéñibhiù

(Ujjvala Nélamaëi Sakhé Prakaraëa 134)

"The sakhés who I previously glorified as präëa-sakhés and

nitya-sakhés are considered to be more affectionate towards the
heroine."

~ 658 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

tadéyatäbhimäninyo yäù snehaà sarvadäçritäù.

sakhyäm alpädhikaà kåñëät sakhé snehädhikäm tu täù

(ibid. 131)

"Any sakhé who thinks ‘we are yours’, who thus always shows
affection for Çré Rädhä, and who has a little more affection for
Çré Kåñëa’s beloved Çré Rädhä than for Çré Kåñëa Himself, is
called sakhé-snehädhikä."
Çrémat Rüpa Gosvämépäda has given this example:

viramatu tava vånde dütya cäturya caryä

sahacari vinivåtya bruhi goñöhendra sünum
viñama viñadhareyaà çarvaré prävåñeëyä
katham iha girikuïje bhérur eñä praheyä

(Ujjvala Nélamaëi Sakhé Prakaraëa 132)

"One of Çré Rädhä’s foremost präëa-sakhés forbade Våndä to

send Her on Her love-journey, saying: ‘O friend Vånde! Let
your clever message-carrying rest here! Go away from here and
tell Goñöhendra-Nandana that this is a monsoon-night and
there are poisonous snakes slithering around! How can we send
our frightened friend Çré Rädhä to that mountain-cave? He is
able to defeat snakes like Käliya, so let Him come this way
Himself in secret!’"
These präëa-sakhés and nitya-sakhés, who have a greater love
for Rädhä, are known as maïjarés. Although they belong to the
five classes of sakhés they are maidservants who are always
engaged in the service of Çré-Çré Rädhä-Mädhava. Hence it is
said:

~ 659 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

tämbülärpaëa päda-mardana payodänäbhisärädibhir

våndäraëya maheçvaréà priyatayä yäs toñayanti priyäù
"By offering Her betel leaves, massaging Her feet, giving Her
water and escorting Her on Her love-journeys, they always
satisfy the great queen of Våndävana!"
Çréla Öhäkura Mahäçaya has written:

caudike sakhéra mäjhe, rädhikära iìgite,

ciruëé loiyä kore dhari
kuöila kuntala sab, vithäriyä äìcarab
bonäibo vicitra kavaré

"While I am surrounded by sakhés, I take a comb in my hand,

and on Her indication, I start to comb all of Rädhikä’s curly
hairs with a comb, binding it into a wonderful braid."

mågamada malayaja, sab aìge lepabo,

poräibo manohara hära
candana kuìkume, tilaka bonäibo,
herabo mukha sudhäkara

"I will anoint Her whole body with musk and sandalwood
pulp and adorn Her with an enchanting necklace. I will make a
tilaka for Her with sandalwood pulp and vermilion and look at
Her moon-like face."

néla paööämbara, yatane poräibo,

päye dibo ratana maïjére
bhåìgärera jale, äìgä caraëa dhoyäibo,
muchäibo äpana cikure

~ 660 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"I will diligently dress Her in Her blue silken säòé and place
jewelled anklebells on Her feet. I will wash Her reddish feet
with water from a jug and dry them off with my hairs."

kusuma komala dale, çeja vichäibo,

çayana koräbo doìhäkäre
dhavala cämara äni, mådu mådu véjabo,
charamita duhuka çarére

"I will make a bed of soft flower petals for Them both and
then I will make Them lie down, bring a white whisk-fan and
start softly fanning Their exhausted bodies."

kanaka sampuöa kori, karpüra tämbüla bhori,

yogäibo doìhära vadane
adhara sudhärase, tämbüla suväse,
bhokhabo adhika yatane

(Prärthanä)

"I will fill a golden box with camphor and betel leaves and
place these delicacies in Their mouths. Afterwards I will enjoy
even more diligently after Their lip-nectar has scented these
betel leaves."
The maïjarés consist of nothing but the transcendental
mellow of devotional service. Their hearts are dedicated to
devotional service, and without service they do not know
anything else. Because of their steadiness and fixation in the
mellow of service, we can see that they are even more trusted
by the Yugala in Their coming and going to Their private places

~ 661 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

of kuïja-viläsa than the sama-snehä23 parama-preñöha-sakhés

like Çré Lalitä.
präëa preñöha sakhé-kuläd api kiläsaìkocitä bhümikäù keli
bhümiñu. The purport of this is that all the five kinds of sakhés
that we have discussed in the past are happy to arrange for Çré
Rädhäräëé’s meeting with Çré Kåñëa and none of them either
desire or endeavour to have independent meetings with Him.
Nevertheless Çré Rädhä sometimes desires to arrange for Çré
Kåñëa to have intercourse with Lalitä and the sakhés -

yadyapi sakhéra kåñëa saìgame nähi mana;

tathäpi rädhikä yatne koräya saìgama
nänä chale kåñëe preri saìgama koräya;
ätmä-kåñëa-saìga hoite koöi sukha päya

(Caitanya Caritämåta Madhya Chapter 8)

"Although the sakhés have no interest in personal intercourse

with Kåñëa, still Rädhikä carefully arranges for their meetings
with Him. With different pretexts, She urges Kåñëa to have
intercourse with them and thus She attains millions of times
more happiness than if She would personally unite with Kåñëa."
But although the maïjarés are in the class of the sakhés, they
never have sexual intercourse with Kåñëa, due to their fixation
in a pure service-attitude. Even if Çré Kåñëa makes a pass at
them or even if their own Yütheçvarés are eager for them to do
this, they never desire personal intercourse with Çré Kåñëa.

ananya çré rädhä padakamala däsyaika rasadhé

hareù saìge raìgam svapana samaye nä’pi dadhati

23 sama-snehä sakhés have equal affection for Rädhä and Kåñëa. ed.

~ 662 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

balät kåñëa kürpäsakabhidi kim apy äcarati kä-

py udäçrur meveti pralapati mamätma ca hasati

(Våndävana Mahimämåta 16,94)

"The maidservants, who are exclusively devoted to the

service of Çré Rädhä’s lotus feet, which 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."
By laughing, Çré Rädhä shows that she approves of Çré Kåñëa’s
actions.
In his Änanda-Candrikä-öékä of Çré Ujjvala Nélamaëi,
Näyaka-Sahäya-Bheda-prakaraëa, verse 15, Çrémat Viçvanätha
Cakravartépäda has written –
yadyapi sakhyo hi sva sva yütheçvaréëäà çré rädhädénäm eva çré
kåñëäìga saìga-sukhena sukhinyaù na tu sväsäm, tad api täù
sämänyato dvidhä bhavati - prema-saundarya-vaidagdhyädénäm
ädhikyena çré kåñëasyäti lobhanéya gätryas teñäà nyünatvena
tasyänati-lobhanéya gätryaç ca. tata eva sva yütheçvaréëäm
apyägrahädhikyäc ca kadäcit çré kåñëäìga saìga spåhävatyo’pi
bhavanté, täç ca lalitädyäù parama preñöha sakhyädayaù. uttaräm tu
tad dvayäbhävät kadäpi kåñëäìga saìga spåhävatyo na bhavanti, täç
ca kasturyädayo nitya sakhyaù
"Although the sakhés are happy when they can arrange for
the meetings of their Yütheçvarés with Çré Kåñëa and do not
desire the bliss of personal union with Him, still we can
generally distinguish two kinds of them. To the first belong
those who have bodies that are very attractive for Çré Kåñëa
because they have more love, beauty and cleverness, and to the
second belong those whose bodies are not so attractive to Him
because they have less love, beauty etc.

~ 663 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Of them, the first are Lalitä and other parama-preñöha-

sakhés, who desire bodily intercourse with Çré Kåñëa because of
the great eagerness of their Yütheçvarés, and the second group
is never eager to meet with Kåñëa, even if He requests it and
their Yütheçvarés are eager to accomplish their meetings also.
They are the nitya-sakhés or maïjarés like Kasturé."
The purport of this is that, according to the kind and the
amount of the devotees’ love, the Lord is greedy to taste the
flavours of his/her love. The love of the sama-snehä-sakhés can
allow their Yütheçvaré Rädhä to agree with their bodily
intercourse with Çré Kåñëa, and the desire to unite with them
may also awaken in the heart of Çré Kåñëa.
But the love of the maïjarés, who are exclusively fixed in a
service-attitude, will not make them desire to unite with Çré
Kåñëa even in dreams, what to speak of in a wakeful state!
Therefore Çré Kåñëa will also never desire to unite with them.
If He requests them to unite with Him, than it is only an
external show, or done as a joke, it is never real.
Çré Rädhä’s efforts to make them unite with Kåñëa should
similarly be seen as an external act or as a mere joke.
Because of the complete purity of their attitude, Çré Rädhä
has accepted the maïjarés as Her own Self, so that they
automatically gain free access to all the places where the Çré
Yugala meets and performs pastimes.
The Çré Yugala considers them to be like the embodiments
of Their absorption in Their erotic pastimes. Because of this
exclusive privilege, the maïjarés are situated in the highest
position in the kingdom of prema. The Gauòéya Vaiñëavas
perform their bhajana in allegiance to them. This is the
unprecedented merciful gift of Çréman Mahäprabhu.

~ 664 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

çré rüpa maïjaré sära, çré rati maïjaré ära,

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

"I will eagerly render loving service with Çré Rüpa Maïjaré,
Çré Rati Maïjaré, Labaìga Maïjaré, Maïjulälé Maïjaré, Çré Rasa
Maïjaré, Kasturikä and others. "

e sab anugä hoiyä, prema sevä nibo cäiyä,

iìgite bujhibo sab käje.
rüpa guëe òagamagi, sadä hobo anurägé,
vasati koribo sakhé mäjha

"Following all of them, I will beg for devotional service,

understanding what to do simply by receiving their hints. I will
always float in the forms and attributes of the Divine Pair and
live amongst the sakhés."

våndävane dui jana, catur dike sakhégaëa

samaya bujhiyä rasa sukhe
sakhéra iìgita hobe, cämara òhuläbo kobe,
tämbüla yogäbo cäìda mukhe

"The Divine Pair of Våndävana is surrounded by Their

girlfriends. Understanding the time has come, I will, by the
indication of the sakhés, fan Them with a whisk-fan or place
betel leaves in Their moon-like mouths in rasika-bliss."

yugala caraëa sevi, nirantara ei bhävi,

anurägé thäkibo sadäy
sädhane bhävibo yähä, siddha dehe päbo tähä,
räga pathera ei se upäya

~ 665 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"I will always think about the lotus feet of the Yugala Kiçora
and remain passionately devoted to them. Whatever I think of
during my practice I will get in my siddha-deha. These are the
ways of rägänuga bhakti."
Çrépäda Raghunätha says: "I take shelter of these
maidservants of Çré Rädhä, headed by Rüpa Maïjaré!"
In many ways and many places in this Stavävalé, one can see
Çré Raghunätha thus speaking of the Yugala-sevä and Çré
Rüpänugatya-bhajana. All this will become known to us at the
proper places.

tämbüla däna, päda mardana, jala dänädite;

nitya abhisäre rädhäya kore paritåpte
präëa preñöha yoto sakhé lalitä pradhänä;
täìhädera ho’te yärä seväte pravéëä
niùsaìkoca citte täi rahaù keli sthäne
sevä kärye kore yärä gamanägamane
çré rüpa maïjaré ädi rädhä däségaëe;
äçraya loiyä bhaji ei mora mane

"In my mind I worship Çré Rädhä’s maidservants, headed by

Çré Rüpa Maïjaré, who satisfy Her by serving Her betel leaves
and water, massaging Her feet and escorting Her on Her love-
journeys. They are even more expert in devotional service than
Çré Rädhikä’s heart’s friends, headed by Lalitä, and they can
freely come and go in and out of the places, where the Divine
Pair perform Their intimate pastimes, to render their services
there."

~ 666 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 39:

tåëékåtya sphäraà sukha-jaladhi-säraà sphuöam api

svakéyaà premnäà ye bhara-nikara-namrä muraripoù
sukhäbhäsaà çaçvat prathayitum alaà prauòha-kutukäd
ghatante tän dhanyän param iha bhaje mädhava-gaëän

tåëékåtya - making it insignificant like a blade of grass; sphäraà -

increasing; sukha - bliss; jaladhi - ocean; säraà - essence; sphuöaà -
fully blooming; api - even; svakéyaà - own; premnäà - with love; ye -
what; bhara - filled; nikara - multitude; namrä - humble; muraripoù
- of Kåñëa; sukha - happiness; äbhäsaà - manifestation; çaçvat -
constantly; prathayitum - to manifest; alam - greatly; prauòha -
increased; kutukäd - out of eagerness; yataù - from where; te - they;
tän - them; dhanyän - the fortunate ones; param - greatly; iha - in
Vraja; bhaje - I worship; mädhava - Mädhava; gaëän - the group.

I worship the most fortunate associates of Mädhava,

who consider the nectar of their own happiness to be as
insignificant as blades of grass and who always humbly
and lovingly strive to expand Kåñëa’s happiness.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises all the associates of Kåñëa in Vraja, both the
famous and the less well-known.
Forgetting all their desires for personal happiness they have
dedicated their bodies, minds and hearts to Çré Kåñëa’s
pleasure.

yad dhämärtha suhåt priyätma tanaya präëäçayäs tvat kåte

(Bhägavata 10.14.35)

~ 667 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"These Vrajaväsés have engaged their bodies, homes, wealth,

children and hearts all for Çré Kåñëa."

nä gaëi äpana duùka, sabe väïchi tära sukha,

tära sukhe ämära tätparya
(C.C.)

"I do not count my own sorrow. I just desire His happiness.

His happiness is my goal!"
Only the Vrajaväsés can say that, no one else. It is the nature
of devotion that the devotees’ thoughts are centered around the
Lord’s happiness.

viñayänukülyätmakas tadänukülyänugata tat spåhä tad anubhava

hetukolläsamaya jïäna viçeñaù priyatä
(Préti Sandarbha - 61 Anuù)

"To accomplish something favourable (i.e. happiness) for the

object of love is the very life of love. The desire then awakens
in the lover to arrange for anything which is favourable to the
beloved’s happiness.”
Then, when the devotee feels that Kåñëa is happy, he/she is
also happy. The devotee has no independent desire for
happiness. Above that, in Vraja-bhakti there is no awareness of
the Lord’s opulence and majesty. All this prowess and majesty
is forgotten, so according to his/her own relationship with the
Lord, the devotee thinks: mora putra mora sakhä mora präëa-
pati "He is my son, He is my friend, He is my lover."
Then all kinds of anxiety about Kåñëa’s welfare awaken
within the heart of the Vraja-lover.
"How will I accomplish Çré Kåñëa’s happiness?"

~ 668 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The devotee’s consciousness is absorbed in this thought.

Thus they consider their own happiness as insignificant as
blades of grass and only show great endeavours to expand Çré
Kåñëa’s happiness. Gradually their whole consciousness
becomes centered around thoughts of Çré Kåñëa’s happiness,
and they forget all about their own happiness. Hence the
mahäjanas have said:

vrajera viçuddha prema,

yeno jämbunada hema,
ätma sukha yähä nähi gandha

(C.C.)

"The love of Vraja is as pure as Jämbunada-gold - there is not

even a whiff of personal happiness here."
Just as there is no stain in Jämbunada-gold, there is also no
stain in the love of Vraja, that is completely unmotivated and
free from desires for personal happiness.
Çrépäda Raghunätha says: "I worship these fortunate
associates of Çré Kåñëa!"
Çrépäda Prabodhänanda Sarasvaté has shown a certain
distinction between the different devotees who perform
bhajana in allegiance to the Lord’s associates in Vraja-

dhanyo loke mumukñur hari bhajana paro dhanya dhanyas tato’sau

dhanyo yaù kåñëa pädämbuja rati paramo rukmiëéça priyo’taù
yäçodeya priyo’taù subala-suhåt ato gopé-känta priyo’taù
çré våndävaneçvaryati rasa vivaçärädhakaù sarva mürdhni

(Çré Våndävana Mahimämåta 2.34)

~ 669 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Those who desire liberation from this world are certainly

fortunate; those who worship Lord Hari are more fortunate,
and those who are most attached to Kåñëa’s lotus feet are again
more fortunate. More fortunate than them are the beloveds of
the husband of Rukmiëé; more praiseworthy than them are the
beloveds of the son of Yaçodä; more fortunate than them are
the beloveds of the friend of Subala, and again more fortunate
than them are those who surrender to the worship of Gopéjana-
Vallabha (Kåñëa, the lover of the gopés). But above all of them
are the worshippers of the most overwhelming supreme rasa of
the Queen of Våndävana. In other words: the devotees who are
in the mood of Çré Rädhä’s maidservants!"
Absorbed in the feelings of the Lord’s associates in Vraja, Çré
Raghunätha desires their worship.

tåëa tulya tuccha bhävi nija sukha yoto;

prema bhare hoye yärä sadä avanata
präëanätha govindera sukha puñöi tare;
satata änanda mane koto yatna kore
çré kåñëera parivära dhanya bhaktagaëe;
bhajana koribo sadä ei mora mane

"I always yearn to worship the blessed devotees in Çré Kåñëa’s

entourage, who consider any kind of personal happiness to be
as insignificant as blades of grass; who always bow down in
loving humility and who always ecstatically endeavour to
nourish the happiness of the Lord of their lives, Govinda."

~ 670 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 40:

tasyäù kñaëädarçanato mriyante

sukhena tasyäù sukhino bhavanti |
snigdhäù paraà ye kåta-puëya-puïjäù
präëeçvaré-preñöha-gaëän bhaje tän

tasyäù - theirs; kñaëa - moment; adarçanataù - from not seeing;

mriyante - they are dying; sukhena - with happiness; tasyäù - her;
sukhina - happy; bhavanti - they are; snigdhäù - pleasant; paraà -
greatest; ye - who; kåta - done; puëya - grace, or merit; puïjäù -
abundance; präëeçvaré - queen of the heart; preñöha - beloveds; gaëän
- the hosts; bhaje - I worship; tän - them.

I worship Çré Rädhä’s beloved maidservants, who are

like dead when they don’t see Her for even a moment;
who consider themselves to be most happy when Çré
Rädhä is happy; who are very softhearted and who have
performed so many pious activities.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises the most intimate friends of Çrématé
Rädhäräëé.
Before this, all of Çré Rädhä’s girlfriends and maidservants
have been praised. It seems that there is a special reason why
they have been praised here with the words präëeçvaré
preñöhagaëän.
First of all, these beloveds of Çré Rädhä are defined as
follows: tasyäù kñaëädarçanato mriyante
"When they don’t see Çré Rädhä for even a moment they are
almost like dead."

~ 671 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

In his Våndävana-Mahimämåta (8.23-24) Çrépäda

Prabodhänanda Sarasvaté has written this about Çré Rädhä’s
maidservants or maïjarés:

kñaëaà caraëa vicchedyäc chréçvaryäù präëa-häriëém

padäravinda samlagnatayaiväharniçaà sthitäm
bahuna kià svakäntena kréòantyäpi latä-gåhe
paryaìkädhiñöhäpitäà vä vastrair väcchäditäm kvacit

"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. What more can I say? When Çrématé
enjoys with Her lover in the vine-cottage She seats Her
maidservant on the bed or covers her with Her sheets!"
Therefore, if they don’t see their Éçvaré for even a moment they
are like dead. Their forms embody devotional service, and if
they are deprived of that devotional service it is as if they lose
their lives.

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

(Våndävana Mahimämåta 8.35-36)

"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!" Following
these quotations we assume that the maïjarés, whose very
hearts are dedicated to Çré Rädhä, are indicated in this verse.

~ 672 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Then again it is said: sukhena tasyäù sukhino bhavanti

"When Çré Rädhä is happy they are happy." Just as the buds
(maïjarés) and fresh sprouts automatically blossom when a vine
is sprinkled, the maïjarés or maidservants of Çré Rädhä blossom
up with great bliss when the Rädhä-vine is sprinkled by the
nectar of Çré Kåñëa’s nectarean pastimes. Çré Rädhä’s happiness
and distress is reflected on them as if they are mirrors.

patatyasre säsrä bhavati pulake jäta pulakäù

smite bhäti smerä sumalimani jäte sumalinäù
anäsvädya svälir mukuram abhivékñya sva vadanaà
sukhaà vä duùkaà 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 goose pimples on your body,
they also have them, when you laugh, they also laugh and when
you are morose they are also sad!" In Çré Govinda Lélämåta
(11.137) it is described:

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 goose pimples, and when Kåñëa blissfully
drinks the honey of Rädhikä’s lips (by kissing Her), then they

~ 673 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

all become mad!" Again, even after a long search one can not
find any happiness comparable to the happiness the maïjarés
feel when they behold the sweetness of Çré-Çré Rädhä-
Mädhava’s amorous pastimes through the windows of the
kuïja:

rädhä nägara keli sägara nimagnälé-dåçäà yat sukhaà

no tal leça laväyate bhagavataù sarvo’pi saukhyotsavaù

(Våndävana Mahimämåta 1.54)

"The entire festival of bliss in the kingdom of God is not

comparable to even a drop of the bliss the sakhés feel when their
eyes drown in the ocean of Çré Rädhä’s lover’s pastimes." The
maidservants can experience Çré Rädhäräëé’s happiness more
than others.
Finally it is said: snigdhäù paraà ye kåta puëya puïjäù
präëeçvaré preñöha-gaëän bhaje tän
"I worship Präëeçvaré Çré Rädhä’s most beloved ones, who
have very soft hearts and who have performed many pious
activities."
Because Çré Rädhä’s maidservants show the limit of
selflessness, they are soft-hearted like no one else in the circle
of sakhés. They are in name maïjaré and in nature also maïjaré
(buds). They will never allow the bumblebee to enjoy them.
Just as the buds increase the bee’s thirst for the flowers by
surrounding these flowers, similarly the maïjaré-buds always
increase Madhusüdana’s (the Kåñëa-bee’s) thirst for the flower-
like Çré Rädhä.
Here they have been called kåta-puëya-puïjäù: girls who
have performed many pious acts. But there is no kind of pious

~ 674 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

merit that can bring about the good fortune of attaining the
service of Çré-Çré Rädhä-Mädhava.
In his Laghu-Toñaëé-öékä on the final words ‘kåta puëya
puïjäù’ of the Bhägavata-verse itthaà sukhaà brahma-
sukhänubhütya (10.12.11), Çrémat Jéva Gosvämé has written
atas tebhyaù sarvebhyaù kåta puëya puïjä iti lokoktiù.
vastutastu kåtänäà caritänäà bhagavataù parama prasäda-
hetutvena puëyäç cäravaù puïjä yeñäà te ityarthaù. puëyas tu
cärvapétyamaraù:
Çré Çuka Muni repeatedly praised the cowherd boys who
enjoyed with Çré Kåñëa as being more pious than the previously
mentioned jïänés, the devotees with a reverential service-
attitude and those people who have taken shelter of mäyä.
This is just a customary saying. Actually there is another
meaning to the word puëya (pious merit) and that is cäru or
enchanting. This can be seen in the Amara-Koña-dictionary.
The word kåta means ‘pastimes’ .
In other words, Çré Kåñëa is completely controlled by those
who can perform such enchanting pastimes with Him. Here
also the maïjarés have been called kåta-puëya-puïjäù because
they are so fixed in a service attitude towards the Yugala and
they have such beautiful characters because they are free from
even the slightest fragrance of personal desire.
Çrépäda Raghunätha says: "I worship Çré Rädhä’s most
beloved maidservants!"

kñaëa käla çré rädhära adarçana hole;

måta präya hoy - yärä viraha anale
çré rädhära sukhe yärä hoy ätma-härä;
ki vicitra puëya puïja koriyäche tärä
präëeçvaréra snehärdra cittä preñöha-gaëe
bhajana koribo ämi ei väïchä mone

~ 675 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"I yearn for the worship of Präëeçvaré Rädhä’s beloveds,

whose hearts melt with affection; who almost die in a fire of
separation when they do not see Her for even a moment, and
who are beside themselves of ecstasy when Çré Rädhä is happy.
What wonderful pious activities they have performed!"

VERSE 41:

säpatnyoccaya-rajyad-ujjvala-rasasyoccaiù samudvåddhaye
saubhägyodbhaöa-garva-vibhrama-bhåtaù çré-rädhikäyäù sphuöam |
govindaù smara-phulla-vallava-vadhü-vargeëa yena kñaëaà
kréòaty eña tam atra viståta-mahä-puëyaà ca vandämahe

säpatnya - rivalry; uccaya - great; rajyad - manifesting; ujjvala -

erotic; rasasya - of the flavour; uccaiù - greatly; samudvåddhaye - for
increasing; saubhägya - fortune; udbhaöa - bold; garva - pride;
vibhramaù - motions; bhåtaù - carrying; çré rädhikäyäù - of Çré
Rädhikä; sphuöam - clearly; govindaù - Govinda; smara - Cupid;
phulla - blossoming; ballaba-vadhü-vargeëa - by the host of
cowherdwomen; yena - by whom; kñaëaà - a moment; kréòati - plays;
eña - He; tam - him; atra - here; viståta - extended; mahä - great;
puëyaà - piety; ca - and; vandämahe - we praise.

I praise the highly fortunate gopés headed by

Candrävalé. Govinda makes these gopés who are
blossoming with amorous desires assume positions of Çré
Rädhikä’s rivals by briefly enjoying with them, just to
nourish Çré Rädhikä’s fortune, great pride, ecstatic
bewilderment and other characteristics of an amorous
heroine.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä: In this verse, Çrépäda

Gosvämécaraëa praises Candrävalé and other gopés from the
vipakñä (the party that is hostile to Çré Rädhä).
In Vraja, Çré Kåñëa, Who is the king of erotic mellows, is
enjoying without interruption with Çré Rädhä, the embodiment
of complete mahäbhäva.
Çrépäda Çuka Muni has written: reme tayä cätma-rata
ätmärämo’pyakhaëòitaù (Bhäg. 10.30.34)
"Although the Lord is Self-satisfied and Self-delighted, He
still made love with Her (Rädhä) without interruption."
rätri-dina kuïja kréòä kore rädhä-saìge (C.C.) "Day and
night He enjoys in the kuïja with Rädhä."
Just to nourish and increase the sweetness of Kåñëa’s
enjoyments with Çré Rädhäräëé, Candrävalé and other gopés
assume a competitive and hostile attitude towards Her.
In Ujjvala Nélamaëi (Harivallabhä 1 and 2), Çrémat Rüpa
Gosvämé has written:

äsäà caturvidho bhedaù sarväsäà vraja-subhruväm

syät sva-pakñaù suhåt pakñas taöasthaù pratipakñakaù
suhåt pakña taöasthau tu präsaìgikatayoditau
dvau svapakña vipakñäkhyau bhedäveva rasapradau

"According to their species and moods, there are four kinds

of fair-browed Vraja-gopés: svapakña (own party), suhåt-pakña
(friendly party), taöastha-pakña (neutral party) and pratipakña
(enemies’ party). Of these, the svapakña and vipakña give
special flavours."
Actually, there is no comparison in Vraja to the love of Çré
Rädhä, Who embodies the mädanäkhya-mahä-bhäva. But for
awakening Çré Rädhä’s tasty dispositions such as khaëòitä,
mäna and kalahäntaritä, Vraja’s çåìgära-rasa has created

~ 677 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

feelings of rivalry in gopés like Candrävalé, who thus feel that

they are equal to Çré Rädhä.

näàço’pyanyatra rädhäyäù premädi guëa sampadäm

rasenaiva vipakñädau mithaù sämyam ivärpyate

Ujjvala Nélamaëi (Harivallabhä 51)

The gopikäs, who are expert in the flavours of pure love,

delight Çré Kåñëa, Whose form is full of pure love and Who is
subdued by pure love, with service rendered with different
emotional ingredients. Actually, the moon of the gopikäs’ love
causes the ocean of Rädhä’s ecstatic love to swell in various
ways and Çré Kåñëa enjoys swimming in that ocean of increased
love in so many particular ways.

premamaya vapu kåñëa bhakta premädhéna;

çuddha premarasa guëe gopikä pravéëa
gopikära preme nähi rasäbhäsa doña;
ataeva kåñëera kore parama santoña
‘vämä’ eka gopégaëa ‘dakñiëä’ eka gaëa;
nänä bhäve koräya kåñëe rasa äsvädana
gopégaëa madhye çreñöhä rädhä öhäkuräëé;
nirmala ujjvala rasa prema ratna khani
vayase ‘madhyamä’ teìho - svabhävete ‘samä’;
gäòha prema bhäve teìho nirantara ‘vämä’
vämya-svabhäve ‘mäna’ uöhe nirantara;
uhära vämye uöhe kåñëera änanda sägara

(Caitanya Caritämåta Madhya 14)

"Kåñëa’s body is full of pure love and He is subdued by His

devotees’ love. The gopikäs are expert in the attributes of the

~ 678 ~
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flavours of pure love. In the gopikäs’ love, there is no fault of a

semblance of rasa, therefore they give Kåñëa the greatest
satisfaction.
One group of gopés is left wing (unsubmissive) and the other
is right wing (submissive). They make Kåñëa relish rasa in
various ways. Amongst the gopés, Rädhä Öhäkuräëé is the
greatest. She is a virtual mine of the flavours of spotless erotic
love. She is of middle (adolescent) age and is equipoised by
nature. Because of Her deep love She is constantly left-wing
(unsubmissive). This left-wing mood continuosly creates mäna
(jealous anger) and that vämya causes the ocean of Kåñëa’s bliss
to swell."
Çré Rädhä, the jewel-mine of erotic mellows, is a ‘middle’-
heroine, sarva eva rasotkarño madhyäyäm eva yujyate (U.N.
Näyikäbheda -42)
"The middle-class heroine reveals the highest rasa in all
respects. Because of her deep love, She is constantly left-wing
and She always has a feeling of ‘Kåñëa is Mine!’ (madéyatämaya
bhäva)
For this reason good fortune, pride and loving delusion are
manifest in Her in wonderful ways. The saïcäré-bhäva named
‘pride’ is manifest for bhävas like fortune and bewilderment.
saubhägya nava täruëya guëa sarvottamäçrayaiù. iñöa-
läbhädinä cänya helanaà garva érñyate (Bhakti Rasämåta
Sindhu 2.4.41)
"When one disregards another because of one’s own good
fortune, beauty, youthfulness and qualifications, because of
being the greatest shelter or because of having attained one’s
desired goal, it is called pride."

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

vallabha präpti veläyäà madanäveça sambhramät.

vibhramo hära mälyädi bhüñä sthäna viparyayaù (U.N.
Anu.pr. 39)
"When one places the garlands and necklaces on the wrong
places out of erotic eagerness, knowing that the time to meet
the lover has come, it is called vibhrama."
In this way, premamayé Çré Rädhä is adorned with so many
bhävälaìkäras (ornaments of ecstatic love) and thus increases
the waves in the ocean of Çré Kåñëa’s bliss.

kåñëera darçana yadi päya äcambite;

nänä bhäva vibhüñaëe hoy vibhüñite
añöa sättvika harñädi vyabhicäré ära;
sahaja prema viàçati bhäva alaìkära
kila kiïcita, kuööamita, viläsa, lalita;
vivvoka, moööäyita, ära maugdhya cakita
eto bhäva bhüñäya bhüñita rädhä aìga;
dekhile uchale kåñëera sukhäbdhi taraìga

(Caitanya Caritämåta Madhya 14)

"When Rädhä suddenly sees Kåñëa, She becomes adorned

with different ornaments of ecstasy. Natural love has twenty
ornaments, like the eight sättvika ornaments and the
vyäbhicäré-bhävas such as joy. Rädhä’s body is adorned with
ornaments of ecstasy such as kila-kiïcita, kuööamita, viläsa,
lalita, vivvoka, moööäyita and maugdhya-cakita. When Kåñëa
sees this, the waves on the ocean of His bliss swell."
In this way, Çré Kåñëa awakens various waves like mäna
(jealous anger) and kalahäntaritä (remorse after a quarrel) on
the ocean of Çré Rädhä’s love in order to relish the sweetness of
that ocean, by briefly enjoying with Candrävalé, who is disposed

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of a dakñiëä (submissive) nature, although He is actually

completely subdued by Çré Rädha.
In truth, Candrävalé and all the other gopés, who are
blooming of erotic ecstasy, are Çré Rädhä’s phalanx-expansions,
increasing and nourishing the sweetness of Çré Rädhä’s flavours.

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 bahuta prakäça

(Caitanya Caritämåta)

"The goddesses of fortune are Her (Rädhä’s) vaibhäva-

viläsa-partial manifestations and the Queens of Dvärakä are
Her vaibhava-prakäça-forms. The gopés of Vraja with their
different forms and dispostions are the cause of Her flavours in
the form of Her phalanx. Without the presence of many lovers,
no joy is derived from rasa; hence there are many
manifestations (of lady-lovers) to assist in the transcendental
pastimes."
Still, to make Çré Kåñëa relish Çré Rädhä’s billowing
sweetness, rasa has brought a feeling of rivalry to Candrävalé
and other gopés towards Çré Rädhä.
Çrépäda Raghunätha says: "I praise these greatly pious
adversaries of Çré Rädhä, headed by Çré Candrävalé."
These words are spoken in sädhakäveça. Çré Raghunätha is
an eternal maidservant of Çré Rädhäräëé, and when he is in
siddha-svarüpa, he shows an adverse mood towards Çrématé’s
enemies like Candrävalé.

~ 681 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

In Bhakti Ratnäkara (5th wave) it is written:

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
ihä çuni däsa vrajaväsé sthira hoiyä;
jänilena sädhaka dehete siddha-kriyä

"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 leaf cup 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 so he brought some buttermilk from his house to fill
up the big leafcup.

~ 682 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

When he came before him, Raghunätha Däsa Gosvämé, seeing

the new cup, asked him: ‘Where did you get this big leafcup
from?’ Däsa replied: ‘I went to Sakhé-sthalé to herd my cows and
I found this good leafcup there and brought it to you!’ Hearing
the name ‘Sakhé-sthalé’, Raghunätha Däsa became filled with
anger and threw the leafcup 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!’ Hearing this, the
Vrajaväsé Däsa became steady. He understood that these were
transcendental activities performed in a sädhaka-body."
There are two ways through which the Lord can be relished:
one is through tattva and the other is through rasa. Although
from the tattva-point of view Candrävalé and others, who assist
in nourishing the sweetness of Çré Rädhä’s rasa and who are
Her phalanx-expansions, are praiseworthy for Çré Raghunätha,
in the kingdom of rasa, while being absorbed in his siddha-
svarüpa, he shows malice and envy towards them because they
are his Éçvaré’s adversaries.
But in this way, the relish of rasa is beautifully accomplished.
This is something that should be known.

saubhägya, garva, vibhrama, guëädi vicitra;

çré rädhära çåìgära rasa puñöira nimitta
çré kåñëa säpatnya-bhäve yädera sahita;
kñaëa-käla kréòä kore samaya ucita
bhägyavaté candrävalé ädi vrajäìganä
tähädera päda-padma koriyä vandanä

"I praise the lotus feet of fortunate gopés like Candrävalé, who
briefly enjoy with Çré Kåñëa according to time and who are thus
accepting a mood of rivalry with Çré Rädhä, in order to nourish

~ 683 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Her wonderful erotic expressions like fortune, pride and

delusion."

VERSE 42:

brahmäëòät param ucchalat sukha-bharaà tat koöi-saìkhyäd api

premëä kåñëa-surakñitäù pratimuhuù präptäù paraà nirvåtäù |
kämaà tat-päda-padma-sundara-nakha-pränta-skhalad-reëukä
rakñä-vyagra-dhiyaù sphuranti kila ye tän gopa-varyän bhaje

brahmäëòät - than the universe; param - great; ucchalat - swelling;

sukhabharam - full bliss; tat koöi - ten million; saìkhyät - than the
number; api - even; premëä - with love; kåñëa - Kåñëa; surakñitäù -
protected; prati - each; muhuù - moment; präptäù - attained; paraà
- greatest; nirvåtäù - bliss; kämaà - as much as desired; tat - His;
päda-padma - lotus feet; sundara - beautiful; nakha - nails; pränta -
edges; skhalad - falling; reëukä - dust; rakñä - protecting; vyagra -
eager; dhiyaù - consciousness; sphuranti - revealed; kila - certainly;
ye - who; tän - them; gopa-varyän - greatest cowherders; bhaje - I
worship.

I worship the best of cowherders, who have attained

the greatest happiness that can be achieved in the entire
universe; who are protected by Kåñëa with more love
than He feels for millions of universes, and who are
themselves always eager to protect even the particles of
dust falling from the edges of Kåñëa’s beautiful lotus-
toenails.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises all the great cowherders of Vraja.

~ 684 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

They are Kåñëa’s eternal associates and they have gotten

Him, Whom they love millions of times more than themselves,
nearby as their own relative. Although they can see Kåñëa’s
unrivalled prowess when He kills demons and so, their
conception of Him as Nanda’s son is not even slightly
slackened. Their passionate love for Him which they cannot
give up simply increases at every moment. Hence Çrémat Jéva
Gosvämé has written:
tad evaà parama mädhuryätiçayänubhava svabhävatvena parama
jïänétvam eva çré gopälänäm aìgékåtam teñäm api yat svabhävatvena
sakala préti jäti cüòämaëi-rüpä parä prétiù svabhävata evodayate. yat
svabhävatvenaiva cägantukäd anya jïänät näsau prétir vyabhicarati.
pratyuta tad eva tiraskaroti. tenäntaräya präyeëa varddhate ca.
viñayiëäà viñaya prétir iva. yato viñayiëäà viñayeñu sadoñatve çrute
dåñöe’pi räga präpta guëavattva buddhiù prabalä dåçyate (Préti
Sandarbhaù 100 Anuù)
"By nature the cowherders are able to experience the
abundant sweetness of Kåñëa; hence they are accepted as the
greatest scholars and wise men. Because they have such
dispositions, the greatest love which is the crown jewel of all
kinds of love, naturally arises within them. Their love will not
be adulterated by any other awareness that may come
inbetween. Rather, their natures will defeat any incoming
‘alternative feeling’".
Sense-enjoyers begin to love their favourite sense objects
even more when some alternative feeling arises and disturbs
their enjoyment. Although they know that their favourite sense-
objects are full of faults, since they have seen and heard that,
their strong love and their attachment for their sense-objects
make them consider them all very glorious. This conception will
be very strong.

~ 685 ~
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In the same way, the cowherders natururally experience the

great sweetness of Çré Kåñëa the most. Even if they witness Çré
Kåñëa’s great prowess, it does not change their love for Him,
which is based on experiencing His sweetness. Rather, such
experiences simply increase their love for Him, just as someone
loves his beloved even more after seeing his peerless prowess."
Çré Çuka Muni described the Vrajaväsés’ point of view of the
Goloka-planet as follows:

nandädayas tu taà dåñövä paramänanda nirvåtäù

kåñëaà ca tatra chandobhiù stüyamänaà suvismitäù

(Bhägavata 10.28.17)

"When the cowherders headed by Nanda, saw how Kåñëa

was being praised by the Personified Vedas, they were most
astonished and floated in an ocean of topmost transcendental
bliss."
tad evaà mädhurya jïänasyaiva balavat sukhamayatve sthite
tasmiëç ca çré gopänäm eva sväbhävikatayä labdhe
brahmatveçvaratvänubhavam atikramya teñäm eva bhägyena çré
çukadevo’pi yuktam eva camatkåtim aväpa (Préti Sandarbhaù - 100
Anuù)
"In this way, the bliss of their sweet conceptions was fixed
and the naturally sweet conception of the cowherders thus
transcended the jïänés’ bliss of the experience of the non-
personal brahman and the reverential worshippers’ bliss of
serving the Supreme Personality of Godhead. The cowherders’
great bliss, being derived from their experience of Kåñëa’s
sweetness, astonished even Çré Çuka Muni, and that is also
correct."
Repeating Lord Brahmä’s words Çré Çuka Muni said:

~ 686 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

aho bhägyam aho bhägyaà nanda gopa vrajaukasäm

yan mitraà paramänandaà pürëaà brahma sanätanam

(Bhägavata 10.14.32)

"Aho how fortunate! Aho, how fortunate are the Vrajaväsés

headed by Nanda Gopa, because the eternal full brahman, Who
is inconceivable to the mind and words, has become their friend
(as Çré Kåñëa)!"
Hence Çrépäda Raghunätha has said:
“Having gotten the most blissful transcendental truth as their
own, the Vrajaväsés consider themselves most happy. They have
gotten a bliss reaching far beyond the material universe!"
Then again he says: "Çré Kåñëa protects them perfectly with
a love greater than the love He feels for millions of universes.
They are even eager to protect just a particle of dust that drops
from the edge of His beautiful lotus-like toenails."
We have said that the love of the devotees determines the
disposition of the Lord. Just as the Vrajaväsés forget all about
the Lord’s prowess and opulence and consider Him to be most
soft and tender, so in their eagerness to protect Him, they
worship even the luster of the edges of His toenails with
millions of hearts.
Similarly, according to the principle of ye yathä mäà
prapadyante täàs tathaiva bhajämyaham24 (Gétä 4.11), Çré
Kåñëa is also unlimitedly eager to protect the Vraja-cowherds
with a love transcending the love He may feel for millions of
universes, since He considers them to be His own.

24"In the way anyone worships Me, I worship that devotee, in

perfect reciprocation."

~ 687 ~
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Çré Raghunätha says: "I worship these best of cowherds!"

brahmäëòätéta pracura sukha äsvädane;

sukhé boli nija yärä bhäve anukñaëe
ananta brahmäëòa kåñëa koriyä upekñä;
samadhika preme yädera koriteche rakñä
kåñëa päda-padma sundara nakha-maëi koëe;
skhalita ye reëu-kaëä tähära rakñaëe
vyagra citta hoiyä yärä avasthäna kore;
niyata bhajanä kori gopa pariväre

"I always worship the cowherd clans, that relish a bliss

reaching far beyond the material universe and that are anxious
at heart to protect even a particle of dust dropping from the
edge of Kåñëa’s beautiful lotus-like toenails with a love that
waits for unlimited worlds."

VERSE 43:

präëebhyo’py adhikaiù priyair api paraà putrair mukundasya yäù

snehät päda-saroja-yugma-vigalad-gharmasya bindoù kaëam |
nirmaïchyoru-çikhaëòa-sundara-çiraç cumbanti gopyaç ciraà
täsäà päda-rajäàsi santatam ahaà nirmaïchayämi sphuöam

präëebhyaù - than life-airs; api - even; adhikaiù - more; priyaiù -

dearer; api - even; paraà -greatly; putraiù - than sons; mukundasya -
of Mukunda; yäù - who; snehät - out of affection; päda-saroja - lotus
feet; yugma - pair; vigalat - trickling; gharmasya - of sweat; bindoù -
of the drop; kaëam - drop; nirmaïchya - worshipping; uru - great;
çikhaëòa - peacockfeather; sundara - beautiful; çiraù - head;
cumbanti - kisses; gopyaù - gopés; ciraà - for long; täsäà - of them;

~ 688 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

päda - feet; rajäàsi - of the dust; santatam - constantly; ahaà - I;

nirmaïchayämi - I worship; sphuöam - manifest.

I worship the footdust of the elderly gopés, who are

endowed with motherly love; who most lovingly worship
the sweat drops trickling from the lotus-feet of Çré
Mukunda, whom they consider millions of times more
dear than their own sons, and who kiss His head, which is
beautified by a peacockfeather-crown.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises those most fortunate elderly gopés, who are
endowed with parental love for Kåñëa.
In the Brahma-Vimohana-lélä25, it was tested whether they
would love Çré Yaçodä-Nandan even more than their own sons,
who are dearer to them than their life, and if they would
recognize Çré Kåñëa as such.
When Lord Brahmä stole Çré Kåñëa’s cows, calves and
cowherd boyfriends and Çré Kåñëa personally entered into the
cowherd-abodes, assuming the forms of innumerable cows,
cowherd boys and calves, then the love for Kåñëa of the elderly
gopés, that was as pure as molten gold, became manifest in their
natural love for their sons, who were actually just
manifestations of Kåñëa.
Çrépäda Çuka Muni describes it as follows:

tan mätaro veëu ravatvarotthitä

utthäpya dorbhiù parirabhya nirbharam
sneha snuta stanya payaù sudhäsavaà

25 The pastime described in chapters 13 and 14 of the Tenth Canto

of Çrémad Bhägavata.

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matvä paraà brahma sutänapäyayan

tato nåponmardana majja lepanä-
laìkära rakñä tilakäçanädibhiù
saàlälitaù sväcaritaiù praharñayan
säyaà gato yämayamena mädhavaù

(Çrémad Bhägavata 10.13.22-23)

"When Kåñëa daily returned home from cowherding in the

meadows with His friends, the mothers of the cowherd boys,
the cowherd women with great motherly love, gave up their
household duties as soon as they heard their bugle horns. They
came out on their courtyards where they stared down the road
with thirsty eyes. As soon as they saw Kåñëa coming, the
mothers ran out, held Him to their chests, smelled His head
and kissed His face, as their garments were moistened by tears
from their eyes and milk from their breasts. Then Mother
Yaçodä took Kåñëa along inside her house, and the mothers too
ecstatically took their own sons into their own houses, where
they spent the night in blissful Kåñëa-consciousness. They
thought to themselves: ‘If Kåñëa was our son, how blessed
wouldn’t we be by being able to rear and cuddle Him!’ “
On the day that Çré Kåñëa fulfilled their desires during the
Brahma-mohana lélä by assuming the forms of innumerable
cows, calves and cowherd boys, the elderly gopés came running
out of their houses onto their courtyards like everyday when
they heard His flute.
This time, however, they did not run quickly towards Kåñëa
with spread-out arms, as they were doing every day, but they
took their own sons on their laps and locked them into a tight
embrace, making the Supreme Brahman, Who had attained the

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forms of their sons, drink the delicious nectarean beverage of

their breast milk.
Then they took them (Him) to their homes, massaged them
with fragrant oils, bathed them, anointed their bodies with
unguents like sandal paste, dressed them with fine clothes and
ornaments, made a protective tilaka on them, fed them their
meals and lay down with them, In this way they were drowning
in an ocean of transcendental bliss by hearing from them about
their day’s adventures in the goñöha.
With this they showed that they had a greater love for Çré
Kåñëa than for their own sons, who were already dearer to them
than life. And like this, they had Çré Kåñëa for themselves for
one year.
Çré Raghunätha says: "With the topmost love they worship
the honey-like sweat drops that trickle from Çré Mukunda’s
lotus feet (by wiping them off) and kiss His head, which is
beautified by a peacockfeather." These are all signs of motherly
love.
Çré Rüpa Gosvämé has written:

anubhäväù çiroghräëaà kareëäìgäbhimärjanam

äçérbädo nideçaç ca lälanaà pratipälanam
hitopadeça dänädyä vatsale parikértitäù
cumbäçleño tathähvänaà näma grahaëa pürvakam
upälambhädayaç cätra mitraiù sädhäraëäù kriyäù

(Bhakti Rasämåta Sindhu 3.4.41,44)

"Smelling the head, rubbing the body with the hands,

offering words of benediction and permission, cuddling,
rearing and giving instructions for the child’s benefit - these are
the activities of parental love. The ordinary activities of

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fraternal and parental love consist of kissing, embracing, calling

the child by name and chastising him."
Çrépäda Raghunätha says: "Just as the elderly gopés wipe out
all kinds of misfortune for Çré Kåñëa, I will also wipe off the dust
from the lotus feet of these elderly gopés with my head!"

präëädhika puträpekñä adhika snehete;

priya jïäna yähädera ei mukundete
päda-padma vigalita gharma-bindu-caya;
ati sükñma-vastra dvärä märjanä koroya
çikhaëòa çobhita mastaka koriyä cumbana;
änanda samudra-mäjhe ho’teche magana
sei sab gopikära päda-padma dhüli;
märjanäte kori yena nitya snäna keli

"May I eternally bathe in the dust of the lotus feet of the

elderly gopés, who love Mukunda even more than their own
sons, who are already dearer to them than life; who wipe off the
sweat drops that trickle from His lotus feet with very fine
clothes and who drown in an ocean of bliss when they kiss His
head, being beautified by a peacockfeather, by polishing these
feet with my head."

VERSES 44-45:

indra-néla-khura-räjitäù paraà
svarëa-baddha-vara-çåìga-raïjitäù
päëòu-gaëòa-giri-garva-kharvikäù
päntu naù sapadi kåñëa-dhenavaù

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yäsäà pälana-dohanotsava-rataù särdhaà vayasyotkaraiù

kämaà räma-viräjitaù pratidinaà tat-päda-reëüjjvalam
prétyä sphéta-vanoru-parvata-nadé-kaccheñu baddha-spåho
goñöhäkhaëòala-nandano viharate täù saurabheyér bhaje

indranéla - sapphire; khura - hooves; räjitäù - shining; paraà

- greatest; svarëa - gold; baddha - bound; vara - best; çåìga -
horns; raïjitäù - coloured; päëòu - white; gaëòa - cheek; giri -
mountain; garva - pride; kharvikäù - smashing; päntu - may
protect; naù - us; sapadi - soon; kåñëa-dhenavaù - Kåñëa’s cows.
yäsäà - whose (fem.); pälana - herding; dohana - milking;
utsava - festival; rata - dedicating; särddhaà - with; vayasya -
friends; utkaraiù - with a multitude; kämaà - desire; räma -
Baladeva; viräjitaù - shining; prati - every; dinaà - day; tat -
their; päda - feet; reëu - dust; ujjvalam - brilliant; prétyä - with
love; sphéta - great; vana - forest; uru - great; parvata -
mountain; nadé - river; kaccheñu - on the shores; baddha -
bound; spåha - desire; goñöha - the meadows; äkhaëòala - the
king; nandana - the son; viharate - enjoys; täù - they;
saurabheyéù - the cows; bhaje - I worship.

May Kåñëa’s cows, who have very beautiful blue

hooves that shimmer like sapphires; whose horns are
painted golden and whose complexions (and shapes)
destroy the pride of small white mountains, protect us.

I worship the cows, who are the daughters of Surabhé;

who always engage Vrajendra-Nandana, Baladeva,
Çrédäma and the cowherd boys in a festival of herding
and milking them; who are decorated by the dust thrown
up by their own hooves and who lovingly sport in the

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deep forests, on the mountains and on the banks of the

rivers (where they are being herded).

Stavämåta Kaëä Vyäkhyä: In these two verses, Çré

Raghunätha praises the cows, that accompany Çré Kåñëa in His
pastimes.
Who can describe the fortune of these cows, whom the
Original Personality of Godhead Vrajendra-Nandana, the
attainment of the dust of Whose lotus feet is ascertained by all
the Vedic scriptures as the highest goal of all spiritual practises,
herds while wandering from forest to forest?
During this time, He plays His flute while leaning against
these cows, lovingly caressing and massaging their bodies, his
body becoming most lovely when it is greyed by the dust
thrown up by their hooves?
If Gopäla does not go out into the woods, the cows will also
not go. When the other cowherd boys engage in protecting
them, the cows will loudly bellow and simply return to the
goçäläs (cowpens).
When Çré Kåñëa sets out for the woods, mother Yaçodä weeps
with a heart agitated by fear of separation from Him
- ore mora jévana duläliyä! kibä ghare nähi dhana, keno vä
yäibe bana; räkhäle räkhibe dhenu loiyä (Pada Kalpataru)
"O child of my heart! Don’t we have any wealth at home?
Why are You going out into the woods? Let the cowherd boys
take the cows out and herd them!"
Kåñëa then says: "O mother! If I don’t go out, your wealth of
cows will also not go out into the woods!"
Mother Yaçomaté has no answer to that, so she must grant
Her son, Who is dearer to her than life, leave for tending the
cows.

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Being subdued by the sweetness of the love of His cows,

Gokula-maëi goes out into the woods to herd them.
surabhér abhipälayantam (Brahma Saàhitä)
Çré Jéva Gosvämé comments on this verse: abhi-
sarvatobhävena vana-nayana cäraëa gosthänänayana
sambhälana prakäreëa ‘pälayantam’ sasnehaà rakñantam
"He herds the cows in Çré Våndävana in all respects, which
means that He brings them into the forest, herds them there,
brings them back to their barns and collects them. In this way
He maintains them".
The Brahma Saàhitä also says: sa yatra kñéräbdhiù çravati
surabhébhyaç ca sumahän
"The cows inundate Çré Våndävana with the stream of milk
automatically trickling from their udders."
In his commentary on this line, Çré Jéva has written:
surabhébhyaç ca sravatéti tadéya vaàçé-dhvanyädyäveçäd iti
bhävaù
"The cows issue such streams of milk as a loving reaction to
hearing Kåñëa’s flutesong."
Çré Çuka Muni has also described how ecstatic the cows were
upon hearing Çré Kåñëa’s flutesong:
gävaç ca kåñëa-mukha nirgata veëu géta péyüñam uttabhita
karëa puöaiù pibantyaù (Bhäga. 10.21.13)
"With the cups of their pricked-up ears the cows relish the
song that emanates from Kåñëa’s flute."
When Çré Kåñëa plays in the meadows with His pals and the
cows freely wander through the extensive meadows of
Våndävana, getting more and more distant from Kåñëa as they
graze, Kåñëa collects them all by playing His flute.

äju bone änanda bädhäi!

pätiyä vinoda khelä, räkhäla hoilä bholä,

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düra bone gelo sab gäi

"Today the bliss in the forest increases! As the cowherd boys

get carried away by their blissful games, the cows go far into the
forest!"

dhenu nä dekhiyä bone, sthakita räkhäla-gaëe,

çrédäma sudäma ädi sabhe.
känäi kohiche bhäi, khelä bhäìgä yäbe näi,
änibo godhana veëu rave

"The cowherd boys, like Çrédäma and Sudäma, become

stunned when they do not see the cows in the woods anymore,
but Känäi (Kåñëa) says: "O brothers! Don’t interrupt the game!
I will get our wealth of cows back by playing My flute!"

sab dhenu näma koiyä, adhare muralé loiyä,

òäkiyä pürilo ucca svare.
çuniyä veëura rava, dhäya dhenu vatsa sab,
puccha pheli’ piöhera upare

"Taking His Muralé-flute to His lips Kåñëa loudly called each

cow by name. Hearing the sound of the flute, the cows and
calves came running with their tails going up on their backs."

dhenu sab säri säri, hämvä hämvä rava kori,

däòäilo kåñëera nikaöe
dugdha sravi’ paòe bäìöe, premera taraìga uöhe,
snehe gäbhé çyäma aìga cäöe

"Moving in line, the cows then came to Kåñëa’s side, mooing

and bellowing. Waves of love arose from the streams of milk

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that trickled from their udders. Affectionately Çyäma scratched

their bodies."

dekhi’ sab sakhägaëa, äbä äbä ghane ghana,

känura korilo äliìgana
prema däsa kohe väëé, känäira muralé çuni,
paçu päkhé päilo cetana

(Pada Kalpataru)

"Seeing this, all the cowherd boys tightly embrace Kåñëa.

Prema däsa says: ‘Hearing the song of Kåñëa’s Muralé-flute all
the animals and birds become conscious’."
ananta käma-dhenu yähä cara vane vane (C.C.)
"Innumerable desire-cows wander there from forest to forest."
These are all wish yielding cows, not ordinary cows. Thus
Çrépäda Raghunätha describes their beauty –
"Their hooves are blue like sapphires, their horns are
studded with gold and they defeat the beauty of small white
mountains with both their complexions and their shapes. May
these cows of Çré Kåñëa swiftly protect me. In other words: may
they protect me from fear of material existence by granting me
prema."
Çrépäda speaks these words in sädhakäveça (when his
consciousness is absorbed in his external form as a practitioner
of bhakti). The cows of Vraja have feelings of motherly love for
Çré Kåñëa just as Vraja’s elderly gopés do. They thus bless the
world by bestowing prema.
When Brahmä stole Kåñëa’s cows, calves and cowherd
boyfriends during the Brahma-Mohana-lélä and Kåñëa re-
entered the cowherd-abode assuming the forms of all these
cows, calves and cowherd boys, the cows showed the same love

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for their calves as they previously showed for Kåñëa, just as the
elderly gopés now showed the same love for their sons as they
previously did for Kåñëa.

gävas tato goñöham upetya satvaraà

huìkära ghoñaiù parihüta saìgatän
svakän svakän vatsatarän apäyanan
muhur lihantyaù sravadaudhasaà payaù

(Bhägavata 10.13.24)

"When the cows returned to the goçälä in the evening, they

suckled their calves with the overflowing milk of their udders,
licking them again and again when they approached them on
being called with their soft, but deep mooing."
In Çrémad Bhägavata it is also described that the cows were
just as upset as the Vrajaväsés when they witnessed Kåñëa’s bold
pastime of entering into the poisoned lake of the Yamunä to
subdue the Käliya-snake:

gävo våñä vatsataryaù krandamänäù suduùkitäù

kåñëe nyastekñaëä bhétä rudatya iva tasthire

(Bhägavata 10.16.11)

"The cows, bulls and calves that were present at the Käliya-
lake mowed loudly in great misery and shed tears while fixing
their gaze on Kåñëa in great fear."
In times of danger and distress, the cows also took shelter of
Çré Kåñëa, just like the Vrajaväsés:

tam äpatantaà parito dävägnià

gopäç ca gävaù prasamékñya bhétäù

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ücuç ca kåñëaà sabalaà prapannä

yathä harià måtyu-bhayärditä janäù

(Bhägavata 10.19.8)
"When the cows and cowherds saw the forest fire quickly
closing up on them from all directions, they became very much
afraid and took shelter of Kåñëa and Balaräma, just as living
beings who are afraid of death take shelter of Lord Hari."
In this way, we can learn about the love for Kåñëa of Vraja’s
cows in so many different situations. That is why the Lord, Who
is subdued by love, remains engaged in herding them, takes
part in the festival of milking them and lovingly wanders with
them through the woods, over the mountains and on the banks
of the rivers along with Baladeva and His friends. All the while,
His body is decorated by the dust thrown up by their hooves.
Çrépäda Raghunätha says: "I worship these cows, that are
protected by Çré Kåñëa!"

indranélamaëi tulya khura kåñëa-varëa;

raïjita çåìga yädera jaòita suvarëa
çubhra varëa deha yädera atéva ujjvala;
gaëòa-giri garva jini kore jhalamala
çré kåñëera sei sab priya dhenugaëa;
e prärthanä rakñä korun more sarva kñaëa

"I pray that Çré Kåñëa’s dear cows, whose hooves are coloured
black like sapphires, whose horns are coloured golden and
whose bodies defeat the pride of white mountains in great
splendour, may always protect me."

vrajendra-nandana nitya baladeva saìge;

çrédämädi vayasyagaëa saìge atiraìge
pälana dohana kore yähädera nitya;

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ei to utsava mane çré kåñëera kåtya

yädera pada-reëute ujjvala kalevare;
vana parvate vihare préti sahakäre
surabhi-nandiné sei yoto dhenugaëa;
nitya nava bhäve bhaji ei mora mana

"In ever-fresh ways, I always worship the cows, who are the
daughters of Surabhi; who are always blissfully herded and
milked by Vrajendra-Nandana, Balaräma and Their friends,
headed by Subala. All these blissful activities of Çré Kåñëa are
like festivals! Kåñëa’s body is brightened by their footdust as He
lovingly sports with them in the woods and on the mountains!"

VERSE 46-47

maëi-khacita-suvarëa-çliñöa-çåìga-dvaya-çrér
asita-maëi-manojïa-jyotir udyat-khuräòhyaù
sphurad-aruëima-gucchändola-vidyoti-kaëöhaù
sa jayati baka-çatroù padma-gandhaù kakudmé

mådu-nava-tånam alpaà sa-spåhaà vaktra-madhye

kñipati parama-yatnäd alpa-kaëòüà ca gätre
prathayati mura-vairé hanta yad vatsakänäà
sapadi kila didåkñe tat-tad-äöékanäni

maëi - jewel; khacita - studded; suvarëa - gold; çliñöa - embraced;

çåìga - horns; dvaya - couple; çréù - the beauty; asita - blue, dark;
maëi - jewel; manojïa - enchanting; jyotiù - light; udyat - shining;
khura - hooves; äòhyaù - enriched; sphurat - splendid; aruëima -
red; guccha - clusters; ändola - swinging; vidyoti - shining; kaëöhaù -
neck; sa - he; jayati - is victorious; baka-çatroù - of Kåñëa; padma-

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gandhaù - named Padmagandha; kakudmé - bull. mådu - soft; nava -

fresh; tåëam - grass; alpaà - small amount; saspåham - with desire;
vaktra - mouth; madhye - within; kñipati - throws; parama - greatest;
yatnät - carefully; alpa - lightly; kaëòuà - scratching; ca - and; gätre
- on the body; prathayati - does; muravairé - Kåñëa; hanta - alas; yad
- that; vatsakänäà - of the calves; sapadi - suddenly; kila - certainly;
didåkñe - desiring to see; tat - that; tad - that; äöékanäni - leaping
movements.

All glories to Kåñëa’s pet bull Padmagandha, whose

horns are very beautiful because they are studded with
gold; whose hooves are extremely charming because they
are endowed with a sweet bluish sapphire luster, and
around whose neck a brilliant red necklace swings!

I like to see the calves of Kåñëa jumping around. Kåñëa

lovingly places small amounts of fresh soft grass in their
mouths and lightly scratches their bodies.

Stavämåta Kaëä Vyäkhyä: In these two verses, Çrépäda

Raghunätha praises Kåñëa’s pet bull Padmagandha and His
calves.
padmagandha piçaìgäkñau balévardävati priyau (Dépikä)
"Kåñëa’s dearmost bulls are Padmagandha and Piçaìgäkña."
Kåñëa has a natural love for bulls and calves and they too have
a natural love for Kåñëa. Çré Çuka Muni has mentioned this
when he described Kåñëa’s riìgaëa-lélä (childhood-pastimes of
crawling).
In the verse starting with çåìgyagni daàñöryahi jala-dvija-
kaëöhakebhyaù (Bhägavata 10.8.25), it is described how Çré
Balaräma and Kåñëa were crawling on the courtyard of Çré

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Nanda and how they quickly went up to a bull when they saw
one.
Seeing the world-enchanting beauty of Çré Räma-Kåñëa; the
bulls most blissfully lowered their heads, slowly swung their
heads and became immersed in Çré Kåñëa’s sweetness.
Çré Kåñëa then stood there, holding the horns of the bulls
with both His hands. And sometimes pragåhéta pucchaiù
vatsair itas tata ubhävanukåñyamäëau (Bhägavata 10.8.24)
When the two brothers; Balaräma and Kåñëa; saw the tails of
the cows and calves; They forcibly held on to them. The calves
were startled when they felt their tails being held and they
stood up.
Balaräma and Kåñëa did not let go of their tails, though, but
instead began to pull them hard. This made the calves flee,
pulling the boys along with them all over Nanda’s courtyard.
The elderly gopés then came running, took the boys’ hands off
the tails and quickly placed Them on their laps, wiping Their
bodies and kissing Them.
Then again they went up to the calves with spread-out hands.
Seeing the boys’ love for the calves, Çré Nanda Mahäräja
engaged Them in herding them.
We have mentioned how the cows relished the mellows of
Kåñëa’s flute song, and in the Bhägavata there is also a
wonderful description of how the calves loved the sweetness of
Kåñëa’s flute:
çäväù snuta stana payaù kavaläù sma tasthur govindam
ätmani dåçäçru-kaläù spåçantyaù (Bhägavata 10.21.13)
When the cows saw their calves, milk began to trickle from
their udders and just when the calves wanted to start drinking
that milk, Çré Kåñëa played His flute. When the calves heard the
flute, the milk remained in their mouths. They could not
swallow it, nor could they throw it out. All their senses were

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overwhelmed and they became completely motionless and

quiet. Seeing them, it seemed as if they had gotten the touch of
this delicious Çyäma-luster. Otherwise, why would they be
standing there so silently and inert and why would tears trickle
from their eyes?
Çré Raghunätha describes the enchanting beauty of the bull
Padmagandha as follows:
"All glories to Kåñëa’s pet bull Padmagandha, whose horns
are very beautiful because they are studded with gold, whose
hooves are extremely charming because they are endowed with
a sweet bluish sapphire luster, and around whose neck a
brilliant red necklace swings!"
The word jaya here means ‘may the bull Padmagandha be
supreme’, or it can mean ‘I offer my obeisances unto him.’ Çré
Raghunätha offers his obeisances unto that bull.
Here it is described, how much Çré Kåñëa loves the calves.
With the greatest love, Çré Gopäla carefully places bunches of
fresh soft grass in their mouths and makes them eat it, while He
softly scratches their bodies. Receiving the touch of the
embodiment of transcendental bliss, the calves began to jump
around in topmost bliss.
Çrépäda Raghunätha yearns to see their jumping. The
confidential meaning of this is that, as a girl-messenger for Çré
Rädhä, he/she goes into the forest to search for Çré Kåñëa.
Seeing the calves jumping around like that, she can understand
clearly where Govinda’s whereabouts are.
After relaying Çrématé’s message to Govinda, she hears from
Him where the trysting- kuïja will be and brings that message
to Çrématé.
In this way, she expertly accomplishes the meeting of the Çré
Yugala. At that time, the frolicking of the calves will be

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experienced as a harbinger that establishes the meeting of the

Yugala.

maëi khacita svarëe yära çåìga-dvaya;

suçobhita hoiyäche mahojjvala-maya
néla känta maëite yära khura catuñöaya;
manohara känti chaöäya ramaëéya hoy
aruëima ujjvala hära yära kaëöhe dole;
padmagandha våñera jaya boli bähu tuli

"Raising my arms, I proclaim the victory of the bull named

Padmagandha, whose jewelstudded horns have become greatly
effulgent and beautiful by being coloured gold; whose four
hooves shine like sapphires in an enchanting and lovely way and
around whose neck a brilliant red necklace dangles."

govinda yädera mukhe mådu nava tåëa;

préte alpa alpa kori korena arpaëa
sayatne yädera pätra kaëòuyana kore;
go vatsagaëera bhägya ke bolite päre
sei sab go-vatsera ullamphana gati;
dekhite ämära sädha hoy niti niti

"I yearn to see the calves jumping and frolicking around.

Govinda ÿovingly puts small bunches of soft fresh grass in their
mouths and carefully carresses them. Who can describe the
fortune of these calves?"

~ 704 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSES 48-49

naktaà divaà muraripor adharämåtaà yä

sphétä pibaty alam abädham aho subhägyä
çré-rädhikä-prathita-mänam apéha divya-
nädair adho nayati täà muraléà namämi

dütébhir bahu-cäöubhiù sakhi-kulenälaà vaco-bhaìgibhiù

pädänte patanair vrajendra-tanayenäpi kruddhälé-gaëaiù
rädhäyäù sakhi çakyate davayituà yo naiva mäno yayä
phutkåtyaiva nirasyate sukåtinéà vaàçéà sakhéà täà numaù

naktam - night; divam - day; muraripoù - of Kåñëa; adhara - lips;

amåtaà - nectar; yä - who; sphétä - eagerly; pibati - drinks; alam -
greatly; avädham - unobstructed; aho - O!; subhägyä - fortunately; çré
rädhikä - Çré Rädhikä; prathita - manifested; mänam - pride; api -
even; iha - in Vraja; divya - divine; nädaiù - with sounds; adhaù -
downward; nayati - takes; täà - her; muraléà - the flute; namämi - I
offer my obeisances. dütébhiù - by girl-messengers; bahu - many;
cäöubhiù - with flattering words; sakhi-kulena - by the girlfriends;
alaà - greatly; vacaù - words; bhaìgibhiù - with gestures; pädänte -
at the footsoles; patanaiù - by falling; vrajendra-tanayena - by the
prince of Vraja Kåñëa; api - even; krudha - angry; ali-gaëaiù - by the
sakhés; rädhäyäù - of Rädhä; sakhi - O girlfriend!; çakyate - is able;
davayituà - to rout; yaù - who; na - not; eva - only; mänaù - pride;
yayä - by whom; phutkåtya - by sputtering; eva - only; nirasyate -
removes; sukåtinéà - of the fortunate; vaàçéà - the flute; sakhéà - the
girlfriend; täà - her; numaù - obeisances.

Aho! I always offer my obeisances unto the most

fortunate Muralé-flute, who is nourished by drinking the
nectar of Kåñëa’s lips day and night without obstruction

~ 705 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

and who takes away Çré Rädhä’s great loving pique with
its sweet sounds!

Våndä and other girl-messengers used many flattering

words, Madhumaìgala and other boyfriends used many
joking words, Çré Kåñëa Himself fell at Her feet and Her
girlfriends used intimidating threats - nothing could
pacify Çré Rädhä’s turbulent loving pique but the sound
of Kåñëa’s flute. I always praise this most fortunate sakhé,
the Vaàçé-flute.

Stavämåta Kaëä Vyäkhyä: Now in these two verses,

Çrépäda Raghunätha praises Çré Kåñëa’s Muralé and Vaàçé-flute.
hasta dvaya mitäyämä mukha randhra samanvitä; catuù
svara cchidra yuktä muralé cäru nädiné (Bhakti Rasämåta
Sindhu 2.1.367)
"A flute which is two hands long, which has a hole for the
mouth and four sound-holes and which makes beautiful sounds
is called a Muralé."
Çré Kåñëa’s Vaàçé-flute is described as follows:

ardhäìguläntaronmänaà tärädir vivaräñöakam;

tataù särdhäìguläd yatra mukha randhraà tathäìgulam
çiro vedäìgulaà pucchaà tryaìgulaà sä tu vaàçikä;
nava randhrä småtä sapta daçäìgula mitä budhaiù
daçäìguläntarä syäc cet sä tära mukha randhrayoù;
mahänandeti vikhyätä tathä sammohinéti ca
bhavet süryäntarä sä cet tata äkarñiëé matä;
änandiné tadä vaàçé bhaved indräntarä yadi

~ 706 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

gopänäà vallabhä seyaà vaàçuléti ca viçrutä;

kramän maëimayé haimé vaiëavéti tridhä ca yä

(Bhakti Rasämåta Sindhu 2.1.368-72)

"A flute which has a distance of half a finger between each of

the holes, which has eight sound-holes, whose mouth-hole is
one and a half finger away from the first soundhole, whose
frontpiece is four fingers long and backpiece is three fingers
long, which has a total of nine holes and which is seventeen
fingers long is called a Vaàçé. When there is a distance of ten
fingers between the mouth-hole and the sound-holes of a
Vaàçé, it is then called Mahänandä and Sammohiné. When
there is a distance of twelve fingers, it is called Akarñiëé and
when there is a distance of fourteen fingers, it is called
Änandiné. This Änandiné-flute is very dear to the cowherders
and is famous as the Vaàçulé.
The Sammohiné is made of jewels, the Äkarñiné is golden and
the Vaàçulé is made of bamboo."
Çré Raghunätha says: naktandivaà madhuripor
adharämåtaà yä sphétä pibatyalam avädham aho subhägyä
"This fortunate flute is greatly nourished by drinking the
nectar of Kåñëa’s flute day and night without any obstruction."
Çrémat Rüpa Gosvämépäda has written: kåñëa vaktrendu
niñöhyutaà muralé ninadämåtam uddépanänäà sarveñäà
madhye pravaram érñyate (Ujjvala-Nélamaëi, Uddépana
Prakaraëa 65)
"The nectarean flute-sound emanating from Kåñëa’s moon-
like mouth is the greatest of all uddépanas (incitations of
ecstatic love)."

~ 707 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The sweetness of the flute is one of the four kinds of

sweetness26 that is innate in Çré Kåñëa."
trijagan mänasäkarñi muralé kala küjitaù "The inarticulate
sounds of the Muralé attracts the minds of the three worlds."
This is one of Çré Kåñëa’s extraordinary qualities, which
maddens the world. Only the flute-playing in Våndävana can
madden the world. The sound of transcendence emanates from
the flute at Vrajendra-Nandana’s mouth.
çabda brahmamaya veëuà vädayantaà mukhämbuje That
sound, that tune, that gamut is one of the great treasures of the
kingdom of God! That inarticulate sound is like an all-attractive
mantra that causes the käma-béja27 to vibrate.

se dhvani caudike dhäya, aëòa-bhedi vaikuëöhe yäya,

jagatera bole poiçe käne
sabhä mätoyäla kori, balätkäre äne dhari,
viçeñata yuvatéra gaëe

"This sound spreads in all directions, pierces the covering of

the universe and ascends to Vaikuëöha. It forcibly enters into
the ears of everyone in the world. It maddens everyone and
brings them to Him by force. This counts especially for the
young girls."

dhvani boòo uddhata, pativratära bhäìge vrata,

pati kole hoite käòhi äne

26 The four kinds of sweetness manifest in Vraja are: sweetness of

pastimes, sweetness of love, sweetness of the flute and sweetness of
the form.
27 Lit: seed of desire. Transcendental sound that invokes

confidential Kåñëa-mantras. Ed.

~ 708 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

vaikuëöhera lakñmégaëe, yei kore äkarñaëe

tära äge kibä gopégaëe

(Caitanya Caritämåta Madhya 21)

"This sound is very audacious and breaks the vows of chaste

wives, dragging them out of their husbands’ laps. If it even
attracts the goddesses of fortune from Vaikuëöha, then what to
speak of the gopés?"
The flute has the greatest influence on the Vraja-Kiçorés, who
have sweet amorous feelings for Kåñëa. In his svarüpa, Çrépäda
Raghunätha is the maidservant of Çré Rädhäräëé, the crown
jewel of Vraja-Kiçorés. Therefore he glorifies the Muralé in the
same way as the Vrajasundarés do it. The Vrajasundarés think
that the Muralé is constantly drinking the most precious nectar
of Kåñëa’s lips, without any obstruction, and that is not a small
merit. They are eager to know what great pious acts this flute
performed to attain such a great fortune.

gopyaù kim äcarad ayaà kuçalaà sma veëur

dämodarädhara-sudhäm api gopikänäm
bhuìkte svayaà yad avaçiñöa-rasaà hradinyo
håñyattvaco’çru mumucus taravo yathäryäù

(Bhägavata 10.21.9)

“One Vrajasundaré, who was enchanted by the sweetness of

Kåñëa’s flute-playing, said: ‘O sakhés! I do not know what great
pious activities this dry wooden flute has performed, as a result
of which he is freely and unlimitedly enjoying the nectar of
Dämodara’s lips, which is actually only enjoyable for the Vraja-
gopikäs! The rivers horripilate in the form of their blossoming

~ 709 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

lotus flowers when they behold this good fortune and the trees
issue streams of honey as tears of ecstasy, just as the elders of a
family shed tears of ecstasy when they see that some crown
jewel of devotees has taken birth in their dynasty.’"
Çréla Kaviräja Gosvämépäda has given a wonderful
explanation of this verse when he describes Çréman
Mahäprabhu’s talks of ecstatic incoherence (praläpa):

gopégaëa! koho sabhe koriyä vicära!

kon tértha, kon tapa, kon siddha mantra japa,
ei veëu koilo janmäntare

"O gopés! Tell me after due consideration! In which holy

place has this flute bathed? What penances did he perform, or
what perfect mantra has he practised in a previous birth?"

heno kåñëädhara sudhä, ye koilo amåta mudhä,

yära äçäya gopé dhare präëa
e veëu ayogya ati, eke sthävara puruña jäti,
sei sudhä sadä kore päna

"Although this flute is so unqualified, being a motionless

being of the male sex28, he always drinks the nectar of Kåñëa’s
lips, that defeats ordinary nectar, the aspiration for which keeps
the gopés alive."

yära dhana nä kohe täre, päna kore balätkäre,

pite täre òäkiyä jänäya

28 Previously, the flute was described as female, because the Muralé-

flute is a female flute, but this pada glorifies the Veëu, which is a male
flute. Ed.

~ 710 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

tära tapasyära phala, dekho ihära bhägya bol,

ihära ucchiñöa mahäjane khäya

"He forcibly drinks the wealth that does not belong to him
and then calls the gopés, thus telling them about the result of
his penances. Just see how fortunate he is! Even the great saints
eat his remnants!"

mänasa gaìgä kälindé, bhuvana pävana nadé,

kåñëa yadi täte kore snäna
veëura jhuöädhara rasa, hoiyä lobhe paravaça,
sei käle harñe kore päna

"When Kåñëa bathes in world-sanctifying rivers like Mänasa

Gaìgä and Yamunä, they become overwhelmed with greed and
blissfully drink the saliva emanating from His flute."

e to näré rahu düre, våkña sab tära tére,

tapa kore para upakäré.
nadéra çeña rasa päiyä, müla dväre äkarñiyä
keno piye, bujhite nä päre

"What to speak of the women (rivers), even the trees on the

banks of these waters, which perform penance for the welfare
of others drink this saliva, which is the nectarean remnant of
the rivers, by sucking it up through their roots. Why they are
drinking it, they cannot understand."

nijäìkure pulakita, puñpa häsya vikasita,

madhu miñe bohe açru-dhära
veëuke mäni nija jäti, äryera yaiche putra näti,
vaiñëava hoile änanda vikära

~ 711 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"They horripilate through their sprouts, smile through their

blooming flowers and shed streams of tears through their
oozing honey. Considering the flute to belong to their species,
they show these signs of ecstasy just as a noble man is ecstatic
when his son or grandson becomes a Vaiñëava."

veëura tapa jäni yabe, ei tapa kore tabe,

o to ayogya, ämarä yogya näré.
yä nä päiyä duùke more, ayogya piye sahite näri,
tähä lägi tapasyä vicäri

(Caitanya Caritämåta Antya Ch.16)

"When we know what penance this Veëu performed, we will

also do it. He is, after all, unqualified and we are qualified
because we are young women. We die of misery because we
don’t get it and we cannot tolerate that this unqualified flute
gets it, so we ourselves consider to perform penance."
Çrépäda ascertains the qualifications of the Muralé by saying:
çré rädhikä prathita mänam apéha divya nädair adho nayati
täà muraléà namämi
"I offer my obeisances unto this Muralé, who removes even
Çré Rädhikä’s turbulent pique with her sweet sounds."
phutkåti vidhuta mänaù sa bhavatu vijayé harer veëuù
(Ujjvala Nélamaëi Çåìgära bheda 140)
"Çré Kåñëa’s Veëu is supreme, for Çré Rädhikä’s pique is
destroyed simply when Hari blows through it."
mänasyopädhyäyi praséda sakhé rundhi me çruti-dvandvam.
ayam uccäöana mantraà siddho veëur vane paöhati (ibid 141)
Lalitä teaches Çré Rädhä mäna and Çré Kåñëa plays His
Muralé. Mänamayé Çré Rädhä then admonishes Her dear friend
Lalitä, saying:

~ 712 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O teacher of the science of pique! Be pleased with Me and

block My ears! Just listen! This flute is like a master of yoga that
utters a persecuting mantra in the woods! When this mantra
enters into My ears I won’t be able to maintain My pique
anymore!"
Remembering this wonderful ability of the flute to break
(Rädhikä’s) pique, he remembers a pastime, which was
revealed to him in his siddha-svarüpa one day. This pastime is
desribed in verse 49.
One day, Çré Rädhä is pouting in a kuïja and Her pique is
hard to conquer. She was eagerly waiting for Her lover in a
kuïja, when He came to Her with the signs of enjoyment of
another heroine on Him, and this caused Her pique.
Everybody, Nägara (Kåñëa) as well as the sakhés, was aggrieved
because of Mäniné’s longlasting pique. The different clever and
flattering words of Våndä and her girl-messengers could not
remove Her pique. The different funny and suggestive words
of Madhumaìgala and his buddies were unable to remove
Çrématé’s pique and finally, the guilty Nägara Himself fell at
Mäniné’s foot soles and cajoled Her in so many ways, floating in
His own tears, but still Çrématé’s pique was not broken. Sitting
with Her back towards Him, She completely rejected Him.
Seeing that both Rädhä and Çyäma were suffering hardships,
the sakhés also undertook different efforts to break Rädhä’s
pique:
nayänera néra, nijhare jharaye,
cäìda nirakhaye täya.
tohäri vadana, soìari tokhona,
murachita gaòi yäya.

"Streams of tears gush from His eyes when He sees the

moon, for then He remembers Your face and falls in a swoon."

~ 713 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

rämä he! tejaho kaöhina mäna!

purukha viraha, duùsaha kaöhina,
ebära räkhoho präëa

"O lady-love! Give up Your harsh pique! This man is no

longer able to tolerate the harsh separation from You! Now save
His life!"

kusuma-latä dhari, äliìgaye hari,

tuyä kalevara bhäne
paraçe vivaça, bhoi gelo mädhava,
muruche madana bäëe

"Hari embraces a flower vine, taking it to be Your body.

Mädhava becomes overwhelmed by that touch and faints from
the onslaughts of Cupid’s arrrows."

çiréña kusume, çeja vichäiyä,

käma çare ageyäna
garala adhika, candana lepana,
tejite cähe paräëa

(Pada Kalpataru)

"He makes a bed of Çiréña-flowers and faints because of

Cupid’s arrows. The sandalpulp anointing His body feels hotter
to Him than poison. Thus He wants to give up His life." Even
these petitions of the sakhés could not break Çrématé’s mäna.
Then they tried to persuade Her with different intimidating
words.

~ 714 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Lalitä said: "Come, Viçäkhä! Come, my friends! We’re all

going home! Our hero has already left in despair. Let Her stay
there alone in that kuïja, holding on to Her pride!"
Still Çrématé’s mäna did not go. Mäniné silently sat there
weeping and breathing deeply. Everyone is upset with anxiety
and anguish. Just then, one sakhé told Çyäma:
"Çyäma! Have You forgotten the glories of Your flute? Take
shelter of Your flute just once and let’s see wha t will happen!"
Çyämasundara then took His Muralé to His flower-like lips
and blew in it. Çyäma’s heartache of separation from Çré Rädhä
became manifest in the unclear sweet sounds of the flute, and
as soon as that sound entered into Çrématé’s earholes She
became unsteady. Gone was Her pique!
The sakhés then glorified the fortunate Muralé, who was able
to remove Çrématé’s pique and establish the meeting of the
Divine Pair for that day.
Çré Raghunätha says: "I praise that sakhé, who appears as
Kåñëa’s flute!"

kåñëera adharämåta divä-rätri päne;

atiçaya paripuñöa yei bhägyaväne
rädhära utkaöa mäna yära divya näde;
apanayana koriteche nitya pade pade
çré kåñëera kore sei mohana muralé;
namaskära kori täre ho’ye kutüholé

"I eagerly offer my obeisances unto Çré Kåñëa’s enchanting

Muralé-flute, who is so fortunate to drink the nectar of Kåñëa’s
lips day and night and thus become greatly nourished, and
whose divine sounds always remove Rädhä’s harsh pique."

~ 715 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

nänä vidhä cäöuväkye våndädi dütégaëa;

asamartha hoy yähä korite khaëòana
madhumaìgalädi sakhä parihäsa väkye;
çithila korite näre ye mäna-granthike
praëata hoiyä pade vrajendranandana;
durjaya mäna nirasane asamartha hon
vibhéñikä pradarçane yoto sakhégaëa;
yära praçamane tärä-o paräjita hon
phutkära koribä-mätra se durjaya mäna;
apasäraëa kore yei tåëera samäna
saubhägya çäliné sakhé svarüpä vaàçéke;
nitya stava kori ämi praëata mastake

"I bow down my head before the fortunate Vaàçé, who

appears like a sakhé. Simply by blowing into her, Kåñëa
managed to remove Çré Rädhä’s turbulent pique, which Våndä
and her girl-messengers could not break with their different
flattering words, which Madhumaìgala and his buddies could
not unravel with their joking words, which Vrajendra-Nandana
could not remove by bowing down to Her, and which the sakhés
could not pacify by threatening to abandon Her.
Even they could not defeat Rädhä’s pride, but the flute
removed it just like a blade of grass. I eternally praise this flute."

VERSE 50:

sphétas täëòaviko harer muralikä-nädena nåtyotsavaà

ghürëac-cäru-çikhaëòa-valgu-sarasé-tére nikuïjägrataù
tanvan kuïja-vihäriëoù sukha-bharaà sampädayed yas tayoù
småtvä taà çikhi-räjam utsukatayä bäòhaà didåkñämahe

~ 716 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sphétaù - blooming; täëòavikaù - Täëòavika; hareù - Hari’s;

muralikä - Muralé; nädena - by the sound; nåtya - dance; utsavaà -
festival; ghürëat - turning; cäru - beautiful; çikhaëòa - peacock; valgu
- lovely; sarasé - lake; tére - on the bank; nikuïja - grove; agrataù -
before; tanvan - extending; kuïja vihäriëa - the enjoyers in the grove;
sukha-bharaà - great joy; sampädayet - accomplishes; yaù - who;
tayoù - of Rädhä and Kåñëa; småtvä - having remembered; taà - him;
çikhi-räjaà - the king of peacocks; utsukatayä - eagerly; bäòhaà -
increased; didåkñämahe - we desire to see.

We eagerly yearn to see Täëòavika, the king of

peacocks, remembering how he bloomed of joy when
hearing Hari’s flute song and how he delighted the
enjoyers of the kuïja, Çré-Çré Rädhä-Kåñëa, by spreading
out his feathers and engaging in a festival of dance
before the gate of the nikuïja on the bank of Çré
Rädhäkuëòa.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises Çré Kåñëa’s beloved peacock Täëòavika.
All the animals, birds, trees and vines in Vraja are Çré Rädhä-
Mädhava’s playmates, and the Divine Pair considers them all
Theirs. They have a sweet relationship with each of them, and
thus the flavours of Their pastimes are nourished.
Täëòavika is Çré Kåñëa’s beloved peacock. When Täëòavika
hears Çré Kåñëa’s flutesong, he spreads out his feathers and
shows the wonderful sweetness of his dancing.
From Çrémad Bhägavata’s ‘Veëu-Géti’-chapter we learn how
the Vraja-gopés, in their pürva-räga (preliminary stage of love)
experienced the sweet dancing of the peacocks when they
heard Çré Govinda’s flute –

~ 717 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

govinda veëum anu matta mayüra nåtyaà prekñädri

sänvaparatänya samasta sattvam (Bhäg. 10.21.10)
The purport of this verse is, that when Çré Kåñëa came to the
forest and began to play His flute, the peacocks took Him to be
a fresh monsoon cloud, His dress to be the fresh lightning and
His flute song to be the soft rumbling of the clouds. Thus they
began to dance in ecstatic love, extending their feathers.
Then Çré Kåñëa increased their enthusiasm by playing His
flute even more blissfully. In this way, Çré Kåñëa’s flute-playing
and the dancing of the peacocks exhibit a wonderful
transcendental bliss, which causes all the different birds and
animals of the forest to become immersed in topmost bliss.
Speechless and motionless they stand in the table land of
Govardhana Hill, relishing the mellows of Çré Kåñëa’s flute-
playing and the dancing of the peacocks as spectators.
When the peacocks blissfully spread out their feathers and
start dancing, some of their feathers fall off, making Çré Kåñëa
think:
"These peacocks are pleased with My flute-playing and are
giving Me presents in the form of these nicely coloured peacock
feathers. It is as if they are saying:
"Ohe Vrajendra-Nandana! We are just birds! We don’t have
any jewels and money, but the people love our feathers. Being
pleased with Your flute-playing, we are offering You these
coloured peacock feathers as presents. Will You accept this
humble offering?"
Vraja-räja-Nandana then devotionally wears these loving
offerings on His head. Hence He is called Çikhi-piïcha-maulé
(He Who wears peacock feathers).
When Çré Kåñëa tucks these peacock feathers in His crown,
all the mobile and immobile creatures become enchanted by

~ 718 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

His beauty and the peacocks, considering themselves fortunate,

dance in even greater loving ecstasy!
This verse praises Våndävana’s greatest peacock Täëòavika.
Täëòavika plays a very beautiful role in the pastimes of the
Divine Pair.
During the kuïja-bhaìga-pastime29, he awakens the fear in
Their hearts that some unwanted, adverse person is coming by
crying out ‘ke-o’ ‘ke-o’, and thus he urges Them to return home.
When the Divine Pair meets, he awakens in Them desires to
make love with his dancing.
And how much bliss he gives to the Divine Pair and Their
sakhés when he is put at stake during gambling matches like the
dice-game! And then again, when Çré Rädhä and Her girlfriends
see Täëòavika when they are separated from Çré Kåñëa, they
can understand that Kåñëa must be around there.
This verse depicts the remembrance of a sweet pastime that
was perceived one day. The Divine Pair was once enjoying
Themselves freely and sweetly in the woods around Çré
Rädhäkuëòa at noontime. Çré Rädhä-Mädhava entered into the
forest named Varñäharña (joy of the monsoon), where the sky
was covered by garlands of monsoon clouds, rain was pouring
down incessantly and the directions were filled with Kadamba-,
Arjuna- and other trees.
The sakhé of the monsoon-season arrived to render her
service to the Divine Pair, wearing a black dress in the form of
a garland of monsoon clouds, intertwined by golden threads of
lightning, a pearl necklace in the form of a row of ducks and

29 Rädhä and Kåñëa's pastime of awakening between 3.36-6 a.m.,

described in the opening chapters of Govinda-Lélämåta and Kåñëa-
Bhävanämåta.

~ 719 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

jeweled ornaments in the form of the rainbow with its multi-

coloured beams of blue, yellow and red.
After admiring the beauty of the monsoon-forest, the Divine
Pair sat down on a jeweled throne in a kuïja, where the sakhés
and maïjarés became absorbed in their devotional services.
Meanwhile Täëòavika, the king of peacocks, entered the
courtyard of the kuïja and began to dance sweetly, to inspire
the Divine Pair to perform Their erotic pastimes.
How wonderfully sweetly the deep rumbling of the clouds is
decorated by the soft sound of the fresh Kåñëa-cloud’s Muralé-
flute! In the sky there is a garland of clouds inset with restless
lightning strikes, and ahead, in the kuïja, is a fresh Kåñëa-cloud
embraced by Çré Rädhä, Who has the luster of millions of steady
lightning strikes!
There is no limit to Täëòavika’s joy! The king of peacocks,
Täëòavika, dances in an enchanting way, turning along an
abundance of enchanting flowers. Kuïja-enjoyers Çré Rädhä-
Mädhava are fascinated when They behold Täëòavika’s dance.
Remembering this pastime, Çré Raghunätha says:
"Remembering this Täëòavika I eagerly yearn to see him!"
Along with seeing Täëòavika’s dancing, Çré Raghunätha is
eager to see the sweetness of the pastimes of the Divine Pair.

mohana muralé näde rädhäkuëòa tére;

paränande mätiyä ye nikuïjera dväre
puccha pasäriyä ghuri nåtyotsava raìge;
sukha däna koriteche çré rädhä govinde
sei çikhi-räja çreñöha ‘täëòavika’ näma;
nitya daraçana lägi äkulita präëa

"With an anxious heart I always yearn to see the greatest king

of peacocks named ‘Täëòavika’, who delights Çré Rädhä-

~ 720 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Govinda by spreading out his tail and wiggling around in a

festival of ecstatic intoxicated dance in front of the nikuïja-gate
on the bank of Rädhäkuëòa, following the enchanting sound of
the Muralé-flute."

VERSE 51:

saptähaà mura-mardanaù praëayato goñöhaika-rakñotsuko

bibhran-mänam udära-päëi-ramaëair yasmai salilaà dadau
gändharvä-murabhid-viläsa-vigalat-käçméra-rajyad-guha-
stat khaööäyita-ratna-sundara-çilo govardhanaù pätu vaù

sapta - seven; ahaà - days; muramardanaù - Kåñëa; praëayataù -

out of love; goñöha - Vraja; eka - only; rakña - protection; utsukaù -
eager; vibhrad - carrying; mänam - worshipable; udära - enchanting;
päëi - hand; ramaëaiù - through the lovely motions; yasmai - by
whom; salélaà - with pastimes; dadau - giving; gändharvä-murabhid
- Rädhä-Kåñëa; viläsa - pastimes; vigalat - melted off; käçméra -
saffron; rajyad - shining; guhaù - cave; tat - its; khaööäyita - couch;
ratna - jewel; sundara - beautiful; çilaù - rock; govardhanaù -
Govardhana; pätu - may protect; vaù - you.

May Govardhana Hill, who was lovingly held up on the

graceful hand of Çré Kåñëa, Who was eager to protect
Gokula, for seven days; who was thus given the honour
of a worshipable personality by the Lord; whose caves
are coloured by the saffron, which has fallen from Çré
Gändharvä and Giridhäré’s bodies during Their loving
pastimes and whose boulders are like beautiful jeweled
couches for the Divine Couple to sit on, protect you.

~ 721 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä: In this verse, Giriräja Çré

Govardhana is being praised.
Çré Giriräja is Vraja’s saubhägya-tilaka (the mark of glory and
fortune), and because of him, Çré Våndävana is so lovely.
aho våndävanaà ramyaà yatra govardhano giriù (Skanda
Puräëa)
By aborting the cowherders’ traditional sacrifice to Indra and
by establishing the worship of Giriräja instead, the Lord has
personally announced the glories of Giriräja to the world. He
extended the net of logical arguments before His worshipable
father Çré Nanda Mahäräja to make him lose confidence in the
worship of Indra and then preached the worship of Govardhana
Hill.
Finally Indra became angry and began to cause mischief to
Vraja by pouring down rain and thunderbolts upon the area,
and the Lord callously held up Giriräja with His left hand, thus
protecting the people of Vraja.
One of Çré Kåñëa’s names is Muramardana, which means that
He easily killed a demon named Mura, who was adverse to the
demigods, headed by Indra.
He could have protected Vraja through so many other means
also, but just to establish the glories of Giriräja, Çré Kåñëa lifted
His beloved mount and thus protected Vraja by providing its
inhabitants, who were attacked by Indra, a place of shelter
under it.
Not only that, He Himself worshipped Govardhana Hill with
His lotus hands for seven days and nights without interruption.
Just as the means of worshipping the deity is laid down in the
scriptures, that show how to make pure mudras with the hands,
indicating one’s expertise in ritual worship, similarly Çré
Giridhäré held Çré Giriräja on the little finger of His left hand
and worshipped Giriräja as if He were a worshipper Himself,

~ 722 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

by holding it continuously for seven days and nights, showing

pure mudras with His left hand.
By thus personally worshipping Giriräja, who is also known
as Haridäsa Varya, the best of Hari’s servants, the Lord taught
the people of the world how to worship a devotee.
The Lord personally told Çré Uddhava:
mad bhakta püjyäbhyädhikä (Bhäg. 11.19.21) "One of the
causes of attaining devotion unto Me is to know that it satisfies
Me even more if My devotee is worshipped than if I am
personally worshipped."
For this reason also the Lord told His beloved associate
Arjuna in the Ädi-Puräëa:

ye me bhakta janäù pärtha na me bhaktäç ca te janäù

mad bhaktänäà ca ye bhaktäs te me bhaktatamä matäù

"O Pärtha! Those who are only My devotees are actually not
My devotees, but those who are the devotees of My devotees, I
consider them to be My topmost devotees!"
Çréman Mahädeva also told Devé:

ärädhanänäà sarveñäà viñëor ärädhanaà param

tasmät parataraà devi tadéyänäà samarcanam

(Padma Puräëa)

"O Devi! Of all the worship of gods, the worship of Viñëu is

the greatest. Even greater than the worship of Viñëu is the
worship of His devotee!"
The reason is:

~ 723 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

siddhir bhavati vä neti saàçayo’cyuta sevinäm

niùsaàçayas tu tad bhakta paricaryäratätmanäm

(Varäha Puräëa)

"There may still be doubts about whether or not one attains

perfection simply by serving Acyuta, but there is no doubt
about it that perfection is attained when the devotee of Acyuta
is served."
Thus:

kåñëa sevä hoite-o vaiñëava sevä boòo;

bhägavata-ädi sab çästre koilo doòho
eteke vaiñëava sevä parama upäya;
bhakta sevä hoite se sabäi kåñëa päya
sevakera däsya prabhu kore nijänande;
ajaya caitanya siàha jine bhakta vånde

"The service to the Vaiñëavas is even greater than the service

to Kåñëa. All this has been firmly concluded by scriptures like
the Bhägavata. The service to the Vaiñëavas is the greatest
means to attain Kåñëa. The Lord Himself revels in the service
to the devotees. Thus the devotees subdue the invincible
Caitanya-lion."
Then Çré Raghunätha shows how Çré Giriräja Govardhana is
the greatest of all of Lord Hari’s servants by saying: gändharvä-
murabhid viläsa vigalat käçméra rajyad guhas tat khaööäyita
ratna sundara çilo govardhanaù pätu vaù
"May Govardhana Hill, whose caves are coloured by the
saffron that has fallen from Çré Gändharvä and Giridhäré’s
bodies during Their loving pastimes, and whose boulders are

~ 724 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

like beautiful jeweled couches for the Divine Couple to sit on,
protect you."
There are many devotees known as Haridäsa in this world,
but no one like Giriräja Govardhana can offer a lovely
playground to the Lord with his own body. The most lovely
solitary caves of Çré-Çré Giriräja are decorated by the saffron
that has fallen off Çré-Çré Rädhä-Mädhava’s bodies during Their
amorous pastimes. This shows that the most intimate pastimes
of the Divine Pair take place there.
In this way Çré Giriräja has become blessed by carrying
hundreds of charming caves and groves on his body, that are
decorated with Çré-Çré Rädhä-Mädhava’s necklaces, bangles
and garlands, which were broken during Their amorous battles.
Çrémat Rüpa Gosvämé has written:

gändharväyäù keli kalä bändhava! kuïje kñuëëais tasyäù kaìkaëa

häraiù prayatäìga
räsa kréòä-maëòitayopatyakayäòhya! pratyäçäà me tvaà kuru
govardhana pürëäm

(Stavamälä)

"O Govardhana! You are the assistant in Gändharvä Çré

Rädhä’s artistic pastimes. Your body has been decorated with
Çré Rädhä’s broken bangles and garlands and your valleys have
been enriched by having been adorned with Çré Rädhä-Kåñëa’s
Räsa-pastimes. Please fulfill all my desires!"
In this way Giriräja’s boulders are like beautiful jewelled
couches for Çré Rädhä-Kåñëa, where the playful Pair can
blissfully sit and enjoy a little rest. Çrémat Rüpa Gosvämé has
written: präjyä räjir yasya viräjatyupalänäà kåñëenäsau
santatam adhyäsita madhyä

~ 725 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O Govardhana! Your garland of boulders shines very

beautifully because Çré Kåñëa always sits on them!"
Çrépäda Däsa Gosvämé says:
"May that Govardhana, whose boulders are like beautiful
jeweled couches for the Divine Couple to sit on, protect you!"
In other words:
"May he protect the surrendered soul by giving him prema!"
This is Çrépäda Gosvämécaraëa’s merciful blessing upon the
world.

mura-näçana çré govinda, rakñä lägi kori chanda,

präëa priya vraja våndävana
yära püjä jänäite, nija manohara häte,
sapta dina korilo dhäraëa
yugala viläsa käle, duhuì aìga sveda jale,
vigalita kuìkuma candane
yära guhä suraïjita, ratna-khaööä çilä-yuta,
rakñä korun sei govardhane

"May Govardhana Hill, who was held for seven days on the
enchanting hand of Mura-näçana Çré Govinda, Who wanted to
protect His heart’s beloved Vraja-Våndävana and Who wanted
to show the world how to worship Giriräja, whose caves are
coloured by the saffron that has melted off the sweat-studded
bodies of the Divine Pair during Their amorous pastimes, and
who has boulders like jeweled couches, my that Govardhana
Hill protect you."

~ 726 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 52:

népaiç campaka-pälibhir nava-varäçokai rasälotkaraiù

punnägair bakulair lavaìga-latikä väsantikäbhir våtaiù
hådyaà tat-priya-kuëòayos taöa-milan-madhya-pradeçaà paraà
rädhä-mädhavayoù priya-sthalam idaà kelyäs tad eväçraye

népaiù - by Kadamba-trees; campaka-pälibhiù - by rows of

Campaka-vines; nava - fresh; vara - best; açokaiù - by Açoka-trees;
rasäla - mango-trees; utkaraiù - by a multitude; punnägaiù - by
Punnäga- or Näga Keçara-trees; bakulaiù - by Bakula-trees; labaìga-
latikä - by clove-vines; väsantikäbhiù - by Mädhavé-vines; våtaiù -
surrounded; hådyaà - pleasant; tat - Their; priya - dear; kuëòayoù -
of both ponds; taöa - the bank; milan - meeting; madhya - middle;
pradeça - area; paraà - greatest; rädhä-mädhavayoù - of Rädhä and
Mädhava; priya - dear; sthalam - place; idaà - this; kelyaù - plays; tad
- that; eva - only; äçraye - I take shelter.
I take shelter of the central area, where Rädhäkuëòa
and Çyämakuëòa meet (the Saìgama), which is Rädhä
and Mädhava’s dear most playground and which is very
charming due to being surrounded by Kadamba-trees,
Campaka-vines, excellent Açoka-trees, mango-trees,
Näga-Keçara-trees, Bakula-trees, clove-vines and
Mädhavé-vines.

Stavämåta Kaëä Vyäkhyä: After praising Çré Govardhana,

Çrépäda Raghunätha now praises Çré Rädhäkuëòa, the most
lovely crown jewel of Vraja, which is situated at the base of Çré
Govardhana and which is his exclusive sanctuary. He starts with
the Saìgama, the place where Çré Rädhäkuëòa and
Çyämakuëòa meet.
After Çré Kåñëa killed the bull demon Ariñöäsura, He struck
the ground with His left heel and created Çyämakuëòa on the

~ 727 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

pretext of purifying Himself. Then He called all the holy waters

of the world to come and enter into it.
When He challenged Çré Rädhäräëé in this way by making a
kuëòa that contained all the holy waters, Çrématé Rädhäräëé,
seeing a large hole on the western side of Çyämakuëòa that
Ariñöäsura had made at the time of death by kicking it with his
hooves, began to make Çré Rädhäkuëòa there by digging out the
soil with Her girlfriends.
In this verse, Çrépäda Raghunätha praises the Saìgama, the
place where Çré Rädhäkuëòa and Çyämakuëòa meet. This
Saìgama-place is extremely charming due to being surrounded
and covered by different trees and vines.
The mere sight of this place fills the minds of the Playful Pair
Çré-Çré Rädhä-Mädhava with a strong desire to make love.
In Çré Våndävana Mahimämåtam (4.102-107) Çréla
Prabodhänanda Sarasvaté describes the wealth of the natural
beauty that surrounds Çré Rädhäkuëòa and Çyämakuëòa:

praphulla divya mallikä labaìga jäti yüthikä kadamba campakävalé

sthaläravinda véthibhiù;
çiréña kunda ketaké kusumbha kiàçukädibhir manojïa mädhavé
latädyananta puñpa vallibhiù
priyaìgu näga keçarair açoka karëikärakaiù sphuöätimukta saptalä
suvarëa yüthikädibhiù;
vicitra bheda jhiëöikä sugandha bandhujévakair hayäri
kubjakädibhiù praphullitair vicitritam
vicitra pallavodgamair vicitra puñpa sambhåtair vicitra patra
maïjarér vicitra guccha jälakaiù;
vicitra saurabhodayair vicitra sédhu varñibhir vicitra rocir ujjvalaiù
paraiç ca çäkhibhir våtam

"All around the two kuëòas are blooming divine jasmine-

vines, clove-vines, Jätis, Yüthikäs, Kadamba-trees, rows of

~ 728 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Campaka-trees, landlotuses, Çiréña-, Kunda-, Ketaké-,

Kusumbha- and Kiàçuka-flowers; innumerable flower vines
like the Mädhavé-latäs, Priyaìgu-, Näga-Keçara-, Açoka-, and
Karëikära-trees, blooming Mädhavé-vines, fresh jasmines,
golden Yüthikäs and so on; different kinds of Jhiëöikäs, fragrant
Bandhuka-flowers, Hayäri-, Kubjaka- and other trees.
The woods around the kuëòa are decorated with wonderfully
effulgent trees bearing wonderful budding sprouts, an
abundance of wonderful flowers, wonderful leaves and buds
and wonderful garlands, which are spreading a wonderful scent
and are creating a wonderful shower of honey."
And then again:

rädhä-kåñëa raha kathänuvadanäd äçcarya mädhuryavad

dhvänaiù çré çuka särikä-vyatikarair änanda sarvasvadam
karëäkarñi kuhüù kuhür iti kaläläpair våtaà kokilair
nåtyan matta mayüram anya vihagaiç cänanda kolähalam
tan madhye nava maïju kuïja valayaà çobhä vibhütyäsamä-
nordhvaà divya vicitra ratna latikädyänanda puñpa çriyä
antastalpa varaà varopakaraëair äòhyaà samantäd dadhad
rädhä-mädhava bhukta bhogyam akhilänandaika sämräjya-bhüù
madhyaitädåça kuïja maëòalam aho kuëòaà mahä mohanaà
sändränanda mahä-rasämåta bharaiù svacchaiù sadä sambhåtam
ratnäbaddha catustaöé vilasitaà sad ratna sopänavat
térthaà çré taöa sat kadambaka talacchäyä maëé kuööimam

"The kuïjas give great delight with their sweet and amazing
male and female parrots who loudly repeat Çré Rädhä-Kåñëa’s
intimate talks. They are decorated with cuckoos who delight the
ears with their unclear sweet singing of kuhü kuhü, intoxicated
peacocks who beautify the place with their dancing and various
birds who make a great ecstatic tumult.

~ 729 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

These fresh groves have attained a peerless status with their

treasure of beauty and the blissful flowers of the wonderful and
divine jeweled vines. Here again are the greatest couches,
which are endowed with the most excellent ingredients for the
enjoyment of Çré Rädhä and Mädhava.
In this way, nothing else can be perceived anywhere but the
kingdom of transcendental bliss".
"In the middle of these kuïjas is a charming pond, which is
always filled with clear, nectar-like water that crystallises the
strong flavours of deep bliss. Its four banks are studded with
jewels, the ghäös (landingplaces) are beautified by
superexcellent jeweled staircases and enchanting jeweled
platforms that lie in the shade of Kadamba-trees."
In this way, the Saìgama, the place where the two kuëòas
meet and the place which is endowed with the most amazing
natural beauty, is Çré Çré Rädhä-Mädhava’s dear most
playground, where Their wonderful sweet pastimes take place.
The two kuëòas are non-different from Çré Çré Rädhä-Çyäma.
This sweet meeting place of the two kuëòas awakens desires for
amorous pastimes in the hearts of the Youthful Pair and thus
makes Them unsteady.
Çré Raghunätha says: "I take shelter of this most confidential
playground of the Çré Yugala."
This playground is transcendental and the reservoir of all
compassion. The kuëòas will be merciful to anyone who is
sincerely and earnestly surrendered and it will bless such a soul
by showing him the pastimes that are taking place there. This is
the main purpose of surrender.

kadamba campaka-çreëé, abhinava açoka çreëé,

bakulädi ämra nägeçvara
labaìga mädhavé dvärä, cäri dike äche gherä,

~ 730 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ye sthänera çobhä manohara

rädhäkuëòa çyämakuëòa, madhye ratna bhümikhaëòa,
yethä nitya yugala vihära.
divya cintämaëi dhäma, saìgama sthala yära näma,
äçraya kori väsanä ämära

"I yearn to take shelter of the divine Cintämaëi-abode called

the Saìgama, the jewelled grounds that connect Rädhäkuëòa
and Çyämakuëòa, where the Divine Pair always enjoys and
which is beautifully surrounded by enchanting rows of
Kadamba-, Campaka-, Açoka-, Bakula-, mango- and Nägeçvara-
trees as well as clove- and Mädhavé-vines."

VERSE 53:

çré-våndä-vipinaà suramyam api tac chrémän sa govardhanaù

sä rasa-sthalikäpy alaà rasamayé kià tävad anya-sthalam
yasyäpy aàça-lavena närhati manäk sämyaà mukundasya tat
präëebhyo’py adhika-priyeva dayitaà tat-kuëòam eväçraye

çré våndävipinaà - Çré Våndävana; suramyam - very lovely; api -

although; tat - that; çrémän - beautiful; sa - he; govardhanaù -
Govardhana; sä - she; räsa-sthalikä - the place of the Räsa dance; api
- even; alaà - greatly; rasamayé - full of flavour; kià - what; tävat - so
far; anya - other; sthalam - places; yasya - whose; aàça - particle;
lavena - with a fraction; na - not; arhati - should; manäk - slightly;
sämyaà - equality; mukundasya - of Mukunda; tat - that; präëebhyaù
- than the heart; api - even; adhika - more; priya - dear; iva - as if;
dayitaà - dearly beloved; tat - that; kuëòam - pond; eva - only; äçraye
- I take shelter.

~ 731 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

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.

Stavämåta Kaëä Vyäkhyä: In this verse, Çrémat Däsa

Gosvämépäda, who has taken shelter of Çré Rädhäkuëòa,
describes the glories of Vraja’s crown jewel Çré-Çré Rädhäkuëòa
and reveals his exclusive attachment to the shelter of the kuëòa.
yathä rädhä priyä viñëos tasyäù kuëòaà priyaà tathä. sarva
gopéñu saivaikä viñëor atyanta ballabhä (Padma Puräëa)
"Just as Çrématé Rädhäräëé is dear to Kåñëa, so is Her pond
Rädhäkuëòa. Of all the gopés, She alone is very dear to Çré
Kåñëa."
On the day the kuëòa advented itself, Çré Kåñëa personally
said:

proce hariù priyatame tava kuëòam etat

mat kuëòato’pi mahimädhikam astu loke
atraiva me salila kelir ihaiva nityaà
snänaà yathä tvam asi tadvad idam saro me

Çré Hari said: "O Dearest One! May Your kuëòa be even
more glorious in this world than mine! Here I will always bathe
and play in the water, because this lake is as dear to Me as You
are!"

sarva gopé hoite rädhä kåñëera preyasé;

taiche rädhä-kåñëa priya - priyära sarasé
yei kuëòe nitya kåñëa rädhikära saìge;

~ 732 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

jale jalakeli kore - tére räsa raìge

sei kuëòe eka bära yei kore snäna;
täre rädhä sama prema kåñëa kore däna
kuëòera mädhuré yena rädhära madhurimä;
kuëòera mahimä yeno rädhära mahimä

(Caitanya Caritämåta Madhya 18)

"Of all the gopés, Rädhä is Kåñëa’s most beloved and

similarly, Her lake is most dear to Him. Anyone who bathes
even once in this lake, in which Kåñëa eternally plays water
sports with Rädhikä and on whose banks He dances the Räsa-
dance with Her, will receive a love for Kåñëa that equals the
love of Rädhika! The sweetness of the kuëòa is like Rädhä’s
sweetness and the glories of the kuëòa are like Rädhä’s glories."
Although there are thousands and thousands of holy waters
in Vraja, no such glorification can be heard of any other holy
water. For this reason, Rädhäkuëòa is the crown jewel of Vraja.
Çré Raghunätha says:
"In the 168 miles circumference of Vraja, Çré Våndävana is
very charming!"
In the Ädi Puräëa it is written:

yatra våndävanaà näma vanaà käma dughair drumaiù

manorama nikuïjäòhyaà sarvartu sukha saàyutam
yatra nirmala pänéyä kälindé saritäà varä
ratna baddhobhaya taöä haàsa padmädi saìkulä

"There (in Vraja-dhäma) is Våndävana, which is enriched by

charming arbours that are filled with wish yielding trees, and
where the six seasons spread delight. Here flows the best of
rivers, Kälindé, which is filled with clear spotless water and

~ 733 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

blooming lotus flowers, where swans are swimming and whose

banks are studded with jewels."
In the Padma Puräëa it is written:

idaà våndävanaà ramyaà mama dhämaiva kevalam

païca yojanam evästi vanaà me deha rüpakam
kälindéyaà suñumnäkhyä paramämåta vähiné
tejomayam idaà ramyam adåçyaà carma cakñuñä

"This charming Våndävana is My only abode and with its ten-

mile circumference, this forest is My body. The Kälindé, which
carries the greatest nectar, is also known as the Suñumnä (spine
of Vraja). This charming Våndävana is very powerful (and
effulgent), but is invisible to the physical eyes."
There is written more in the Padma Puräëa about the
loveliness of Våndävana:

nitya nütana puñpädi raïjitaà sukha saìkulam

svätmänanda sukhotkarña çabdädi viñayätmakam
nänä citra vihaìgädi dhvanibhiù pariraïjitam
nänä ratna latäçobhi mattäli dhvani maëòitam
cintämaëi paricchannaà jyotsna jäla samäkulam
sarvartu phala puñpäòhyaà prabälaiù çobhitaà pari
kälindé jala saàsargi väyunä kampitaà muhuù
våndävanaà kusumitaà nänä våkña vihaìgamaiù
saàsmaret sädhako dhémän viläsaika niketanam

"An intelligent and attentive practitioner should fully

remember flowery Våndävana, which is the only abode of
transcendental pastimes. This Våndävana is coloured by
evergreen flowers, it is filled with transcendental bliss which is
greater than the bliss experienced by those who perceive the

~ 734 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Paramätma and which is revealed through transcendental

sounds, touches, forms, flavours and odours.
Våndävana is beautified by the sounds of different kinds of
birds and decorated by different jeweled vines with humming,
intoxicated bees.
It is pervaded by a transcendental light which is diffused by
Cintämaëi-jewels, filled with fruits of all the six seasons and
beautified with coral rocks.
In this flowery Våndävana, which is beautified with various
trees and birds, the wind makes soft ripples on the water of the
Kälindé. Such are the opulences of Våndävana."
And in Våndävana, again the most beautiful place is the
delicious Räsa-sthalé.
çaçvad räsa rasonmattaà yatra gopé-kadambakam. tat
kadamba madhyasthaù kiçoräkåtir acyutaù
"Here Çré Acyuta always dwells in an adolescent form,
surrounded by a circle of gopés who are intoxicated by the
flavours of the Räsa-dance."
"In this Çré Våndävana, the opulence of Govardhana’s beauty
is yet again greater.
yatra govardhano näma sunirjharadaréyutaù. ratna
dhätumayaù çrémän supakñi gaëa saìkulaù (ibid.)
"Here in Våndävana lies Govardhana, which is beautified
with the most excellent brooks, caves and sweetly singing
jeweled birds."
Therefore it is by nature even more beautiful than
Våndävana.
Çré Raghunätha says: "What to speak of other places? Even
the most charming Çré Våndävana, the most beautiful
Govardhana Hill and the most delicious place where the Räsa-
dance took place cannot equal even a fraction of Çré

~ 735 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Rädhäkuëòa, for this lake is as dear to Mukunda as His heart’s

beloved, Çré Rädhäräëé."
Çrémat Rüpa Gosvämé has also written:

vaikuëöhäjjanitä varä madhupuré taträpi räsotsaväd

våndäraëyam udära päëi ramaëät taträpi govardhanaù
rädhäkuëòam ihäpi gokulapateù premämåtäplävanät
kuryäd asya viräjato giritaöe seväà viveké na kaù

"Greater than Vaikuëöha is Mathurä and greater than that is

Våndävana, where the Räsa-festival took place.Greater than
that even is Govardhana, which was beautified by the charming
hand of Giridhäré. But greatest of all is Rädhäkuëòa, which is
inundated by the nectarean love of the Lord of Gokula.
Which intelligent person will not serve this Rädhäkuëòa,
which is situated at the base of Giriräja Govardhana?"
Just as Çré Rädhäräëé, Who is endowed with mädanäkhya-
mahäbhäva, the topmost ecstatic love, is dearer than life to
Kåñëa, Who is only subdued by pure love, Çré Rädhäkuëòa,
which is connected with Her and non-different from Her, is
also most dear to Her. Therefore there is no comparison to Çré
Rädhäkuëòa’s glories.
Çré Raghunätha says: "I take shelter of that Çré Rädhäkuëòa."

suramya çré våndävana, nava nava kuïjavana,

çobhäçälé giri govardhana.
sei mahäräsa sthalé, yathä räsa rasa keli,
yära mana nahe eka kaëa
çré våndä vipinera, ananta mahimä yära,
lava nahe yähära tulanä.
rädhäkuëòa rädhä-sama, mukundera priyatama,
äçraya kori e mora väsanä

~ 736 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Although Çré Våndävana is very lovely and endlessly glorious

because the Räsa-dance took place there at the Mahäräsa-
sthalé, and although Giri-Govardhana is beautiful due to its
many fresh kuïja-forests, they are still not comparable to even
a fraction of a drop from Çré Rädhäkuëòa.
I yearn to take shelter of that Rädhäkuëòa, which is as dear
to Mukunda as Rädhä Herself."

VERSE 54:

sphéte ratna-suvarëa-mauktika-bharaiù saànirmite maëòape

thütkäraà vinidhäya yatra rabhasät tau dampaté nirbharam
tanväte rati-nätha-narma-sacivau tad-räjya-carcäà mudä
taà rädhä-sarasé-taöojjvala-mahä-kuïjaà sadähaà bhaje

sphéte - broad; ratna - jewel; suvarëa - gold; mauktika-bharaiù - full

of pearls; sannirmite - beautifully made of; maëòape - on the platform;
thutkäraà - spitting; vinidhäya - placing; yatra - where; rabhasät -
forcefully; tau - They; dampaté - the pair; nirbharam - absorbed;
tanväte - extending; ratinätha - Cupid; narma - joking; sacivau - two
ministers; tad - his; räjya - kingdom; carcäà - discussion; mudä -
joyfully; taà - him; rädhä-sarasé - Rädhäkuëòa; taöa - bank; ujjvala -
shining; mahäkuïjaà - the great grove; sadä - always; ahaà - I; bhaje
- worship.

I always worship the brilliant Mahäkuïja on the bank

of Rädhäkuëòa, where Rädhä and Kåñëa take Cupid as a
humorous minister and where they most blissfully
discuss the situation in Cupid’s kingdom after spitting
upon (and abandoning) the broad platform which was
beautifully made of gold, jewels and pearls.

~ 737 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä: As he praises Çré Rädhäkuëòa,

Çrépäda Raghunätha automatically perceives the sweetness of
the kuëòa within his heart.
In this verse he praises the most brilliantly shining
Mahäkuïja on the bank of the kuëòa. This most brilliantly
shining Mahäkuïja must be the kuïja named Lalitänandada
or Anaìga-Raìgämbuja on the northern bank of the kuëòa,
because this particular kuïja is the biggest of all the kuïjas that
are situated around Çré Rädhäkuëòa.
Close to the northern Ghäöa of Çré Rädhäkuëòa is this square
Anaìga-Raìgämbuja-Kuïja, which consists of eight kuïjas
like an eight-petaled lotus flower.
The most excellent golden bananas are its filaments and a
platform shaped like a thousand-petaled golden lotus flower is
its trowel.
This kuïja may expand or shrink whenever it suits the
pastimes, which are performed there. It is greatly effulgent.
Lalitä’s disciple Kalävalé is very diligently maintaining this
kuïja. All the six seasons and all kinds of pleasure are
experienced in this kuïja, which is the very form of different
pleasant pastimes.
In this Lalitänandada-kuïja is a royal temple which is
endowed with the extraordinary wealth of beauty of Çré-Çré
Rädhä-Mädhava, the king and queen of the kuïja, and Their
girlfriends. The filaments of this lotus shaped kuïja are made
of jewels, the trowel of gold and the many circular rows of lotus
petals are all of equal length and made of different colours of
jewels. Outside of the trowel are the filaments and outside of
the filaments are the petals that gradually increase in size and
number.

~ 738 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Outside of the trowel of this lotus like kuïja, which delights

all five senses with its qualities like coolness, are rows of
platforms of gold, lapis lazuli, sapphire, crystal and rubies
respectively, which increase its peerless beauty.
In the middle of these platforms are various jeweled images
of mating deer, birds, demigods, human beings, Gandharvas,
Kinnaras and various other living beings. Thus this platform
creates incitements for indescribable flavours.
Five colours (white, red, green, yellow and blue) of flowers
beautify the filaments and the branches of the trees to form a
kind of excellent canopy and the middle of this platform is a
knee-high jeweled platform, which is like a trowel extending a
wonderful beauty.
In the north-western corner of Lalitänandada-Kuïja is
Vasanta-Sukhada-Kuïja, in the south west is the Padma-
Mandira, in the north eastern corner is Mädhavänandada-
Kuïja, in the north is Sétämbuja-Kuïja, in the east
Asitämbuja-Kuïja, in the south Aruëämbuja-Kuïja and in
the west Hemämbuja-Kuïja.30
Çrépäda Raghunätha says: "The wealth of beauty of this
Lalitänandada-Mahäkuïja is so lovely and enchanting, that Çré-
Çré Çré Rädhä-Kåñëa spit in disgust on the beautifully
constructed, broadly jeweled, golden and pearl platforms and
leave them behind to go to Lalitänandada-Kuïja, being
enchanted by its natural beauty, to most blissfully become
Cupid’s ministers there and to discuss the matters of the
kingdom of lusty desire."
The purport of this is that in Vraja, Çré-Çré Rädhäkuëòa is
anyway the greatest abode for Çré-Çré Rädhä-Çyäma to enjoy

30The description of these kuïjas can be found in the seventh

chapter of Govinda Lélämåta.

~ 739 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

confidential solitary pastimes, but beyond that, Lalitänandada-

Kuïja is so much filled with the treasure of beauty that Çré-Çré
Rädhä-Mädhava and Their girlfriends freely play different
erotic pastimes as well as different other kinds of humorous
pastimes there.31
Çré Raghunätha says: "I constantly worship this effulgent
Mahäkuïja, which is situated on the bank of Çré Rädhäkuëòa."

sei rädhäkuëòa tére, mahäkuïja näma dhare,

yära prabhä ati samujjvala.
maëi muktäya sunirmita, ratna-vedé dhikkåta,
vihariche navéna yugala
rädhä-kåñëa kautuka bhare, mantré kori kandarpere,
nimagaëa häsya parihäse
käma räjyera älocanä, yathä kore duhuì janä,
mahä-kuïja bhaji gala-väse

"I humbly worship the Mahäkuïja, the great, brightly shining

arbour on the bank of Rädhäkuëòa, where the Youthful Pair,
Çré Çré Rädhä-Kåñëa enjoys, cursing the platforms made of
jewels and pearls and where They have great fun in joking with
Each other, playing King Cupid’s ministers and discussing the
situation in the kingdom of lust."

31These humorous pastimes are described in the midday-pastimes

chapters of lélä-granthas such as Çré Govinda Lélämåta, Çré Kåñëa
Bhävanämåta and Çré Kåñëähnika Kaumudé.

~ 740 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 55:

käntyä hanta mithaù sphuöaà hådi taöe sambimbitaà dyotate

prétyä tan mithunaà mudä padakavad rägeëa bibhrad yayoù
dhäträ bhägya-bhareëa nirmitatare trailokya-lakñmyäspade
gaura-çyämatame ime priyatame rüpe kadähaà bhaje

käntyä - with the luster; hanta - alas!; mithaù - mutually; sphuöaà

- clearly; hådi taöe - on the edge of the heart; sambimbitaà - reflected;
dyotate - shines; prétyä - with love; tad - that; mithunaà - pair; mudä
- gladly; padakavad - like a medal; rägeëa - with passion; vibhrad -
wearing; yayoù - of both; dhäträ - by the Creator; bhägya-bhareëa -
with great fortune; nirmitatare - created; trailokya - of the three
worlds; lakñmyä - of beauty; äspade - in the abode; gaura - golden;
çyämatame - deep blue; ime - in this; priyatame - in the dearmost;
rüpe - in the form; kadä - when; ahaà - I; bhaje - will worship.

When can I worship my most beloved lightning-fair

Rädhä and deep cloud-blue Çyäma, Whose splendid
lustre is reflected on the borders of each other’s heart
(because of Their great mutual love), Who passionately
wear each other in the heart as medals, Whom Lord
Brahmä created from the summit of good fortune and
Who are the topmost abode of all the beauty in the three
worlds?

Stavämåta Kaëä Vyäkhyä: In the previous verse, Çré

Raghunätha, who has taken shelter of Çré Rädhäkuëòa, praised
the Kuëòa by glorifying the great Lalitänandada-kuïja on its
shore.
Çré Raghunätha, who was absorbed in bhajan on the bank of
the kuëòa, then suddenly perceived the dual form of Çré Çré

~ 741 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Rädhä-Mädhava before him, seated on a jeweled platform

within Lalitänandada-kuïja.
In this verse, he reveals his recollection of the relish of this
transcendental vision. In this vision here, Çré Raghunätha saw
the Divine Pair seated on a jeweled platform. The luster of
Çyäma’s cloud-blue form and Çré Rädhä’s lightning-fair form
illuminate the bank of the Kuëòa.
It is as if the sweetness of Their luster comes gushing out of
Their transcendental bodies, and the treasure of the beauty of
all three worlds is blessed by merging into the very small
circumferences of Their every limb.
How much bhäva and rasa is revealed from the
embodiments of mahäbhäva and rasaräja! It is as if the whole
world is inundated by the innumerable billowing waves of the
ocean of bhäva and the ocean of rasa!!

çré mukha sundara vara, hema néla käntidhara,

bhäva bhüñaëa koru çobhä.
néla péta väsadhara, gauré çyäma manohara,
antarera bhäve duhuì lobhä

(Prema Bhakti Candrikä)

"Their most beautiful faces bear a golden and bluish luster

and are beautified by ornaments of ecstasy. Enchanting Gauré
(golden Rädhikä) and Çyäma (bluish Kåñëa) wear blue and
yellow garments respectively, and They are eager for Each
other’s hearts feelings."
There is no way to describe the billowing ocean of the great
beauty and sweetness of Rädhä and Kåñëa’s forms. When there
is bhäva (feeling) in the heart, it can be relished somewhat, that
is for sure, but there is no way to put that relish into words.

~ 742 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Words are completely insufficient here. Still these feelings

want to come out through the current of verbal expression, but
alas! Words do not have the power to contain the strong urge
of bhäva! Words succumb under the pressure of bhäva and
become stunned. In this condition, the heart can bloom
because of anything that supports the bhäva, but words can
only express a drop of this and remain helpless, standing before
the bhävuka (the ecstatic lover of God) like a beggar.
This inferior media of words is a very powerful stream of
bhäva, which is poured into the senses of the bhävagrähé-
bhakta (sensitive devotee) like a waterfall and assists the
bhävuka in awakening his bhäva.
The result, nature and dignity of whatever power bhäva can
invest into words is unlimited. At various places in this rasa-
kävya (delicious poetry), Çrépäda Raghunätha, who is a direct
seer of the sweetness of the Divine Pair, is floating fast in
countless directions on the powerful Yamunä- and Jähnavé-
streams of the transcendental sweetness of Rädhä and Kåñëa,
just to cool off the hearts of the rasika-devotees who are eager
to relish that sweetness.
dhäträ bhägya bhareëa nirmitatare trailokya lakñmyäspade
gaura çyämatame
"Lord Brahmä created this Rädhä of golden luster and this
Çyäma of bluish luster from the summit of good fortune and
thus They are the topmost abode of all the beauty in the three
worlds."
When we study this part of Çré Raghunätha’s verse, we can
understand how true these words are. The Mahäjanas have also
written:
prati aìga kon vidhi nirmilo kise. dekhite dekhite koto amiyä
variñe

~ 743 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Which Creator has fashioned Their each and every limb?

How much nectar is showered upon me when I see this?"
Actually, the sweetness of the Divine Pair is not fashioned by
any Creator. It is an eternal, everlasting and self-manifest thing.
But out of great ecstasy and astonishment arising from seeing
these extraordinary, supernatural transcendental forms, these
words are used.
Çré Raghunätha sees that käntyä hanta mithaù sphuöaà hådi-
taöe sambimbitaà dyotate prétyä tan mithunaà mudä
padakavad rägeëa vibhrad yayoù
“Rädhä and Mädhava’s splendid lustre is reflected on the
borders of Each other’s heart (because of Their great mutual
love) and They passionately wear each other in the heart as
medals."
The desire of passion is like this: To always have the beloved
close by.
Çré Rädhäräëé Herself said:

hätaka darapaëa, mäthaka phula;

nayanaka aïjana, mukhaka tämbüla
hådayaka mågamada, gémaka hära,
dehaka saravasa, gehaka sära
päkhéka päkha, ménaka päni,
jévaka jévana, häm tuhuì jäni
tuhuì kaise mädhava koho tuhuì moya,
vidyäpati koho - duhuì dohä hoy

(Pada Kalpataru)

"You are the mirror in My hand and the flower in My hair.

You are the collyrium around My eyes and the betel leaves in
My mouth. You are the musk on My breasts and the necklace

~ 744 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

around My neck. You are the all-in-all for My body and the
essence of My house. I know You as the wing of the bird, the
water for the fish and the life for the soul. O Mädhava! How
can I explain to You what You are all to Me?"
Vidyäpati says: "They are everything to Each other!"
Although, out of great love, Çré Çré Rädhä-Mädhava are
always entwined with Each other in the heart, still externally
They have difficulty in meeting Each other because of Their
extramarital relationship.
kabhu mile kabhu nä mile, daivera ghaöana (C.C.)
"Sometimes They meet and sometimes They don’t meet, it is
up to Fate."
It is because They have so much difficulty in meeting Each
other that Çré Çré Rädhä-Mädhava are so passionately attached
to Each other and that Their very brilliant bluish and golden
complexions are reflected on the borders of Each other’s
hearts, so that They shine in Each other’s hearts like medals.
It is as if Çré Raghunätha’s heart is drowning in the ocean of
the forms of the Divine Pair and as he gazes at Them, They
disappear. He cannot see Them anymore. The vision has
vanished and he starts to lament. As great humility awakens, Çré
Raghunätha thinks:
"I don’t do any bhajan, so I am unqualified to see Them.
They were so kind revealing Themselves to me once, but
because I don’t do any bhajana, I have lost Them again!"
Therefore he humbly does not desire to see Them, but just
wants to do bhajana, for that will ultimately make him qualified.
So he says:
"When will I worship my most beloved dual form of Çré Çré
Rädhä-Mädhava, Who are bluish like a cloud and golden like
the lightning?"

~ 745 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

préte aìga känti dväre, hådi-taöe paraspare,

pratibimbe koreche ujjvala
vidhätära bhägya bhäri, såjana kalä bolihäré,
gaòiyäche dampati yugala
çobhära äspada rüpa, tribhuvane rasa-küpa,
abhinava gaura çyäma tame
nitya nava anuräge, bhajibo kiçora yuge
vrajaväsi saìge anukñaëe

"Along with the Vrajaväsés I will always worship the

Adolescent Pair, Who are lovingly reflected on the borders of
Each other’s hearts through Their brilliant complexions, Who
were artistically created by Lord Brahmä from the summit of
good fortune, Who are the abodes of beauty and the wells of
nectar in the three worlds, and Who shine with fresh golden
and bluish complexions, with ever-fresh devotional passion."

VERSE 56:

netropänta-vighürëanair alaghu tad-dor-müla-saïcälanair

éñad-dhäsya-rasaiù sudhädhara-dhayaiç cumbair dåòhäliìganaiù
etair iñöa-mahopacära-nicayais tan-navya-yünor yugaà
prétyä yaà bhajate tam ujjvala-mahä-räjaà pravandämahe

netra - eyes; upänta - the corners; vighürnanaiù - by twirling;

alaghu - heavily; doù - arm; müla - pit; saïcälanaiù - by moving; éñat -
slightly; häsya - smiling; rasaiù - with the flavours; sudhä - nectar;
adhara - lips; dhayaiù - by drinking; cumbaiù - by kissing; dåòha -
firmly; äliìganaiù - by embracing; etaiù - by these; iñöa - beloved deity;
mahä - great; upacära - paraphernalia; nicayaiù - by the multitude;
tat - that; navya - new; yünoù - of the youthful; yugaà - pair; prétyä -

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with love; yaà - whom; bhajate - worshipping; tam - him; ujjvala

mahäräjaà - Ujjvala Mahäräja; pravandämahe - we praise.

We praise Ujjvala Mahäräja (the personification of the

erotic mellow), who is most lovingly worshipped by the
Youthful Couple (Rädhä-Kåñëa) with many great
paraphernalia, such as restless, sidelong glances,
movements of the armpits, sweet soft smiling, drinking
of the nectar of Each other’s lips, kissing and firmly
embracing Each other.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda Däsa

Gosvämécaraëa praises Ujjvala Mahäräja.
Different other names for ujjvala rasa are madhura-rasa,
çåìgära-rasa or çuci-rasa.
çåìgära çucir ujjvalaù. This rasa is called Mahäräja because
it is the king of transcendental flavours, the greatest of all. That
is because the qualities of all the other rasas like däsya and
sakhya are all present in this madhura rasa.

pürva pürva rasera guëa pare pare hoy;

dui tina gaëane païca paryanta bäòhaya
guëädhikye svädädhikye bäòhe prati rase;
çänta däsya sakhya vätsalyera guëa madhurete boise
äkäçädira guëa yeno para para bhüte;
dui tina gaëane bäòhe païca påthivéte

(Caitanya Caritämåta Madhya Ch. 8)

"Of the five rasas, each rasa has one quality more than the
preceding, inferior one. Just as each of the five elements in
material nature, starting with sky and ending with earth, has

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one quality more than the preceding one, each rasa has more
qualities and relish than the preceding one. Hence the qualities
of çänta (tranquil love), däsya (love in servitude), sakhya
(fraternal love) and vätsalya (parental love) are all seated in
madhura-rasa (erotic love)."
aträlambanaù käntatvena sphuran känta bhäva viñayaù çré kåñëaù.
tad ädhäräù sajätéya bhäväs tadéya parama vallabhäç ca (Préti
Sandarbha - 274 Anuù)
"The object of ujjvala-rasa is Çré Kåñëa, who appears as the
lover, and the shelter are His greatest lady loves, who are
endowed with the same feelings."
Of these greatest of lady-loves, the Vraja-lady-loves, who
have other men as their husbands, are the greatest.
The great sage Çré Bharata has written:

bahu väryate yataù khalu yatra prachanna kämukatvaà ca

yä ca mithor durlabhatä sä manmathasya paramäratiù

"Those lovers who undergo many social and religious

obstacles, who must hide their lusty feelings and who find great
difficulty in meeting each other, experience the greatest erotic
excitement."
atraiva paramotkarñaù çåìgärasya pratiñöhitaù (U.N.) atraiveti çré
kåñëena saha vraja subhruväm édåça lélä viçeña eva çåìgärasya
paramotkarña ityarthaù (Öékä -Çré Jéva)
"The supreme manifestation of erotic mellows is that of Çré
Kåñëa and the fair-browed gopés of Vraja (who are married with
other men)."
Ascertaining the pinnacle of räga (passionate love), Çré Jéva
also writes in his commentary on Çré Ujjvala Nélamaëi:
duùkasya paramakäñöhä kula-vadhünäà svayam api parama
maryädänäà svajanärya pathäbhyäà bhraàça eva nägnyädir na ca

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maraëam. tataç ca tat käritayä pratéto’pi çré kåñëa sambandha

sukhäyaù kalpyate cet tarhyaiva rägasya parama iyattä. tataç ca
täm äçrityaiva pravåtto’nurägo bhäväya kalpyate
"The greatest misery for a woman who follows the family-
etiquette is to fall from the path of dignity in society. They
would rather respectfully accept death by poison or fire than to
give up their fidelity to their husbands.
Out of uncontrollable passion, the Vraja-devés have given up
all Vedic and social etiquette, though, just for Çré Kåñëa’s
pleasure".
In this way, the pinnacle of passionate love is manifest and
the anuräga that is manifest from this great passionate love of
the Vrajasundarés ascends to the stage of mahäbhäva.
In the mundane scriptures on rasa, the feelings of a
paramour are condenmed and this is certainly correct, but
when the Vrajasundarés become the shelter and Çré Kåñëa
becomes the object of such extramarital love, it becomes
qualified and it is no longer a düñaëa (moral stain) but a
bhüñaëa (ornament).
Hence it is written in Ujjvala Nélamaëi:
neñöä yad aìgini rase kavibhiù paroòhä; tat gokulämbuja-dåçäà
kulam antareëa
"The extramarital heroine who is not accepted by the poets
is understood to be any heroine other than the lotus-eyed gopés
of Gokula."
And it is also said:
laghutvam iti yat proktaà tat tu präkåta näyake. na kåñëe rasa
niryäsa svädärtham avatäriëi (U.N.)
"The role of paramour which was condemned by the poets
applies to mundane heroes, not to Çré Kåñëa, because He has
descended to relish the essence of transcendental flavours."

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The Vrajasundarés are Çré Kåñëa’s pleasure potency, and Çré

Kåñëa relishes the essence of erotic flavours in them, because
since beginningless time He has arranged that Yogamäyä, who
is expert in accomplishing the impossible, makes them consider
themselves other men’s wives.
Amongst these Vrajasundarés. again the greatest is
mahäbhävavaté Çré Rädhikä. The various gopés enjoy with Çré
Kåñëa to increase His relish of the sweetness of His erotic
pastimes with Çré Rädhä.

rädhä saha kréòä rasa våddhira käraëa;

ära sab gopégaëa rasopakaraëa.
kåñëera vallabhä rädhä- kåñëa präëa dhana;
tähä vinä sukha hetu nahe gopégaëa

(Caitanya Caritämåta Ädi Ch. 4)

“Rädhä is Kåñëa’s lover and the treasure of His heart. Without

Her, the other gopés can not make Him happy. As hero and
heroine, Çré-Çré Rädhä-Kåñëa are therefore the topmost shelter
of the erotic rasa.”

näyaka näyikä dui - rasera älambana;

sei dui çreñöha rädhä vrajendranandana (
C.C. Madhya Ch. 23)

In this sweet love of Çré-Çré Rädhä-Kåñëa, the transcendental

crown jewels of heroes and heroines, the incitement
(uddépana-vibhäva) is caused by the playing of the flute, the
external activities (anubhäva) are glances and sweet smiles, the
sättvika symptoms are perspiration and goose pimples and the
vyabhicäré-bhävas are joy and remorse. When they meet and

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become most wonderfully relishable, it results into ‘çåìgära-

rasa-räja’, the king of erotic flavours.32
Just as a very rich subject pleases the king by serving him
with great paraphernalia worthy of a king, similarly, Çré-Çré
Rädhä-Mädhava worship Ujjvala Mahäräja, King Cupid, with
great paraphernalia worthy of a king, such as casting erotically
tempting, sidelong glances, softly and sweetly smiling, moving
Their armpits in a very agitating way, drinking the nectar of
Each other’s lips, kissing and firmly embracing Each other.
The purport of this is that the youthful couple of Vraja, Çré-
Çré Rädhä-Mädhava, float in innumerable directions on the
stream of ujjvala-rasa, that manifests various sweet feelings that
are fit for the service of the erotic flavour.
There are many confidential feelings, purports and
suggestions hidden in this verse, but it is not possible to reveal
all these meanings, as we fear this book will become too big.
The experienced rasika devotees will relish them and will
forgive this fallen soul.
Çrépäda Raghunätha says: "I worship this Ujjvala Mahäräja
with body, mind and words!"

suvidagdha vraja nava kiçora yugala;

suviçäla neträïcala koriyä caïcala
mådula madhura häsya prakäçi vadane;
viläsa bhaìgite bähu müla saïcälane
adhara amiyä päne madhura cumbane;
atula premäveçe gäòha äliìgane
e prakära bahu vidha mahä upacäre;
bhajanä koriche niti sayatane yä’re

32More elaborate descriptions of the ingredients of rasa can be

found in scriptures like Ujjvala Nélamaëi.

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ujjvala rasa näme sei nåpottame;

käya mano väkye vandi ei manaskäme

"With body, mind and words, I praise the great king named
Ujjvala Rasa, who is diligently worshiped by the very clever
Youthful Pair of Vraja with many kinds of great paraphernalia,
such as casting restless sidelong glances cast with wide eyes, the
sweet and soft smiles that are manifest on Their faces, the
playful movements of Their armpits, the drinking of sweet
nectar by kissing Each other’s lips, and the peerless ecstatic love
with which They tightly embrace Each other."

VERSE 57:

netre dairghyam apäìgayoù kuöilatä vakñoja-vakñaù-sthale

sthaulyaà tan-mådu-väci vakrima-dhurä çroëau påthu sphäratä
sarväìge vara-mädhuré sphuöam abhüd yeneha lokottarä
rädhä-mädhavayor alaà nava-vayaù sandhià sadä taà bhaje

netre - in the eyes; dairghyam - length; apäìgayoù - of the corners

of the eyes; kuöilatä - crookedness; vakñoja - breasts; vakñaù-sthale -
chest; sthaulyaà - vastness; tad - their; mådu - soft; väci - words; vakri
- crooked; madhurä - sweet; çroëau - on the thighs; påthu - big;
sphäratä - broadness; sarva - all; aìge - on the body; vara - excellent;
mädhuré - sweetness; sphuöam - clearly; abhüd - it became; yena - by
whom; iha - in Vraja; lokottarä - extraordinary; rädhä-mädhavayoù -
of Rädhä and Mädhava; alaà - greatly; nava - new; vayaù - age;
sandhià - conjunction; sadä - all; taà - him; bhaje - I worship.

I worship Rädhä and Mädhava’s early adolescence,

which is manifest through Their elongated eyes, the

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crookedness of Their sidelong glances, the increase of

the volume of Her breasts and His chest, the great
crookedness of Their softly spoken words, the largeness
of Their buttocks and the extraordinary sweetness that
pervades all of Their limbs.

Stavämåta Kaëä Vyäkhyä: In the previous verse Çré

Raghunätha praised the çåìgära-rasa, and in this verse he
praises the early adolescence of Çré-Çré Rädhä-Mädhava, which
is qualified to serve that rasa.
In the prakaöa-lélä or krama-lélä (the manifest pastimes on
earth, Ed.), Çré-Çré Rädhä-Mädhava gradually pass through the
ages of bälya (0-5 years, Ed.), paugaëòa (5-10 years) and
kaiçora (10-15 years) to arrive at Their eternal, intrinsic
kaiçora-age. This is the sweetness of the krama-lélä.
The junction between paugaëòa and kaiçora is called vayaù
sandhi.
In Çré Ujjvala Nélamaëi, it is seen that there are four kinds of
ages suitable for the madhura-rasa:
vayaù sandhi, navya vayasa, vyakta vayasa and pürëa
vayasa. vayaù sandhis tathä navyaà vyaktaà pürëam iti
kramät (Uddépana Pra 8)
Of them, the vayaù-sandhi is described as follows: -
bälya yauvanayoù sandhir vayaù sandhir itéryate (ibid - 10)
"The junction between childhood and youth is called vayaù
sandhi (or puberty)"
Çréla Jéva Gosvämé comments on this as follows:
bälya yauvanayoù sandhir iti kaiçorasya prathama bhäga
tätparyakam - sarvasyäpi kaiçorasya tat sandhi-rüpatvät. bälyam atra
paugaëòam

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"The junction between childhood and youth is called

prathama-kaiçora. All manifestations of kaiçora are found
between bälya and youth. This bälya must be understood to be
the paugaëòa-age here."
Çré Kåñëa’s vayaù-sandhi is described as follows:

yänté çyämalatäà vimukta kapiça cchäyäà smara kñmä-pater

adyäjïä-lipi varëa paìkti padavém äpnoti romävalé
väïchaty ucchalitaà manäg abhinaväà täruëya néra cchaöäà
labdhä kiïcid adhéram akñi çaphara dvandvaà ca kaàsa-dviñaù

(Çré Ujjvala Nélamaëi, Uddépana Prakaraëa 11)

Through the vines, one düti showed Çré Rädhä how Çré Kåñëa
was standing under a tree and told Her:
"O dear sakhi! Look! Kaàsäri’s body-hairs have given up
their greyish colour and have become black. It seems as if these
body-hairs have attained the position of a relayer of Cupid’s
written order. And His fish-like eyes have become slightly
restless too after having attained the luster of fresh
youthfulness. Behold, O sakhi, the enchanting form of
Kaàsäri!"
The sweetness of this puberty is described as follows:

daçärddha-çara-lubdhakaà calam avekñya lakñyecchayä

viçantam iha sämprataà bhavad apäìgo çåìgopari
sadäçru nikarokñitä vraja mahendra våndävane
kuraìga nayanävalé dara-pariplavatvaà gatä

(Çré Ujjvala Nélamaëi, Uddépana Prakaraëa 11)

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Nändémukhé told Çré Kåñëa, Who was desirous to meet the

gopés in the stage of pürva räga (beginnings of love):
"O king of Vraja! Don’t worry! Now the hunter named Cupid
enters in Your sidelong glances, showing great restlessness.
This is not an ordinary thing! Seeing how he never fails his
target, the doe- like eyes of the gopés of Våndävana are filled
with tears and they are shivering out of fear! Therefore Your
desires will quickly be fulfilled!"
In the same way, Çré Ujjvala-Nélamaëi describes Çré Rädhä’s
puberty and its sweetness:

vädyaà kiìkiëim äharatyupacayaà jïätvä nitambo guëé

svasya dhvaàsam avetya vañöi balibhir yogaà hrasan madhyamam
vakñaù sädhu phala-dvayaà vicinute räjopahära kñamaà
rädhäyäs tanu räjyam aïcati nave kñauëé-patau yauvane

(Çré Ujjvala Nélamaëi, Uddépana Prakaraëa 13)

Seeing Çré Rädhä from afar, Çré Kåñëa told Subala: "O friend!
Look how the king of fresh youthfulness enters into the
kingdom of Çré Rädhä’s body! Her qualified buttocks begin to
play musical instruments for him by blissfully jingling with Her
waistbells. Her breasts are offering themselves to him as two
large ripened picked fruits and Her waist is becoming afraid of
perishing completely and therefore takes shelter of Her three-
lined belly. Therefore, O sakhi! How wonderful is the power of
the king of fresh youthfulness!"
The sweetness of Her puberty is described as follows:

äçäs te patituà kaöäkña-madhupo mandaà dåg indévare

kiïcid vréòa visäìkuraà mågayate ceto marälärbakaù

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narmäläpa madhu cchaöädya vadanämbhoje tavodéyate

çaìke sundari mädhavotsava-karéà käïcid daçäm aïcasi

(Çré Ujjvala Nélamaëi, Uddépana Prakaraëa 14)

Viçäkhä jokingly told Çré Rädhä: "O Beautiful girl! The

sweetness of Your body is most astonishing! Your bee-like
glances aspire to gently land on the blue Indévara-lotus flowers
of Your eyes, the young swan of Your heart is seeking the
lotusstems of slight bashfulness and the lustre of the honey of
joking words is becoming manifest in Your lotus-like mouth!
Therefore, O Rädhe! I think that You have attained a condition
that can deliver a festival of joy to Mädhava!"

çaiçava yauvana daraçana bhelo; duhuì patha heraite manasija gelo

madana ki räja pahilo paracära; bhina jane deyalo bhina adhikära
kaöika gaurava pa-ala nitamba; ekaka kñéëa aoke avalamba
prakaöa häsa ab gopata bhelo; uraja prakaöa ab tahnika lelo
caraëa capala gati locana päbo; locanaka dhairaja pada tale yäbo
nava kavi çekhara ki kohite päro; bhina bhina räja bhina vevahära

"Youthfulness came to see childhood and Cupid saw them

both on the way. When king Cupid promulgates youthfulness
he takes possession of different persons in different ways. The
buttocks take over the opulences of the waist, who becomes
thin and needs the support of the former. The manifest smiling
and laughter become hidden and the breasts and the chest
become clearly manifest. The eyes will get the restlessness of
the feet and the peacefulness of the eyes will go to the footsoles.
What more can Kavi Çekhara say? In different kingdoms there
are different customs!"

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Çrépäda Raghunätha says: "When Çré-Çré Rädhä-Mädhava

attain adolescence Their eyes become wide, Their sidelong
glances become crooked, Çré Kåñëa’s chest becomes broad and
Çré Rädhä’s breasts become big, Their soft words become
crooked and filled with desire, Their buttocks become big and
each and every one of Their limbs reveal an extraordinary
sweetness. I worship this early adolescence of Çré-Çré Rädhä-
Mädhava!"

nayane dérghatä, pränte kuöilatä,

sthüla stana vakñaù sthala
väkyete vakratä, nitambe sphäratä,
duhuì aìga jhalamala
rädhä-kåñëa aìge, mädhurya taraìge,
nava vayaù sandhi käle
nayanete heri, anubhava kori,
bhaji sakhé-yüthe mile

"Together with my group of sakhés I worship the early

adolescence of Rädhä and Kåñëa, which rushes over Their limbs
like a wave of sweetness, which makes Their bodies shimmer,
widens Their eyes, makes Their sidelong glances crooked,
broadens His chest and increases the volume of Her breasts and
which makes Their words crooked and enlarges Their
buttocks."

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VERSE 58:

duñöäriñöa-vadhe svayaà samudabhüt kåñëäìghri-padmäd idaà

sphétaà yan makaranda-viståtir iväriñöäkhyam iñöaà saraù
sopänaiù pariraïjitaà priyatayä çré-rädhayä käritaiù
premëäliìgad iva priyä sara idaà tan nétya-nityaà bhaje

duñöa - wicked; ariñöa-vadhe - in the killing of Ariñöa; svayaà -

automatically; samudabhüt - appeared; kåñëäìghri-padmäd - from
Kåñëa’s lotus feet; idaà - this; sphétaà - great; yad - that; makaranda
- honey; viståtiù - extended; iva - just as; ariñöäkhyam - known as
Ariñöa; iñöaà - beloved; saraù - lake; sopänaiù - by staircases;
pariraïjitaà - decorated; priyatayä - with love; çré rädhayä - by Çré
Rädhä; käritaiù - done; premëä - with love; äliìgad - embraced; iva -
just like; priyä - Rädhä; sara - lake; idaà - this; tat - that;nétya -
eagerly; nityaà - eternal; bhaje - I worship.

I always eagerly worship Ariñöakuëòa (Çyämakuëòa),

who automatically appeared from Kåñëa’s lotus feet just
as honey automatically trickles from a blooming flower,
when the wicked Ariñöa-demon was killed; who was
beautified with staircases by Çré Rädhä out of great love,
and who lovingly embraces Çré Rädhäkuëòa.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises Ariñöakuëòa or Çyämakuëòa.
In the previous verse he desired to worship the early
adolescence of Çré-Çré Rädhä-Mädhava and now he suddenly
thinks in great humility: "The worship of the Divine Pair’s early
adolescence is very intimate, is it possible for a person like me,
whose heart is pierced by lusty desires, to perform such a
spotless worship?"

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While being absorbed in bhajana on the bank of Ariñöakuëòa,

Çré Raghunätha remembers Çyämakuëòa, that destroys all
mischief.33 Hence he praises Çré Çyämakuëòa in this verse,
desiring to destroy all the obstacles in his bhajana.
While the bull-demon Ariñöäsura was killed, Çyämakuëòa
became manifest like honey flowing from Çré Kåñëa’s lotus-like
feet. After killing the demon Ariñöa, who had appeared in the
form of a bull, Çré Kåñëa desired to purify His body and thus
struck the ground with His left heel. This caused the Bhogavaté
Gaìgä to appear from the Pätäla (subterranean) regions.
Seeing this, Çré Kåñëa said: "O holy waters! ägaccha! ägaccha!
(Come! come!)", and all the holy waters of the world entered
into this cavity.
Because Kåñëa accomplished this by striking the ground with
His heel, Çrépäda Raghunätha gives the analogy here that it was
as if Çré Çyämakuëòa manifested itself automatically in the form
of a stream of honey emanating from Çré Kåñëa’s lotus feet.
Çré Çyämakuëòa is very dear to Çré Rädhäräëé, because it is
the lake of Çré Çyämasundara, Who is dearer to Her than
millions of life-airs. When the kuëòa advented itself, Çrématé
said:
rädhä’bravid aham api sva sakhébhir etya snäsyämy ariñöa
çata mardanam astu tasya; yo’riñöa mardana sarasyuru-bhaktir
atra snäyäd vasen mama sa eva mahäpriyo’stu
Rädhä replied: "I will also bathe here with My girlfriends!
Hundreds of sins of anyone who bathes in this Kåñëa-kuëòa
with devotion and lives on its banks will be destroyed. Such a
person will become very dear to Me!"
Çré Rädhäräëé daily bathes at the Mänasa-Pävana-Ghäöa of
Her dear most Çré Çyämakuëòa with Her dear most girlfriends,

33 The Sanskrit word ariñöa also means mischief. Ed.

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and for the sake of bathing, Çrématé personally decorated Çré

Çyämakuëòa with a flight of stairs.
Çré Çyämakuëòa keeps its dear Çré Rädhäkuëòa in a loving
embrace. The two kuëòas are non-different from the dual
forms of Çré-Çré Rädhä-Mädhava, and just as Çré Kåñëa
embraces His Priyäjé with the greatest love, similarly Çré
Çyämakuëòa most lovingly keeps Çré Rädhäkuëòa, which is
non-different from Çrématé, in an embrace. At the auspicious
time of Çré Rädhäkuëòa’s appearance, all the holy waters that
had assembled in Çyämakuëòa began to praise Çrématé in
personified forms, aiming to please Her so that they could also
dwell in Her kuëòa.
Then, as soon as they got Priyäjé’s permission, the holy waters
most blissfully broke the wall that existed between the two
kuëòas and streamed from Çyämakuëòa into Rädhäkuëòa. This
place is known as the Saìgama.
Consequently the holy waters united the two kuëòas under
this pretext and now reside in both kuëòas. It is at this
Saìgama-passage, that Çré Çyämakuëòa lovingly embraces Çré
Rädhäkuëòa!
In the scripture named Çré Govinda Lélämåta it is written that
when Çyämasundara sees Çré Rädhäkuëòa He vividly
remembers His Priyäjé and when He sees the two kuëòas meet
at the Saìgama-passage, many bhäva-citras (pictures of loving
feelings) of His meeting with Priyäjé appear in His mind and
heart:

khelac cakra-yugorojaà pheëa muktä-srag ujjvalam

rasormy-uccalitaà mene priya vakñaù samaà saraù
madhura rasa taraìgä vibhrati paìkajäsyaà
bhramaraka parivétaà prollasat khaïjanäkñam
pramudita hariëoccair haàsakäräva ramyä

~ 760 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

priyatama sarasé sä preyaséva vyaloki

sva preñöhäriñöa kuëòormi caïcat bähüpagühitä
sva kokanada päëibhyäà kñipta tac calatat karä
saméra caïcad ambhoja caläsyena baläd iva
cumbitäli kaöäkñeñat tiryag ambuja sanmukhé
bhåìgé jhaìkära çétkära vikala svara gadgadä
prodyat kuööamitä tena rädhikeva vyaloki sä

(Govinda Lélämåta 7.104-108)

"The playing Cakraväka-birds on the water reminded Kåñëa

of Priyäjé’s breasts, the foam on the water of Her pearl necklace,
and the water’s waves of Her mood. All these items reminded
Him of Her chest. This dear most lake reminded Hari of His
dearmost beloved. The sweet waves of water are like the waves
of Her sweet love, the lotus flowers in the water of Her lotus
face, the bees surrounding those lotuses of Her curly locks
surrounding Her lotus face, the restless wagtail birds of Her
restless eyes and the loud and sweet warbling of the swans
reminded Him of Her jingling anklebells.
The red lotus flowers that stop the intruding waves of
Çyämakuëòa’s water reminded Kåñëa of Rädhikä’s red lotus-
like hands that try to stop Him from embracing Her with Her
arms, and the lotus flowers, moved by the wind from
Çyämakuëòa, which are falling over the lotuses in Rädhäkunda,
which are adorned with bumblebees, remind Him of Her
crooked looks during His efforts to forcibly kiss Her lotus-like
face.
The buzzing of the bees reminded Kåñëa of Rädhikä’s
faltering screams when She pretends to be angry with Him."
Çré Raghunätha says: "I always worship this Ariñöakuëòa,
which is non-different from Çyämasundara!"

~ 761 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ariñöa nidhana ante, kåñëa pädapadma ho’te,

yei sarovara samudbhüta
puñpa pürëa vikäçete, yaiche madhu jhare tä’te,
taiche ariñöakuëòa suvikhyäta

çré rädhikä priya-jïäne, snäna keli jalapäne,

suraïjita korilo sopäne.
govinda preyasé rädhä, ati priya kuëòa tathä,
rädhäkuëòe kore äliìgane

ati sphéta kalevara, yaiche çyäma manohara,

sadä hoka sei kuëòe väsa.
snäna, päna, ärädhanä, saìge vrajaväsé janä,
sadä bhaji ei mora äça

"I always aspire to worship the very famous Ariñöakuëòa, the

lake that was created from Kåñëa’s lotus feet after the Ariñöa-
demon was killed just as honey flows from blooming flowers.
Çré Rädhikä, Who loves this place because She bathes here and
drinks the water, has decorated it with a staircase. This kuëòa,
which is very dear to Govinda’s beloved Rädhä, embraces
Rädhäkuëòa and has a very large body, just like enchanting
Çyäma. May I always reside near this kuëòa and bathe there,
drink its water and worship it along with the people of Vraja!"

VERSE 59:

kadambänäà vrätair madhupa-kula-jhaìkära-lalitaiù

paréte yatraiva priya-salila-lélähati-miñaiù
muhur gopendrasyätmajam abhisaranty ambuja-dåço

~ 762 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

vinodena prétyä tad idam avatät pävana-saraù

kadambänäà - of the Kadamba-trees; vrätaiù - by hosts of;

madhupa - bumblebees; kula - swarms; jhaìkära - buzzing; lalitaiù -
by lovely ones; paréte - surrounded by; yatra - where; eva - only; priya
- beloved; salila - water; lélä - pastimes; ähåti - coming, or fetching;
miñaiù - by pretexts; muhuù - repeatedly; gopendrasya - of the king of
cowherds; ätmajam - the son; abhisaranti - they go on a love-journey;
ambuja-dåça - lotus-eyed; vinodena - with pleasure; prétyä - with love;
tad - that; idam - this; avatät - may protect; pävana saraù - Pävana
Sarovara.

May Pävana-Sarovara, which is surrounded by

Kadamba-trees and swarms of buzzing bees and where
the lotus-eyed gopés repeatedly and lovingly come to on
the pretext of fetching water to blissfully meet the prince
of cowherds there, protect me.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Pävana-Sarovara.
Pävana-Sarovara is situated in the peerless abode of
extraordinary natural beauty, Çré Nandéçvara Giri.
pävanäkhyaà saraù kréòä kuïja puïja sphurat taöam
(Rädhä-Kåñëa Gaëoddeça Dépikä)
"Çré Kåñëa’s lake is known as Pävana. There are many lovely
arbours on its banks."
To give an indication of the beauty of Pävana Sarovara, Çré
Raghunätha says: kadambänäà vrätair madhupa kula jhaìkära
lalitaiù paréte
"Pävana Sarovara is surrounded by Kadamba-trees and
swarms of buzzing bees."

~ 763 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

This is simply a slight indication of the actual beauty of the

place. Factually, Çré Govinda’s playgrounds are endowed with a
wonderful transcendental beauty that is able to delight even Çré
Govinda, Who is Himself the embodiment of transcendental
bliss. Çréla Prabodhänanda Sarasvatépäda has written:

divyäneka vicitra puñpa phalavad vallé tarüëäà tatir

divyäneka mayüra kokila çukädyänandam ädyät kaläù
divyäneka saraù sarid giri varaù pratyagra kuïjävalér
divyä käïcana ratna bhümir api mäà våndävane’mohayat

(Våndävana Mahimämåta 2.2)

"Våndävana’s trees and vines with their many divine and

wonderful fruits and flowers; the many divine peacocks,
cuckoos, parrots and other birds that sing in a way that maddens
one with transcendental bliss; the many divine lakes, rivers and
mountains, the beautiful new arbours and the divine golden
and jeweled grounds, they all simply enchant my mind!"
These lakes are filled with clear water, which is covered with
white, black, red and golden lotus flowers as well as Kahlära-
flowers. There are many singing waterbirds, like Cakraväkas,
ducks, cranes, Kuravas and swans and there are swarms of
sweetly humming bumblebees, who are attracted to the
fragrance of the aforementioned flowers.
Pävana-Sarovara is the most important one of these lakes.
These banks of this large lake are covered with large Kadamba-
trees that are filled with swarms of humming bees.
In this lake Çré Kåñëa eternally bathes and plays water sports.
When they see His world enchanting form, all the mobile and
immobile beings are enchanted. The lotus eyed Vrajasundarés
repeatedly go to Pävana-Sarovara on the pretext of fetching

~ 764 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

water, knowing that they will meet their hearts’ thief Çré Hari
there.
Çré Raghunätha says: "On the pretext of fetching water the
lotus-eyed Vrajasundarés come again and again to Pävana
Sarovara to meet Kåñëa".
This love-journey is the inevitable result of passionate love.
Wherever there is strong passion, a love-journey is inevitable.
A love-journey to Çyäma shows a great power of the heart. The
heart anxiously comes running to see the desired beloved. This
is called abhisära.
The Mahäjanas sing: gharamäho rahata rahai nä päro. ki
korobo i sab vighini vithära
"I am staying at home, but I cannot stay there anymore. What
can I do? So many obstacles are extending themselves!"
Nothing- no elders, no family and no moral code - can stop the
powerful course of this abhisära.
The passionate love of the gopés, which makes them want to
see Kåñëa, forcibly drags their hearts towards Pävana-Sarovara
again and again, where they run on the pretext of fetching
water. Sometimes, when there are no elders around, they can
enjoy sweet water sports there with Çré Kåñëa.
Çrépäda says: "May that Pävana-Sarovara protect me",
meaning: "May it bless me by showing me the sweet pastimes
of Çré Rädhä and the Vrajasundarés!"

madhupa kula jhaìkäre, mukharita nirantare,

ye kadamba taruvara çreëé
pävana sarasé tére, ghiriyäche cäri dhäre,
çuka pika bhramarera dhvani
jala-bharä chala kori, vraje yoto sukumäré,
yäya tärä sarovara tére
gopendranandana kåñëa, daraçane yärä tåñëa,

~ 765 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

jala pheli yäya bäre bäre

gurujanera agocare, kabhu jalakeli kore,
kåñëa saìge preme nimagana
duhuka sambhoga keli, sarovare sakhé mili,
kobe mora hobe daraçana?

"The bank of Pävana-Sarovara is filled with rows of the most

excellent Kadamba-trees, where swarms of bumblebees are
constantly humming and parrots and cuckoos are singing. All
the tender girls of Vraja go to the bank of that lake on the
pretext of fetching water, being very eager to meet Kåñëa, the
prince of cowherds. They drop their water there time and again,
and, when the elders don’t see it, they sometimes play in the
water with Kåñëa, immersed in ecstatic love. When will I, in the
company of the sakhés, see Kåñëa’s enjoyment with the gopés in
that lake?"

VERSE 60:

parjaëyena pitämahena nitaräm ärädhya näräyaëaà

tyaktvähäram abhüta putraka iha svéyätmaje goñöhape
yaträväpi surärihä giridharaù pautro guëaikäkaraù
kñuëëähäratayä prasiddham avanau tan me taòägaà gatiù

parjanyena - by Parjanya; pitämahena - by the paternal

grandfather; nitaräm - always; ärädhya - worshipable; näräyaëaà -
Näräyaëa; tyaktvä - having given up; ähära - eating; abhüd - became;
aputraka - without son; iha - here; svéya - own; ätmaje - in the son;
goñöhape - in the king of Vraja; yatra - where; aväpi - attained; suräri-
hä - killer of demons; giridharaù - holder of the mountain; pautraù -
grandson; guëa - quality; eka - only; äkaraù - reservoir;

~ 766 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

kñuëëähäratayä - by fasting; prasiddham - famous as; avanau - on the

earth; tat - that; me - me; taòägaà - lake; gatiù - shelter.

Seeing that his son, the Lord of Vraja, Çré Nanda

Mahäräja, had no son of his own, grandfather Parjanya
Gopa engaged in worship of Çré Näräyaëa by ardently
fasting, so that he could get a grandson (Çré Kåñëa), who
would be the abode af all great qualities and who could
destroy the demons and lift the Govardhana Hill. This
world famous pool named Kñuëëähära Taòäga is my
shelter.

Stavämåta Kaëä Vyäkhyä: In this verse Kñuëëähära

Taòäga is praised.Seeing that Çré Nanda had no son Çré Parjanya
Gopa, the grandfather of Çré Kåñëa and the father of Çré Nanda,
performed penances in the form of fasting to please Lord
Näräyaëa. He prayed to Çré Näräyaëa’s lotus feet: "May Çré
Nanda obtain a son, who is the abode of all attributes and who
can destroy the demons and thus delight the world!"
Çré Nanda’s son cannot be obtained through penance. Çré
Nanda-Yaçodä are Çré Kåñëa’s eternally perfect parents and Çré
Kåñëa is also eternally Çré Nanda’s son.
In the prakaöa-lélä, Çré Kåñëa advented as Nanda-Yaçodä’s
son, but that was merely caused by their eternally perfect
parental love for Him. In the worldly custom, though, everyone
thinks that Çré Nanda-Nandana is the result of Nanda’s father´s,
Parjanya Gopa, harsh austerities of fasting on the bank of the
Kñuëëähära Taòäga.
This is the sweetness of the worldly- or human-like pastimes.
All the Vrajaväsés know that and Çré Nanda Mahäräja also thinks
that this bhuvana-sundara (the world’s most beautiful) child
Çré Kåñëa, Who is the reservoir of all great attributes and Who

~ 767 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

is able to kill the demons and lift mountains, is the benefit of

father Parjanya’s worship of Lord Näräyaëa.
What’s more, when Çré Kåñëa is playing at Kñuëëähära-
Sarovara and he hears from the people that His grandfather had
performed penances there by fasting for a long time to get Him
as a grandson, and that it was therefore called Kñuëëähära-
Sarovara, His heart is humbled by great devotion and respect
for His grandfather and He considers Himself greatly
honoured.
Blessed is the love of Vraja and the Lord’s complete
subjugation to this love! That Original Personality of Godhead,
Çré Kåñëa, as a result of worshipping Whom all the people of
the world are blessed by attaining the fulfillment of all their
desires, that Lord, Who embodies all the Vedic scriptures, sees
Himself as the result of the penances of His grandfather
Parjanya and is proud of it.
Only in Vraja the Lord can be subdued by love in this way,
nowhere else. Not only is He subdued by their love, the relish
of this pure love, which is free from even a whiff of awe and
reverence, is the treasure He always longs for.

aiçvarya jïänete sab jagata miçrita;

aiçvarya çithila preme nähi mora préta
ämäre éçvara mäne - äpanäke héna;
preme vaça ämi tära nä hoi adhéna
ämäke to ye ye bhakta bhaje yei bhäve;
täre se se bhäve bhaji e mora svabhäve
mora putra mora sakhä mora präëa-pati;
ei bhäve kore yei more çuddha bhakti
äpanäke boòo mäne - ämäre sama héna;
sarva bhäve ämi hoi - tähära adhéna

(Caitanya Caritämåta Ädi Ch. 4)

~ 768 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"The whole world is mixed with knowledge of My majesty,

but love which is slackened by knowledge of My majesty does
not please Me. Those who see Me as the Lord and themselves
as inferior can not subdue Me with their love. In whatever
mood My devotee worships Me, in that same mood I will
worship Him – this is My nature. I am subdued in all respects
by a person who is purely devoted to Me, thinking: ‘He is my
son, He is my friend’, or ‘He is the Lord of My life’, who
considers himself superior to Me and Me equal or inferior to
him."
Forgetting all of His prowess the Lord is subdued by the love
of the people of Vraja in all moods, according to the amount of
their love for Him. The love of the people of Vraja covers all of
Çré Kåñëa’s own awareness of His prowess and He allows
Himself to be moulded according to their love.
Çréla Viçvanätha Cakravartépäda has written:
yathä saàsära-bandhe nipätya duùkam evänubhävayituà
mäyävåttir avidyä jévänäà jïänam ävåëoti yathä ca mahä madhura
çré kåñëa-lélä sukham anubhävayituà guëätétänäà çré kåñëa
pariväräëäà vrajeçvaryädénäà jïänaà cicchakti-våttir yoga-
mäyaivävåëoti tathaiva çré kåñëam änanda svarüpam apyänan-
dätiçayam anubhävayituà cicchaktir ävåttiù premaiva tasya jïänam
ävåëoti. premnas tu tat svarüpa-çaktitvät tena tasya vyäpter na dosaù
"It is the essence of Kåñëa’s cit-, or knowledge-potency,
named prema, or love of God, which covers Him over, making
Him forget His actual identity, although He is ecstasy
personified, all for the sake of increasing His own ecstasy. Just
as avidyä, or the ignorance-potency of mäyä, keeps all the living
beings bound up in the material world, making them
experience only suffering, and the transcendental energy of
yogamäyä covers over the God-knowledge of Kåñëa’s

~ 769 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

transcendental associates in Vraja, like mother Yaçodä, making

them experience His all-sweet humanlike pastimes.
There can be no fault in prema covering over Kåñëa’s
knowledge of His svarüpa (true identity), rather it is most
relishable."
Çrépäda Däsa Gosvämécaraëa says: "May that world famous
Kñuëëähära-Taòäga be my shelter", or: "May it be the greatest
support for my practice of prema!"

parjanya çré nanda pétä, adbhuta tähära kathä,

kñuëëähära sarovara tére
vrata kori anaçane, püjä kori näräyaëe
pautra rüpe päilä kåñëere
çré kåñëera pitämahe, pade yeno mati rahe,
kåpä hoile sarva labhya hoy.
ei more nivedana, janme janme hoy yeno,
kñuëëähära taòäga samäçraya

"The story of Çré Nanda’s father Parjanya is amazing! On the

bank of the Kñuëëähära-pool, he began to fast and worship
Lord Näräyaëa. Thus he obtained Kåñëa as a grandson! May my
mind dwell in the feet of Çré Kåñëa’s grandfather, for by his
grace, everything desirable is attained. May I have the shelter
of Kñuëëähära-Taòäga, birth after birth! This is my prayer!"

~ 770 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 61:

särdhaà mänasa-jähnavém upanadé-vargaiù saraìgotkaraiù

sävitry-ädi-suré-kulaiç ca nitaräm äkäça-väëyä vidhoù
våndäraëya-vareëya-räjya-viñaye çré-paurëamäsé mudä
rädhäà yatra siñeca siïcatu sukhaà sonmatta-rädhä-sthalé

särdhaà - along with; mänasa jähnavé mukha - headed by Mänasa

Gaìgä; nadé - river; vargaiù - by hosts of; sa - with; raìga - joy;
utkaraiù - with hosts of; sävitri - Sävitré; ädi - and others; suré- kulaiù
- by demigoddess; ca - and; nitaräà - always; äkäça - sky; väëyä - by
a voice; vidhoù - of the creator; våndäraëya - Våndävana; vareëya -
the greatest; räjya - kingdom; viñaye - about; çré paurëamäsé - Çré
Paurëamäsé; mudä - gladly; rädhäà - Rädhä; yatra - where; siñeca -
sprinkled; siïcatu - may shower; sukhaà - happiness; sa - with;
unmatta - intoxicated34; rädhä sthalé - Rädhä’s place.

May Unmatta-Rädhästhalé, the place where Çré

Rädhikä was jubilantly showered as the Queen of
Våndävana by Çré Paurëamäsé, who had heard Lord
Brahmä’s order in the sky, with the waters of sacred
rivers like Mänasa Gaìgä and with the assistance of
goddesses like Sävitré, shower me with happiness.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

describes Unmatta-Rädhästhalé, where Çré Rädhäräëé was
showered as the Queen of Våndävana.

34 Sanskrit commentator Baìga Bihäré Vidyälaìkära writes: unmattä

mamäyaà deço'tra ye vartante te mama prajä iti sähaìkärä rädhä
yatra sä "Unmatta means pride. The place where Rädhä is proud,
thinking: "This is My country and they are My subjects!"

~ 771 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The Gosvämés have been seen to greatly be absorbed in

describing this pastime of Çré Rädhäräëé being showered as the
Queen of Våndävana. In his ‘Däna Keli Kaumudé’ and in his
Stavamälä’s ‘Rädhäñöakam’ and ‘Premendu Sudhä-satra’, Çréla
Rüpa Gosvämépäda has mentioned Çrématé as the Queen of
Våndävana, and Çréla Däsa Gosvämécaraëa has described
Rädhä’s abhiñeka in this verse as well as in his ‘Muktä Caritra’
and ‘Viläpa Kusumäïjali’.
On the order of Çré Rüpa Gosvämépäda, Çréla Jéva
Gosvämépäda has written a matchless treatise named ‘Mädhava
Mahotsava’, a great poem in which Çré Rädhäräëé’s abhiñeka is
elaborately and expertly described. Because they were
supported by scriptural and Puränic statements as
våndävanädhipatyaà ca dattaà tasyai prasédatä ("Kåñëa, being
pleased with Rädhä, gave Her sovereignty over Våndävana",
Padma Puräëa) and rädhä våndävane vane ("In Våndävana
Rädhä is the Queen", Matsya Puräëa) the Gosvämés are seen to
be very much absorbed in describing Çrématé’s abhiñeka-
festival.
In the scripture ‘Mädhava Mahotsava’, it is described as
follows:
"By Çré Kåñëa’s wish, Çré Våndä-devé showered nectar in the
form of an ethereal voice, which was aimed at Paurëamäsé-devé:
‘O Queen of yogés Paurëamäsi! Swiftly shower this Candra-
lakñmé Çré Rädhä, Who arose from an ocean of matchless
qualities and Who is seated on a jewel-studded throne which is
decorated with the great beauty of gold, in the universally
praised land of Våndävana!
This abhiñeka of Çré Rädhä will bring a matchless opulence
of beauty to Çré Våndävana, Gokula and the whole world.
Therefore, O Paurëamäsi! Let Yaçodä and other cowherd
women bring Çré Rädhä to the king of meadows, Våndävana, in

~ 772 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

front of Her girlfriends, who are all reflections of Her divine

form, and let them arrange for the adhiväsa (auspicious
ceremony preceding the main ceremony, ed.). Tomorrow, on
the Madhu-Pürëimä (the full moon of Caitra, or April), Çré
Rädhä will certainly undergo this auspicious shower! Today all
the adhiväsa-preparations, like perfumes and so, must be
completed for Çré Rädhä, Who is the reservoir of all the most
excellent attributes!’"
This ethereal order was announced throughout Vraja.
Everyone thought that Lord Brahmä had announced this order,
which granted auspiciousness to Vraja and the whole world.
After this the whole of Vraja-maëòala reacted with an upsurge
of wonderful ecstasy.
In a great festival, Çré Rädhä’s wonderful royal abhiñeka was
accomplished. This coronation took place on the Madhu-
Pürëimä under the guidance of Paurëamäsé. Yamunä, Mänasa-
Gaìgä and other holy waters arrived in personified forms, and
Sävitré, Indräëé, Rudräëé and other leading goddesses jubilantly
came there as human ladies to attend the abhiñeka of Çré Rädhä,
bringing different presents with them.
In front of Çré Kåñëa, all the Vrajaväsés and all the goddesses,
Paurëamäsé-devé accomplished Çré Rädhä’s abhiñeka in a great
public gathering.35
The place where Çré Rädhä’s abhiñeka took place is named
‘Unmatta-Rädhästhalé’. Çré Jéva Gosvämé has written the book
‘Mädhava Mahotsava’ in nine ulläsas (jubilant chapters). In the
ninth and final ulläsa, Çré Jéva Gosvämécaraëa describes how Çré
Rädhä mounts the throne in front of everybody, including Çré

35 Detailed descriptions can be found in Çré Jéva's 'Mädhava

Mahotsava' and in the Stavämåta-kaëä-commentary of verse 87 of
Viläpa Kusumäïjali.

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Kåñëa, and accepts sovereignty over the kingdom, and he has

called this chapter ‘unmadarädhika’
This means, that the most bashful Çré Rädhä accepted this
royal shower in the ecstasy of loving intoxication. For this
reason the place is called unmatta-rädhästhalé.
In Vraja-maëòala the place where Çré Rädhä’s räjyäbhiñeka
took place is called ‘Umräo’.
"améra umräo", or räjä-räjaòä (Bengali saying for princes and
princelings or princely persons).
With this purpose the village is named Umräo.36

paurëamäsé yogéçvaré, våndäraëye adhiçvaré,

çré rädhäya koilä abhiñeke
dhanya sei rädhä-sthalé, vandé ämi kutüholé,
avanata koriyä mastake

"Blessed is this Rädhästhalé, where Paurëamäsé, the Queen

of the yogés, showered Çré Rädhä as the Queen of Våndävana! I
bow my head down and praise this place enthusiastically!"

kåñëa vidhu alakñite, äjïä kore asäkñäte,

deva väëé boli yäre çuni
harña bhare paurëamäsé, saìge sab vrajaväsé,
çré rädhäre sarva çreñöha mäni

"Moon-like Kåñëa gave this order in an unseen way, and

everyone who heard it took it to be a divine voice. Filled with
joy, Paurëamäsé, along with the people of Vraja, considered Çré
Rädhä to be the greatest of all."

36In Bhakti Ratnäkara, Fifth Wave, verses 1220 to 1258, the royal
abhiñeka of Çré Rädhä in Umräo is described.

~ 774 ~
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premonmatta koribäre, unmatta rädhä-sthalé vare,

devé-gaëera nåtyera vibhaìga
mänasa gaìgära jale, nänä raìge kutühole,
samärpilä abhiñeka raìga

"The demigoddesses danced with beautiful gestures to fill

Unmatta-Rädhästhalé with ecstatic love and Mänasa-Gaìgä
blissfully offered her water for this abhiñeka-pastime."

sei rase mora mana, abhiñikta anukñaëa,

hoiyä rahuka tära vare.
ei prärthanä kori ämi, nahi mui anya kämé,
kåpä koro rädhästhalé vare

"May I receive the blessing that my mind will be showered

by this rasa at every moment. This is my prayer, and I do not
desire any other boon. O Rädhästhali, be merciful to me!"

VERSE 62:

prétyä nandéçvara-giri-taöe sphära-päñäëa-våndaiç

cäöuñkoëye’nukåti-gurubhir nirmitä yä vidagdhaiù
reme kåñëaù sakhi-parivåto yatra narmäëi tanvan
nästhänéà täà hari-pada-lasat-saurabhäktäà prapadye

prétyä - with love; nandéçvara-giri - the mount Nandéçvara; taöe -

on the base; sphära - broad; päñäëa - stone; våndaiù - with hosts;
cätuñkoëye - square; anukåti - imitating; gurubhiù - by superiors;
nirmitä - made; yä - who; vidagdhaiù - by the clever; reme - enjoys;
kåñëaù - Kåñëa; sakhi - by friends; parivåtaù - surrounded; yatra -

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where; narmäëi - jokingly; tanvan - expanding; ästhänéà - named

Ästhäné; täà - that place; hari pada - Hari’s feet; lasat - beautified;
saurabha - fragrance; äktäà - anointed; prapadye - I take shelter.

I take shelter of the pavillion named Ästhäné, which is

lovingly built on Nandéçvara Hill of large stones in a
square fashion by expert architects, where Çré Kåñëa
plays many funny games with His friends, and which is
anointed by the fragrance of Çré Hari’s lotus feet.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Çré Kåñëa’s playground named Ästhäné.
ästhäné maëòapaù päëòu-gaëòa-çailäsanojjvalaù. ämoda
vardhano näma paramämoda väsitaù (Rädhä Kåñëa Gaëoddeça
Dépikä)
"On the white slabs of stone adjoining Nandéçvara Hill is
Ästhäné, the place where Kåñëa sits with His friends. When He
sits on this platform, His brightness is really revealed. Another
name of this place, which is always scented by the greatest
perfumes, is ‘Ämoda Vardhana."
Çré Nandéçvara Giri is the abode of many of Çré Govinda’s
pastimes, and it is most dear to Vrajendra-Nandana.
sambhräjate priyatayä vrajaräja sünor govardhanäd api gurur
vraja vanditäd yaù (Viläpa Kusumäïjali - 60)
"Nandéçvara Giri is most dear to Çré Nanda-Nandana and it
is even more worshipable for the people of Vraja than
Govardhana!" Kåñëa is always intoxicated by the taste of the
blissful games He plays here with His friends.
Çré Nanda Mahäräja engaged different expert artistic
architects in making a square platform here out of large jewel-
studded slabs of stone, where his Gopäla could play with His

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friends. How many sweet and humorous pastimes of laughter

and joking Çré Hari expands here with His friends!
Çré Raghunätha is a maidservant who has taken shelter of Çré
Rädhäräëé’s lotus feet. Sometimes she goes to Nandéçvara as a
girl-messenger who carries a message of virahiëé37 Çrématé, and
sees Çré Kåñëa playing here on this platform. When Mädhava
sees Çrématé’s maidservant, He blooms up, as if His life is
fulfilled! How wonderful is the majesty of Çré Rädhä’s love that
änandamaya-vigraha (Kåñëa, the embodiment of
transcendental bliss) considers Himself blessed when He sees
Her maidservant!
Kåñëa is completely subdued by the love of Çré Rädhä’s, Who
is His pleasure-potency. Çré Hari, Who perspires even when He
is repeatedly fanned by Çré Rädhä’s restless eyelids, Who is
agitated even when He lives in the city of lustre and Who
remains thirsty, even though He drinks the nectar of Her smile
again and again, is the bestower of our delight!
In his kiìkaré-rüpa, Çré Raghunätha experiences how
wonderful this Ästhäné-platform smells of Çré Hari’s lotus feet.
His heart and mind are intoxicated by this wonderful bodily
fragrance. This bodily fragrance has the greatest influence on
the Vrajasundarés!

netra näbhi vadana, kara yuga caraëa,

ei añöa-padma kåñëa aìge
karpüra lipta kamala, tära yaiche parimala,
sei gandha añöa padma saìge

37 Girl separated from her lover.

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"There are eight lotus flowers on Kåñëa’s body - His eyes, His
navel, His face, His hands and His feet - and these eight lotus
flowers smell of lotus anointed with camphor."

hema kélita candana, tähä kori gharñaëa,

tähe aguru kuìkuma kastüré
karpüra sane carcä aìge, pürva aìgera gandha saìge,
mili òäkä yeno koilo curi
hare näréra tanu mana, näsä kore ghürëana,
khasäya névé chuöäya keça bandha.
kori äge bäuré, näcäya jagata näré,
heno òäkäti kåñëa aìga gandha

(Caitanya Caritämåta Antya Ch. 19)

"When gold-bedecked sandalpulp with aguru (aloe),

vermilion and musk is mixed with camphor and spread on
Kåñëa’s body, it adds to Kåñëa’s original bodily fragrance and
seems to steal it. It steals the bodies and minds of the women
and makes their noses twirl, and it loosens their girdles and
braids of hair. It makes the women of the world dance like
madwomen. Thus Kåñëa’s bodily fragrance acts like a robber."
Rädhä’s maidservants perceive how this fragrance maddens
their mistress with feelings of ecstatic love.
Çré Raghunätha says: "I take shelter of this Ästhäné-platform,
which is scented by the fragrance of Çré Hari’s lotus feet!"
As a result of such surrender, Çrépäda Raghunätha always
wishes to experience the sweet pastimes that are taking place
there.

giri-taöe nandéçvare, vidagadha kärigare,

kåñëa-kréòä kautukera tare.
viståta päñäëa-vånde, catuñkoëa kore chande,

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ye ‘ästhäné’ sunirmäëa kore.

çré govinda sakhä saìge, madhumaya kréòä raìge
yathä nitya korena vihära.
hari päda-padma gandhe, modita ye maëòape,
äçrayete lälasä ämära

"I want to take shelter of the Ästhäné-platform at the base of

Nandéçvara Hill, which was constructed in a square fashion with
large slabs of stone by expert architects, where Çré Govinda
always enjoys His honey-sweet games with His friends and
which is delighted by the fragrance of Çré Hari’s lotus feet."

VERSE 63:

vaidagdhyojjvala-valgu-vallava-vadhü-vargeëa nåtyann asau

hitvä taà murajid-rasena rahasi çré-rädhikäà maëòayan
puñpälaìkåti-saïcayena ramate yatra pramodotkarais
trailokyädbhuta-mädhuré parivåtä sä pätu räsa-sthalé

vaidagdhya - cleverness; ujjvala - brilliant, or erotic; valgu - lovely;

vallaba - cowherds; vadhü - bride; vargeëa - by the group; nåtyann -
dancing; asau - He; hitvä - having given up; taà - them; murajid -
Kåñëa; rasena - with taste; rahasi - in private; çré rädhikäà - Çré
Rädhikä; maëòayan - decorates; puñpa - flower; alaìkåti - decoration;
saïcayena - by a collection; ramate - makes love; yatra - where;
pramoda - joy; utkaraiù - with an abundance; trailokya - of the three
worlds; adbhuta - wonderful; mädhuré - sweetness; parivåtä - filled;
sä - she; pätu - may protect; räsa-sthalé - the place where the Räsa-
dance took place.

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May the Räsa-sthalé, the place where the Räsa-dance

took place, the place which is filled with all the wonderful
sweetness of the three worlds, where Kåñëa Muräré
dances with the gopés, who are clever in the arts of eros,
and then abandons them to take Çré Rädhikä to a lonely
place to decorate Her with flowers and enjoy with Her in
great jubilation, protect me.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises the most delicious place where the Räsa-dance takes
place.
The Räsa-lélä is the crown jewel of all of Çré Kåñëa’s pastimes.
Çrépäda Çrédhara Svämé explains the word ‘räsa’ as follows:
räso näma bahu nartaké yukta nåtya viçeñaù
"The Räsa is a kind of dance wherein many girls are dancing."
In the Alaìkära-çästras, we can find the following statement:
naöair gåhéta kaëöhénäm anyonyätra kara çriyäm nartakénäà
bhaved räso maëòalébhüya nartanam
"When the male and the female dancers stand in a circle, the
male dancers embrace the female dancers around the neck and
the female dancers hold each other with their arms, then this
dance is called a Räsa."
Although this is the popular explanation of the word ‘Räsa’,
Çrémat Jéva Gosvämépäda has written:
räsaù parama rasa-kadamba-maya iti yaugikärthaù
"The pastime that contains the greatest amount of rasa is
called the Räsa-lélä.”
Rasa is the main ingredient of the Räsa, because when the
word rasa is inflected in the optimal way, it becomes Räsa. Rasa
means relish and when it is inflected to Räsa, it means the
pastime which contains the most relish.

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The purport of this is that the Räsa lélä is the pastime in

which the gopés can fully and blissfully relish the unrivalled
sweetness and beauty of Çré Kåñëa’s perfect form, flavour, scent,
sound and touch through their famous mahäbhäva-love, and
Rasika Çekhara (the king of relishers) Çré Kåñëa can fully and
blissfully relish the perfect forms, flavours, scents, sounds and
touches of the Çréla Vrajadevés, who are anointed with the
famous mahäbhäva.
The hero of the Räsa-lélä is Vrajendra-Nandana Rasikendra
Mauli Çré Kåñëa, the heroines are the Queen of the Räsa-dance
Çré Rädhä Herself, Who is endowed with mädanäkhya-
mahäbhäva and the Vrajasundarés, who are endowed with
ordinary mahäbhäva. The place is called the Çré-Çré Räsa-
sthalé, the most rasika place on the bank of the Yamunä which
is endowed with extraordinary natural beauty. This verse
praises this Räsa-sthalé.
Räseçvaré Çré Rädhä is the main pillar of the Räsa-dance.

tähä vinä räsa-lélä nähi bhäya cite

(C.C.)

"Without Her Kåñëa does not like the Räsa-lélä."

Hence Çrépäda Raghunätha praises the Räsa-sthalé by
describing the great glories of Räseçvaré, saying:
"This is the place where Kåñëa Muräré dances with the gopés,
who are clever in the arts of eros, and then abandons them to
take Çré Rädhikä to a lonely place to decorate Her with flowers
and jubilantly enjoy with Her in different ways."
In the description of the Mahä Räsa38, it can be seen that in
the Räsa-night, Çré Kåñëa first attracted the Vrajasundarés with

38 Çrémad Bhägavata, Canto Ten, Chapters 29-33.

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His enchanting flute-playing and then joked with them by

speaking to them words of rejection (upekñä-väëé).
Their humble prayers then ended His neglect and He met
with them while laughing and joking. During their first
pastimes of meeting, the Vrajasundarés became very proud of
their good fortune of getting the greatest attention from Çré
Kåñëa‚ and Çré Rädhä became very jealous and angry that Kåñëa
was enjoying equally with all the gopés.

täsäà tat saubhagamadaà

vékñya mänaà ca keçavaù
praçamäya prasädäya
tatraiväntaradhéyata
(Bhäg. 10.29.48)

"Seeing the gopés’ pride of their good fortune and Rädhä’s

jealous anger, Keçava abandoned the Vrajasundarés and went
off with Çré Rädhä alone. In this way He subdued the pride of
the Vrajasundarés and pacified Çré Rädhä’s jealous anger."
Actually the Räsa-lélä had not commenced yet at that time,
but it was about to begin and thus Çrépäda speaks about Kåñëa
leaving the gopés who were dancing. All the Gopa-sundarés are
endowed with mahäbhäva and are expert in the arts of eros, so
the fact that Kåñëa took Rädhä away in front of them all and
brought Her to a lonely place to enjoy all kinds of pastimes with
Her there shows Her greatness to be far beyond the glories of
all the other gopés.
Çré Raghunätha is Çré Rädhä’s beloved maidservant, so his
favourite part of the various events that took place during the
Räsa-lélä is that Çré Kåñëa took away Çré Rädhä alone from
millions of other assembled gopés, then decorated Her with
floral ornaments and enjoyed different amorous pastimes with

~ 782 ~
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Her in solitude. That is why he mentioned this pastime in his

description of the Räsa-sthalé.
When Çré Kåñëa took Rädhä away and disappeared with Her
during the Mahä-Räsa, even Çré Rädhä’s girlfriends weren’t
aware of it. When they did not see Çré Rädhäräëé in their midst
anymore, they understood that Çré Kåñëa must have taken Her
off somewhere, and they became simultaneously happy
(because of Çré Rädhä’s greatness) and sad (because they could
not see the pastimes of the Divine Pair anymore). But when Çré
Kåñëa took Çré Rädhä along and disappeared with Her, Her
maidservants, who are non-different from Her in the heart,
were with Her and could personally witness the sweet and
intimate pastimes of the Divine Pair and feel very happy and
proud about the special glories of their Éçvaré.
This can be learned from the descriptions by Çré Rüpa
Gosvämipäda:

räsärambha vilasati parityajya goñöhämbujäkñé-

våndaà våndävana bhuvi rahaù keçaveëopanéya
tväà svädhéna priyatama pada präpaëenärcitäìgéà
düre dåñövä hådi kim aciräd arpayiñyämi darpam

(Utkalikä Vallari - 42)

"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, under Your command, He decorates You
with flowers?"
In his description of the Räsa-lélä, the Räsa-vaktä (speaker)
Çrépäda Çuka Muni has clearly mentioned that Çré Kåñëa
privately and blissfully enjoyed with Çré Rädhä in different ways

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in the Räsa-night, arranged Her hair and adorned Her with

decorations like flowers:

atra prasüna-vacayaù
priyärthe preyasä kåtaù
prapadäkramane ete
paçyatä sakale pade
keça prasädhanaà hyatra
käminyäù käminä kåtam
täni cüòayatä käntäm
upaviñöam iha dhruvam
reme tayä svätma-rata
ätmärämo’pyakhaëòitaù

(Çrémad Bhägavata 10.30.32-34)

"Çré Rädhä’s rival-gopés told each other: ‘Here Kåñëa has

picked flowers to decorate His beloved with. Look! Here He
stood on His toes to pick flowers from a high branch. That’s why
we can see half-sized footprints in the earth here! Look, look!
Here lusty Kåñëa arranged the hair of His lusty girlfriend and
sat down to make floral ornaments for Her head. Although He
is Self-satisfied and Self-delighted, He made love with this girl
in various ways here!’"
Çrépäda Raghunätha says: "May the Räsa-sthalé, where Çré-Çré
Rädhä-Mädhava freely enjoyed such amorous pastimes and
that fills the three worlds, Bhürloka, Svargaloka and Pätäla-
loka, or the fourteen worlds, with the very wonderful sweet
flavours of the Räsa-dance, protect me!"

vidagdhä ujjvalä gopé, yärä kåñëa anurägé,

sarva çreñöha kåñëa käntä-gaëa
kori nänä nåtya raìge, govinda yädera saìge,

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yäre loiyä koilä antardhäna

sei çrématé rädhäre, nänä puñpa alaìkäre,
säjäiyä rasika govinda.
dampati yugala mili, çåìgära mädhurya keli,
kore yethä päiyä änanda
trailokye adbhuta çreñöha, mädhurya maëòita preñöha,
‘räsa-sthalé’ kori ärädhanä.
sethä väsa virodha yäte, rakñä koro tähä hoite,
nirantara ei se kämanä

"May the Räsa-sthali, where Rasika Govinda danced various

dances with His greatest lovers, the gopés, who are expert in the
arts of eros and who are passionately attached to Him, and then
left them to decorate Çrématé Rädhä with different floral
ornaments, where the Divine Couple finds great joy in playing
Their sweet erotic pastimes and which is ornamented by the
most wonderful kinds of sweetness of all the three worlds,
protect me from anything or anyone who is stopping me from
residing there. Thus I yearn to worship the place where the
Räsa-dance took place!"

VERSE 64:

gändharvikä-mura-vimardana-nau-vihära-
lélä-vinoda-rasa-nirbhara-bhoginéyam
govardhanojjvala-çiläkulam unnayanté
vécé-bharair avatu mänasa-jähnavé mäm

gändharvikä - Çré Rädhä; mura-vimardana - Kåñëa; nau - boat;

vihära - enjoyment; lélä - pastime; vinoda - pleasure; rasa - flavour;
nirbhara - filled with; bhoginé - enjoyer; iyam - this; govardhana -

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Govardhana; ujjvala - brilliant; çilä - rock; kulam - host; unnayanté -

raising; vécé-bharaiù - by waves; avatu - may protect; mänasa jähnavé
- Mänasa Gaìgä; mäm - me.

May Mänasa-Gaìgä, who enjoys the great sweetness of

Çré-Çré Rädhä-Kåñëa’s boating pastimes and whose waves
are pushing up Govardhana Hill’s brilliant boulders,
protect me.

Stavämåta Kaëä Vyäkhyä: In this verse, Çrépäda

Raghunätha praises Mänasa-Gaìgä, one of Govardhana Hill’s
holy waters. yatra vai mänasé gaìgä mahä-päpaugha-näçiné
(Garga Saàhitä) "On Govardhana Hill is Mänasé-Gaìga, which
destroys all great sins."
This Mänasa-Gaìgä is Çré Çré Giriräja’s eye. netre vai mänasé
gaìgä (ibid.)
Mänasa-Gaìgä is the abode where Kåñëa plays water sports
with His boyfriends and where Çré-Çré Rädhä-Mädhava play
different water sports with Their girlfriends.
Çrépäda Raghunätha is Çré Rädhä’s maidservant, hence he
mentions the most rasika boating-pastimes of Çré-Çré Rädhä-
Mädhava when he praises Mänasa-Gaìgä.
In this verse Mänasa-Gaìgä is praised in connection with the
revelation of a sweet pastime. Çré Raghunätha was absorbed in
bhajana on the bank of Çré Rädhäkuëòa when he suddenly got
a divine vision in which he saw Çré Rädhäräëé, Lalitä, Viçäkhä
and other sakhés taking jugs with ghé and yoghurt to Govinda
Kuëòa, a lake at the base of Govardhana Hill.
Under the guidance of Paurëamäsé, they set out from
Rädhäkuëòa to Govardhana on the pretext of donating ghé to a
sacrifice there, but with the actual desire to meet Çyäma
somewhere.

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In his kiìkaré-rüpa, Çré Raghunätha follows his/her Éçvaré.

The woods are illuminated by the golden bodily splendour of
Çrématé and Her girlfriends. With restless eyes, Éçvaré looks all
around –
"Where is the Lord of My life?!" Waves of mahäbhäva-
desires to see Her loving Çré Kåñëa rise on the ocean of Her
heart.
When Çyäma gets a message that Çrématé Rädhäräëé and Her
girlfriends are approaching Govardhana Hill with ghé and
yoghurt, He dresses Himself like an amazing boatman and sits
in a boat on the Mänasa-Jähnavé. Mänasa-Gaìgä’s bossom is
illuminated by the bluish lustre of this boatman, Who enchants
the three worlds.
Seeing this young boatman, Çrématé and Her girlfriends put
down their pots of yoghurt and stand on the shore.
Then Çrématé Rädhäräëé tells Boòäi (Her governess
Paurëamäsé):

boòäi! ai ki ghäöera neye

kothä hoite äsi, dilo daraçana, vinoda taraëé beye
rajata käïcane, nä-khäni jaòita, bäjiche kiìkiëé jäla
aparüpa tä’te, çobhä räìgä häte, maëi-bäìdhä keroyäla
häsite häsite, géta äläpiche, òhuläiche räìgä äìkhi
cäpäiyä näya, ke jäne ki cäya, caïcala nayana dekhi
ratanera phäli, çire jhalamali, kadamba kusuma käne
jaöhara aïcale, väàçiöi guìjeche, çobhe nänä äbharaëe
ämarä kohibo, kaàsera yogäni, buke nä heliho kehu
jagannätha kohe, çaçé ñola kalä, pele ki chäòibe rähu?

(Pada Kalpataru)

"O holy mother! Who is this there near the Ghäöa? Where
has He come from, showing Himself to us, stearing His blissful

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boat, which is studded with gold and silver? His waistbells jingle
and on His reddish hands are beautiful bangles! He smiles and
laughs and sings a song while His reddish eyes are twirling. He
wants Me to board the boat. Who knows what He wants when
you look in His naughty, restless eyes? A jeweled strip
shimmers on His head and He wears Kadamba-flowers on His
ears. He keeps His flute tucked in the scarf around His waist
and He is beautified by different other ornaments. We will say:
No one will neglect an assistant of Kaàsa in the heart!"
Jagannätha däsa says: "Will Rähu (the eclipse) give up the full
moon when he caught it?"
The sakhés call out: "Boatman! Boatman!" Hearing their call,
the enchanting boatman slowly brings His boat to the shore.
With slow gait, Çrématé and Her friends board the boat, casting
ecstatic glances here and there.
Suddenly the boatman Kåñëa stops Çrématé from boarding
the boat and says:

kohiche cikaëa kälä väsa parihari,

boisoho kiçoré, pära kori ei belä
néla vasana, kaöite paraho,
dekhiye kämpiche gä navéna nérada,
bharame pavana, tvaräya òubäbe lä
känura vacana,çuniye tokhona,
kapaöe kohice dhanitomära aìgera,
cikaëa varaëa, kemone lukäbe tumi
çuniyä e kothä, kohoye lalitä,
keho nä koriho gola käliyä varaëa,
chäpäbo ekhona, òhäli diyä ghana ghola
çuniyä nägara, hoiyä phäàphara,
madhura madhura häse kohe guru däsa,
hådaye ulläsa, sukhera säyare bhäse

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Cikaëa-Kälä (glossy complexioned Kåñëa) said: "Give up

Your dress (undress Yourself) and sit down, Kiçori (adolescent
girl). Now I will help You to cross the river. If You wear this
blue säré on Your waist, though, the wind will tremble all over
his body and quickly sink our ship, thinking it to be a fresh
monsoon cloud.
Hearing Känu’s words, Dhani (fortunate Rädhikä) falsely
said: "Your body has this glossy, black-bluish complexion. How
will You hide that one?"
Hearing this, Lalitä said: "Let nobody cause any confusion! I
will cover His black complexion now by pouring thick yoghurt
over Him!" Hearing this, Nägara (amorous hero Kåñëa) became
puzzled and began to smile sweetly."
Guru däsa says: "My heart floats in an ocean of bliss!"
Joking like that, Çrématé and Her girlfriends eagerly boarded
the boat, while waves of deep love played in Her heart. The
young boatman brought the boat to the middle of the Jähnavé,
whose bosom became illuminated by the sweet and wonderful
forms of the Divine Pair.
Jähnavé could not control Her urges of ecstasy now that she
got her most beloved Pair on her bosom, and became agitated
by high waves, which smashed up against the large and brilliant
boulders of Govardhana Hill. The billowing waves of ecstatic
Jähnavé gushed inside the boat, making Çrématé afraid.
The sakhés said: "Ohe incompetent steersman! Are You going
to kill us and ruin our wealth by making us drown in the middle
of the Gaìgä today, or what?"
The steersman didn’t notice anything; He was simply
absorbed in relishing the sweet feelings of restless-eyed
Çrématé. As the boat sank, Çrématé became terrified and with
eyes startled with fear, She tightly clasped Çyäma around the
neck.

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In this way, the sakhés and maïjarés relished the wonderful

sweetness of the union of the Divine Pair and Jähnavé’s desires
were fulfilled. Slowly her waves became more peaceful and the
boat sided to the shore. After feeding Çyämasundara the
yoghurt and the butter, everyone went back to their own places.
Holding the memory of this vision in his heart, Çrépäda
Raghunätha says:
"May Mänasa-Gaìgä, who enjoys the great sweetness of Çré-
Çré Rädhä-Kåñëa’s boating pastimes and whose waves are
pushing up Govardhana Hill’s brilliant boulders, protect me."
Çréla Rüpa Gosvämécaraëa also praised Çré Govardhana as such:

kaàsärätes tari vilasitairätaränaìga raìgair

äbhéréëäà praëayam abhitaù pätram unmélayantyäù
dhauta grävävalir amalinair mänasämartya sindhor
véci-vrätaiù prathayatu sadä çarma govardhano naù

(Stavamälä)

"The waves of the Mänasa-Gaìgä lake, where Çré Kåñëa

becomes a boatman and accepts fees for His boat services from
the gopés and which increases the love of the gopés, which
subdues Çré Kåñëa, wash the rocks of Govardhana Hill. May that
Govardhana Hill bestow all auspiciousness on us."

rädhä-kåñëera nau vihära, ujjvala rasera sära,

nitya bhoga koritechen yini
govardhana çilä-kule, abhinava jhalamale,
taraìgete ürdhvete cälani
sei to mänasa gaìgä, bhägyavaté antaraìgä,
rakñä korun pratiküla hoite
yugalera lélä-rasa, hoibe ki saravasa,
e lälasä jäge mora cite

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"May that fortunate Mänasa-Gaìgä, who always enjoys the

boating pastimes of Rädhä and Kåñëa, which is the essence of
the erotic mellow; whose waves push up the newly shimmering
boulders of Govardhana Hill, and who is very close to the
Divine Pair, protect me from all inauspiciousness. May the
flavours of the pastimes of the Divine Pair become everything
to me. This is the desire that awakens in my heart."

VERSE 65:

yeñäà kväpi ca mädhavo viharate snigdhair vayasyotkarais

tad-dhätu-drava-puïja-citritatarais tais taiù svayaà citritaù
kheläbhiù kila-pälanair api gaväà kuträpi narmotsavaiù
çré-rädhä-sahito guhäsu ramate tän çaila-varyän bhaje

yeñäà - whose; kväpi - anywhere; ca - and; mädhavaù - Kåñëa;

viharate - enjoys pastimes; snigdhaiù - with affectionate; vayasya -
friends; utkaraiù - with multitudes; tat - that; dhätu-drava - minerals;
puïja - abundance; citritataraiù - colourfully decorated; taiù - by
them; svayaà - Himself; citritaù - colourfully decorated; kheläbhiù -
with games; kila - certainly; pälanaiù - by herding; api - even; gaväà
- the cows; kuträpi - somewhere; narmotsavaiù - with festivals of
humour; çré rädhä sahitaù - with Çré Rädhä; guhäsu - in the caves;
ramate - enjoys; tän - him; çaila - mountain; varyän - the best; bhaje -
I worship.

I worship the best of mountains in Vraja, like

Govardhana, with whose colourful mineral pigments
Mädhava and His affectionate friends are decorated as
they herd the cows and where they play hide-and seek
and in whose caves Kåñëa makes love with Çré Rädhä.

~ 791 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises Vraja’s best mountains, like Govardhana.
In the previous verse, he has praised Mänasa-Gaìgä, and as
he does so he perceives the service Haridäsa-varya (the best of
Hari’s servants) Çré Giriräja renders to Çré Kåñëa, His friends
and His beloved. In this mood, he praises Çré Giriräja and other
mountains of Vraja.
Çré Giriräja is the abode where Çré Kåñëa freely plays with His
friends.

paripürëatamaù säkñät çré kåñëo bhagavän svayam;

asaìkhya brahmäëòa-patir golakeçaù parätparaù
asmin sthitaù sadä kréòäm arbhakaiù saha maithila;
karoti tasya mähätmyaà vaktuà nälaà caturmukhaù

(Garga Saàhitä)

Çré Närada said: "O Lord of Mithilä! Çré Kåñëa, the Original
and Complete Personality of Godhead, the maintainer of
innumerable universes and the Lord of Goloka, is situated on
this Govardhana Hill and always plays different games with the
cowherd boys there. Hence, even the four-faced Lord Brahmä
is unable to describe His glories!"
Before Çré Kåñëa comes to the base of the mount to herd His
cows with His friends, they first decorate their bodies with
Giriräja’s colourful mineral pigments.
Çrémad Rüpa Gosvämé has written:
çaçvad viçvälaìkaraëälaìkåtimedhyaiù premëä dhautair
dhätubhir uddépita-säno (Stavamälä)
"Çré Kåñëa, Who is Himself the ornamentation of this world,
is easily decorated by the mineral pigments that beautify the

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slopes of Govardhana Hill and that are sprinkled by love for

Him."
When the time for cowherding comes, Çré Kåñëa and His
friends love these colourful pigments, clothes and ornaments
made of leaves and flowers more than ornaments of jewels and
pearls.
phala prabäla stavaka sumanaù piccha dhätubhiù. käca
muktä maëi svarëa-bhüñitä apyabhüñayan (Bhäg. 10.12.4)
"Although the cowherd boys were already decorated by their
mothers with ornaments of glass, jewels, pearls and gold, they
still decorated their bodies with different kinds of fruits, leaves,
bunches of flowers, peacock feathers and colourful mineral
pigments when they came into the forest."
In this way, the cowherd boys also decorated Çré Kåñëa as
they liked with sylvan clothing and colourful mineral pigments,
let the cows graze in the large meadows on the slopes of Giriräja
and freely played games like ‘hide-and-seek’ with Çré Kåñëa.
Although Çré Kåñëa enjoys playing different free games with
His friends in this way, His mind remains fixed on Çré Rädhä.
In Çré Caitanya Caritämåta it is seen:
rätri-dina kuïja kréòä kore rädhä saìge; kaiçora boyos
saphala koilo kréòä-raìge
"Day and night He sports in the groves with Rädhä; in this
way He made His adolescence a success."
One may ask here: "If He plays with Çré Rädhä day and night,
then when will He find the time to play in the meadows with
His friends and time to perform loving pastimes with His
parents?"
Actually, Çré Kåñëa always thinks of Çré Rädhä as He performs
these other pastimes. Çré Rädhä, Who is endowed with the
mahäbhäva known as mädana, pervades Çré Kåñëa’s entire
awareness. From the first time He ever saw loving Çrématé

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Rädhäräëé in the preliminary stage of pürva-räga, Çré Kåñëa has

always been thinking of Her.

nayäna putalé rädhä mora; mana mäjhe rädhikä ujora

kñiti-tale dekhi rädhämaya; gaganeho rädhikä udoy
rädhämaya bhelo tribhuvana; tabe ämi koribo kemon
kothä sei rädhikä sundaré; nä dekhi’ dhairaja hoite näri
e yadunandana mane jäge; ki nä kore nava anuräge

(Pada Kalpataru)

"Rädhä is the apple of My eyes and Rädhikä is shining within

My mind. The surface of the earth is filled with Rädha and in
the sky Rädhikä also rises. The three worlds have become filled
with Rädhä, so what shall I do? Where is that Rädhikä-Sundaré?
I cannot remain calm if I don’t see Her. Thus Yadunandana
ponders: ‘What will He not do out of fresh passion?’"
Even though He may be intoxicated by playing with His
friends around Govardhana Hill, Çyäma is afflicted by the
heartache of separation from Çré Rädhä.
Meanwhile, one of Çrématé’s girlfriends or maidservants
keeps eager abhisärikä39 Çré Rädhikä in some cave of
Govardhana Hill and comes to search for Çyäma. Seeing Çyäma
engaged in playing with His friends, they give Him a hint in an
unnoticed way, telling him that Çré Rädhä has come to meet
Him.
Çyämasundara then leaves His friends on the pretext of
admiring the natural beauty of the mount and goes along with
the sakhés to meet Çré Rädha and perform different amorous
pastimes with Her in a hidden, solitary cave of Giriräja.

39 A girl on a love-journey.

~ 794 ~
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Çré Raghunätha says: "I worship these kings of mountains,

like Govardhana, that are the sole abodes of Çré-Çré Rädhä-
Mädhava’s pastimes."
In other words, "I worship Çré Çré Giriräja and other
mountains, so that I can witness such intimate pastimes of Çré-
Çré Rädhä-Mädhava there and be blessed by rendering services
to this Playful Pair, such as providing Them scented water and
betel leaves and fanning Them."

yära dhätu drava puïje, vicitrita hoiyä aìge,

snigdha yoto kåñëa sakhä-gaëe
yära gairika drava guëe, nija sama sakhä-gaëe
säjäyeche madana mohana
vicitrita kalevare,sakhä saìge khelä kore,
gocäraëa korite korite.
bhaji sei çaila çreñöha, yära guhäya kåñëa preñöha
vihariche çré rädhä sahite

" I worship the best of Vraja’s mountains, in whose caves

Kåñëa enjoys with His beloved Rädhä and whose colourful,
mineral pigments are used by Kåñëa’s affectionate friends to
decorate their own bodies and with which these friends, who
are considered on an equal level, also decorate Madana
Mohana before they all go along herding the cows with
picturesquely decorated bodies."

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VERSE 66:

sphéte yatra sarit-sarovara-kule gäù pälayan nirvåte

gréñme väri-vihära-keli-nivahair gopendra-vidyätmajaù
prétyä siïcati mugdha-mitra-nikarän harñeëa mugdhaù svayaà
käìkñan svéya-jayaà jayärthina imän nityaà tad etad bhaje

sphéte - large; yatra - where; sarit - rivulet; sarovare kule - in the

lakes; gäù - cows; pälayan - herding; nirvåtaù - bliss; gréñme - in the
summer; väri - water; vihära - pastimes; keli nivahaiù - through
pastimes; gopendra - the king of cowherds; divya - divine; ätmajaù -
son; prétyä - with love; siïcati - splashes; mugdha - charming; mitra-
nikarän - friends; harñeëa - with joy; mugdha - bewildered; svayaà -
personally; käìkñan - desiring; svéya - own; jayaà - victory; jayärthina
- by those desiring victory; imän - this; nityaà - eternally; tat - that;
etat - this; bhaje - I worship.

I always worship all the rivers and lakes of Vraja, in

whose waters Kåñëa plays with His charming friends in
the summertime by lovingly splashing them with water.
There He is eager to defeat these friends who all also
desire victory for themselves and with whom He was
blissfully herding the cows.

Stavämåta Kaëä Vyäkhyä: Now Çrépäda Raghunätha

praises the lakes and rivers of Vraja, like Yamunä and Mänasa
Gaìgä, on whose banks Çré Kåñëa performs His sweet
cowherding-pastimes with His friends.

nija sama sakhä saìge, gogaëa cäraëa raìge,

våndävane svacchanda vihära.

~ 796 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

yära veëu-dhvani çuni, sthävara jaìgama präëé,

pulaka kampa açru bohe dhära
(Caitanya Caritämåta)

"Kåñëa freely plays in Våndävana with His equal friends with

whom He enjoys herding the cows. When they hear His flute
song, the mobile and immobile beings shed streams of tears,
shiver and get goose pimples of ecstasy."
Although there is eternal spring in Çré Kåñëa’s playground
Våndävana, since there is no influence of material time, still, to
nourish the flavours of these transcendental pastimes, seasons
like summer and the monsoon appear.
In the summer-season, Çré Kåñëa performs His pastime of
herding the cows, making the cows drink the water of the rivers
and lakes, and freely playing in these waters with His friends.

itas tataù saïcaratér gaväléù sva veëu-nädair atha saìkalayya

jagäma täù päyayituà vayasyaiù saïcälayan mänasa jähnavéà sa
päyayitvä jalaà gästäù çétaà svädu sunirmalam
svayaà gopäù papuù sasnur vijahraù salile ciram

(Govinda Lélämåta 6.36-37)

"Kåñëa gathered His cows who were wandering here and

there with the sound of His flute and brought them to the
Mänasa Gaìgä-lake with the cowherd boys to make them drink.
Then he made all the cows and cowherd boys drink the nice
cool and clear water. He Himself also drank and spent a lot of
time bathing and playing in the water."
In his Båhad Bhägavatämåta, Çrépäda Sanätana Gosvämé
gives a heartrending description of how Çré Kåñëa and His
cowherd boyfriends desire to defeat each other during their
water sports in Çré Yamunä:

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parasparaà värñabhiñiïcataù sakhén;

kadäcid utkñipya jaläni bhaïjayet;
kadäpi tair eva vinoda kovido;
vilambhito bhaìgabharaà jaharña saù
kéläla vädyäni çubhäni säkaà
tair vädayan çré yamunä pravähe;
sroto’nuloma-pratilomato’sau
santära léläm akarod viciträm
kadäpi kåñëä-jala madhyato nijaà
vapuù sa nihnutya saroja känane;
mukhaà ca vinyasya kutühalé sthito,
yathä na kenäpi bhavet sa lakñitaù
tatas tad eke kñaëa jévanäs te;
na taà samanviñya yadälabhanta;
tadä mahärtäù suhådo rudanto
vicrukuçur vyagra dhiyaù sughoram
tato hasan padma vanäd viniùsåtaù
praharña püreëa vikäsitekñaëaiù;
sakürdanas taiù purato’bhisäribhiù
saìgamyamäno vijahära kautuké
måëäla-jälena manorameëa,
viracya härän jala puñpa-jätaiù;
sakhén alaìkåtya samuttatära jalät
samaà taiù sa ca bhüñitas taiù

(Båhad Bhägavatämåta 2.7.46-51)

"As Kåñëa and His friends were splashing each other with
water, Kåñëa sometimes defeated His friends and sometimes
the boys defeated Vinoda Kovida (Kåñëa, Who is expert in
having fun) by splashing Him with water to His delight.
Sometimes Çré Kåñëa and His friends played sweet music on the
water, sometimes they swam along with the stream of the
Yamunä and sometimes they swam against the stream.

~ 798 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Sometimes Kåñëa played a joke on the boys by concealing His

Çyäma-body in the blue Yamunä-water and hiding His face in a
cluster of blue lotus flowers, so that nobody could distinguish
Him anymore. The boys then began to search for Him, Whose
darçana is their very lives.When they could not find Him, they
began to weep loudly in great anguish.
Hearing their weeping, Çré Kåñëa, the Joker, laughed and
came out of the lotus cluster. Seeing Him back, the suhåt-
sakhäs (dear most friends) began to run and jump around in
front of Him. After this Çré Kåñëa enjoyed different water sports
with them.
He strung wonderful garlands of water lotuses on strings of
lotus stems and decorated His friends with them, and His
friends reciprocated by decorating Him likewise. Finally they
all came out of the water onto the shore."
Çré Hari plays such competitive water sports with His friends
in Rädhäkuëòa, Çyämakuëòa, Pävana-Sarovara, Kusuma-
Sarovara and other large lakes.
In this way, Çrépäda Däsa Gosvämé reveals these endlessly
sweet transcendental pastimes, calling Çré Kåñëa gopendra-
divyätmaja, the divine son of the cowherd king.
Çré Raghunätha says: "I always worship all these lakes and
rivers!"

sarit sarasé küle, nitya gocäraëa käle,

rädhäkuëòa kälindéra jale
se gopendra-divyätmaja, mürtimanta manasija,
jala keli kore gréñma-käle

"The divine son of the cowherd king, Who is Cupid in His

very own person, always sports in the waters of Rädhäkuëòa
and Yamunä when He herds His cows there in the summer."

~ 799 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

kréòä-rase preme matta, nija priya sakhä-yütha,

nitya yärä jalakeli kore.
govinda kautuka bhore, jayäkäìkñé antare,
jala siïce tädera upore

"Govinda eternally plays in the water with His dearmost

friends, intoxicated by the flavours of loving games He plays
with them. Desiring victory in these sports, Govinda sprinkles
them with water."

jayärthé vayasya-gaëa, siïce jala anukñaëa,

sadä se sarit sarovare.
bhajana koribo ämi, hoiyä tära anugämé,
e väsanä jägaye antare

"His friends, who also desire victory, constantly splash Him

with water. I will worship these lakes and rivers and will
become their follower. This desire has awoken in my heart."

VERSE 67:

yeñäà kacchapikä lasan-muralikä-nädena harñotkaraiù

srastärdhas tåëa-guccha eña nitaräà vaktreñu saàstambhate
sakhyenäpi tayoù paraà parivåtä rädhä-baka-dveñiëo-
ste hådyä måga-yüthapäù pratidinaà mäà toñayantu sphuöam

yeñäà - whose; kacchapikä - a kind of Véëä; lasat - beautiful;

muralikä - the flute; nädena - with the sound; harña - joy; utkaraiù -
by an abundance; srasta - fallen; arddhaù - half; tåëa - grass; guccha -
bunch; eña - here; nitaräà - always; vaktreñu - in the faces;
saàsthambhate - stunned; sakhyena - with friendship; api - even;

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

tayoù - of both; paraà - greatest; parivåtä - surrounded; rädhä-

bakadveñiëaù - Rädhä and Kåñëa; te - they; hådyä - loving; måga -
deer; yüthapäù - group-leaders; prati - each; dinaà - day; mäà - me;
toñayantu - may delight; sphuöam - clearly.

When they hear Çré Rädhikä playing Her Kacchapé-

Véëä and Çré Kåñëa playing His beautiful Muralikä-flute,
the deer become ecstatic and bunches of grass fall
halfway out of their mouths before they become stunned.
May these charming best of deer, who then surround Çré-
Çré Rädhä and Mädhava in a mood of friendship, delight
me.

Stavämåta Kaëä Vyäkhyä: In this verse, the deer like the

Kåñëa-säras are praised. Even the deer in Vraja, the loving
playground of Çré-Çré Rädhä-Kåñëa, are most blessed and
praiseworthy.
How can there by any doubt about this when even Lord
Brahmä and Uddhava are amongst those great souls who yearn
to take birth here, even as immobile creatures as grass and
bushes?
In Çrémad Bhägavata, we can find the fortune of Våndävana’s
deer and does being praised by the pürva-räga-vaté
Vrajasundarés (the gopés who had just fallen in love with Kåñëa):

dhanyäù sma müòha-matayo’pi hariëya etä

yä nandanandanam upätta vicitra veñam
äkarëya veëuraëitaà saha kåñëa-säräù
püjäà dadhur viracitäà praëayävalokaiù

(Çrémad Bhägavata 10.21.11)

~ 801 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The purport of this verse is that one Vrajasundaré once told

the other Vraja-devés: "Ohe Sakhés! Blessed are the does of
Våndävana! There is no comparison to their love! They are born
as animals and they have no intelligence whatsoever. They
cannot distinguish right from wrong, but their hearts are filled
with love. They love this beautiful Çyäma-form even more than
their life-airs! As soon as He enters into the woods, they come
running. What to speak of when He starts playing His flute!
When they hear His flute they come running even from afar
and surround Him on all sides, taking their husbands, the
Kåñëa-sära-bucks, along with them.
In this way, both husband and wife are blessed by seeing
Kåñëa. Just as a guest is heartily welcomed and lovingly given
entry into the house when he comes to the door of a gåhastha,
similarly, when the beloved guest Çré Govinda comes to the gate
of the does’ abode, they heartily welcome Him and offer Him
love-arghya (water to wash the hands) with their restless eyes.
They cannot speak but their heart’s love is expressed through
the eyes. Blessed are the lives of these does! They know very
well how to worship the god of love (Kåñëa). And blessed are
their husbands too, for they do not obstruct their service to
Kåñëa, but act in a favourable way. They are justly called Kåñëa-
sära40!
We are unfortunate girls, for although we attained gopé-
bodies in Våndävana, we could not worship Gopénätha. It was
better if we had attained births as does!"
Çrépäda Raghunätha is Çré Rädhäräëé’s maidservant, so
he/she knows how fortunate the does of Våndävana are!

40Kåñëa-sära means: "Kåñëa is the essence", and that is what the

bucks feel. Ed.

~ 802 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Once, Çrépäda Raghunätha is absorbed in the taste of

bhajana on the bank of Rädhäkuëòa, when he suddenly
perceives a honey-sweet pastime of Çré Çré Rädhä-Mädhava.
Çré Çré Rädhä-Giridhäré are seated on a jeweled platform
under a wish yielding tree, illuminating the bank of the kuëòa
with their golden and bluish splendor.
There are no sakhés around, but Çré Raghunätha, as an
antaraìgä sevädhikäriëé kiìkaré (a maidservant who is eligible
to render intimate services) is fanning the Divine Pair, Who are
absorbed in different rasika conversations.
Suddenly Kåñëa takes His enchanting flute to His lips and
starts playing it, while Çré Rädhäräëé picks up Her Kacchapé-
Véëä and twangs its strings.
The mobile and immobile beings are enchanted by these
charming tunes. The sweetness revealed by Çrématé’s Véëä-
playing stifles even the sweetness of Çré Kåñëa’s flute-playing.
Seeing this, the grazing deer and does take their bunches of
grass along in their mouths and come to surround Çyäma and
Sväminé as if they are bewitched by a mantra.
The bunches of grass fall halfway out of their mouths, but
remain stuck there. What sweet feelings are revealed in their
eyes! They are just like the Divine Pair’s dearmost girlfriends,
the priya-narma-sakhés.
Their hearts are filled with the sweetness of the flute and the
Véëä. With their eyes, they offer flowers of love to the lotus feet
of Those, whose sweetness they are so attracted to.
Remembering his vision of that day and taking that
remembrance in his heart, Çré Raghunätha says:
"May those charming best of deer always delight me!"
In other words, "May I relish the enchanting sweetness of
Çyäma and Sväminé and attain Their service together with
them, this is my prayer!"

~ 803 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

rädhä-kare çobhe yini, se kacchapé véëä dhvani,

ära kåñëa muraléra täne.
çravaëete kåñëa sära, mantra mugdha bhäva yära,
preme stabdha hoy toto-kñaëe

"When the Kåñëa-sära-deer hear the sound of the Kacchapé-

Véëä, which looks so beautiful in Rädhä’s hands, and the sound
of Kåñëa’s Muralé-flute, they become stunned of ecstatic love as
if they are bewitched by a mantra."

arddha guccha tåëa mukhe, eka diöhe ceye thäke,

avicala däòäye royeche
rädhä-kåñëe sakhya-bhäve, antarera anuräge,
citravat yeno viräjiche

"Half-chewed bunches of grass hang in their mouths and

they stand there staring, motionless like pictures, their hearts
filled with passionate fraternal love for Rädhä and Kåñëa."

kåñëa anurägé yoto, sei mågapati yütha,

ei bhikñä mäge akiïcane
tähädera bhäva-räji, kåpäya arpiyä äji,
santuñöa koruna anukñaëe

"I humbly beg this alm from these best of deer, who are so
deeply in love with Kåñëa: May they give me the treasure of
their ecstatic love today and thus delight me at every moment."

~ 804 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 68:

guïjad-bhåìga-kulena juñöa-kusumaiù saàlabdha-maïju-çriyäà

kuïjänäà nikareñu yeñu ramate saurabhya-vistäriëäù
udyat-käma-taraìga-raìgita-manas tan-navya-yünor yugaà
teñäà viståta-keça-päça-nikaraiù kuryäm aho märjanam

guïjad - humming; bhåìga - bees; kulena - by swarms; juñöa -

served; kusumaiù - with flowers; saàlabdha - attained; maïju-çriyäà
- loveliness; kuïjänäà - of the groves; nikareñu - in the groups; yeñu -
in which; ramate - enjoying; saurabhya - fragrance; vistäriëäm -
extended; udyat - raised; käma - lust; taraìga - waves; raìgita -
revelled; manaù - the mind; tad - that; navya yünoù - young; yugaà -
couple; teñäà - of them; viståta - extended; keça-päça-nikaraiù - with
the hairs; kuryämaho - I will do; märjanam - sweep.

In the fragrant arbours of Vraja, which are made very

lovely by the flowers that are served (enjoyed) by swarms
of sweetly humming bees, the young pair Çré-Çré Rädhä-
Mädhava make love, Their hearts delighted by the
billowing waves of Cupid. May I sweep these groves with
my long and opened hair.

Stavämåta Kaëä Vyäkhyä: In this verse, Çré Raghunätha

praises the sweet nikuïjas that are the confidential playgrounds
for Çré-Çré Rädhä-Mädhava’s erotic pastimes.
For the sake of nourishing the erotic pastimes of the Yugala
Kiçora, there are always beautiful and enchanting arbour-
cottages (nikuïjas), surrounded by flowerful trees and vines in
the transcendental playground Çré Våndävana. The enchanting
natural beauty of these nikuïjas makes the opulent beauty of
jeweled temples insignificant. The nikuïjas are beautified by

~ 805 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

various kinds of flowers and in each nikunja there are swarms

of humming bees.
The sylvan goddesses have decorated these kuïja-cottages
with ecstatic pictures, depicting different sweet pastimes such
as pürva-räga.
In each kuïja, there are jeweled beds made of stemless
flowers like jasmine and the gates are decorated with erotic
pictures made of ground vermilion. The pictures are agitating
and the vermilion too.
Swarms of humming bees serve as gatekeepers for the floral
gates and will not allow any unauthorised trespasser in.
Their humming, which sounds like war drums, make the
Rasika-Pair mad during the erotic battle. These nikuïjas are
always served by the six seasons and time is always standing by
to serve the transcendental pastimes.
The sky, the air, the moon and the sun - they are all servants
of these pastimes, who show their activities whenever it suits or
supports them.
In this way, there is no comparison to the sweetness of Çré-
Çré Rädhä-Mädhava’s nikuïjas, which are endowed with
different ingredients of natural beauty.
Experienced devotees see all this with the eyes of love.
In these nikuïjas, which are scented by various blooming
flowers, the Nava Kiçora Çré-Çré Rädhä-Mädhava perform Their
wonderful pastimes, Their hearts billowing on the aggregate of
Cupid’s waves.

tat saundaryaà kim api kalayat sannaväëé maranda-

syandaiù sändra prasåmara mahä candrikäsyäravinde;
sarväìgeñu prakaöa pulakänaìga vaivaçya lolad
gaura çyämäìgakamavirahaà yatra bhäti dvidhäm
yatränyonya praëaya sarasäveça pürëäyitäìgaà

~ 806 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

häsaà häsaà rucira kalayänyonya saìghaööitäìgam;

bäraà bäraà surasa samarotsäha sannaddha mürti-
jyotir dvandvaà viçati sahasä maïju kuïjäjireñu

(Çré Våndävana Mahimämåtam 6.72-73)

"A golden and bluish dual form, which becomes restless of

erotic absorption and which gets goose bumps on all of Their
limbs when They behold the indescribable beauty of Each
other’s lotus faces, which are like widely diffused big moon
beams and Their exchange of stuttering words, which is like a
trickling stream of honey, is eternally present in Våndävana.
This is where they fill Each other’s limbs with Each other’s
rasika-absorption of love, laughingly embrace Each other
during enchanting artistic pastimes and suddenly enter into the
lovely kuïja-yard time and again, decorated with enthusiasm to
fight luscious erotic battles."
In all of these kuïjas, the sakhés and maïjarés are blessed by
seeing the rasika-erotic pastimes of Çré-Çré Rädhä-Mädhava
and by attaining the extraordinary fortune of Their devotional
service.

veëé-cüòä tilaka racanair gandha tämbüla mälyair

divyaiù sükñmojjvala vara paöair divya divyänna pänaiù
samyak samvéjana mådu padämbhoja samvähanädyaiù
sakhyo rädhä muralédharaëau yan nikuïje bhajanti
käçcit kuïjän niravadhi pariñkurvate çré vibhedair
granthatyanyä vividha kusumair divya mälyädikäni
käçcid yuktyä vidadhati mudä divya gandha prakärän
käçcit kuïcantyati varapaöaà yatra rädhä sudäsyaù

(Våndävana Mahimämåtam 6.74-75)

~ 807 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The sakhés serve Rädhä and Muralédhara by making Their

braids, crowns and tilaka, offering Them perfumes, betel leaves
and garlands, dressing Them in divine, fine and brilliant
clothes, serving Them divine drinks and dishes, fanning Them
and gently massaging Their feet.
Some of the sakhés always cleanse the kuïjas, some are
always making flower garlands, dividing them according to
beauty, some are blissfully offering reasonable advice and
prepare perfumes and so on, and others again are folding very
beautiful silken garments."
Çrépäda Raghunätha is Rädhä’s dear maidservant and a
respectful maidservant, so he prays that he/she may sweep the
kuïja of her mistress with her long, unravelled hair.

alikula guïjarita kusuma nikare;

parama surabhi ye sab kuïjera bhitore
ähä! sei suvikhyäta navéna yugala;
madana taraìgäveçe ho’ye suvihvala
unmatta hådaye nitya korena vihära;
se sakala kuïja ämi harañe apära
nija dérgha keça päçe koribo märjana;
e väsanä mone mora jäge anukñaëa

"Ähä! May I most blissfully sweep the most fragrant kuïjas,

where the bees are humming around the flowers, where the
famous Adolescent Couple is overwhelmed by the waves of
Cupid and where They enjoy with intoxicated hearts, with my
long hair. This aspiration constantly awakens within my heart."

~ 808 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 69:

yeñäà cäru taleñu çéta-niviòa-cchäyeñu rätrindivaà

puñpäëäà vigalat-paräga-vilasat-talpeñu kÿptäçrayam
prétyä snigdha-madhu-vratair madhu-kaëaiù saàsevitaà tan navaà
yünor yugmataraà mudä viharate te päntu mäà bhü-ruhäm

yeñäà - whose; cäru - beautiful; taleñu - on the bases; çéta - cool;

niviòa - deep; cchäyeñu - in the shades; rätrim - night; divam - day;
puñpäëäà - of the flowers; vigalat - falling; paräga - pollen; vilasat -
shining; talpeñu - on the beds; kÿåpta - made; äçrayam - shelter; prétyä
- with love; snigdha - restless; madhu-vrataiù - by bumblebees;
madhu - honey; kaëaiù - by drops; saàsevitaà - served; tad - that;
navaà - young; yünoù - youngsters; yugmataraà - couple; mudä -
jubilantly; viharate - enjoys; te - they; päntu - may protect; mäà - me;
bhüruhäù - the trees.

May the trees of Vraja, under whose deeply shaded,

cool and beautiful bases the Youthful Couple, Çré Çré
Rädhä-Kåñëa, blissfully enjoy love-sports day and night
on a bed of flowers, beautified by flower pollen and
drops of honey, which are eagerly served by restless
swarms of humming bees, protect me.

Stavämåta Kaëä Vyäkhyä: After describing the sweet play

groves that are made of trees and vines, Çrépäda Raghunätha
now praises the trees and vines separately in the following two
verses.
In this verse he praises the trees. All the trees that are
standing in Våndaväna, the playforest of Çré-Çré Rädhä-
Mädhava, are transcendental playmates of Them.

~ 809 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

drumäç ca kalpa pürvä ye nänämoda vidhäyakäù.

våndävanästhäs tän viddhi balabhadräàça sambhavän (Kåñëa
Yämala Tantra)
"The wishyielding trees in Våndävana give various kinds of
transcendental happiness, and they are all (viçuddha
sattvamaya) expansions of Lord Baladeva."
Therefore there is not even the slightest transformation of
matter in them -

kecit péyüña särottama pariëatayaù kecana kñéra särair

divyaiù sannirmitäù ke’pyatula mada-kåtäm äsavänäà ghanäìgäù
kecit saitopaläù ke’pyati himakarakäù kalpa rüpä iti çré
våndäraëye drumendrä dadhati bahuvidhä rädhikä kåñëa tuñöyai

(Våndävana Mahimämåta 10.77)

"For the satisfaction of Rädhikä and Kåñëa the trees of

Våndävana have taken many different forms: some of them are
made of the crystallisation of the essence of nectar, some of
them are made very beautifully from the essence of divine milk,
some of them bear the bodies of incomparibly intoxicating
condensed nectar, some of them are like crystal and some of
them are wearing camphor-like, bright and white dresses."
In Çré Båhad Bhägavatämåta (2.5.255) it is seen -

yasyaika våkño’pi nijena kenäcid dravyeëa kämäàs

tanute’rthino’khilän
tathäpi tat tan na sadä prakäçayed aiçvaryam éçaù svavihära
vighnataù

"Although all trees in Vraja, including their leaves and

flowers, are able to give anything to the petitioner and thus

~ 810 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

fulfill all his desires, still they do not always display this prowess
and opulence, afraid that it will disturb the enjoyments of their
Lord. Sometimes, when it suits the Lord’s pastimes, they may
manifest such prowess!"
Çré-Çré Rädhä-Kåñëa’s service is the highest accomplishment
for the trees of Våndävana. After Çré Kåñëa disappeared from
the Räsa-lélä, the Vraja-devés inquired from Våndävana’s trees
about Him -

cüta priyäla panasäsana kovidära

jambvarka bilva bakulämra kadamba-népäù
ye’nye parärtha-bhavakä yamunopaküläù
çaàsantu kåñëa-padavéà rahitätmanäà naù

(Bhägavata 10.30.9)

"O Cüta-, Priyäla-, Panasa-, Asana-, Kovidära-, Jambu-,

Arka-, Bilva-, Bakula-, mango-, Kadamba-, Népa- and other
trees that are standing on the bank of the Yamunä for the
welfare of others! O coconut- and betel-trees! Please show
these empty-hearted Vraja-girls the way to attain Kåñëa!"
Some explain the word parärtha-bhavakä as follows:
parä ca paraç ca parau çré rädhä-kåñëau tayor arthe tayoù
sevärthaà bhavaù utpattir yeñäà te parärtha-bhavakäù
"para means the Original Personality of Godhead, Vrajendra-
Nandana, and parä means the Supreme Goddess Çré Rädhä -
the auspicious advent of Çré Våndävana’s trees took place for the
sake of Their service".
Hence Çrépäda Raghunätha says: "May the trees of Vraja,
under whose bases, which are densely shaded and cooled by
thick foliage, Çré Çré Rädhä-Kåñëa, the Youthful Couple,
blissfully enjoy love-sports day and night on a bed of flowers,

~ 811 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

beautified by flower pollen and drops of honey, which are

eagerly served by restless swarms of thirstily humming bees,
intoxicated by their own fragrance, protect me".
Virahé Çrépäda Raghunätha yearns for the grace of these
trees, so that he can behold the honey-sweet pastimes of the
playful Çré-Çré Yugala Kiçora and engage in Their service.

ye tarura çétala chäya, suvicitra çobhä päya,

vigalita paräga çayyäya
bhåìga madhu kaëä lobhe, dale dale anuräge,
paòiteche yähädera gäya
puñpa häsya vikasita, gandhe dik ämodita,
sadä kore lélä uddépane
navéna kiçora dvaya, håñöa-citte atiçaya
sukhe vihariche rätri dine
sei våkña parivära, rakñä koru bära bära,
våndävane yähära janama
yoto muni åñi-vare, våkña hoiyä sevä kore
kåñëa lélä kore daraçana

"May the trees that took birth in Våndävana, in whose cool

shades the young adolescent Couple looks wonderfully
beautiful as They enjoy with jubilant hearts day and night on a
bed of flowers, covered by flower pollen that have fallen from
them (the trees), on whose bodies (trunks) swarms of bees
greedy for drops of honey, passionately land, whose flowers
smile and constantly give the inspiration for amorous pastimes
by filling all the directions with their fragrance, and who are
actually all great sages and saints who have taken birth as trees
to witness Kåñëa’s pastimes, protect me again and again."

~ 812 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 70:

gändharvä mura-vairiëoù praëayiëoù puñpäëi saïcinvatoù

svairaà smera-sakhé-kulena våtayor éñat-smitena dvayoù
dåñövä keli-kalià tayor nava-navaà häsyena puñpa-cchalaiù
kämaà yä vilasanti täù kila latäù sevyäù paraà premabhiù

gändharvä - Rädhä; muravairiëaù - of Kåñëa; praëayiëaù -

loving; puñpäëi - of flowers; saàcinvataù - picking; svairaà -
freely; smera - smiling; sakhé-kulena - by the girlfriends;
våtayoù - surrounded; éñat - slightly; smitena - by smiling;
dvayoù - of the pair; dåñövä - having seen; keli - play; kalià -
quarrel; tayoù - of the two; nava navaà - ever-fresh; häsyena -
by smiling; puñpa - flower; cchalaiù - on the pretext; kämaà -
sufficiently; yä - who; vilasanti - shine; täù - they; kila -
certainly; latäù - vines; sevyäù - to be served; paraà - great;
premabhiù - with love.

I lovingly serve the vines of Çré Våndävana, whose

flowers are picked by the Loving Pair, Çré-Çré Rädhä-
Mädhava, surrounded by Their sweetly smiling
girlfriends, and who smile through their flowers when
they see the ever-fresh loving quarrels of the Divine Pair
and Their girlfriends.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises the vines of Çré Våndävana, who should be
considered just as glorious as Çré Våndävana’s trees.
Çréla Prabodhänanda Sarasvatépäda has written in Våndävana
Mahimämåtam (5.57):

~ 813 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

etä vallé-vitataya uru sneha viklinna cittäù çrémad våndävana bhuvi

mahäbhütayor mätå-bhütäù
äçréyante hari hari bahir vastu buddhià vidhüya yair dhémadbhiù
satatam iha va’mütra vä te kåtärthäù

"Hari Hari! Any intelligent person who always takes shelter

of these greatly opulent vines of Çré Våndävana-bhuvi, whose
hearts melt of affection due to their motherly nature, giving up
all external material conceptions of them, is blessed both in this
world and in the next."
Çré Rädhä considers these vines to be Her own:

yä rädhäyä varatanu naöetyukti mätreëa nåtyed gäyetyuktvä

madhukara rutair vijïa-gänaà tanoti
krandetyuktvä visåjati madhütphullitä syäddhaseti proktäçliñya
drumam iti girä sasvaje ghåñöa-gucchä

(Våndävana Mahimämåtam 5.37)

"As soon as Çré Rädhä says: ‘O beautiful vines! Dance!’, they

will dance and when She says: ‘Sing!’, their humming bees will
sing an intoxicating song. When She says: ‘Weep!’, they will
shed tears of honey, when She says: ‘Laugh!’, they will make
their flowers blossom, and when She says: ‘Embrace the trees!’,
they will jubilantly embrace the trees with their sprouts."
In this way, the vines of Vraja increase Premamayé Çré
Rädhäräëé’s love for Çré Kåñëa by giving Her many amorous
incitements.

navéna kalikodgatià kusuma häsa-saàçobhinéà nava stavaka

maëòitäà nava maranda dhäräà latäm

~ 814 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

tamäla-taru-saìgatäà samavalokya våndävane patiñëum ati

vihvaläm adhåta käpi me sväminém

(Våndävana Mahimämåtam 2.84)

"Seeing a fresh vine embracing a Tamäla-tree in Çré

Våndävana, growing fresh buds, beautified by smiling flowers,
decorated with fresh sprouts and exuding a trickling stream of
fresh honey, my mistress faints and one of Her sakhés holds Her
up."
Taking the remembrance of a honey-sweet pastime within
his heart, Çré Raghunätha praises the vines of Våndävana in this
verse.
One day, Çrépäda Raghunätha is absorbed in bhajana on the
bank of Çré Rädhäkuëòa, when he has a transcendental vision:
Çrématé and Her girlfriends are picking flowers in a garden near
the bank of Çré Rädhäkuëòa. Suddenly Çré Kåñëa comes there,
dressed as a gardener.

mädhavas täà tadälokayan rädhikäà ballabé-vargataù sad guëenädhikäm

keyam udbädhate mad vanaà rägatas türëam ityullapan phulladhérägataù

(Stavamälä)

Seeing the crown jewel of young gopés, Çré Rädhikä, picking

flowers, Mädhava said: "Who are You, making a mess of My
nikuïja-vana?", and quickly came up to Her. Çrématé covered
Her whole body with Her garments, took some distance, smiled
and said, while starting to pick flowers from another vine:

sadätra cinumaù prasünamajane vayaà hi niratäù suräbhibhajane

na ko’pi kurute niñedha vacanaà kim adya tanuñe pragalbha vacanam

~ 815 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

praséda kusumaà vicitya sarasä prayämi saraséruhäkña tarasä

kriyädya mahaté mamästi bhavane vilambam adhikaà tanuñva na vane

(Stavamälä)

"Every day we come to this solitary forest to pick flowers for

our worship of the gods and no one has prohibited us from this
until now! Why are You speaking such impudent words to us
today? O Lotus-eyed One! Be pleased with Me! Excuse Me!
We don’t know how to speak such bold words as You! I have
many duties to perform at home, so I have to return home
quickly after picking flowers. Let Me go without delay!"
Hearing this, Çré Kåñëa replied:

niyuktaù kñiténdreëa tenäsmi kämaà vanaà pälayämi krameëäbhirämam

janaù çirëam apyuddhared yo dalärddhaà harämyambaraà tasya vittena särdham
parijïätam adya prasünälim etäà lunéñe tvam evaà prabälaiù sametäm
dhåtäsau mayä käïcana çreëi gauri praviñöäsi gehaà kathaà puñpa cauri

(Stavamälä)

"I have been engaged by king Cupid in protecting this lovely

garden since long. If someone even takes a brown, dried-up leaf
from any tree in this garden, I will take all of his/her garments
and ornaments away. O golden beauty! O flower thief! Today I
learned that You have picked the flowers and fresh leaves from
this garden. Today I have caught You! How will You go home
now?"
In this way, the Divine Pair are having so much fun with
Their girlfriends. When the vines witness these ever-fresh
playful quarrels, they smile through their flowers.
Çré Raghunätha says: "I lovingly serve these vines of
Våndävana, which always relish these sweet pastimes of the
Divine Pair!"

~ 816 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

supraëayé rädhä-kåñëa kréòämoda raìge;

mådu häsya mukhé priya sakhédera saìge
svacchande häsimäkhä madhura änane;
nirata hoile yädera kusuma cayane
prema raìgé yugalera niyata nütana;
keli kalaha lélä koriyä darçana
puñpa vikäçera chale häsyera viläsa;
manohara rüpe yärä koriche prakäça
se sakala latikä e vrajera mäjhäre;
ekänta sevana yogya préti sahakäre

"I lovingly serve all the vines of Vraja, which show their
enchanting smiles through their flowers, and which always
witness the ever-fresh, playful quarrel-pastimes of the loving
Divine Pair, Who are always engaged in freely picking their
flowers with sweet smiles on Their faces, in the company of
Their slightly smiling girlfriends.

VERSE 71:

paricaya-rasa-magnäù kämam ärät tayor ye

madhuratara-rutenolläsam ulläsayanti
vraja-bhuvi nava-yünoù supriyäù pakñiëas te
vidadhatu mama saukhyaà sphäram älokanena

paricaya - acquaintance41; rasa - flavours; magnäù - immersed in;

kämam - as desired; ärät - from nearby; tayoù - of the two; ye - who;

41paricaya so'yaà kåñëo yo'smän ähärädinä pälayati vyädhädibhyo

rakñati cetyäkäraù sa eva raso-jalaà tatra magnäù (Sanskrit
Commentator Baìgabihäré Vidyälaìkära) "They are acquainted to

~ 817 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

madhuratara - sweeter; rutena - by singing; ulläsam - joy; ulläsayanti

- manifest (v); vrajabhuvi - Vraja-bhümi; nava - youthful; yünoù - the
couple; supriyäù - beloved; pakñiëa - birds; te - they; vidadhatu - may
they accomplish; mama - my; saukhyaà - happiness; sphäram -
greatly; älokanena - by faithfully looking.

May the birds of Vraja, who are so dear to Çré-Çré

Rädhä-Kåñëa, who are very well acquainted with Them
and who increase Their happiness with their sweet
singing, delight me with their merciful glance.

Stavämåta Kaëä Vyäkhyä: In this verse, Çré Raghunätha

praises Vraja’s birds, who are very dear to Çré-Çré Rädhä-Kåñëa.
Çrépäda Çuka Muni mentioned, that the birds of Våndävana
are all sages. In the words of the Vrajadevés, who were endowed
with pürva räga (first love), he said:

präyo batämba vihagä munayo vane’smin

kåñëekñitaà tad uditaà kala veëu gétam
äruhya ye drumabhujän rucira prabälän
çånvantyamélita dåço vigatänya väcaù

(Çrémad Bhägavata 10.21.14)

The purport of this verse is that one gopa-sundaré told the

other – “O mother!42 Why do Våndävana’s birds love Kåñëa so
much? Although they live in the woods and fly from branch to

Kåñëa in the following way: "He is that Kåñëa who feeds us and who
protects us from hunters and the like." In this way they are immersed
in the nectar of acquaintance."
42 This is a cry of astonishment and does not indicate that the

addressed gopé is actually a mother. Ed.

~ 818 ~
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branch, they love Çré Kåñëa with all their hearts! As soon as they
see Him or hear His flute from a distance, they come flying in
groups to the nearest tree branches and sit there like sages who
are fixed in samädhi.
Although there are ripe fruits and green leaves which they
could eat if they wanted to, they do not eat them. They simply
sit there motionlessly and silently. Some keep their eyes half-
closed, while rivulets of tears trickle from their eyes, while
others unclearly mumble ‘Kåñëa Kåñëa’. I therefore think that
they are all sages, and not just sages, but personalistic devotee-
sages (bhägavata pravara muni) who have flown away from the
branches of the wish yielding tree of the Vedas and have taken
shelter of the branches of Våndävana’s trees, from where they
can see Kåñëa.
They greatly love Kåñëa, hence they are immersed in
meditation on His lotus feet, sitting in this tree."
The birds who Çré Raghunätha praises in this verse are very
well acquainted with Çré-Çré Rädhä-Mädhava, because they
always stay very close to Them.
These birds, like the parrots, awaken the Divine Pair with
sweet songs of awakening at night’s end.

våndä vipinahi saba dvija kula; küjaye caudiçe hoi äkula

säri çuka tahi kokila meli; kapota phukärata alikula keli
mayüra mayüré dhvani çunite rasäla; bänaré rava tahi ati suviçäla
aichana çabada bhelo vana mäha; jägalo duhuì jana nägaré näha
älase duhuì tanu duhuì nähi teje; çuti rahalo puna kiçalaya çeje
punahi phukärai çäré sukéra; aichana yaiche sudhärasa gira
kabo balaräma çunabo tahi çravaëe; Rädhä-Mädhava herabo nayane

"All the birds of Våndävana are anxiously chirping

everywhere. The female and male parrots meet with the

~ 819 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

cuckoos and sing with the pigeons, while the bees are
humming. The peacocks and peahens resound deliciously and
the she-monkeys cry out loud.
In this way, the forest is filled with natural noises that awaken
our hero and heroine, Who are Both still tired and unable to
abandon Each other and thus lie down again on Their bed of
fresh flowers.
Again and again, the female and fine male parrots make such
nectarean sounds.
When will Balaräma däsa hear these sounds and see Çré-Çré
Rädhä-Mädhava with his own eyes?

våndä vacanahi, uöhai phukärai,

çuka pika çäréka päìtiçuni tahi jägi, puna duhuì ghumalo,
näyaré korahi yäté, hari hari jägaho nägara käna!
vara pämara vihi, kiye duhkha deyala,
rajané hoyala avasäna äolo bäuré,
varaja maheçvaré, boloto puna dadhi lola
çunaite kätara, vidagadha nägara,
thora nayana yuga khola nägaré heri, punar hi diöhi mudala,
pulaka mukula bharu aìgebalaräma heri,
kabahu sukha säyare, nimajaba rasa taraìge

"When Våndä addresses them, the Çuka-, Pika- and Çärikä-

birds awaken and start to sing.
Hearing this, the Divine Pair awakens and falls asleep again.
Kåñëa takes shelter of the lap of His heroine.
Hari! Hari! Wake up, O hero Kåñëa! What misery that
wretched Creator is giving You! The night is over!"
The monkey named Dadhilola says:
"The crazy old woman who rules over Vraja (Jaöilä) has
come!"

~ 820 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Hearing this, our clever hero Kåñëa becomes very distressed

and slightly opens His eyes. Seeing His heroine, He closes His
eyes once again, His skin studded with sprout-like goose
pimples."
Balaräma däsa says: "When will I float on billowing waves of
rasa an ocean of bliss as I see witness this?"
These birds give boundless bliss to the Divine Pair and Their
girlfriends with their messenger-services and their descriptions
of Çré-Çré Rädhä-Mädhava’s attributes, and sometimes the
çuka-çäri (the male and the female parrots) greatly increase the
bliss of the Divine Pair and Their girlfriends by choosing Rädhä
or Kåñëa’s side and expanding a wonderfully loving quarrel
among each other.43
Çré Raghunätha says: "May these birds, who are very dear to
the Divine Pair, delight me with their merciful glance!"

våndävane pakñigaëe, yugalera sannidhäne,

nirantara kore avasthäna
rasa magna sucatura, dhvani kori sumadhura,
kore doìhära änanda vardhana

"Våndävana’s birds always stay near the Divine Pair,

immersed in rasa, increasing Their delight by sweetly and
cleverly singing,"

sei sab pakñigaëe, karuëa nayäna koëe,

ämä päne bäreka täkäo
preme kaëöha phuläiyä, rase òagamagi hoiyä,
guëa gäbo ei mati däo

43 All these services rendered by the birds to the Divine Pair are
described in scriptures like Çré Çré Govinda Lélämåta and Çré Kåñëa
Bhävanämåta.

~ 821 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"May all these birds cast one merciful ,sidelong glance at me

and give me the intelligence to sing the glories of the Divine
Pair with a voice blossoming of love, immersed in rasa."

VERSE 72:

cüteñveñu kadambakeñu bakuleñv anyeñu våkñeñv alaà

prétyä mädhavikädi-valliñu tathä bhäìkära-nädair dvayoù
ye bhåìgäù paritas tayoù sukha-bharaà vistärayanti sphuöaà
guïjanto bata vibhrameëa nitaräà tän eva vandämahe

cüteñu - in the mango-trees; eñu - in them; kadambakeñu - in the

Kadamba-trees; bakuleñu - in the Bakula-trees; anyeñu - in the others;
våkñeñu - in the trees; alaà - greatly; prétyä - with love; mädhavikä -
in Mädhavé; ädi - and others; valliñu - in the vines; tathä - and then;
bhäìkära - humming sounds of bhäà; nädaiù - with sounds; dvayoù
- of the pair; ye - who; bhåìgäù - the bees; paritaù - everywhere; tayoù
- of them; sukha-bharaà - with great bliss; vistärayanti - extend;
sphuöaà - clearly; guïjantaù - they are humming; bata - alas!;
vibhrameëa - by wandering here and there; nitaräà - with body mind
and words; tän - them; eva - only; vandämahe - I praise.

I diligently praise the bees of Vraja, who wander

around the mango-, Kadamba- and Bakula-trees and
around vines like the Mädhavé, thereby humming
sweetly and indistinctly everywhere to the great pleasure
of Çré-Çré Rädhä-Kåñëa.

Stavämåta Kaëä Vyäkhyä: In this verse, Çrépäda Däsa

Gosvämécaraëa praises the bees of Vraja, who are humming

~ 822 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

around the blooming flowers of the trees and vines of

Vrajavana.
Who knows which great souls are assuming the form of bees
to become intoxicated by the taste of the honey that trickles
from the flowers of Vraja’s trees and vines, humming rasika
songs about Çré-Çré Rädhä-Kåñëa?
These bees become blessed by landing on the footprints of
Çré-Çré Rädhä-Mädhava, which are rarely attained even by the
greatest mystics and sages, and kissing them, so that they can
drink the honey trickling from these lotus-feet.
Can there be any doubt that these bees, who become
intoxicated by relishing the extraordinary, nectarean bodily
fragrance of Çré Rädhä-Kåñëa, are fully blessed?
Çrépäda Raghunätha praises these bees by saying:
"The bees of Vraja, who wander around the mango-,
Kadamba- and Bakula-trees and around vines like the Mädhavé,
are humming sweetly and indistinctly everywhere to the great
pleasure of Çré-Çré Rädhä-Kåñëa."
The humming of these bees is a special erotic incitement for
Çré-Çré Rädhä-Mädhava, and sounds like the victory-drum of
Cupid.
The sweet humming of the bees is making the Yugala eager
to make love, just like the sharp flower-arrows of Cupid.
These bees are always intoxicated by songs about the
pastimes of the young Cupid of Våndävana, Çré Çyämasundara,
and the embodiment of mahäbhäva, Çré Våñabhänu-nandiné,
Whose lotus feet are worshipped by millions of Ratis. Because
they drink the honey from the transcendental flowers of the
transcendental trees and vines of Våndävana, the minds and
life-airs of the bees are saturated by the same ingredients.
This is why they give so much happiness to the Divine Pair
when they make Them hear their humming.

~ 823 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

With their humming. the bees remind Çré-Çré Rädhä-

Mädhava of different sweet pastimes and in this way, they make
Them very happy.
Çré-Çré Rädhä-Mädhava are seated on a jeweled throne in a
Mädhavé-kuïja, immersed in laughing and joking with the
sakhés. Attracted to the bodily fragrance of the Divine Pair, the
bees leave the flower garden and surround Them in the
nikuïja, humming.

taru sab pulakita bhramarera gaëa;

saurabhe dhäyalo chäòi phulavana
çrama bhare baiöhalo mädhavé kuïja;
räi mukha kamale paòaye alipuïja
lélä kamalahi känu tähä väri;
‘madhusüdana geo’ kohoto ucäri
eto çuni räi virahe bhelo bhora;
koho rädhä-mohana anuräga ora

"Swarms of horripilating bees fly towards the trees, leaving

the flower garden, attracted to the fragrance of Çrématé Räi,
Who sits in a Mädhavé-kuïja, feeling exhausted. They land on
Räi’s lotus face, but Kåñëa stops them with His play-lotus. Then
it is exclaimed: ‘Madhusüdana (the bee, or Kåñëa) has gone!’
Hearing this, Räi becomes filled with feelings of separation.
This was lovingly narrated by Rädhä-Mohana däsa."
When Kåñëa flapped His play-lotus, the bees left Çré Kåñëa
and the sakhés said: "Madhusüdana has gone!"
As soon as Çré Rädhä heard this, waves of prema-vaicittya-
rasa arose in the mahäbhäva-ocean of Her heart.

~ 824 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

priyasya sannikarñe’pi premotkarña svabhävataù

yä viçleñädhiyättis tat prema vaicittyam ucyate

(Ujjvala Nélamaëi)

"When the lover is so overwhelmed by feelings of love that

he/she is afraid of separation from the beloved, even if the
beloved is close by, and suffers from that feeling of fear, it is
called prema vaicittya."
This means that the intelligence becomes so subtle because
of great feelings of love, that the lady love cannot perceive both,
Kåñëa and His pastimes, just as one can stick a needle once
through a tiny hole in the cloth, but not twice or thrice.
In other words, when the intelligence enters into Çré Kåñëa’s
pastimes the passionate lady love cannot perceive Kåñëa
Himself anymore44. Then she will lament out of the anguish of
separation:

rasavaté baiöhi rasika vara päça; roi kohoi dhané viraha hutäça
ära ki milabo mohe rasamaya çyäma; viraha jaladhi kobo paìrava häma
nikaöahi näha nä herai räi; sahacaré koto parabodhai täi
känu camaki tab räi karu kora; govinda däsa heri bhelo bhora

"Rasavaté Räi sits next to Rasikavara Kåñëa, loudly wailing and

weeping and burning in the fire of separation. ‘When will I
again meet My rasamaya Çyäma? When will I cross this ocean
of separation?’
Although her hero is close by, Räi does not see Him, no
matter how often Her girlfriends try to make Her conscious of

44 This is quoted from Änanda Candrikä, Çréla Viçvanätha

Cakravartépädä's commentary on Ujjvala Nélamaëi.

~ 825 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

this. Kåñëa then takes Räi on His lap in great astonishment.

Govinda däsa is absorbed in witnessing this."
Çré Våndävana’s swarm of bees is the cause of the
manifestation of all this extraordinarily sweet rasa of Çré-Çré
Rädhä-Mädhava, and they also make the Divine Pair relish
great happiness by causing incitements of various other
pastimes.
Çrépäda Raghunätha says: "I praise these bees with care,
meaning: with body, mind and words."

ämra kadamba bakule, mädhavé ädi latä-kule,

madhu piye yevä bhåìga-gaëa
madhura avyakta näde, våkñe våkñe gatäyäte
puïje puïje koroye guïjana
rädhä-govindera yärä, madhura jhaìkära dvärä,
vistäriche atiçaya sukha
tädera vandanä kori, mädhukaré vrata kori,
guëa gäbo heri candra mukha

"I praise the bees who constantly drink the honey from the
mango-, Kadamba-, and Bakula-trees and from vines like the
Mädhavé, who fly around from tree to tree, sweetly and
indistinctly humming, and who greatly increase the joy of
Rädhä and Govinda with this sweet humming. I will sing their
glories and see Rädhä and Govinda’s moon-like faces."

~ 826 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 73:

puñpair yasya mudä svayaà giridharaà svairaà nikuïjeçvaréà

phulläà phullatarair amaëòayad alaà phullo nikuïjeçvaraù
éñan-netra-vighürëanena kalita-svädhéna uccais tayä
çrémän sa prathayatv aho mama dåçoù saukhyaà kadambeçvaraù

puñpaiù - with flowers; yasya - whose; mudä - gladly; svayaà -

personally; giridharaù - Kåñëa; svairaà - freely; nikuïjeçvaréà - the
queen of the groves; phulläà - blissfully; phullataraiù - completely
blossoming; amaëòayat - decorated; alaà - greatly; phullaù - blissful;
nikuïjeçvaraù - the king of the groves; éñat - slightly; netra - eyes;
vighürëanena - by twirling; kalita - made; svädhéna - independent;
üccaiù - greatly; tayä - by Her; çrémän - beautiful; sa - he; prathayatu
- may expand; aho - O!; mama - my; dåçaù - sight; saukhyaà -
happiness; kadambeçvaraù - the king of Kadamba-trees.

May the beautiful king of Kadamba-trees, whose fully

blooming flowers are blissfully used by Giridhäré, the
king of the kuïjas, Who is totally subdued by even the
slightest sidelong glance of His beloved Nikuïjeçvaré
Rädhä, Whose heart also blossoms of jubilation, to
decorate Her with, delight my eyes.

Stavämåta Kaëä Vyäkhyä: In this verse Kadambeçvara, the

worshipable, large Kadamba-tree of Våndävana, is being
praised.
From the obvious sweetness of this verse we can understand
that it was spoken with a particular pastime in mind.
The memory of a bygone pastime awakens here. How pure
are the inconceivable feelings of Çréla Raghunätha däsa
Gosvämé! His heart and mind are always immersed in the
transcendental flavours of these pastimes. No one reveals

~ 827 ~
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experiences in bhajana, but the äcäryas have been so merciful

to record their experiences in their books. Out of mercy upon
the conditioned souls, who are scorched by the threefold
material miseries and who are bewildered by mäyä, the
Gosvämés have broadcast the message of the ramya-bhäva-loka
(the spiritual world, where all feelings are so lovely) in the
material world. Thus they have blessed the conditioned souls
by making them discover this blissful and transcendental
abode.
Once Çré Raghunätha had the following transcendental
vision:
In his kiìkaré-svarüpa, he/she escorts Çrématé Rädhäräëé on
Her love-journey, helping Her to meet Çyämasundara in the
nikuïja. Rädhä and Kåñëa both become overwhelmed by
ecstasy when They approach Each other.
The kiìkaré closes the door of the nikuïja and peeps in
through the holes in the foliage to relish the sweetness of the
confidential pastimes of the Divine Pair. How wonderful is
Their expertise in love-making! The fish-like eyes of the kiìkaré
are blissfully swimming on the high waves of pastimes in the
ocean of bhäva (ecstatic love) and rasa (transcendental
flavours).
Now the love-pastimes are over and the Divine Pair lies
against Each other in complete exhaustion on Their bed of
flowers, as if They serve as Each other’s pillows.
Çyämasundara is beside Himself of ecstasy when He beholds
Sväminé’s lotus-like face after Their love-pastimes.

lélä ante sukhe ihära ye aìga mädhuré;

tähä dekhi sukhe ämi äpanä päsari
(C.C.)

~ 828 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çyäma stares at Sväminé’s face and relishes the wonderful

sweetness of Her limbs through the cups of His eyes. It is as if
streams of sweetness gush from Sväminé’s limbs! Çyäma is
beside Himself from drinking the sweetness of this nectar, like
a thirsty Cakora-bird.
Çrématé then accepts the mood of svädhéna bhartåkä.
sväyattäsana dayitä bhavet svädhéna bhartåkä (Ujjvala
Nélamaëi)
"A svädhéna-bhartåkä is a lady who has her lover always by
her side and under her control."
Casting a slight sidelong glance full of feeling at
Çyämasundara’s face, Sväminé says:
"Çyäma! My dress and ornaments are all messed up! Arrange
them as they were before! When My sakhés see Me like this
they will laugh at Me!"

racaya kucayoù patraà citraà kuruñva kapalayor ghaöaya jaghane

käïcémaàca srajä kavaré-bharam
kalaya balaya-çreëéà päëau pade kuru nüpuräv iti nigaditaù prétaù
pétämbaro’pi tathäkarot

(Géta Govindam)
"O dearest One! Make Makaré-pictures on My breasts and
make other pictures on My cheeks. Hang My sash of bells
around My waist, place a garland in My braid, hang bangles on
My wrists and anklebells on My feet!"
Çyäma follows Çrématé’s orders and becomes absorbed in
decorating Her.
How wonderful are the sättvika transformations of ecstasy
on Çyäma’s body as He dresses His beloved!

~ 829 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

He, Who casually lifted the Govardhana Hill for seven days,
can no longer control Himself now. He shivers, gets goose
bumps and perspires.
Sväminé also perspires and blossoms of ecstasy when She is
touched by Çyämasundara’s hands. The maidservant dries up
the Yugala’s drops of perspiration by sweetly fanning Them.
How expertly He dresses Her! The maidservant is completely
beside herself when she sees it.
In his meditation, the practising devotee should attain the
sweet relish of this rasa. The relish of this meditation is very
sweet. With the help of these meditations, the rasika devotee
will arrive in the transcendental kingdom of rasa and relish the
sweetness of these pastimes as if perceiving them directly.
Çyäma picks flowers to dress and ornament Çrématé with. He
brings in Kadamba-flowers that He picked from a large
Kadamba-tree who is being served (relished) by a swarm of
bees, and with these Kadamba-flowers He makes a garland to
decorate Her braid with.
He makes a wonderful garland, full of Kadamba-flowers and
-leaves and hangs it around Her neck. How wonderfully
beautiful Çrématé is! She is just like the Queen of the Nikuïja!
Is a Queen not to be worshipped? With tear filled eyes, Prema-
püjäré Çyäma offers everything to Çrématé’s lotus feet - body,
mind and life-airs - through these Kadamba-flowers.
Kiìkaré Tulasé is beside herself of ecstasy when she witnesses
the pastimes of the Divine Pair. Seeing Sväminé’s prominence,
her mind and life-airs have gone to the kingdom of unknown
bliss. Taking the remembrance of this honey-sweet pastime in
his heart, Çré Raghunätha praises this Kadambeçvara in this
verse.

~ 830 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

viçäla kadamba òäle, praphulla kadamba phule,

yära çobhä kohone nä yäy
kuïjeçvara giridhare, puñpa heri harña bhare
sänande cayana kori täya

"Blissfully, Giridhäré, the king of the groves, picks

indescribably beautiful and blooming Kadamba-flowers from
the large Kadamba-branches, after blissfully looking at them."

kuïjeçvaré çré rädhikä, rüpa guëe sarvädhikä,

praphullita nä dhare änanda
kadambera phula räje, nija häte rasa räje,
säjäiche raciyä prabandha

"Rasaräja (Kåñëa, the king of relishers) makes floral

ornaments of these regal Kadamba-flowers with His own
hands, while the bliss of Çré Rädhikä, the queen of the kuïjas,
Whose beauty and qualities are supreme, knows no bounds."

svädhéna bhartåkä rädhä, püräiche mana sädhä,

ye kadambera pari phula hära.
se çrémän kadambeçvara, yära tale viläsa ghara,
netrotsava koruna ämära

"In this way He fulfills the desires of Çré Rädhä, the

independent lady-love, by making a garland of Kadamba-
flowers for Her. May the beautiful king of Kadamba-trees, at
whose base a cottage for love-play is situated, create a festival
for my eyes!"

~ 831 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 74:

nécaiù prauòha-bhayät svayaà sura-patiù pädau vidhåtyeha yaiù

svar-gaìgä-salilaiç cakära surabhi-dväräbhiñekotsavam
govindasya navaà gaväm adhipatä räjye sphuöaà kautukät
tair yat prädurabhüt sadä sphuratu tad govinda-kuëòaà dåçoù

nécaiù - with humility; prauòha - great; bhayät - out of fear; svayaà

- personally; surapatiù - the king of the gods; pädau - two feet;
vidhåtya - holding; iha - here; yaiù - with which; svar-gaìgä - the
Ganges from heaven; salilaiù - by the waters; cakära - did; surabhi
dvärä - through a Surabhi-cow; abhiñeka - ceremonial bathing;
utsavam - festival; govindasya - of Govinda; navaà - new; gaväà -
cows; adhipatä - presiding lord; räjye - in the kingdom; sphuöaà -
clearly; kautukät - out of fun; taiù - by them; yat - what; prädurabhüt
- happened; sadä - always; sphuratu - may be manifest; tat - that;
govinda kuëòaà - Govinda Kuëòa; dåçoù - to the eyes.

May Çré Govinda Kuëòa, where Indra, the king of the

gods, humbly clasped Çré Kåñëa’s lotus feet, afraid that
he had committed an offence to Him, where he had a
blissful shower-festival arranged to crown Kåñëa as
Govinda, the king of the cows, with the water of the
celestial Gaìgä through a Surabhi-cow, and that became
visible through those waters, become manifest before my
eyes.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Gosvämécaraëa praises Çré Govinda Kuëòa, a pond at the base
of Çré Giriräja. During one of Çré Kåñëa’s special pastimes this
eternally perfect Çré Govinda Kuëòa advented itself.
Out of mercy on the king of the gods Indra, who, out of
ignorance, got stuck in the mud of great offences by accepting

~ 832 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

worship from Çré Nanda and the cowherders, the eternally

perfect companions who are worshipable even for the Original
Personality of Godhead Vrajendra-Nandana, Çré Kåñëa caused
Çré Nanda and the cowherds to give up the Indra-püjä and to
commence the Govardhana püjä. Stupefied by his own
opulence, Indra became very upset that his worship had been
stopped and he engaged the clouds used to destroy the universe
to inundate Vraja. By showering Vraja-dhäma for seven days
and nights with powerful torrents of rain and thunderbolts he
tried to cause great harm, and thus he committed a great
offence.
Finally, on the advice of Lord Brahmä, he went to Vraja with
mother Surabhi, offered humble prayers to Çré Kåñëa, Who was
blissfully sitting on the Govardhana Hill, and bathed Him with
the waters of the celestial Gaìgä through mother Surabhi.
This can be known through the following description in
Çrémad Bhägavata (10.27.1-3):

govardhane dhåte çaila äsäräd rakñite vraje;

golokäd ävrajat kåñëaà surabhiù çakra eva ca
vivikta upasaìgamya vréòitaù kåta helanaù;
pasparçe pädayor enaà kiréöenärka varcasä
dåñöa çrutänubhävo’sya kåñëasyämita tejasaù;
nañöa trilokeça mada indra äha kåtäïjaliù

"After Çré Kåñëa had protected the Vrajaväsés from the

powerful hailstorms by lifting Govardhana Hill, Surabhi and
Indra came from the Go-loka (planet of cows) and took shelter
of His lotus feet. Indra, who had become very embarrassed
because he had disrespected Çré Kåñëa, considering Him to be
just an ordinary boy, approached the Lord in solitude and
offered his obeisances unto Him, touching the Lord’s lotus feet

~ 833 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

with his crown, that shone like the sun.Having seen the limitless
power of Çré Kåñëa, and having heard about it from Lord
Brahmä, Indra, whose pride of being the lord of the three
worlds had been crushed, began to praise the Lord with folded
hands."
After Çré Indra had praised Çré Kåñëa with various reverential
prayers, the most merciful son of Çré Vraja-räja smiled and said,
with a voice as deep as the rumbling of the clouds:

mayä te’käri maghavan makha-bhaìgo’nugåhnatä;

mad anusmåtaye nityaà mattasyendra-çriyä bhåçam
mäm aiçvarya çré madändho daëòa-päëià na paçyati
taà bhraàçayämi sampadbhyo yasya cecchämyanugraham
gamyatäà çakra bhadraà vaù kriyatäà me’nuçäçanam
sthéyatäm svädhikäreñu yuktair vaù stambha varjitaiù

(Çrémad Bhägavata 10.27.15-17)

"O King of the gods! You had become greatly blinded with
illusion due to your regal position, therefore I destroyed the
sacrifice that was due to you in order to help you always to
remember Me. Those who are intoxicated by false pride over
their wealth and lordship cannot conceive of Me as the ruler
and chastiser of all. If I want to bestow my mercy on one of
them, I make him lose all his wealth. O Indra! Return to your
abode! May all be well with you! You (demigods) all accept my
sovereignty and remain on your posts without any false pride!"
After this, mother Surabhi and her calves paid obeisances
unto Çré Kåñëa’s lotus feet and offered beautiful praises to Him.
Then Surabhi showered Çré Kåñëa with water from the celestial
Gaìgä and a stream of her own milk and gave Him the title of
Govinda, the king of cows. At that time Tumburu, Närada, the

~ 834 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Gandharvas, Vidyädharas, Siddhas and Cäraëas began to sing

Çré Kåñëa’s spotless glories and the Apsaräs began to dance in
topmost ecstasy. The demigods began to shower flowers from
the sky, the soil of the earth became muddled by the milk that
oozed from the cows, streams of ghé and milk began to flow in
the rivers, streams of honey began to trickle from the trees,
wheat and barley sprang up from the earth and ripened without
the aid of sowing or ploughing, and the earth became newly
decorated by innumerable jewels and other gems that came
from the mines in the mountains.
From the water that showered Çré Kåñëa’s limbs, this
selfmanifest Çré Govinda-Kuëòa advented itself.
Çré Raghunätha says: "May that Govinda Kuëòa become
visible to my eyes!"

ñaò aiçvarya yära pade, se govinda-gocarete,

garva atiçaya tuccha hoy
bhaye devaräja indre, govinda padäravinde,
çaraëete paòiyä loöäya
koto nä minati kori, stuti kore kara yoòi,
surabhi dugdha mandäkiné nére
sei surapati indre, kåpämaya çré govinde,
abhiñeka kore bhakti bhare.
sei abhiñeka nére, prädurbhüta sarovare,
çré govinda kuëòa yära näma
heno bhägya hobe kobe, nayana gocara hobe,
dhanya hobo nére kori snäna

"When Indra, the king of the gods, perceived Çré Govinda,

Who is complete in six opulences, his glory became extremely
insignificant. Fearfully he took shelter of Govinda’s lotus feet
and rolled in their dust. Humbly he praised the Lord with
folded hands and devotedly bathed the merciful Çré Govinda

~ 835 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

with Surabhi’s milk and the water from the celestial Gaìgä.
When will Çré Govinda Kuëòa, the lake that advented itself
from the water of this bathing-ceremony, become visible to my
eyes, and when will I be blessed to bathe in its waters?"

VERSE 75:

vrajendra-varyärpita-bhogam uccai-
rdhåtvä båhat-käyam aghärir utkaù
vareëa rädhäà chalayan vibhuìkte
yatränna-küöaà tad ahaà prapadye

vrajendra - King Nanda; varya - excellent; arpita - offered; bhogam

- offering of food; uccaiù - greatly; dhåtvä - having been carried; båhat
- great; käyam - body; aghäri - Kåñëa; utkaù - eagerly; vareëa - with a
boon; rädhäà - Rädhä; chalayan - deceived; vibhuìkte - enjoyed;
yatra - where; anna-küöaà - Annaküöa; tad - that; ahaà - I; prapadye
- surrender.

I take shelter of the place where Çré Nanda Mahäräja

offered the Annaküöa-feast to Govardhana Hill, and
where Çré Kåñëa deceived Çré Rädhä by offering Her a
boon, assuming a very huge body.
Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha
praises the place where the Annaküöa-feast was offered to
Govardhana-Hill.
At this place, Çré Kåñëa convinced His father to give up the
habit of offering to Indra and to commence the tradition of
offering to Govardhana-Hill, and here Çré Kåñëa assumed a
huge body, proclaimed Himself to be the Govardhana Hill and

~ 836 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ate the huge offering of foodstuffs called Annaküöa, which was

given by Çré Nanda Mahäräja. kåñëas tvanyatamaà rüpaà gopa
viçrambhaëaà gataù; çailo’sméti bruvan bhüri balim ädad
båhad-vapuù (Bhäg. 10.24.35) "To bestow faith on the
cowherds Çré Kåñëa assumed another huge body, proclaimed ‘I
am Govardhana Hill!’, and ate the huge feast offered by the
cowherds."
In his book Çré Gopäla Campüù (Pürva, 18th Püraëa), Çrépad
Jéva Gosvämé has described how Çré Kåñëa assumed this large
form to eat the Annaküöa-offering:

annänyäòhaka koöi taëòula-kåtänyädäya tad vyaïjanäny-

apyeña pratiküöam eka kavala präptännam ädat tathä
madhyaà madhyam anupakåñya tu yathä néraà piban palvalän
kuëòänyäçu saräàsi kiïca sarito ninye kñayaà sarvataù
yadä gräsäya sa karaà prasärayati cägrataù tadä sarve dravanti sma
sarvataç caöakä iva
madhye kåtya vyaïjanänyannaküöaà gräsaà gräsaà päëinä dakñiëena
tarjany äsäv abud diçan vämayä taà çakraà lolat präntagatyä jahäsa
doñëas tasyäçv ati parimiti gräsa hetoù prasäre
cäkuïce ca sthagita haritaù präpta tat tad gaténäm
akñëäm äséd vraja kula bhuväà citra-vånde’pi citraà
yat kväpyekaà na kila gaëitaà siktham ekaà sthitaà na
atarétåëyata gräsän bhübhåd bhübhåd yathä yathä
acaléknapyatäpyuccair mäàsaläya tathä tathä

"This giant took handfuls of rice and vegetables from each of

the huge piles of food and began to eat it, and inbetween He
attracted small ponds, lakes and rivers to have something to
drink. In this way the pools and ponds were all dried up.
Wherever Çré Kåñëa, Who had attained the form of
Govardhana-Hill, stuck out His hand to take some food, all the
Vrajaväsés came running, just like Caöaka-birds.

~ 837 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The Govardhana-giant placed all the vegetables in the piles

of rice and began to take big morsels with His right hand, while
sticking up His left thumb and index finger as if deriding Indra.
To take more food, He began to extend and retract His hand so
fast that He covered all four directions.
When the Vrajaväsés saw this with their own eyes they
became greatly astonished, because there was not even one
grain of rice left over at the place where the mountain had
eaten. He had become fattened and nourished exactly to the
extent in which He had eaten.
In this way Giriräja had finished His meal in no time."

bälä bhétià yauvanonmatta cittä häsaà våddhäç citram arhäs tu bhaktim

yätä ye ye teñu sarveñu devaù çuddhäà tuñöià kautukitväd bhäja
düräd durät püram ädäya bäräà vaktraà çaçvat kñälayann adri-devaù
ñöhévann uccaiù påñöha-deçe samantäd våñöià kurvan çaspa såñöià cakära
gaëòuñäëäm antare vaàça daëòair dantäntargänyanna piëòäni kuñëan
udyan mürtis tatra çailädhidevaù pürtià kurvan präëa-bhäjäà sasarja
tämbülänäà véöikäù koöi kharvaà küöékurvaàç carvayan garva phullaù
pränta cchäyämaëòalaç caëòa raçmiù prätar yadvat tadvadäsyaà cakära

"Seeing the most amazing way in which Çré Giriräja was

eating, the children became afraid, the youngsters laughed and
the elders became astonished. Jubilant Giriräja was very
pleased with anyone who had become qualified for devotional
service. Then He got Himself water from afar, repeatedly
washed His mouth with it and repeatedly spat the water out
again. This water caused high grass to grow. Then Giriräja took
some large bamboo-rods and brushed His teeth with them.
By revealing this peerless transcendental form, Giriräja
fulfilled everyone’s desires. Then He took millions of betel
leaves and began to chew them. Blossoming of pride, He made
His face look even more beautiful than the morning sun."

~ 838 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çréla Däsa Gosvämépäda says: "Çré Kåñëa assumed this

gigantic form when He had the mount worshipped so that He
could find a pretext to deceive Çré Rädhä by granting Her a
boon.
Out of bashfulness, Çré Çré Rädhä-Kåñëa cannot freely look at
Each other in front of Their superiors. This desire, cherished
within the heart for so long, had become so strong that Çré
Kåñëa had revealed this gigantic mountain-form in which He
could eat. Now Çré Rädhäräëé could freely gaze at Her beloved
form in front of Her elders and swim in an ocean of bliss by
accepting Her blessing at the time when everyone else was also
accepting blessings from Giriräja. Çréla Jéva Gosvämépäda has
written:

paraà girir eva satraà hariëä na prakäçitam

kintu çré rädhikädénäm änanendurucer api

"In this pastime Çré Kåñëa did not only reveal the sacrifice to
Giriräja; He also relished the increase of beauty of the moon-
like faces of Çré Rädhikä and the Vrajasundarés."
Çrépäda Raghunätha says: "I take shelter of the place at the
base of Giriräja where Çré Kåñëa’s Annaküöa-pastime took
place."

çré nanda vrajendra varya, manete koriyä dhärya,

kåñëa-yukti koriyä çravaëa
annaküöa arpaëa kore, govardhana girivare,
vraje yoto gopa gopégaëa
çré govinda agocare, prakäëòa mürati dhare,
annaküöa korilä bhojana

~ 839 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

varädi pradäna chale, rädhäke chalanä kore,

se sthänera loinu çaraëa

"I take shelter of the place where Çré Vrajendra Nanda

patiently listened to Çré Kåñëa’s advice to offer a mountain of
food to Giriräja Govardhana with all the cowherd men and
women, and where Çré Govinda assumed a gigantic form in an
unseen way, so that He could eat the food-mountain and
deceive Çré Rädhä on the pretext of offering Her a boon."

VERSE 76:

giréndra-varyopari-hära-rüpé
hariù svayaà yatra vihära-käré
sadä mudä räjati räja-bhogai-
rhari-sthalaà tat tu bhaje’nurägaiù

giréndra-varya - the king of mountains; upari - at the peak of; hära

- enchanting; rüpé - in the form of; hariù - Hari; svayaà - Himself;
yatra - where; vihära-käré - enjoyer; sadä - always; mudä - joyfully;
räjati - shines; räja - royal; bhogaiù - with enjoyments; haristhalaà -
Haristhala; tat - that; tu - indeed; bhaje - I worship; anurägaiù - with
great love.

With great love I worship Haristhala, the place at the

peak of Çré Giriräja Govardhana, where enchanting Hari
always blissfully enjoys Himself like a king.

Stavämåta Kaëä Vyäkhyä: In this verse Haristhala is

praised.

~ 840 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Haristhala is the place, where Hari assumes an enchanting

form and enjoys Himself like a king. Because He steals
everyone’s mind one of the Lord’s names is ‘Hari’. Çré Hari
assumes many other forms, and they are all enchanting, but
there is no Hari that is no naturally mindstealing as
Vrajendranandana. Not only is He able to steal others’ minds,
He has the nature to enchant even His own mind! vismäpanaà
svasya ca (Bhägavata). rüpa dekhi äpanära, kåñëera hoy
camatkära(C.C.)
No one else but Kåñëa has such a nature. The sweetness and
beauty of Madana-Mohana-Vraja-Vihäré is incomparable!
Anyone who takes shelter of the sacred words of those who
perceive this form with the eyes of passionate divine love will
also be able to perceive this extraordinary form of Madana-
Mohana.
There is no comparison to the passionate love of Çré
Bilvamaìgala Öhäkura. He desribes Vrajendra-Nandana exactly
in the way in which he saw Him with the eyes of sacred passion:

märaù svayaà nu madhura dyuti-maëòalaà nu mädhuryam eva nu

mano nayanämåtaà nu
veëé-måjo nu mama jévito vallabho nu kåñëo’yam abhyudayate mama
locanäya

(Çré Kåñëa Karëämåta)

"Is this Cupid himself? If not, then how can He create such
lusty feelings (of pure love) in My heart when He appears?
No, no, it can’t be, for Cupid may be able to stir the mind,
but he does not have so much splendour, and this one here has
literally waves of splendour! Then is it some halo?
But how could that be? There is light in a halo of course, but

~ 841 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

not so much sweetness! Then is this sweetness personified?

No, for that does not have this nectar, that is relishable for
the mind and the eyes! Then is it some fresh nectar for the eyes
and mind? No, no, for this is an indescribable ocean of relish
that far transcends that! Is He then My Mädhava, who loosens
My braid? Has My Präëa-vallabha Çré Kåñëa come delight My
eyes?"
Çréman Mahäprabhu, the descension Who came to sanctify
the age of Kali, said, while relishing the mellows of this verse:

kibä ei säkñät käma, dyuti bimba mürtimän,

ki mädhurya svayaà mürtimanta
kibä mano netrotsava, kibä präëa vallabha,
satya kåñëa äilä netränanda

(Caitanya Caritämåta)

"Is this Cupid, a personified halo or the embodiment of

sweetness? Or is it a festival for the eyes and mind, or the lover
of My heart? Truly, Kåñëa has come to delight My eyes!"
Experienced people can immediately see that - is there any
other form of Godhead that maddens the heart and mind with
this kind of beauty or nature, which has been described in such
an ecstatic language?
Not only that, there is another extraordinary nature that
maddens the mind of a person that experienced this form, that
enchants Cupid. Those who have experienced this form
sometimes think there is no limit to their bliss and sometimes
they think that there is no limit to this misery. Sometimes they
think they are scorched by a forest fire and sometimes they
think they are residing in the cool water of the river Yamunä.
In this way the hearts and minds of persons who have

~ 842 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

experienced this blend of poison and nectar, or of bliss and

anguish are not just taken away, but they go beyond themselves
in all respects by some amazing condition that is inconceivable
to body, mind and words.
A ray of this experience is also found in the descriptions of
Léläçuka -

adhéra bimbädhara vibhrameëa harñädra veëu svara sampadä ca

anena kenäpi manohareëa hä hanta hä hanta mano dünoñi

(Çré Kåñëa Karëämåtam - 36)

"Alas! With the indescribable movements of Your cherry-like

lips and with Your blissful flute-playing You are afflicting my
mind!"
Çrépäda Kåñëa däsa Kaviräja Gosvämépäda writes in his
Säraìga-Raìgadä-commentary on this verse:
ato manohareëa mano mätraà harati käryaà na siddhayati
indrajälavad yat tena "He steals the mind with His form and
qualities, but does not reach perfection. Therefore this work of
attracting the mind is illusory like a magic trick."
This mind-stealing Hari is very blissfully enjoying Himself
like a great king on the peak of Giriräja Govardhana at the place
called Haristhala, and Çrépäda Raghunätha is passionately
yearning to worship this Haristhala for the fulfillment of his
sacred aspirations.

giréndra-govardhanera çikhara pradeçe;

hari yathä cittahäré divya rüpa veçe
vividha vihära sukhe préti anuräge;
viräja korena mahäräjocita bhoge
sei ‘haristhala’ ämi bhaji anuräge;
satata rahibo paòi giri taöa-bhäge

~ 843 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"I passionately worship the place called Haristhala on the

peak of Giriräja Govardhana, where Hari stands in a divine
form, wearing a mind-stealing dress and blissfully enjoying
different pastimes with passionate love, just like a great king.
For this I always fall in prostration at the base of Giriräja."

VERSE 77:

ghaööa-kréòä-kutukita-manä nägarendronavéno
däné bhütvä madana-nåpater gavya-däna-cchalena
yatra prätaù sakhibhir abhito veñöitaù saàrurodha
çré-gändharväà nija-gaëa-våtäà naumi täà kåñëa-vedém

ghaööa-kréòä - the toll-pastime; kutukita - delighted; manä - mind;

nägarendra - the king of amorous heroes; navénaù - young; däné - the
tax-collector; bhütvä - having become; madana - Cupid; nåpateù - of
the king; gavya - dairy products; däna - payment; cchalena - on the
pretext of; yatra - where; prätaù - in the morning; sakhibhiù - by
friends; abhitaù - completely; veñöitaù - surrounded; saàrurodha -
obstructed; çré gändharväà - Çré Rädhä; nija - own; gaëa - party;
våtäà - surrounded; naumi - I offer my obeisances; täà - unto her;
kåñëa-vedém - unto Kåñëa-vedé.

I offer my obeisances unto Kåñëa-vedé, the place where

the youthful amorous hero, Çré Kåñëa, surrounded by His
friends, became a toll collector for King Cupid one
morning and jubilantly played the Däna-pastime by
obstructing Çré Gändharvikä and Her girlfriends on the
pretext of collecting tax from them on their dairy
products.

~ 844 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Kåñëa-vedé, the place at the Däna-ghäöé of
Govardhana Hill.45 It was here that the crown jewel of amorous
heroes, Çré Kåñëa, had a lot of fun by dressing Himself
wonderfully as a toll collector and stopping Çré Rädhäräëé and
Her girlfriends on the road on the pretext of collecting tax from
them.
For the welfare of Çré Kåñëa-Baladeva, Vasudeva had
engaged Bhäguré Åñi to commence a great sacrifice near
Govinda-Kuëòa, at the base of Govardhana Hill.
It was announced all over Vraja that any gopé who would
personally take a jug of ghé on her head and donate it to the
sacrifice would certainly have all of her desires fulfilled.
Çré Rädhäräëé and Her girlfriends took golden jugs with fresh
and fragrant ghé on their heads and headed towards
Govardhana.
Hearing this news from a parrot, Çré Kåñëa and His dear most
friends went to the peak of Govardhana Hill and erected a
peerless Däna-Ghäöé (toll station) there on a large platform
called Çyäma Vedé.

jïatvä täsäà gamanam aciraà kéra-varyasya vakträd

smitvä narma priya sakhagaëair ävåtaù sävadhänaù
çailendrasyopari parilasann udbhaöa çyämavedyäà
ghaööépaööaà vidadhad atulaà ballabädhéça sünuù

(Däna Keli Cintämaëi - 15)

45 Däna Ghäöi is situated on the Govardhana Hill, on the right side

of the road from Govardhana to Delhi. Ed.

~ 845 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Seeing Çré Rädhä walking with the charming gait of a swan,

decorated with different garments and ornaments and holding
a golden jug with ghé on Her head, being surrounded by Her
girlfriends, Çyämasundara became enchanted and thought:

phulla campaka vallikävalir iyaà kià no na sä jaìgamä

kià vidyul latikä-tatir nahi ghane sa khe kñaëa dyotiné
kià jyotir laharé sarin nahi na sä mürtià vahet tad dhruvaà
jïätaà jïätam asau sakhékula våtä rädhä sphuöaà präïcati

(Däna Keli Cintämaëi - 19)

"Is this a blooming Campaka-vine? No, because that does not

move! Then is it a lightning strike? No, that also not, because
the lightning rests in a cloud in the sky! Then is it a riverstream
of effulgence? No, that is also not possible, because that has no
form! Then I know for sure that it is Rädhä, Who is coming this
way, surrounded by Her girlfriends!". Seeing Çré Kåñëa,
premamayé Çré Rädhä was also astonished and told Her
girlfriends -

kià navyämbuda eña bhavya-vadanäù kià néla ratnäìkuraù

kià nélotpala navya mürtir api kià kastürikä vibhramaù
ästeñv eña na ko’pi hanta yad ayaà nastäpaye nirbharaà
tasmäd gokulacandra eva bhavitä çyämo’dbhuta kñmädhare

"O fair-faced girlfriends! Is this a fresh rain cloud, a fresh

sprout of sapphire, a new kind of blue lotus or a musk perfume?
No, it is none of these things, because they do not give us so
much pain! It must be wonderful Çyäma, the moon of Gokula,
there on the hill!"

~ 846 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Seeing Çré Kåñëa, Çré Rädhä, Who was overwhelmed by

mind-stealing feelings of ecstasy, walked on slowly with Her
girlfriends.
Then, suddenly, Subala came running up to them, stood
before them and loudly exclaimed: "O hey you milkmaids! Why
are you avoiding this toll-station? Come here and pay your
dues!"
The proud girls on the road proudly shrugged their shoulders
and walked on without even blinking an eye in his direction. At
each and every step, Çrématé extended a net of very powerful
influence over Çyäma-Nägara’s mind. Nägara was enchanted by
the sounds of Her ornaments! As if bewitched by a mantra, the
enchanting toll collector came running: flute in His hand, a
smile on His face and casting sidelong glances. Obstructing the
way for Çrématé our hero stood there and said:
"Pay Me My toll!" How beautiful Sväminé looked! How
wonderfully She manifested Her kila-kiïcita-bhäva!

antaù smeratayojjvalä jalakaëä vyäkérëa pakñmäìkurä

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

(Däna Keli Kaumudé - 1)

"When Çré Rädhä is obstructed by Çré Kåñëa on the road to

the Däna Ghäöé, Her glance attains some brightness because of
Her slight smile, which is caused by Her inner joy. Her
eyelashes are studded with tear drops, the corners of Her eyes
look ruddy, Her glances are sprinkled with lusciousness, but
become crooked when She faces Çré Kåñëa, and the pupils of
Her eyes are crooked in a sweet mood and thus carry an

~ 847 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

extraordinary beauty. May this kila kiïcita-bhäva in Çré

Rädhä’s eyes, which is like a bouquet of flowers, bestow all
auspiciousness on you!"

kila kiïcita bhäva bhüñära çuno vivaraëa;

ye bhüñäya bhüñita rädhä hare kåñëa-mana
rädhä dekhi kåñëa yadi chuite kore mana;
däna-ghäöé pathe yabe varjena gamana
yabe äsi mänä kore puñpa uöhäite;
sakhé äge cähe yadi aìge hasta dite
ei sab sthane ‘kila kiïcita’ udgama;
prathamei harña saïcäré müla käraëa
ära säta bhäva äsi sahaje milaya;
añöa bhäva sammilane mahäbhäva hoy
garva, abhiläña, bhaya, çuñka rudita;
krodha asüyä saha ära manda smita
nänä svädu añöabhäve ekatra milana;
yähära äsväde tåpta hoy kåñëa mana
dadhi khaëòa ghåta madhu marica karpüra;
eläci milane yaiche ‘rasälä’ madhura
ei bhäva yukta dekhi rädhäsya nayana;
saìgama hoite sukha päya koöi guëa

(Caitanya Caritämåta)

"Listen to the description of the emotional ornamentation

named kila-kiïcita-bhäva. When Çré Rädhä is decorated with
these ornaments, She steals Kåñëa’s heart. When Kåñëa sees
Rädhä and wants to touch Her, He goes to the Däna Ghäöé and
tries to stop Her there on the road, and when She comes to pick
flowers Kåñëa tries to lay His hands on Her in front of Her
girlfriends.
At all these places the kila-kiïcita-bhäva awakens in Her,

~ 848 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

starting with joy, which is the primal cause of infused emotions

(saïcäré bhävas).The other seven ecstasies naturally meet with
the first one, and when all the eight ecstasies are found
together, we have mahäbhäva. When these eight different
delectable ecstasies, like pride, desire, fear, dry weeping, anger,
envy and mild smiling come together, the relish satisfies Kåñëa’s
mind.
It is as sweet as Rasälä, which contains yoghurt, rock candy,
ghé, honey, black pepper, camphor and cardamom.
When Kåñëa sees Çré Rädhä’s face and eyes endowed with
these feelings it makes Him millions of times happier than
when He directly unites with Her."
Because He hankers for the indescribably sweet relish of Çré
Rädhä’s emotional displays like kila kiïcita Çré Kåñëa initiates
humorous pastimes like the Däna-lélä. Çyämasundara speaks
with the sakhés, while Sväminé remains silent. The sakhés say:
"We never heard of a tollstation near Govardhana Hill before!"
Çyäma says: "How amazing! They have never heard yet of the
king of toll-collectors named Madana (Cupid)! Don’t speak like
that again! If King Madana hears it you will have to suffer a
great royal punishment!" How many hundreds of memories are
awakened of the wonderful erotic flavours of laughing and
joking of the enchanting tollcollector with Çré Gändharvikä and
Her girlfriends, when seeing Kåñëa Vedé in this way.
Çré Raghunätha says: "I offer my obeisances unto this Kåñëa
Vedé."

rasikendra cüòämaëi, hoiyä yethä mahädäné,

däna léläya kutukita manä.
prätaù käle sakhä saìge, däna mäge mahäraìge,
yathä rädhä saìge vrajäìganä
madana räjera äjïäte, däna däo e ghäöete,

~ 849 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

loiyä yäo dadhi, ghåta yoto.

eto boli nägarendra, häsya kori mådu manda,
avarodha koilo gopé patha.
vandi ‘kåñëa vedé’ seho, yathä kåñëa sakhä saha,
nitya raìge korena vihära
çré rädhikä sakhé saìge, kobe sethä yäbe raìge,
heno dina ki hoibe ämäya?

"I praise the Kåñëa-Vedé, where the crown jewel of relishers

becomes a great tax collector, eagerly desiring to play the Däna-
lélä, and where He always comes in the morning with His
friends and has great fun in levying tax from Rädhä and the
Vraja-gopés. Slightly smiling and saying ‘Pay Me tax of all your
yoghurt and ghé on the order of king Cupid, here at this toll-
station!’, Nägarendra stopped the gopés on the road.
When will the day be mine when I can go there with Çré
Rädhikä and Her sakhés?"

VERSE 78:

nibhåtam ajani yasmäd däna-nirvåtir asmi

yatra idam abhidhänaà präpayat tat sabhäyäm
rasa-vimukha-nigüòhe tatra taj-jïaika-vedye
sarasi bhavati väso däna-nirvartanena

nibhåtam - solitary; ajani - became; yasmäd - from which; däna -

tax; nirvåttiù - collection; asminn - in this; ata - therefore; idam - here;
abhidhänaà - name; präpa - attained; yat - which; tat - that;
sabhäyäm - in the assembly; rasa - flavours; vimukha - averse; nigüòhe
- hidden; tatra -there; tat - that; jïa - knowing; eka - only; vedye -

~ 850 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

knowable; sarasi - lake; bhavatu - let it be; väsaù - residence; däna -

tax; nirvartanena - by fulfillment.

May we reside at Däna-Nirvartana kuëòa, the solitary

place where Rädhä and Mädhava completed Their Däna-
lélä, for which it is called Däna-Nivåtti-kuëòa in the
assembly of devotees. This place is hidden for those who
are averse to tasting transcendental mellows and is only
known to those who know these transcendental flavours.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises Däna Nirvartana Kuëòa, the lake on whose bank the
most rasika Däna-lélä was completed. There is no comparison
to the sweetness of Çré-Çré Rädhä-Mädhava’s Däna-lélä. Seeing
the great anguish of separation of viraha mürti (the
embodiment of love-in-separation) Çré Raghunätha, Çréla Rüpa
Gosvämé, who acted like a doctor who could cure his patient
form severe burning-wounds46 gave him his ‘Lalita Mädhava’-
play to read, which is filled with the great rasa of separation
experienced by Çré Rädhä after Çré Kåñëa left Vraja for Mathurä.
When Çréla Raghunätha, who is the manifest embodiment of
vipralambha-rasa (the flavour of love-in-separation) read the
story of the play, which is filled with great vipralambh- rasa, he
became like mad, to the extent that he was about to die.
Then Çréla Rüpa Gosvämé composed ‘Däna Keli Kaumudé’, a
play which is full of sambhoga rasa (the flavour of
transcendental union) and gave it to Raghunätha to read, taking
back the Lalita Mädhava-book on the pretext of wanting to edit
it.
Reading about the Däna-lélä, which is the abode of Çré-Çré

46 Of separation. Ed.

~ 851 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Rädhä-Mädhava’s sweetest parihäsa-rasa (flavour of humour),

Çré Raghunätha obtained so much transcendental relish that he
became absorbed in composing two books, ‘Däna Keli
Cintämaëi’ and ‘Mukta Carita’, books filled with the flavour of
Çré-Çré Rädhä-Mädhava’s union and humour, that recollected
and re-relished the flavours of ‘Däna Keli Kaumudé’.
From this we can understand what great relish there is in the
Däna-lélä.
How wonderful is the flavour of Çré-Çré Rädhä-Mädhava’s
mutual love when They quarrel over toll and taxes in the
Däna-lélä!
How many hundreds of kinds of sweet erotic feelings arise
from the Divine Pair and Their girlfriends! Sometimes our toll
collector becomes so enchanted by Çrématé’s form that He
comes up to Her to touch Her, saying: "Pay Me with Your
youthful beauty!"
The sakhés say: "Oh, is there also a levy on youthful beauty
nowadays?" "Yes, this is paid at My station!", Däné (Kåñëa)
replies. Çrématé then says:

düreñu tiñöha na hi mäà spåça dhåñöa dhürta

yänté suyäga bhavanaà vratinéà paviträm
spåñöäà tavädya marutä’pi madéya gavyaà
çyämébhavan na bhavitä çubha yajïa yogyam

(Däna Keli Cintämaëi - 41)

"O shameless cheater! Stay far away! Don’t touch Me! Don’t
instruct pure girls like us, that are under a vow and that are
going to a sacrificial arena! If our ghé is even touched by the
breeze coming from Your body it is contaminated and no longer
fit for this holy sacrifice!" Çyäma says:

~ 852 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

nityaà garvini vanya vartmani miñät saìgopya gavyädika

vikréëäsi çaöhe tvam atra patitä bhägyena haste’dya me
tväà baddhoru manoja räja purato neñyämy avaçyaà tathä
prétyä yacchati mahyam eva sa yathä täruëya ratnänivaù

(Däna Keli Cintämaëi - 37)

"O proud girl! You are always coming down this forest path,
hiding the ghé and so that You want to sell! O Cheater,
fortunately You fell into My hands today, so that I can safely
bind You up and bring You before king Cupid, who will lovingly
give Me the jewels of Your youth!"
Saying this, He comes up to catch Her.
Lalitä then comes up before Him and proudly says:
"I am Bhairavé (a man-hating goddess)! See if You can touch
me!"
Däné is unable to come any closer, but then He winks at the
sakhés, pointing at Çré Rädhä and saying:
"Allright, if you don’t have any money on you now, then keep
Her bound here with Me and go. Once you have sold your dairy
products you can return and bail Her out."
The sakhés reply:
"That we cannot do!"
Hearing this, Çyäma proudly blocks the road and says:
"Then let Me see how you will go from here!", making the
sakhés flee in great fear.
Then Çré-Çré Rädhä-Mädhava enter into a nearby kuïja and
become immersed in an ocean of amorous pastimes there.

duhuì avalokane, duhuì pulakäyita,

locane änanda lora.

~ 853 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

rasera äveçe duhuì, häme bhelo gada gada,

stabadha bhelo puna bhora

"They both horripilate when They see Each other and tears
stream from Their eyes. In rasika-absorption They perspire and
Their voices stutter and They become stunned once again."

atasi kusuma sama, çyäma sunäyara,

näyari campaka goré.
nava jaladhara janu, cäìda ägorala,
aiche rahalo çyäma-kori.
vigalita keça, kusuma çikhi-candraka,
vigalita néla nicola

"Çyäma, the great lover, resembles an Atasi-flower and our

heroine a golden Campaka-flower, sitting on Çyäma’s lap like
the moon on the lap of a fresh monsoon cloud. Their hairs are
loosened and Their flowers, peacock feather crown and blue
säré have all fallen off."
Because the Däna-pastime was completed by Them on its
solitary banks, Çré-Çré Rädhä-Mädhava and Their sakhés have
called it Däna Nirvartana Kuëòa.
This confidential Däna-lélä is hidden to those who are averse
to relishing transcendental mellows and can only be known by
rasika-devotees who have taken shelter of the madhura-bhäva.
Thus Çrépäda Raghunätha desires to reside on the bank of
Däna-Nirvartana-Kuëòa, where this greatly confidential Däna-
pastime was completed by Çré-Çré Rädhä-Mädhava and Their
boy- and girlfriends.

yei sarovara tére, güòha däna-lélä kore,

näma dhare ‘däna sarovara’

~ 854 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

däna-lélä anabhijïa-, janera kabhu nahe gamya,

surasika janerai gocara
e boòo lälasä mane, däna-lélä pravartane,
thäki yeno yütheçvaré saìge.
duhuì lélä raìga rasa, hobe more saravasa,
däna-chale bheöibo govinde

"I greatly desire to reside on the bank of the lake called

Däna-Sarovara, where the confidential Däna-lélä took place,
which is never accessible to people who are ignorant of the
Däna-lélä and which is only perceived by the rasika-devotees.
In the company of all the gopé-groupleaders, I will take part
in the flavours of this blissful Däna-lélä, and that will become
my all-in-all.
On the pretext of paying toll I will thus meet Govinda!"

VERSE 79:

séri-brahma-kadamba-khaëòa-sumano-rudräpsaro-gaurikä
jyotsnä-mokñaëa-mälyahära-vibudhäréndra-dhvajädy-äkhyayä
yäni çreñöha-saräàsi bhänti parito govardhanädrer amü
néòe cakraka-tértha-daivata-giri çré-ratna-péöhäny api

séri - Baladeva Kuëòa; brahma - Brahmakuëòa; kadamba-khaëòa

- Kadamba Khaëòa; sumanaù - Kusuma Sarovara; rudra -
Rudrakuëòa; apsarä - Apsarä-kuëòa; gaurikä - Gauré-tértha; jyotsnä -
Candra Sarovara; mokñaëa - Åëa-Päpa Mocana Kuëòa; mälyahära -
Mälyahära-kuëòa; vibudhäri - Vibudhäri-kuëòa; indra-dhvaja -
Indradhvaja Vedé; ädi - and others; äkhyayä - known as; yäni - which;
çreñöha - best; saräàsi - lakes; bhänti - shine; paritaù - everywhere;
govardhanädreù - of Govardhana Hill; amüni - these; éòe - I praise;

~ 855 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

cakraka-tértha - Cakra-tértha; daivata giri - Daivagiri; çré ratnapéöhäni

- jeweled places; api - even.

I praise all the best lakes and ponds around

Govardhana Hill, such as Baladeva-kuëòa, Kadamba-
Khaëòa, Kusuma-Sarovara, Rudra-kuëòa, Apsarä-
kuëòa, Gauré-tértha, Candra-Sarovara, ëa-päpamocana
Kuëòa, Mälyahära-kuëòa, Vibudhäri-kuëòa and
Indradhvaja-Vedé, as well as Cakra-tértha, Daiva-giri and
the different jeweled pavilions.

Stavämåta Kaëä Vyäkhyä: In this verse Çré Raghunätha

praises all the different lakes and other holy places around Çré
Giriräja.
Çré Govardhana is the place of Çré Govinda’s very wonderful
pastimes. Here Lélämaya (Playful Kåñëa) relishes the flavours
of different pastimes with His boyfriends and with Çré Rädhä
and the Vrajasundarés, and each playground is to be found in
the form of a holy place.
On the edge of Govardhana Hill, on the south-western
corner of the village of Paräsoli is the greatly luminous
Baladeva-Kuëòa. All desires of a human being who bathes
here are fulfilled.
In the Puräëas the following description can be found of
Brahmakuëòa –

atra yätaà brahmakuëòaà brahmaëä toñito hariù

indrädi lokapälänäà jätäni ca saräàsi ca

(Mathurä Khaëòa)

~ 856 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Brahma-Kuëòa was created where Çré Hari played and

was being satisfied by Lord Brahmä. Next to that are also lakes
of Indra and other universal protectors." And then –

hradaà tatra mahäbhäga druma gulma latäyutam

catväri tatra térthäni puëyäni ca çubhäni ca
indraà pürveëa pärçvena yama-térthaà tu dakñiëe
väruëaà paçcime térthaà kuveraà cottareëa tu
tatra madhye sthitaç cähaà kréòayiñye yadåcchayä

(Ädi Varäha Puräëa)

"O greatly fortunate one! At Govardhana there is a pool

named Brahma-Kuëòa, beautified by trees, vines and bushes.
Around this pool, four highly auspicious and beneficent holy
places are situated. East of this pool is Indra-tirtha, south is
Yama-tértha, west is Varuëa-tértha and north Kuvera-tértha is
situated. According to My liking I will reside and play in this
pond."
At Kadamba-Khaëòi, Çré Kåñëa is eagerly looking out for
Çré Rädhä to come.

ei ye kadamba khaëòi - kåñëa eikhäne;

cähi rahe rädhikä gamana patha päne
(Bhakti Ratnäkara)

At Kusuma-Sarovara, Çré Rädhä and Kåñëa have fun

picking flowers.

dekhoho kusuma sarovara ei vane;

doìhära adbhuta raìga kusuma cayane
(ibid).

~ 857 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Before Çré-Çré Rädhä-Kåñëa meet at Çré Rädhäkuëòa at

noontime, Çré Kåñëa consults Våndä-devé and Dhaniñöha here
about how to bring Çré Rädhäräëé to Çré Rädhäkuëòa, and here
Tulasé, being sent by Çré Rädhäräëé, consoles Çré Kåñëa by
bringing Him news about Her.
In the lonely woods around Rudra-kuëòa, Mahädeva is
immersed in meditation on Çré Kåñëa.

dekho rudrakuëòa çobhä nirjana känane;

ethä mahädeva magna hoilä kåñëa-dhyäne
(Bhakti Ratnäkara - 5th Taraìga).

Apsaräkuëòa is situated at the end of Giriräja, near the

village of Puccharé.
The most fortunate people are blessed by bathing in this
kuëòa.

dekhoho apsaräkuëòa govardhana ante;

ethä snäna koroye parama bhägyavanta
(ibid.)

At Gauré-tértha, a wonderful pastime of Çré-Çré Rädhä-

Mädhava takes place. Here Çré Kåñëa deceived Jaöilä and
Abhimanyu by dressing like Gauré (Durgä-devé) so that He
could enjoy with Çré Rädhä.
Near Gauré-tértha is a large and enchanting Kadamba-tree
which is the playground for the Divine Pair. Here is a place
called Népakuëòa.

paëòita ulläse kohe - dekho çréniväsa;

ei gauré-térthe hoy adbhuta viläsa.

~ 858 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

gauré térthe népa-våkña-räja manohara;

népa kuëòa dekho ei parama sundara
(ibid.).

Jubilantly Räghava Paëòita said: "Look, O Çréniväsa! At this

Gauré-tértha wonderful pastimes take place. There is a graceful
regal Népa-tree at Gauré-tértha. Behold this most beautiful Népa
Kuëòa!"
Candra Sarovara is situated close to the village of Paräsoli.
Here Çré Kåñëacandra takes rest after dancing the vernal Räsa-
dance.

ei dekho candrasarovara anupama;

ethä räsäveçe kåñëacandrera viçräma (ibid.)

Here also Çré Kåñëa singlehandedly dressed Çré Rädhä. In the

south western corner of the Sarovara is the Çiìgära Mandira
and in the south-eastern corner is Çré Räsa Maëòala. The
Mokñaëa-kuëòa mentioned in the çloka is mentioned in Bhakti
Ratnäkara as ‘¬ëa-päpamocana Kuëòa’. One who bathes in ¬ëa-
päpamocana Kuëòa will be freed from all sins that are
committed due to debts.

ei åëa mocana kuëòa päpa mocana äkhyäna;

åëa-päpa ghuce kuëòa-dvaye koile snäna
(Bhakti Ratnäkara).

At Çré Rädhäkuëòa, Mälyahära Kuëòa is situated.

One day, on the occasion of Dépänvitä (Diwali), Çré Rädhä
and Her girlfriends headed by Lalitä and others, strung
garlands of pearls here, when Çré Kåñëa appeared on the scene
and asked them for some pearls to decorate His pet-cows with.

~ 859 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

But the gopés didn’t give Kåñëa any pearls, so Kåñëa planted
some pearls Himself and grew some amazing pearl-vines.
Seeing this, Çré Rädhä and the gopés also planted pearls, but
they just grew thorny vines instead.
Then, when they came to Çré Kåñëa to try to buy some pearls
from Him, a wonderfully sweet pastime of Çré Rädhä-Mädhava
manifested itself.
Çrémad Raghunätha däsa Gosvämépäda has elaborately
described this confidential pastime in his book ‘Muktä Carita’.

ei mälyahäri kuëòa ahe çréniväsa!

muktä mälä chale ethä adbhuta viläsa.
çré muktä carita granthe e sab vicäri,
varëilä çré raghunätha däsa kåpä kori
(ibid.)

Vibudhärikuëòa has been identified in Bhakti Ratnäkara as

Ariñöakuëòa or Çyämakuëòa. At Indradhvaja Vedé, Çré Nanda
Mahäräja used to perform Indra püjä. When Çré Kåñëa was
seven years old, He came here and seeing His father engaged
in Indra-püjä here convinced him to commence Govardhana
Püjä instead.

indradhvaja-vedé ei - ethä nanda räya;

koritena indra-püjä sarva-loke gäya
(Ibid.)

Cakra Tértha is a very famous place. Here Çré Rädhä-

Kåñëa’s see-saw pastimes take place. Cakratértha ordered
Çrémat Sanätana Gosvämé to reside here.
While living here, Çrémat Sanätana Gosvämé daily
circumambulated Govardhana Hill as a rule, and when he

~ 860 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

became old, merciful Çré Kåñëa, seeing that this became too
much of an effort for him, appeared to him dressed as a
cowherd boy and told him that if he just circumambulated a
stone that had His footprint on it, he would have completed his
circumambulation. After saying this the Lord disappeared.
In Çré Bhakti Ratnäkara it is described -

ei cakra tértha dekho ohe çréniväsa;

ihära kåpäte pürëa hoy abhiläña
cakratértha parama prasiddha govardhane;
çré rädhä-kåñëera dolä kréòä hoy eikhäne
ohe çréniväsa çré gosvämé sanätane;
cakra tértha äjïä koilo rahite ekhäne
ethä väsa koilo ati ulläsa antare;
ei dekho tära kuöé bonera bhitore
prati dina govardhana parikramä täìra;
bhramaye dvädaça kroça aiche çakti kära
våddha-käle mahäçrama dekhi’ gopénätha;
gopa bälakera chale hoilä säkñät
sanätana tanu gharma ‘niväri’ yatane;
açru-yukta hoiyä kohe madhura vacane
våddha-käle eto çrama korite näribä;
ohe svämi, ye kohi tä’ avaçya mänibä
sanätana kohe - koho, mänibo jäniyä;
çuni gopa govardhane caòilena giyä
nija pada-cihna govardhana çilä äni;
sanätane kohe punaù sumadhura väëé
ohe svämi, ei loho kåñëa padacin;
äji hoite koribe ihära pradakñiëa
saba parikramä siddha hoibe ihäte;
eto kohi çilä äni dilena kuöéte
çilä samarpiyä kåñëa hoilo adarçana;
bälake nä dekhi’ vyagra hoilo sanätana
sanätana vyäkula dekhiyä adåçyete;

~ 861 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

nija paricaya dilä vihvala snehete

sanätana nija netra jale sikta hoilä;
kori’ koto kheda citte dhairyävalambilä

"Behold this Cakratértha, O Çréniväsa! By its grace all desires

are fulfilled! Cakratértha is most famous in Govardhana. Here
Çré Rädhä-Kåñëa’s see-saw pastimes take place. Ohe Çréniväsa!
Cakra Tértha ordered Sanätana Gosvämé to reside here, so he
lived here in great bliss. Look! There, in the woods is his hut!
From here, Sanätana Gosvämé daily performed Govardhana
Parikramä. Who has the power to walk these 24 miles every
day? Seeing how much effort it took Sanätana Gosvämé to
accomplish this at his old age, Gopénätha appeared before him
dressed as a cowherd boy. Carefully he removed the sweat
drops from Sanätana’s body and said with a sweet voice and tear
filled eyes:
"Don’t do so much effort anymore in your old age. You must
heed My words, O Svämi!" Sanätana replied: Speak and I will
heed Your words!"
Hearing this, the cowherd boy mounted Govardhana Hill
and brought down a Govardhana Çilä with His footprints on it.
Then He told Sanätana Gosvämé with a very sweet voice:
"Ohe Svämi! Take these footprints of Kåñëa and
circumambulate them from now on! This will complete your
entire circumambulation of Govardhana Hill!"
Saying this, Kåñëa brought the Çilä into Sanätana’s kuöé and
disappeared. Not seeing the boy anymore, Sanätana became
very upset. Observing Sanätana secretly and seeing that he was
so upset, Kåñëa revealed His real identity to him with great
loving ecstasy. Sanätana became sprinkled with his own tears
and with great difficulty he managed to remain calm."

~ 862 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

This Govardhana Çilä with Çré Kåñëa’s footprints on it

remains in the Çré Rädhä-Dämodara-Mandira in Çré Våndävana,
proclaiming the glories of Cakratértha.
Daivata-giri is said by Bhakti-Ratnäkara to mean
Govardhana Hill itself and Ratnapéöha is the jeweled throne
that Çré Rädhäräëé sat on before and while She was being
kidnapped by Çaìkhacüòa along with the throne, after which
Çré Kåñëa killed Çaìkhacüòa.

ei ratna siàhäsana ithe bahu kathä,

ratna siàhäsane çré rädhikä chilo ethä.
çaìkhacüòa vadhera käraëa ethä hoite,
yaiche kåñëa vadhe tä’ vidita bhägavate
(Bhakti Ratnäkara).

"There are many narrations about this Ratna-Siàhäsana. Çré

Rädhikä sat on Ratna-Siàhäsana, and it was also the cause of
the killing of Çaìkhacüòa. From Çrémad Bhägavata you can
learn how Kåñëa killed Çaìkhacüòa."
Çréla Raghunätha says: "I praise all these holy places around
Govardhana Hill!"

govardhana cäri dhäre, sei saba sarovare,

séri-kuëòa kadamba-khaëòa ädi
apsarä rudra gauré, mälyahära vibudhäri,
jyotsnä-mokñaëa indra-dhvaja vedé.
yei cakra-tértha, çré daivata parbata,
ratna-péöhädi yoto çobhe
nitya mui stava kori, sei lélä manohäré
darçana koribo ei lobhe

"Eager to see the enchanting pastimes that take place there,

I eternally praise all the beautiful lakes and other holy places

~ 863 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

that exist all around Govardhana Hill, such as Séri-kuëòa,

Kadamba-khaëòa, Apsarä-kuëòa, Rudra-kuëòa, Gauré-tértha,
Mälyahära-kuëòa, Vibudhäri-kuëòa, Jyotsnä-mokñaëa-kuëòa,
Indra-dhvaja Vedé, Cakra-tértha, Çré Daivata-parvata and Ratna
Péöha."

VERSE 80:

aho dolä-kréòä-rasa-vara-bharotphulla-vadanau
muhuù çré-gändharvä-giri-vara-dharua tau prati madhu
sakhé-våndaà yatra prakaöita-mud ändolayati tat
prasiddhaà govinda-sthalam idam udäraà bata bhaje

aho - O!; dolä - see-saw; kréòä - the pastime; rasa - flavour; vara -
the greatest; bhara - filled; utphulla - blooming; vadanau - the faces;
muhuù - repeatedly; çré gändharvä - Çré Rädhä; girivaradharau -
Kåñëa; tau - them both; prati - every; madhu - spring; sakhé-våndaà -
girlfriends; yatra - where; prakaöita - manifest; mudä - happily;
andolayati - swings; tat - that; prasiddhaà - famous; govinda-sthalam
- Govinda Sthala; idam - this; udäraà - blessed; bata - alas!; bhaje - I
worship.

I worship the great and famous Govinda-Sthala, where

Çré-Çré Gändharvä-Girivaradhäré and Their girlfriends
are most blissfully swinging again and again each spring,
Their faces blossoming of happiness when They taste the
flavours of this swinging pastime.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Çré Govinda-Sthalé, the most elevated place
of Çré Våndävana.

~ 864 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Yamunä flows north of Govinda-Sthalé, and east and west of

it are two other streams, which are like arms embracing this
place, which gradually elevates like the back of a turtle.
In the middle is Çré Rädhä-Kåñëa’s great jeweled Yogapéöha-
mandira, which is surrounded by a Kalpavåkña-tree in each of
its four corners. Inside this, there are kuïjas with platforms in
each of the four corners.
In the north is Çvetämbuja-Kuïja, where Çré Rädhä-Kåñëa
play dice. In the east is Nélämbuja-Kuïja, where They are
dressed and ornamented. In the south is Aruëämbuja-Kuïja,
where They dine and in the west is Hemämbuja Kuïja, where
They lay down to rest.
In the north-east is a Mädhavé-pavillion. In the south-east is
a Mälaté-pavillion, in the south-west is a pavillion of fresh
jasmines, and in the north west is a pavillion of golden Yüthé-
flowers.
Outside of that are the kuïjas of the eight sakhés in a circle,
and outside of that, in concentric circles, the kuïjas of sixteen,
thirty-two, sixty-four and many thousands of other sakhés.
Outside of that are again a golden place (hemasthalé), a banana-
grove, a flower garden, orchards, six seasonal forests, betel-
groves and coconut-groves in gradual rows. Outside of that, the
aforementioned Yamunä-currents complete this beautiful and
enchanting Govinda-sthala.
Each spring Çré Rädhä and Mädhava enjoy swinging here.
The sakhés then sing of the sweetness of the Divine Pair,
worship the lotus-like faces of the Rasika-Mithuna in ärätrika
with flowers and lift Them on Their jeweled swing.
They straighten out Their necklaces and Kåñëa’s turban,
which may become dishevelled while They mount the swing
and then serve Them betel leaves, garlands and sandalwood
pulp.

~ 865 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Two präëa-sakhés tuck the edges of their säòés away with

their sashes of bells, bend over slightly, catch the swing and
begin to rock it, while Rädhä and Kåñëa embrace Each other.
Çré Kåñëa places His arm, which is so long that it reaches
down to His knees, over Çrématé’s left shoulder up to Her left
breast, while Çrématé holds on to Çyäma’s waist with Her right
arm.
Both the lovers are blossoming with rasa beholding the
sweetness of Each other’s faces, while the sakhés most blissfully
swing the Divine Pair back and forth.

jhulata çyäma, goré bäma,

änanda raìge mätiyä
éñata hasita rabhasa keli, jhuläyata saba sakhiné meli,
gäota koto bhätiyä

"Çyäma swings Goré (Rädhä) on His left, maddened by

ecstatic love. They play with slight smiles and all the sakhés join
in the pushing of the swing, singing so wonderfully."

hema maëi-yuta vara hi òora, racita kusuma gandhe bhora,

paòato bhramara päìtiyä
navéna latäya jaòita òäla, våndä-vipina çobhita bhälo
cäìda ujora rätiyä

"The rope of the swing is made of gold and jewels and strings
of bumblebees land on the flowers, which adorn these ropes,
overwhelmed by their fragrance. The tree branch (that
supports the swing) is entwined by fresh vines that make
Våndävana so beautiful in the moonlit night.

~ 866 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

nava ghana tanu dolaye çyäma, räi saìge jhulata väma,

taòita jaòita käìtiyä
tärä-maëi candrahära, jhulita dolita gale doìhära
hilana duìhuka gätiyä

Çyäma, Who shines like a fresh monsoon cloud, swings with

Räi, Who embraces Him with Her lightning-like luster, on His
left. Necklaces that shine like the moon and the stars oscillate
around Their necks while They lean against Each other."

dhidhikaöa dhiyä täthaiyä bola, bäje mådaìga mohana rola,

tininä tininä tä tiyä
bheda pavana gräma püra, ghora çabada jéla süra,
varaëa nähiko yätiyä

"The Mådaìgas play ‘dhidhikaöa dhiyä täthaiyä - tininä

tininä tä tiyä’ in an enchanting way, the loud sounds of the
songs and the musical instruments pierce the atmosphere in an
indescribably sweet way."

maëi äbharaëa kiìkiëé baìka, jhulane bäjaye jhunura jhaìka,

jhana jhana jhäìtiyä
rädhä mohana caraëe äça, kevala bharasä uddhava däsa,
racita pürita chätiyä

"Their jewelled anklebells chime ‘runu jhunu’ along with the

swinging. Uddhava Däsa, his heart filled with the sole desire for
attaining the lotus feet of Rädhä Mohana (Kåñëa, the enchanter
of Rädhä), writes this song."
Just for fun, Çré Kåñëa increases the speed of the swing,
making Çré Rädhä afraid that She will fall. The sakhés forbid

~ 867 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Kåñëa to swing so fast, but Kåñëa does not listen and increases
the speed of the swing even more.
This causes Çré Rädhä’s braid to loosen, Her veil to fall off
and Her clothes and ornaments to become dishevelled. Seeing
the sweetness of Çrématé’s form at that time, Kåñëa begins to
swing even harder, making the terrified Çré Rädhä embrace Çré
Kåñëa around the neck with Her vine-like arms.
Kåñëa then lets go of the swing’s ropes and holds Çrématé to
His chest with both hands, while pushing the swing on with His
feet.
In this way, it looks as if the Çré-Mürti-Yugala has become
One in a beautiful way as They are bound by the ropes of Their
mutual embrace. Thus They look as incomparibly lovely and
beautiful as a blooming Campaka-flower and a blooming
Indévara-flower, tightly united on one stem and oscillating in
the southern breezes. The sakhés are immersed in an ocean of
transcendental bliss when they behold these sweet pastimes of
the Çré-Yugala.
After the swinging pastime, the sakhés take the Divine Pair
off the swing and serve Them by straightening out Their dresses
and ornaments and by feeding Them a meal of fruits and roots.
In this way, Çrépäda Raghunätha reveals his aspiration to
worship Govinda-Sthalé, which is so famous and glorious
because of the wonderful swinging-pastime that takes place
there.

dolä-kåéòä rasabhare, ratana hindolä pare,

rädhä sane çré rädhä-ramaëa
utphulla vadana çobhä, daraçana manalobhä,
mätiyäche yoto sakhégaëa
samaya vasanta käle, saba sakhégaëa mile,
ändolita koriche hindola

~ 868 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sukhamaya sei sthäne, bhaji nitya çuddha mane,

suprasiddha se govinda sthala

"With a pure mind I always worship the blissful and famous

place called Govinda-Sthala, where Rädhä and Çré Rädhä-
Ramaëa sit on a jeweled swing with beautiful blossoming faces,
which are so enchanting and intoxicating for the minds of the
sakhés, who meet here in the spring to push this swing."

VERSE 81:

priyä priya-präëa-vayasya-varge
dhåtäparädhaà kila käliyaà tam
yaträrdayat päda-talena nåtyan
harir bhaje taà kila käliyaà hradam

priyät - than dear; priya - dear; präëa-vayasya - heart’s friend;

varge - in the party; dhåta - held; aparädhaà - offence; kila - certainly;
käliyaà - Käliya; tam - him; yatra - where; ardayat - hurt; päda-talena
- with the footsoles; nåtyan - danced; hariù - Hari; bhaje - I worship;
taà - Him; kila - certainly; käliyaà hradam - Käliya’s lake.

I worship Käliya-Hrada (Käliya’s lake), where Çré

Kåñëa punished Käliya by dancing on him with His foot
soles, thus kicking him for committing an offence to His
friends, who are dearer to Him than life.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Käliya-hrada.

~ 869 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

When Çré Kåñëa’s heart’s friends drank the poisoned water of

the Käliya Hrada, they all left their bodies and lay dead on the
bank of the lake. Çré Kåñëa then revived them by casting His
nectarean glance on them. Therefore it is said: "Käliya
committed an offence to Çré Kåñëa’s heart’s friends".
This is described in Çrémad Bhägavata as follows:

atha gävaç ca gopäç ca nidäghätapa péòitäù;

duñöaà jalaà papus tasyäs tåñärtä viña düñitam
viñämbhas tad upaspåçya daivopahata cetasaù;
nipetur vyasavaù sarve salilänte kurüdvaha
vékña tän vai tathäbhütän kåñëo yogeçvareçvaraù;
ékñayämåta varñiëyä svanäthän samajévayat

(Bhägavata 10.15.49-51)

Çré Çuka Muni told Mahäräja Parékñita: "O King! Being

thirsty and afflicted by the summer heat, the cows and cowherd
boys came to drink the water of the Yamunä, which was
polluted by the poison of the Käliya-snake.
Unfortunately the cows and cowherd boys left their bodies
and lay dead on the bank of the Yamunä. Seeing them in this
condition, Kåñëa, the king of the kings of yoga, revived them
with His nectarean glance."
Seeing His heart’s friends and His cows in this condition and
considering this poisoned water to be a threat to them, Kåñëa
jumped from a high Kadamba-tree on the bank of the Käliya-
hrada right into the coils of the angry Käliya and remained there
without moving for some time.
When He saw that His friends, cows, mother, father and all
the Vrajaväsés were almost fainting of misery and anxiety over

~ 870 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

His safety, Kåñëa came out of the grip of Käliya’s coils, climbed
on his hoods and began to kick him by dancing on them.
This is described in Çrémad Bhägavata (10.16.26-30) as
follows:

evaà paribhrama hetaujasam unnatäàsam

änamya tat påthu-çiraù svadhirüòha ädyaù;
tan mürdhna ratna nikara sparçäti tämra
pädämbujo’khila kalädi gurur nanarta
taà nartum udyatam avekñya tadä tadéya
gandharva siddha sura cäraëa deva vadhvaù;
prétyä mådaìga paëavänaka vädya géta
puñpopahära nutibhiù sahasopaseduù
yad yac chiro na namate’ìga çataika çirñëas
tan mamarda khara daëòa-dharo’ìghri-pätaiù;
kñénäyuño bhramata ulbaëamäsyato’såì
nasto vaman parama kaçmalam äpa nägaù
tasyäkñibhir garalam udvamataù çiraùsu
yad yat samunnati niùçvasato ruñoccaiù;
nåtyan padänunamayan damayämvabhüva
puñpaiù prapüjita iveha pumän puräëaù
tac citra täëòava virugna phaëä sahasro
raktaà mukhair uru vaman nåpa bhagna-gätraù;
småtvä caräcara guruà puruñaà puräëaà
näräyaëaà tamaraëaà manasä jagäma

"When Käliya had become exhausted from whirling around

Çré Kåñëa for so long, Kåñëa pulled down his raised hood with
His left hand and mounted his big head. Thus Çré Kåñëa, the
master of all arts like singing and dancing, began to dance on
Käliya’s head, whose jewels illuminated His reddish foot soles.
Seeing this, the Lord’s associates like Garuòa and
Viçvaksena, as well as the Gandharvas, Siddhas, Cäraëas, gods

~ 871 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

and goddesses began to sing, play drums like the Mådaìga and
Paëava, shower flowers and offer praises.
Whatever head of whirling hundred-hooded Käliya, who was
almost dead, was not yet lowered, was kicked down by the
dancing feet of Çré Kåñëa, the punisher of the wicked.
This caused blood to stream from Käliya’s mouths and
nostrils, gave him great pain and put him into complete
bewilderment. Then Käliya became unsteady of anger,
breathed out deeply and issued streams of poison from his eyes.
It was as if Çré Kåñëa, the Original Lord, was working for the
benefit of the demigods, being pleased with the flowers they
showered upon Him, by kicking down with His feet any of
Käliya’s hoods that had not yet been lowered, on the pretext of
dancing.
O King! Through this wonderful Täëòava-dance of Çré Kåñëa,
the thousand hoods of Käliya, which served as an umbrella,
were broken and each of his limbs were crushed while blood
forcefully rushed from his mouths.
Then Käliya remembered that the person who danced on his
head was the ruler of all the worlds and the Original Person,
and so he took shelter of His lotus feet."
Çrépäda Raghunätha says: "I worship Käliya-hrada, the place
where Käliya was defeated by Çré Kåñëa, for the fulfillment of
all my desires and for the destruction of all (my) mischief."
In his Stavamälä Çréla Rüpa Gosvämépäda used the pastime
of the subjugation of Käliya to praise Çré Kåñëa.
In the end he wrote:

kämaà dämodara mama manaù pannagaù péna-bhogo

duñöäçirbhiù kuöila balanaiù kñobhayatyeña lokam
tad vikläntas tvam udita pada dvandva paìkeruhäìkaà
kurvan darvékara-damana he täëòavair daëòayämüm

~ 872 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O Dämodara! In Your pastime of defeating Käliya, the

Käliya-snake has been justly subdued, that is for sure, but I do
not think that this constitutes the end of Your pastimes of
defeating snakes! The great serpent of my mind that is dwelling
in the broad lake of my heart is even more poisonous and
frightening than Käliya and is crawling around everywhere,
extending its hundreds of thousands of desires, which are like
its hoods.
These hundreds of hoods of my sensual desires are not in any
way less powerful, expansive and thick than this Käliya-snake.
Just as Käliya did so much harm with his poisoned fangs and his
naturally crooked gait, similarly my big snake-like mind has
poisonous fangs in the form of its various desires for material
enjoyment and a crooked gait in the form of thoughts about
harming others, and is thus always engaged in causing mischief
to others. Therefore, O most powerful Lord! Just as You have
subdued the Käliya-snake and have broken His 100 hoods by
performing wonderful dances on them, You should also break
the hundreds of thousands of hoods of material desires of the
great snake of My mind and bless it forever by printing the
marks of Your footprints on its head!"
Çrépäda Raghunätha says:

priyatama premäspada, präëädhika sakhä yoto,

tähä prati aparädha hetu.
kåñëa yethä nåtya kori, käliyera çiropari,
vimardita koilo dharma setu.
sei to käliya hrada, sarva käle sukhaprada,
jala yära amåta samäna.
kåñëe sethä gocäraëe, nitya päbo daraçane
bhaji nitya kori snäna päna

~ 873 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"By bathing there and drinking its waters, I always worship

Käliya-hrada, where Kåñëa, the upholder of religious principles,
danced on the heads of the Käliya-serpent to punish him for
committing an offence to His friends, who are dearer to Him
than life, and thus subdued him.
May I always behold this ever-blissful Käliya-lake, whose
water is like nectar and where Kåñëa engages in herding His
cows."

VERSE 82:

süryair dvädaçabhiù paraà muraripuù çétärta ugrätapair

bhakti-prema-bharair udära-caritaù çrémän mudä sevitaù
yatra stré-puruñaiù kvaëat-paçu-kulair äveñöito räjate
snehair dvädaça-sürya-näma tad idaà térthaà sadä saàçraye

süryaiù - by the suns; dvädaçabhiù - by the twelve; paraà -

greatest; muraripuù - Kåñëa; çéta - cold; ärta - afflicted; ugrätapaiù -
by the severe heat; bhakti - devotion; prema - love; bharaiù - filled
with; udära - generous; caritaù - character; çrémän - beautiful; mudä
- jubilantly; sevitaù - served; yatra - where; stré - women; puruñaiù -
and by men; kvaëat - resounding; paçu-kulaiù - by the animals;
äveñöitaù - surrounded; räjate - shines; snehaiù - with affection;
dvädaça - twelve; sürya - suns; näma - named; tad - that; idaà - thus;
térthaà - holy waters; sadä - always; saàçraye - I take shelter.

I always take shelter of Dvädaçäditya-Tértha, where Çré

Kåñëa was blissfully, devotedly and lovingly warmed by
the severe rays of the twelve suns after He became
afflicted by cold (from entering the Käliya-lake) and

~ 874 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

where He shines, affectionately surrounded by men,

women and bellowing cows.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises the Dvädaça-Äditya Tértha.
When Çré Kåñëa came out of the Käliya-lake after having
swum there for a long time, He felt very cold and began to
shiver. He is udära carita, which means that He is always
engaged in human-like pastimes.
While subduing the Käliya-snake Kåñëa certainly displayed
great prowess in front of the Vrajaväsés, but this prowess
appeared as very sweet and relishable to them. This is the
nature of the sweet conception.
Çréla Viçvanätha Cakravartépäda writes in his Räga Vartma
Candrikä (2.5):
éçvaro’yam ity anusandhäne’pi håt kampa janaka sambhrama
gandhasyänudgamät svéya bhävasyäti sthairyam eva yad
utpädayati tan mädhurya jïänam
"When one understands that ‘He is the Lord’, but still does
not awaken feelings of heart-trembling reverence, rather one is
fixed in a friendly mood towards the Lord, thinking: ‘He is my
son, He is my friend, He is my lover!’, then it is called
mädhurya-jïäna (a sweet conception)."
In the material world it is also seen that when a mother’s son
becomes the President it does not weaken the mother’s
conception of him as a son, rather it strengthens her maternal
love.
yathä präkåtyä api mätuù putrasya påthvéçvaratve sati tat
putra bhävaù sphéta eväbhavati (Ibid).
The Lord assumes a mood according to the way in which the
devotee loves Him, and hence He reveals His sweet pastimes

~ 875 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

according to the sweet conception, the Vraja-devotees have of

Him.
yathä pütanä präëa häritve’pi stana-cüñaëa lakñaëa nara
bäla lélatvam eva. mahä kaöhora çakaöa sphoöane’pyati
sukumära caraëa traimäsikyottäna çäyi bäla lélatvam.
mahädérgha dämäçakya bandhatve’pi mätå bhéti vaiklavyam.
brahma baladevädi mohane’pi sarvajïatve’pi vatsa cäraëa
lélatvam (Räga Vartma Candrikä 3)
"Even while killing a powerful witch like Pütanä, Kåñëa acted
just like a human child by sucking a woman’s breast. His act of
kicking over a huge and very hard cart and thus destroying it,
was accomplished with the tender feet of a three month old
baby who was lying down, and even though, during the Däma-
bandhana-lélä, Mother Yaçodä could find no means to bind Him
up because even the longest rope was always two fingers too
short, still Çré Kåñëa was afraid of His mother.
Although He bewildered Lord Brahmä and Baladeva (during
the Brahma-vimohana lélä) and showed His omniscience, He
manifested His sweet pastimes of herding the calves at the
same time."
Similarly, during the Käliya-damana-lélä, Kåñëa’s tender form
engaged in a sweet dance while smashing the 100 hoods of the
greatly poisonous snake Käliya.
When Kåñëa came out of the Käliya-lake after defeating the
Käliya-snake His whole body shivered of cold from being inside
the water for so long. At that time the twelve suns rose near the
Käliya-lake with great loving devotion and most blissfully began
to protect Çré Kåñëa from the cold with their hot rays.
Hence this place is called Dvädaçäditya-Tértha.
In the Ädi Varäha Puräëa it is written:

~ 876 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

surya-térthe naraù snäto dåñöädityän vasundhare

äditya bhuvanaà präpya kåta-kåtyaù sa modate
äditye’hani saàkräntäv-asmin térthe vasundhare
manasäbhépsitaà kämaà präpnuvanti na saàçayaù

"O Vasundhare! A person who bathes in Sürya-Tértha and

sees Äditya there attains the sun and will be blessed with the
topmost bliss. A person who bathes here on Sundays and on
Saìkranti-days will be blessed with the fulfillment of all his
desires. Of this there is no doubt."
In the Sürya-Puräëa it is seen:
dvädaçäditya térthäkhyaà térthaà tad anupävanam tasya
darçana mätreëa nånäm aìgho vinaçyati.
"This Dvädaçäditya-Tértha is most pure. Anyone who sees it
is freed from all sins."
When Çré Kåñëa accepted the service of the twelve suns, His
mother, father and all other Vrajaväsés surrounded Him,
making a lot of noise, while at the same time the cows filled the
air with their bellowing.
Çrépäda Raghunätha says: "I always seek the shelter of this
Dvädaça-Äditya-Tértha."

udära caritra yära, muraripu khyäti tära,

parameçvara boli gäya yäre
naralélä anurüpe, çéte tära aìga käàpe
lélä bhaìgi ati camatkäre

"Muraripu, Who is glorified as being the Supreme Lord,

actually performs very sweet pastimes. According to these most
astonishing human-like pastimes, His whole body shivered
because of the cold."

~ 877 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

yathä stré puruña-gaëe, çabdäyamäna paçugaëe,

veñöanete ächena govinda
dvädaça sürya ätapere, sevä kore çré aìgete,
prema bhare pulakita aìga

"Here Govinda shines, surrounded by women, men and

bellowing cows, while the twelve suns serve His divine body
with their heat, their bodies horripilating of ecstatic love."

yära dvädaçäditya näma, mahä-tértha sei dhäma,

mui tära daraçana lobhe.
sarvadä äçraya kori, nitya yeno täre smari,
padäìkita bhümi anuräge

"I take shelter of the great holy place named Dvädaçäditya-

Tértha, where this pastime takes place and where the soil is
marked by Kåñëa’s footprints. May I always remember this
place, that I desire to see so much!"

VERSE 83:

atyantätapa-sevanena paritaù saàjäta-gharmotkarair

govindasya çarérato nipatitair yat tértham uccair abhüt |
tat-tat-komala-sändra-sundaratara-çrémat-sad-aìgocchalad-
gandhair häri-suväri-sudyuti bhaje praskandanaà vandanaiù |

atyanta - greatly; ätapa - heat; sevanena - by service; paritaù - all

around; saàjäta - generated; gharmotkaraiù - by sweatdrops;
govindasya - of Govinda; çarérataù - from the body; nipatitaiù - by
falling; yat - which; tértham - holy waters; uccaiù - greatly; abhüt -
became; tat-tat - those; komala - tender; sändra - deeply; sundaratara

~ 878 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

- more beautiful; çrémat - opulent; sad - real; aìga - body; ucchalad -

arising; gandhaiù - by scents; häri - enchanting; suväri - good water;
sudyuti - good effulgence; bhaje - I worship; praskandanaà -
Praskandana; vandanaiù - by praises.

I worship and praise the most brilliant Praskandana-

Tértha, the great holy water that became manifest from
the sweat drops that trickled from Govinda’s body as He
was being served from all directions by the intense heat
offered by the twelve suns, and which is filled with
spotless water that is greatly scented and made lovely by
the perfumes that came from Govinda’s tender and
extremely beautiful auspicious limbs.

Stavämåta Kaëä Vyäkhyä: In this verse Praskandana-

Tértha, which lies very close to Dvädaçäditya Tértha, is being
praised.
Along with removing the poison from the Käliya-lake during
His pastime of subduing the Käliya-snake, Lélä Puruñottama
(the Most Playful Personality) Çré Kåñëa, the Original
Personality of Godhead, also revealed two enchanting lakes
nearby. sarva tértha govinda caraëa (Prema Bhakti Candrikä)
All holy places appear in connection with Çré Govinda’s lotus
feet or with His pastimes. The water of these holy places
destroys all sins and afflictions of those who bathe there and at
the same time the remembrance of the divine pastimes that
took place there destroys the seeds of all the material desires,
which have been within the heart since time immemoral and
awakens the experience of the sweetness of these pastimes.
When Çré Govinda, Who is always engaged in sweet, human-
like pastimes, came out of the water of the Käliya-hrada, He

~ 879 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

shivered because of the cold, and to remove that cold the twelve
Ädityas (suns) became manifest.
After the hot rays of the twelve suns removed the cold from
Govinda’s very tender and beautiful limbs, sweat drops began
to appear on it. It was as if countless pearl drops trickled from
a sapphire doll. These many sweat drops trickling from all of
Kåñëa’s limbs formed a great stream that merged with the
Yamunä and became known as Praskandana-Tértha.
In Çré Bhakti Ratnäkara it is written:

ahe çréniväsa! sürya-gaëera täpete;

düre gelo çéta, gharma hoilo dehete
sei gharma jala sürya kanyäya mililo;
ei hetu praskandana näma tértha hoilo
dekho praskandana kñetra snäne päpa yäya;
präëa tyäga hoilei viñëuloka päya

"Ahe Çréniväsa! Because of the heat of the sun, the cold went
away and sweat appeared on Kåñëa’s body. This sweat again met
with the daughter of the Sun (Yamunä), and hence this place is
called Praskandana-Tértha. See, by bathing in Praskandana-
Kñetra, all sins are destroyed and one who leaves his body here
attains Viñëuloka."
In the Ädi-Varäha Puräëa, Çré Varäha-deva tells Dharaëé
(earth):

punar anyat pravakñyämi tac chåëu tvaà vasundhare

kñetraà praskandanaà näma sarva päpa haraà çubham
tasmin snätas tu manujaù sarva päpaiù pramucyate
athätra hi muïcan präëän mama lokaà sa gacchati

~ 880 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O Vasundhare! I will tell you about another holy place,

listen! There is an auspicious place named Praskandana, which
destroys all sins. A person who bathes there is freed from all
sins and a person who leaves the body there will certainly attain
My abode!"
Çrépäda Raghunätha says: "The water of Praskandana-Tirtha
has become very clear and fragrant due to being filled with
perfumes from Çré Kåñëa’s most fragrant and auspicious limbs.
A fragrance of lotus mixed with camphor emanates from the
eight lotus flowers of Çré Kåñëa’s body –
His two eyes, two hands, two feet, His navel and His face.
kuraìga mada jid vapuù parimalormi kåñöäìganaù svakäìga
nalinäñöake çaçi-yutäbja gandha-prathaù (Govinda Lélämåtam)
"He who attracts the Vraja-gopés with the waves of His bodily
fragrance, which defeats that of musk, extends a fragrance of
lotus mixed with camphor with the eight lotus flowers of His
body."
During His Gämbhéra-pastimes, Çréman Mahäprabhu,
Whose heart was filled with the love of Çré Rädhä, spoke the
following ecstatic words while revealing the sweetness of Çré
Kåñëa’s bodily fragrance:

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!"

~ 881 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

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!"

netra näbhi vadana, kara yuga caraëa,

ei añöa-padma kåñëa aìge
karpüra lipta kamala, tära yaiche parimala,
sei gandha añöa padma saìge

(Caitanya Caritämåta)

"There are eight lotus flowers on Kåñëa’s body - His eyes, His
navel, His face, His hands and His feet - and these eight lotus
flowers smell of lotus anointed with camphor."
Çrépäda Raghunätha says: "I worship this most brilliant
Praskandana-Tértha by praising it."

ugrätapa sevanete, çré govinda aìga hoite,

saïjäta ye gharma bindu caya.
tähe tértha ävirbhüta, aìga gandhe surabhita,
manohara dyuti çälé hoy.

"The severe heat, caused by the service of the twelve suns,

caused many swea tdrops to appear on Çré Govinda’s body and
that perspiration created an enchanting and effulgent holy
pond,which was scented with that bodily fragrance."

pavitra tähära jala, sadä kore öalamala,

praskandana tértha yära näma

~ 882 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

äçraya vandanä kori, tära taöe väsa kori,

pürëa hobe mora manaskäma

"This sacred water always trembles and is known as

Praskandana-Tértha. I take shelter of this place, praise it and
live on its bank, so that all my desires will be fulfilled."

VERSE 84:

kätyäyany-atulärcanärtham amale kåñëä-jale majjataù

kanyänäà prakarasya céra-nikaraà saàrakñitaà térataù
håtväruhya kadambam ujjvala-paréhäsena taà lajjayan
smeraàs taà pradadau subhaìgi-murajit taà céra-ghaööaà çraye

kätyäyané - Kätyäyané-devé; atula - peerless; arcanä - worship;

artham - for the sake of; amale - spotless; kåñëä - Yamunä; jale - in the
water; majjataù - immersed; kanyänäà - of the virgins; prakarasya -
of the group; céra - clothes; nikaraà - multitude; saàrakñitaà -
keeping; térataù - from the bank; håtvä - having taken away; äruhya -
climbing; kadambam - Kadamba-tree; ujjvala - erotic; paréhäsena - by
joking; taà - him; lajjayan - embarrassing; smeraà - smiling; taà -
him; pradadau - gave; subhaìgi - nice gestures; murajit - Kåñëa; taà
- him; céra-ghaööaà - Céra-ghäöa; çraye - I take shelter.

I take shelter of Céra-Ghäöa, where the unmarried

gopés worshipped Kätyäyané-devé in an incomparable
way by plunging into the spotless Yamunä-water,
keeping their clothes on the shore, and where Kåñëa
later embarrassed them by stealing their clothes,
climbing into a Kadamba-tree and making erotic jokes
about them before returning the clothes.

~ 883 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Céra Ghäöa, the place where Çré Kåñëa
made wonderful rasika jokes with the maidens of Vraja who
were engaged in the worship of the goddess Kätyäyané.
In the 22nd chapter of the 10th Canto of Çrémad Bhägavata,
Çré Çuka Muni described how the Vraja-kumärés engaged in the
service of Kätyäyané-devé and how their garments were stolen.
Amongst it is a wonderful description of their peerless worship
of Kätyäyané:

hemante prathame mäsi nanda vraja kumärikä;

cerur haviñyaà bhuïjänä kätyäyanyarcana vratam
äplutyambhasi kälindyä jalänte codite’ruëe;
kåtvä pratikåtià devém änarcur nåpa saikatém
gandhair mälyaiù surabhibhir balibhir dhüpadépakaiù;
uccävacaiç cäpahäraiù prabäla phala taëòulaiù
kätyäyani mahämäye mahä-yoginyadhéçvari;
nanda gopa sutaà devi patià me kurute namaù
iti mantraà japantyas täù püjäà cakruù kumärikäù

(Bhägavata 10.22.1-4)

Çré Çuka Muni said: "In the first month of the Hemanta
season47, the gopés from Nanda’s Vraja began to worship
Kätyäyané-devé (Pärvaté-devé) by eating Haviñya (unspiced and
unsalted grains). O King! Every morning at sunrise they went
to bathe in the Yamunä and worshipped a sand deity of
Kätyäyané on the shore near the water with offerings of fragrant

47 The Hemanta Season lasts from mid-November until mid-January.

The first month, Märgaçérña, lasts from mid-November until mid-
December. Ed.

~ 884 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

perfumes, garlands, garments, ornaments, incense, lamps, fresh

leaves, fruits and raw rice, praying to her:
‘O Goddess Kätyäyani! O Mahämäyä! O inconceivable one!
O supreme goddess! O expert player! Make the son of the
cowherd king Nanda my husband! We offer our obeisances
unto you!’ Repeating this mantra, the Vraja-kumärés
worshipped Kätyäyané-devé."
In this way they continued their worship for one month with
great steadfastness and on the final day of this month of vows,
their most coveted Çré Kåñëa fulfilled their desires by stealing
their clothes and making rasika jokes about them, all in
accordance with their feelings for Him.

uñasyutthäya gotraiù svair anyonyäbaddha bähavaù;

kåñëam uccair jagur yäntyaù kälindyäà snatum anvaham
nadyäà kadäcid ägatya tére niùkñipya pürvavat;
väsäàsi kåñëaà gäyantyo vijahruù salile mudä
bhagaväà stad abhipretya kåñëo yogeçvareçvaraù;
vayasyaivävåtas tatra gatas tat karma siddhaye
täsäà väsäàsyupädäya népam äruhya satvaraù;
hasadbhiù prahasan bälaiù parihäsam uväca ha
aträgatyäbaläù kämaà svaà svaà väsaù pragåhyatäm;
satyaà bruväëi no narma yad yüyaà vrata-karñitäù

(Çrémad Bhägavata 10.22.6-10)

"Every morning the maidens of Vraja would rise before

dawn, call each other and then walk hand-in-hand to the
Yamunä to bathe, loudly singing Kåñëa’s glories. On the final
day they came to the bank of the Yamunä like every other day,
placed their garments there and began to play in the Yamunä-
water, most blissfully singing Kåñëa’s glories.

~ 885 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Kåñëa, Who is the Lord of the kings of Yoga, knew what they
were doing and came to the bank of the Yamunä with His
friends to grant them the fruits of their penances.
Very quickly Çré Kåñëa stole their clothes from the shore,
climbed into a Kadamba-tree and began to make different jokes
about them with His laughing friends.
When the cowherd maidens noticed this, He told them: "O
cowherd maidens! Come to the Kadamba-tree if you like, find
your own clothes and take them back from Me. You are all
ascetic girls, so I am not kidding with you. I’m speaking the
truth!"
Seeing Çré Kåñëa and hearing the joking words the thief of
their clothes spoke according to their feelings, the maidens of
Vraja floated in oceans of transcendental bliss, but out of
embarrassment, they could not immediately come out of the
Yamunä-water. With His erotic jokes, Kåñëa brought them to
the base of the Kadamba-tree and embarrassed them even
further before returning them their clothes and fulfilling their
desires by accepting them as His sweethearts.
The place where Çré Kåñëa stole the clothes of the cowherd
maidens is known as Céra-Ghäöa.
Çrépäda Raghunätha says: "I take shelter of this Céra Ghäöa."

kätyäyané vrata kore, kåñëa ke pävära tare,

jala magnä gopa kanyä gaëa
räkhilo vasana nikara, kåñëa sabä agocara,
téra hoite korilo haraëa
kadamba tarute bose, samujjvala parihäse,
lajjita korilo kanyägaëe.
punaräya sahäsyete, vastra däna kore yäte,
äçraya kori céra ghäöa näme

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"I take shelter of Céra-Ghäöa, where the cowherd maidens

plunged into the Yamunä, performing a vow to please
Kätyäyané-devé to get Kåñëa for a husband. The place where
Kåñëa stole their clothes from the shore, where they had kept
them, without being noticed and where He sat in a Kadamba-
tree, embarrassing them all by making erotic jokes, and where
He finally returned them their clothes with a smile on His face."

VERSE 85:

heñäbhir jagaté-trayaà mada-bharair utkampayantaà paraiù

phullan-netra-vighürëanena paritaù pürëaà dahantaà jagat
taà tävat tåëavad vidérya bakabhid-vidveñiëaà keçinaà
yatra kñälitavän karau sa-rudhirau tat keçi-térthaà bhaje

heñäbhiù - with whinnying; jagaté - the world; trayaà - three;

mada-bharaiù - madly; utkampayantaà - causing to tremble; paraiù
- greatly; phullan - wide open; netra - eyes; vighürëanena - by rolling;
paritaù - everywhere; pürëaà - full; dahantaà - burning; jagat - the
world; taà - him; tävat - that far; tåëavat - like a blade of grass; vidérya
- splitting; bakabhit - Kåñëa; vidveñiëaà - of the hater; keçinaà - of
Keçé; yatra - where; kñälitavän - washed; karau - the hands;
sarudhirau - with blood; tat - that; keçé-térthaà - Keçé Ghäöa; bhaje -
I worship.

I worship Keçé-Ghäöa, where Kåñëa washed the blood

from His hands after He tore apart the great horse-
demon Keçé, whose mad whinnying caused the three
worlds to tremble and whose wide open, rolling eyes
burned the whole universe, just like a blade of grass.

~ 887 ~
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Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Keçé-tértha.
After Kaàsa had sent so many powerful demons to Vraja to
help him to harm Çré Kåñëa, and Çré Kåñëa had so easily and
playfully killed all these demons, Kaàsa finally sent the
powerful Keçé-demon to Vraja.
On Kaàsa’s order, this Keçé-demon assumed the form of a
horse through his illusory potency and swiftly arrived in Vraja.
In Çrémad Bhägavata it is written how the Keçé-demon, with
his terrible appearance, was playfully and casually killed by Çré
Kåñëa-
keçé tu kaàsa prahitaù khurair mahéà
mahä-hayo nirjarayan manojavaù;
saöävadhütäbhra vimäna saìkulaà
kurvan nabho heñita bhéñitäkhilaù
viçäla netro vikaöäsya koöaro
båhad galo néla mahämbudopamaù;
duräçayaù kaàsa hitaà cikérñur
vrajaà sa nandasya jagäma kampayan
täà träsayantaà bhagavän sva gokulaà
taddheñitair bäla vicürëitämbudam;
ätmänamäjau mågayantam agraëér
upähvayat sa vyanadat mågendravat
sa taà niçämyäbhimukho mukhena khaà
pibann iväbhya dravatyamarñaëaù;
jaghäna padbhyäm aravinda locanaà
duräsadaç caëòajavo duratyayaù
tad vaïcayitvä tam adhokñajo ruñä
pragåhya dorbhyäà parividhya pädayoù
sävajïam utsåjya dhanuù çatäntare
yathoragaà tärkñya suto vyavasthitaù
sa labdha saàjïaù punar utthito ruñä

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

vyädäya keçé tarasäpatad dharim

so’py asya vaktre bhujam uttaraà smayan
praveçayämäsa yathoragaà bile
dantä nipetur bhagavad bhuja spåçaà
te keçinas tapta-maya spåço yathä
bähuç ca tad deha gato mahätmano
yathämayaù saàvavådhe hyupekñitaù
samedhamänena sa kåñëa bähunä
niruddha väyuç caraëäàç ca nikñipan
prasvinna gätraù parivåtta locanaù
papäta laëòaà visåjan kñitau vyasuù
tad dehataù karkaöikäphalopamäd
vyasorapäkåñya bhujaà mahä-bhujaù
avismito’yatnahatärikaù suraiù
prasüna varñair niviñadbhir éòitaù

(Bhägavata 10.37.1-9)

Çré Çukadeva told Mahäräja Parékñit: "O King! Sent by Kaàsa

and desiring to fulfill his wishes, the Keçé-demon went to Vraja,
assuming the form of a gigantic horse - quick as the mind, with
big eyes, a thick neck, a terrible cave-like mouth and
resembling a large dark cloud - pounding and shaking the earth
with his hooves, crowding the firmament with clouds and
airplanes dispersed by his manes and terrifying everyone with
his whinnying.
Stepping in front of him, the Lord challenged the horse-
demon, who was frightening His Gokula with its loud
whinnying, throwing the clouds into commotion with its tail-
hair and challenging the Lord for a duel, roaring loudly like a
lion.
Seeing the Lord, the Keçé-demon, who was not only hard to
approach and who possessed terrible speed, but who was

~ 889 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

formidable and invincible too, turned round and ran towards

Him full of rage, and, drinking the heavens as it were with his
wide open mouth, began to strike the lotus-eyed Lord with his
hind legs.
Dodging the stroke and seizing the horse by his hind legs, Çré
Kåñëa whirled him in a rage with His arms and, flinging him
disdainfully to a distance of a hundred bows (400 cubits), just
as Garuòa would throw a serpent, stood there just as before.
Having recovered his senses and rising up again, Keçé rushed
towards Çré Hari with great speed, opening his mouth in fury.
The Lord smilingly thrust His left arm into its mouth, just as a
snake would enter a mouse-hole to eat the mouse.
Touching the Lord’s arm, the teeth of Keçé fell out with their
roots as if they were struck by a redhot iron rod. Finding its way
into the demon’s body, Çré Kåñëa’s arm swelled to an enormous
degree, as if it had caught the disease of dropsy and had
remained neglected.
With its breath choked by the immensely swelling arm of Çré
Kåñëa and its eyes rolling, and profusely sweating all over, the
animal dropped dead on the ground, throwing up its legs and
passing stool.
Pulling His arm out of the dead body, which resembled a
ripe, burst-open cucumber, the mighty-armed Lord, Who had
killed the animal without any effort and stood unelated, was
glorified by the most amazed demigods, who showered Him
with flowers."
Because Çré Kåñëa playfully and easily killed the powerful
Keçé-demon and washed His blood-stained hands there in the
Yamunä-water, this place has become famous as Keçé-tértha or
Keçé-Ghäöa.
Çrépäda Raghunätha says: "I worship this Keçé-tértha!"

~ 890 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

mahä ahaìkära mane, ati avalélä-krame,

trijagat ye kampita kore.
phulla netra vighürëane, dagdha kore tribhuvane,
keçé-daitya yevä näma dhare.
kaàsera prerita cara, açva-rüpé bhayaìkara,
çré govinda tåëa tulya mäni.
vidärita kori ari, ye sthänete giridhäré,
dhauta kore rudhiräkta päëi.
yamunä pradeça sthäna, keçé-tértha yära näma,
bhaji ämi sei keçé-ghäöa
e boòo lälasä mane, tértha kore daraçane,
yugala viläsa prema häöa

I worship Keçé-tértha, the place on the bank of the Yamunä,

where Çré Govinda encountered the terrible horse-demon Keçé,
who was sent by Kaàsa, who easily caused the three worlds to
tremble and burn with his rolling, wide-open eyes and who was
easily torn to shreds by Giridhäré, Who considered this enemy
no more than a blade of grass.
I greatly long to see this holy place, which is the marketplace
where love for Rädhä and Kåñëa can be purchased."

VERSE 86:

annair yatra caturvidhaiù påthu-gaëaiù svairaà sudhä-nindibhiù

kämaà räma-sametam acyutam aho snigdhair vayasyair våtam
çrémän yäjïika-vijïa-sundara-vadhü-vargaù svayaà yo mudä
bhaktyä bhojitavän sthalaà ca tad idaà taà cäpi vandämahe

annaiù - with grains; yatra - where; catuù - four; vidhaiù - kinds;

påthu - great; guëaiù - with qualities; svairaà - automatically; sudhä

~ 891 ~
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- nectar; nindibhiù - by those who defy; kämaà - freely playing; räma

- Balaräma; sametam - along with; acyutam - Kåñëa; aho - O!;
snigdhaiù - by the affectionate; vayasyaiù - by the friends; våtam -
surrounded; çrémän - the beautiful; yäjïika - sacrificing; vijïa - expert;
sundara - beautiful; vadhü - brides; vargaù - group; svayaà -
personally; yaù - who; mudä - gladly; bhaktyä - with devotion;
bhojitavän - fed; sthalaà - place; ca - and; tat - that; idaà - this; taà
- him; ca - and; api - even; vandämahe - praise.

I praise the place where the learned and beautiful

wives of the sacrificing brähmaëas spontaneously,
blissfully and with great devotion fed the freely playing
Kåñëa and Balaräma and Their affectionate friends four
kinds48 of high quality food grains, which defied the taste
of nectar.

Stavämåta Kaëä Vyäkhyä : Now Çrépäda Raghunätha

praises the place where the wives of the sacrificing brähmaëas
fed Çré Kåñëa and Çré Baladeva and Their friends the foodgrains
that they had brought there.
This most magnanimous pastime of Çré Kåñëa is described in
the 23rd chapter of the 10th Canto of Çrémad Bhägavata.
Just to bestow His mercy on the highly devoted brähmaëa-
wives, Çré Kåñëa once went to an Açoka-forest far away from
Våndävana to herd His cows with Çré Baladeva and His friends.
When the cowherd boys became hungry and thirsty, He sent
them to a group of brähmaëas who were performing sacrifice
on the outskirts of Mathurä to beg for some food.

48 carvya, coñya, lehya and peya - chewed, sucked, licked and drunk.

~ 892 ~
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Even when the brähmaëas heard that the cowherd boys

were begging food on behalf of Çré Kåñëa and Baladeva, they
refused, considering the two brothers to be mere human boys.
Thus the cowherd boys returned very unhappily, but this
time the merciful Çré Kåñëa sent them to beg food from the
wives of these sacrificing brähmaëas, who were exclusively
devoted to His lotus feet.
Hearing the words of Çré Kåñëa, the cowherd boys went to
the highly devoted brähmaëa-wives and begged food from
them, telling them that Çré Kåñëa and Baladeva were hungry.
Çrémad Bhägavata says:

çrutväcyutam upäyätaà nityaà tad darçanotsukäù;

tat kathäkñipta manaso vabhüvur jäta sambhramäù
catur-vidhaà bahuguëam annam ädäya bhojanaiù;
abhisasruù priyaà sarväù samudram iva nimnagäù
niñidhyamänäù patibhiù pitåbhir bhrätå bandhubhiù;
bhagavatyuttama çloke dérgha çruta dhåtäçayäù
yamunopavane’çoka nava pallava maëòite;
vicarantaà våtaà gopaiù dadåçuù sägrajaà striyaù
çyämaà hiraëya paridhià vanamälya barha-
dhätu prabäla naöaveçam anuvratäàse
vinyasta hastam itareëa dhunänanäbjaà
karëotpalälaka kapola mukhäbja häsam
präyaù çruta priyatamodaya karëapürair
yasmin nimagna manasas tam athäkñi-randhraiù
antaù praveçya suciraà parirabhya täpaà
präjïaà yathäbhimatayo vijahur narendra

(Çrémad Bhägavata 10.23.18-23)

"The brähmaëa-wives had already been attracted to topics

concerning Çré Kåñëa for a while and they were very eager to

~ 893 ~
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see Him. Now that they heard from the cowherd boys that Çré
Kåñëa was coming, they went beside themselves of ecstasy.
The brähmaëa-wives had offered their hearts to Çré Kåñëa
after constantly hearing about His matchless form, attributes
and beauty and so they ran towards their most dearly beloved
as the rivers run towards the ocean, with plates with four kinds
of food - that which is licked, sucked, chewed or drunk - in their
hands, although their husbands, fathers, brothers and friends
tried to stop them.
They saw Kåñëa playing different wonderful games with Çré
Baladeva and His cowherd boyfriends on the bank of the
Yamunä in woods beautified by fresh Açoka-leaves. He had a
sapphire-like blue complexion. He wore a shining yellow
garment, a garland of forest flowers hung around His neck. He
had a crown of peacock feathers and His dancing-dress was
decorated with mineral pigments and fresh leaves. He held His
left arm on the shoulder of a bystanding cowherd boy and
twirled a lotus flower around in His right hand. His ears were
decorated with lotus flowers, curly locks of hair were decorating
His cheeks and His face was decorated with a sweet smile.
The wives of the brähmaëas had always decorated their
throats (voices) with topics of the form, attributes, pastimes and
beauty of their beloved Çré Kåñëa, and their hearts were always
immersed in Him. Now that they directly saw this Çré Kåñëa,
they made Him enter into their hearts through their eyes, and
there they tightly embraced Him.
In this way they became relieved from the affliction of
separation from Çré Kåñëa in all respects, just as the conditioned
souls, who are absorbed in conceptions of ‘I’ and ‘mine’ become
relieved from all afflictions while they are in a deep sleep."
Because the wives of the brähmaëas desired the service of
Çré Kåñëa, the Lord told them: "If you accept My service in this

~ 894 ~
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brähmaëa-birth, then it will not be liked and appreciated by

society. Therefore just serve Me mentally and in the next life
you will attain Me!"
On the order of Çré Kåñëa, the wives of the brähmaëas
returned to the sacrificial arena, and by the Lord’s grace, the
brähmaëas found no fault in them, but completed the sacrifice
with them.
Later, on the strength of their association with their wives,
these brähmaëas themselves also came to understand Çré
Kåñëa’s glories, and were thus blessed.
Meanwhile Çré Kåñëa, Baladeva and the cowherd boys most
blissfully ate the four kinds of exquisite dishes that were
faithfully offered by the brähmaëas’ wives and that defied the
taste of nectar.
Çrépäda Raghunätha says: "I praise this place where the Lord
ate, as well as the wives of the sacrificing brähmaëas who
offered Him that food."

susnigdha vayasya-gaëe, saìge kåñëa balaräme,

vihariche svacchande yethäya
yäjïika muni gaëe, sundaré patné-gaëe
bhakti bhare harñete tathäya
carva, coñya, lehya, peya, sväde sudhä nindanéya
divya anna saìgete äniyä.
govinde arpaëa kore, ye sthäne bhojana kore,
sakhä saìge änande mätiyä.
se heno pavitra sthäne, tathä yäjïika badhü-gaëe,
nitya bandi luöäiyä päya.
yäìhädera äçérbäde, avicalä bhakti läbhe,
iñöa präpti hoibe niçcoy

~ 895 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"I always praise the place where Kåñëa and Balaräma freely
played with Their affectionate friends and where, in great bliss
and with great devotion, the beautiful wives of the sacrificing
brähmaëas brought divine dishes, whose taste defy that of
nectar and that can be chewed, sucked, licked and drunk, to
Govinda and His friends, Who ate these dishes in great ecstasy.
I always praise this sacred place and roll at the feet of these
brähmaëa-wives, for it is certain that with their blessings one
attains steady devotion."

VERSE 87:

mudä gopendrasyätmaja-bhuja-pariñvaìga-nidhaye
sphurad-gopé-våndair yam iha bhagavantaà praëayibhiù
bhajadbhis tair bhaktyä svam abhilañitaà präptam aciräd
yamé-tére gopéçvaram anudinaà taà kila bhaje

mudä - joyfully; gopendrasya - of the king of cowherds; ätmaja -

son; bhuja - arm; pariñvaìga - embraced; nidhaye - for the jewel;
sphurad - splendid; gopé-våndaiù - by the gopés; yam - who; iha - in
Vraja; bhagavantaà - of the Lord; praëayibhiù - by the beloved;
bhajadbhiù - by the worshippers; taiù - by them; bhaktyä - with
devotion; svam - own; abhilañitaà - desired; präptam - attained; acirät
- soon; yamé - Yamunä; tére - on the bank; gopéçvaram - Gopéçvara;
anudinaà - every day; taà - him; kila - certainly; bhaje - I worship.

I daily worship Gopéçvara Sadäçiva, who was devotedly

worshipped on the bank of the Yamunä by the loving
gopés who desired the jewel-like embrace of the arms of

~ 896 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çré Kåñëa, the prince of Vraja, and who thus swiftly

attained their desired object.

Stavämåta Kaëä Vyäkhyä : Now Çrépäda Raghunätha

praises Bhagavän Sadäçiva Çré Gopéçvara, who is situated on the
bank of the Yamunä.
Çré Sadäçiva has freely taken shelter of the bank of the
Yamunä in the transcendental abode of Vraja to worship Çré
Kåñëa and His pleasure potency, Çré Rädhä and the
Vrajasundarés.
When Çré Kåñëa’s beloved Vrajasundarés saw Çréman
Mahädeva situated on the bank of the Yamunä, though, they
floated in an ocean of bliss, for they knew that by his grace, the
company of Çré Kåñëa would certainly be attained.
By worshipping Bhagavän Sadäçiva with topmost devotion,
they would swiftly attain their desired goal, namely Çré Kåñëa’s
company.
From then onwards, Çré Kåñëa’s beloved Vrajasundarés began
to worship Çré Sadäçiva on the bank of the Yamunä, yearning
for the jewel-like embrace of Çré Kåñëa’s arms, and the deity has
hence become famous as Gopéçvara.
The gopés attained a jewel by being embraced by Çré Kåñëa’s
arms. It is described in the praises of Çré Kåñëa by the
personified Vedas:

nibhåta marun mano’kña dåòha yoga yujo hådi yan

munaya upäsate tad arayo’pi yayuù smaraëät
striya-uragendra bhoga bhuja daëòa viñakta dhiyo
vayam api te samäù samadåço’ìghrisaroja-sudhäù

(Bhägavata 10.87.23)

~ 897 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"O Lord! With rigid yoga-practices, the sages worship You in

the heart as the undifferentiated brahman, subduing their
minds, senses and life-airs, but Your enemies have attained that
very same brahman-status by thinking of You in fear and
enmity.
The gopés, though, were attached to the embrace of Your
snake-like arms and have thus attained the nectar of Your
lotus feet on their breasts. By following in their footsteps we
have also attained this nectar from Your lotus feet!"
Desiring this jewel-like embrace of Çré Kåñëa’s arms, the
gopés are worshipping Gopéçvara, being very attached to these
arms. The reason is that the worship of Gopéçvara fulfills all the
desires of everyone.
It is described in Çré Bhakti Ratnäkara:

ki apürva çobhä ei banera bhitora;

guëätéta liìga rüpa näma gopéçvara
ei sadäçiva våndävipina pälaya;
ihäke püjile sarva kärya siddha hoy
gopégaëa sadä kåñëa saìgera lägiyä;
nirantara püje yatne nänä dravya diyä
kohite ki päri ye mahimä gurutara;
gopikä püjita teìho näma gopéçvara
indrädi devatä stuti koroye sadäya;
våndävane préti våddhi ihära kåpäya

"How wonderfully beautiful it is within this forest! Here is

the transcendental liìga-deity named Gopéçvara. This Sadäçiva
is protecting Våndävana and anyone who worships Him attains
all perfection. The gopés always desired to be with Kåñëa and
for this they always worshipped (Gopéçvara) with different

~ 898 ~
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paraphernalia. Who can describe the great glories of Gopéçvara,

who was so named because the gopés worshipped Him?
The love of Våndävana is increasing by the one, who is always
praised by the demigods, headed by Indra."

tathähi- çrémad gopéçvaraà vande çaìkaraà karuëämayam

sarva kleça haraà devaà våndäraëya rati pradaà

"I praise Çrémad Gopéçvara Çaìkara, the all-benign, the Lord

who destroys all misery and who increases the love of
Våndävana."

tathäca stavämåta laharyäà-

våndävanävanipate jaya soma soma maule sanandana sanätana
näradeòya
gopeçvara vraja viläsi-yugmäìghri-padme prema prayaccha
nirupädhi namo namas te

"O presiding god of Våndävana! O beautiful moon-crested

Lord! O you who are worshipable for Sanandana, Sanätana,
Närada and others! O Gopeçvara! All glories to you! Please give
me unconditional love for the lotus feet of the playful pair of
Vraja, Çré-Çré Rädhä-Mädhava! I offer my obeisances unto you
again and again!"
Çrépäda Raghunätha says: "I always worship this Gopéçvara
Sadäçiva! By the grace of Çré Gopéçvara, who fulfills all desires,
I will also attain the perfection of service to the lotus feet of the
Divine Pair. Of this there is no doubt!"

vraja gopé anuräge, nandätmaja bhuja yuge,

äliìgana divya ratna läbhe
nitya yamunära tére, mahäprema sahakäre,
bhakti kori püje sadäçive

~ 899 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"The Vraja-gopés passionately desired the divine jewel-like

embrace of the arms of Nanda’s son, and for this reason they
always went to the bank of the Yamunä with great love to
devotedly worship Lord Sadäçiva."

yära çubhä karuëäte, iñöa phala aciräte,

labhya hoy sei gopéçvare
sadäçiva bhagavän, deho iñöa vara däna,
bhaji pade pulakita bhare

"By Gopéçvara’s auspicious grace all desires are swiftly

fulfilled. O Lord Sadäçiva! Grant me my desired boon! I
worship you with goose pimples on my skin!"

VERSE 88:

bhayät kaàsasyärät sadayam aciräc chantanu-pade

vinikñiptä rädhä rahasi kila piträ prakåtitaù
sphurantaà taà dåñövä kam api ghana-puïjäkåti-varaà
tam eväptaà yatnäd yam abhajata süryo’vatu sa naù

bhayät - out of fear; kaàsasya - of Kaàsa; ärät - nearby; sadayam

- mercifully; acirät - swiftly; çaà - welfare; tanu-pade - in a rare place;
vinikñiptä - keeping; rädhä - Rädhä; rahasi - secretly; kila - certainly;
piträ - by the father; prakåtitaù - naturally; sphurantaà - revealed;
taà - him; dåñövä - having seen; kam api - someone; ghana - monsoon
cloud; puïja - host; äkåti - form; varaà - best; tam - him; eva - only;
äptuà - having attained; yatnät - carefully; yam - whom; abhajata -
worshipped; süryaù - the sun; avatu - may protect; sa - he; naù - us.

~ 900 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

May Sürya-deva, who was diligently worshipped by Çré

Rädhä, Who was affectionately kept in a nearby hidden
place by Her father for Her own welfare, out of fear of
Kaàsa, and who wanted to attain a beautiful youth with
the complexion of deep monsoon clouds, protect us.

Stavämåta Kaëä Vyäkhyä : In this verse Çrépäda

Raghunätha praises Süryadeva, who was worshipped by Çré
Rädhä for the sake of attaining Çré Kåñëa.
Out of fear of Kaàsa, Våñabhänu Mahäräja kept his daughter
Çré Rädhä in a solitary place. Kaàsa had become frightened
after hearing the words of Devaké’s daughter and he had begun
the atrocities of killing all the young boys and kidnapping all the
young girls.
Devé had said:

yas tuìgena purottamäìgama harac cakreëa te saìgare

yaà våndäraka vånda vandita pada dvandväravindaà viduù
änandämåta sindhubhiù praëayinäà sandohamänandayam
prädurbhävam avindad eña jagaté kando’dya candrodaye
kiïca - mattaù sattama mädhurébhir adhikäù çvo vä paraçvo’thavä
gantäraù kñiti-maëòale prakaöatäm añöo mahä-çaktayaù
våndiñöhe guëa vånda mandiratayä tatra svasäräv ubhe
räjendro bhavitä harasya ca jayé päëau gåhétä yayoù

(Lalita Mädhava Näöaka - 1.15-16)

"O Kaàsa! He Who chopped off your head with His raised
disc in your previous birth, when you were known as Kälanemi,
Who is described by the scholars as He Whose lotus feet are
worshipped by the demigods and Who is the root cause of the

~ 901 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

universe, has now risen like the moon to increase the nectar-
ocean of the bliss of his beloveds!"
Devé also said: "Tomorrow or the day after tomorrow, eight
great çaktis, who are even sweeter than me, and who are named
Rädhä, Candrävalé, Lalitä, Viçäkhä, Padmä, Çaibyä, Çyämalä
and Bhadrä, will appear on earth. Of these eight great çaktis,
two sisters (Rädhä and Candrävalé) are again the most qualified
and will become most famous as gopé-groupleaders. He who
marries these two sisters will become the greatest of all kings
and defeat even Mahädeva (Çiva) in battle!"
After hearing these words of Devé, Kaàsa began to attempt
to kidnap Çré Rädhä, and thus Mahäräja Våñabhänu began to
keep Her in hidden places.
It is here that Çré Rädhä saw an endlessly sweet boy Who was
as deeply dark as the monsoon clouds and Who was called Çré
Kåñëa. Attracted to His sweet mood, She became eager to attain
Him as Her dear most beloved.
The Mahäjanas describe this world-enchanting sweetness of
Çré Kåñëa in their songs –

kuvalaya néla, ratana dalitäïjana,

megha puïja jini varaëa suchända
kuïcita keça, khacita çikhi-candraka,
alakävalita lalitänana cända
äota re nava nägara käna
bhävini bhäva, vibhävita antara,
dinä rajané nähi jänato äna

"Bhäviné (sensitive Rädhä) cannot think of anyone else, day

and night, but Her young lover Käna (Kåñëa), Who has come to
Her, His complexion defeating the colour of a blue lotus flower,
a sapphire, crushed eyeliner or a host of monsoon clouds, His

~ 902 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

curly locks, which are flanking His lovely moon-like face,

crowned by a peacockfeather."

madhurädhara häsa, manohara tahi ati,

sumadhura muralé viräja.
bhäìga vibhaìgima, kuöila nehärai
kulavaté umati düre rahu läja.
gaja gati bhäti, gamana ati manthara,
maïjéra bäjata ruëu jhuniyä
heraite koöi, madana mürachäyai,
govinda däsa koho dhani dhaniyä

"His sweetly smiling lips are very enchanting and He plays

His flute so sweetly. He makes charming movements and casts
crooked glances, maddening the married girls and removes
their shame. His slow gait resembles that of an elephant and
His anklebells jingle ‘runu jhunu’. “
Govinda däsa says: "O fortunate girl! Seeing Him, millions of
Cupids faint!"
For attaining this Çyämasundara, Who enchants millions of
Cupids, Çré Rädhä worshipped Süryadeva. Çrématé’s sürya püja
is just another way of loving Çré Kåñëa. Therein lies the
sweetness of the human-like pastimes, namely that Çré Rädhä,
Who is Herself worshipable by all the demigods, including
Sürya, always worships Süryadeva for establishing a meeting
with Him or for His good health and so on.
Çrépäda Raghunätha is Çré Rädhä’s beloved maidservant, so
he also covets the mercy of the sungod so that he can attain the
audience and the devotional service of Çré-Çré Rädhä and
Mädhava.

~ 903 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

våñabhänu räjä ati, kaàsa bhaye bhétimati,

sneha bhare maìgalera tare
çré rädhäya gopya sthäne, rakñä koilä sayatane,
yära mädhuré khyäta viçva bhare

"Out of great fear of Kaàsa, Våñabhänu Räjä affectionately

kept Çré Rädhä, whose sweetness is world-famous, in a secret
place for Her own welfare."

megha puïjäkåti vara, dekhi çyäma manohara,

se pétavasana vanamälé
çré kåñëera präpti lobhe, bhaji nitya süryadeve,
anuräge sakhégaëa mili.

"When She saw enchanting Çyäma, Who resembled an

excellent monsoon cloud and Who sported a yellow garment
and a garland of forest flowers, She became eager to attain that
Çré Kåñëa and passionately began to worship Süryadeva with
Her girlfriends."

sei to süryadeve, e minati kori ebe,

rakñä koru sarva vighna hoite.
väsa kori nanda vraje, bhaji çré rädhä govinde,
süryadeva! koro äçérbäde

"I humbly pray that this Süryadeva will protect me from all
obstacles and allow me to live in Nanda’s Vraja to worship Çré
Rädhä-Govinda. O Süryadeva! Bless me like this!"

~ 904 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 89:

ävirbhäva-mahotsave muraripoù svarëoru-muktä-phala-

çreëé-vibhrama-maëòite nava-gavé-lakñe dadau dve mudä
divyälaìkåti-ratna-parvata-tila-prasthädikaà cädaräd
viprebhyaù kila yatra sa vrajapatir vande båhat-känanam

ävirbhäva - appearance; mahä - great; utsave - in the festival;

muraripoù - of Kåñëa; svarëa - golden; uru - great; muktäphala -
pearls; çreëé - lines; vibhrama - surrounded; maëòite - decorated;
nava - young; gavé - cows; lakñe - a hundred thousand; dadau - gave;
dve - two; mudä - gladly; divya - divine; alaìkåta - decorated; parvata
- mountain; tila - sesame; prastha - heap; ädikam - bigger; ca - and;
ädaräd - respectfully; viprebhyaù - unto the brähmaëas; kila -
certainly; yatra - where; sa - he; vrajapatiù - the lord of Vraja; vande
- I praise; båhat - great; känanam - forest.

I praise Båhadvana (Gokula), where the Lord of Vraja,

Nanda Mahäräja, jubilantly donated 200,000 young cows
that were decorated with gold and strings of pearls, as
well as heaps of divine ornaments and a mountain of
sesame to the brähmaëas on the occasion of Çré Kåñëa’s
birth-festival.

Stavämåta Kaëä Vyäkhyä : In this verse Çrépäda

Raghunätha praises Çré Båhad-vana, the place of Çré Kåñëa’s
advent.
It is here that Çré Nanda, the king of Vraja, desiring the
welfare of his son, gave ample charity to the brähmaëas on the
occasion of His birthday-festival.
In Çrémad Bhägavata it is written: dhenünäà niyute prädäd
viprebhyaù samalaìkåte tilädrén sapta rätraugha çäta-

~ 905 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

kaumbhämbarävåtän (Bhäg. 10.5.3), and Çrédhara Svämé

comments: niyute dve lakñe:
"When Çré Kåñëa took birth Çré Nanda Mahäräja gave
200,000 cows beautified with golden horns and silver hooves
and covered by clothes that were inset with different gems and
strings of gold, as well as seven piles of sesame, to the
brähmaëas."
In Çré Brahma Vaivarta Puräëa it is seen that:

tato nandaç ca sänandaà brähmaëebhyo dhanaà dadau. sad

ratnäni prabäläni hérakäni ca sädaram. tilänäà parvatän sapta
suvarëa käïcanaà mune. raupyaà dhänyäcalaà vastraà go-
sahasraà manoramam.

"Goparäja Çré Nanda was so happy when Kåñëa was born that
he gave various gems, corals, diamonds and other riches, as well
as seven piles of sesame, a mountain of paddy, gold, silver,
garments and thousands upon thousands of cows to the
brähmaëas."
In the Bhaviñya Puräëa we can see how much a pile of
sesame is supposed to be:
uttamo daçabhir droëair madhyamaù païcabhir mataù.
tribhiù kaniñöho räjendra tila çailaù prakértitaù.
pürvavaccäparaà sarvaà viñkambha parvatädikam
"The greatest pile of sesame consists of ten droëas49 .A pile of
five droëas is mediocre and a pile of three droëas is the
minimum. Just as there must be Viñkambha-mountains50 placed

49 A droëa is a dry measure of 32 seers for corn etc., or a measuring

vessel having this capacity.
50 In order to keep the pivotal mountain Sumeru steady, Lord Brahmä
placed four supporting mountains around it, viz. Mandära,

~ 906 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

in all four corners around a mountain of paddy, so it is also

prescribed for the mountain of sesame."
All these piles of sesame and paddy must be beautified with
jewels, gold and flower garlands. The arrangements for this are
also outlined by the Bhaviñya Puräëa:
itthaà niveçyämara çailam agra matas tu viñkambha girén
krameëa. turéya bhägena catur-diçaà ca saàsthäpayet puñpa
vilepanäòhyam. merur mahän vréhi-mayas tu madhye suvarëa
våkña-traya saàyutaù syät. pürveëa muktäphala vajra-yukto
yämyena gomedaka puñpa-rägaiù. paçcäc ca gärutmata néla-
ratnaiù saumye ca vaidürya saroja-rägaiù.
"When one thus has made a Sumeru-mountain with sesame
or paddy in the amounts of ten droëas or so, one must establish
the Viñkambha-mountains around them on four sides with
sandal or flowers, divided in four parts.
In the mountains of sesame and paddy, one must then place
three trees made of gold. The Viñkambha-mountain situated in
the east must contain pearls and diamonds, the Viñkambha-
mountain in the south must contain topaz-gems and Puñpa-räga
gems, the Viñkambha-mountain in the west must contain
Gärutmata-gems and sapphires and the Viñkambha-mountain
in the north must be established, containing Lapis Lazuli and
rubies."
Çréla Jéva Gosvämé has written in his Gopäla Campüù:
daçabhir droëaiù kåta tila saptäcalémad adät. yad våti maëi
kanakänäà tad adhikatara bhäratä dvijer mene

Gandhamädana, Néla and Supärçva. Such mountains are called

Viñkambha-mountains. Even when mere mountains of paddy or
sesame are being donated, four Viñkambha-mountains must still be
established around them, as if they were mount Sumeru.

~ 907 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Nanda Mahäräja donated seven piles of sesame, each

containing ten droëas, to the brähmaëas. The brähmaëas
thought that the jewels and gold covering these mountains of
sesame were even heavier than the sesame itself."
From this information, we can slightly conceive of the
unlimited amount of jewels and gems Goparäja Nanda gave in
charity.
Vrajadhäma is the transcendental playground of the Original
Personality of Godhead Çré Kåñëa, therefore it is not at all
impossible for Mahäräja Çré Nanda to donate such amounts of
jewels and gems.
Çrépäda Raghunätha thus praises Båhadvana, the place
where Çré Nanda Mahäräja donated such a huge amount of
wealth.

çré kåñëera ävirbhäve, tära janma mahotsave,

vraje çréla nanda mahäräja.
dui lakña gäbhé-gaëe, maëi muktä vibhüñaëe,
kori divya ratnamaya säja
ratna räçi tila giri, parama ädara kori,
brähmaëere korechilo däna
se båhat känane, vandi mui sävadhäne,
divya cintämaëimaya sthäna

"I attentively praise Mahävana Gokula, the transcendental

place made of Cintämaëi-gems, where Çré Kåñëa advented
Himself and where Çréla Nanda Mahäräja most respectfully
gave 200,000 cows, decorated with jewels and pearls and
dressed in divine jewel-studded blankets, as well as jewel-
covered piles of sesame, in charity to the local brähmaëas."

~ 908 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 90:

gändharväyä jani-maëir abhüd yatra saìkértitäyäm

änandotkaiù sura-muni-naraiù kértidä-garbha-khanyäm
gopé-gopaiù surabhé-nikaraiù samparéte’tra mukhe
rävalyäkhye våñaravi-pure préti-püro mamästäm

gändharväyä - of Rädhä; jani - birth; maëiù - jewel; abhüt -

became; yatra - where; saìkértitäyäm - glorified; änanda - bliss;
utkaraiù - with a multitude; sura - gods; muni - sages; naraiù - by
human beings; kértidä - Kértidä; garbha - womb; khanyäm - in the
mine; gopé - cowherdwoman; gopaiù - by the cowherds; surabhi-
nikaraiù - by the cows; saàparéte - filled; atra - here; mukhya - chief;
irä - the earth; ävalé - Rädhä’s birthplace, a worshipable vigraha;or
Rävala; äkhye - known as; våña-ravi-pure - in the town of Våñabhänu;
préti - love; püra - a flood; mama - my; ästäm - let it be.

May I drown in a flood of love for Rävala, the capital

of Mahäräja Våñabhänu, where many cowherd men and
-women live and where the jewel-like Çré Rädhä
appeared from the mine-like womb of Her mother
Kértidä, who was blissfully praised by the demigods,
sages and human beings.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Rävala, the capital of Mahäräja Våñabhänu.
Just as Mahävana or Båhad-vana is the birthplace of Çré
Kåñëa, so is Räval the birthplace of Çré Rädhäräëé. After seeing
the havoc caused by different demons, Çré Nanda Mahäräja and
his associates shifted their capital to Nandéçvara and Çré
Våñabhänu Mahäräja shifted his capital to Varñänä.

~ 909 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

In the village of Räval, the great jewel Çré Rädhäräëé

appeared from the mine-like womb of Mother Kértidä. Mother
Kértidä is truly the giver of fame to the world.
Çréman Mahäprabhu asked Çréla Rämänanda Räya:
kérti-gaëa madhye jévera kon boòo kérti? "Of all kinds of
fame, which fame is the greatest?"
Çré Räma Räya replied:
kåñëa prema bhakti boli yära hoy khyäti (C.C.) "The fame of
he who is known to have loving devotion for Kåñëa."
Because she made the presiding goddess of love for Kåñëa
personally descend and blessed the people of the world by
giving them great fame as devotees of Kåñëa, she is justly named
Kértidä. Can there be any doubt that the womb from which the
great jewel Çré Rädhäräëé, Who directly is the embodiment of
mahä-bhäva and Who is Kåñëa’s most dearly beloved, has
appeared, is a mine of jewels?
In Çrémat Rüpa Gosvämépäda’s ‘Lalita Mädhava Näöaka’, it is
described how Harimäyä attracted Çré Rädhä from Kértidä’s
womb and placed Her in the womb of the wife of the Vindhyä-
mountains, how Pütanä kidnapped Her and how She returned
into the hands of Våñabhänu and Kértidä after Vindhya’s priest
launched a witch-killing mantra against Pütanä and thus made
her drop the baby before she could deliver it to Kaàsa.
This is an occasional pastime, though, which occurs in some
form in some kalpa (era). No one is able to understand the
Playful Lord and the wonderfully playful manifestations of His
svarüpa-çakti (innate energy). No one can understand in which
age the Playful Lord performs what pastime and in which saint’s
heart this will be revealed. Actually Çré Rädhäräëé appears from
the mine-like womb of Kértidä in every kalpa, but in some
kalpas is She first drawn out of Kértidä’s womb and placed in

~ 910 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

the womb of Vindhyä’s queen to appear from there. This is how

we should understand it.
In this verse, Çrépäda Raghunätha clearly describes how the
great Rädhä-jewel emerged from the mine-like womb of Çré
Kértidä and how the demigods, sages and human beings were
immersed in the pinnacle of bliss when they beheld this
pastime of advent.
Çré Bhakti Ratnäkara describes it thus:

ahe çréniväsa dekho e ‘rävala’ gräma;

ethä våñabhänura vasati anupäma
çré rädhikä prakaöa hoilä eikhäne;
yähära prakaöe sukha vyäpilo bhuvane
äji ki änanda våñabhänura mandire;
janmilä rädhikä devé kåttikä udare
diçä daça älo kore rüpera chaöäya;
ye dekhe bäreka tära täpa düre yäya
sukomala tanu jini kanaka labané;
ähä mari! kibä prati aìgera balané
janané janaka dhåti dharite nä päre;
koto sädhe cäìda mukha dekhe bäre bäre
jaya jaya kalarave bharilo bhuvana;
gäoye maìgala géta gopanäré-gaëa
bäjaye vividha vädya parama rasäla;
näcaye sakala loka, bole bhälo bhälo
dadhi dudha haldi aìgane chaòäiyä;
häsaye häsäya koto bhaìgé prakäçiyä
vipra vandé-gaëe däna kore nänä bhäti;
dekhi ghanaçyäma onä räìga sukhe mäti

"Behold, O Çréniväsa, the village named Rävala! This is the

matchless abode of Mahäräja Våñabhänu. It is here that Çré
Rädhikä appeared and thus filled the whole world with bliss.

~ 911 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

What bliss there is today in Våñabhänu’s abode, for today

Rädhikä devé appeared from Kértidä’s womb! Her bodily lustre,
which illuminates all ten directions, removes the affliction of
anyone who sees it even once. Her tender body shines brighter
than gold. O goodness! Just see the elegance of each of Her
limbs! Her mother and father could not remain calm and
eagerly stared at Her moon-like face again and again. Shouts of
‘jaya! jaya!’ filled the world and all the cowherd women sang
auspicious songs. Various musical instruments were tastefully
played and all the people danced saying: "Very well! Bravo!"
Throwing yoghurt, milk and haldi around on the courtyard, they
laughed and joked, making many gestures. Great charity was
given to the brähmaëas and the bards, and Ghanaçyäma was
maddened with bliss when He saw this."
Çrépäda Raghunätha says: "May I drown in a flood of love for
Rävala, the capital of Mahäräja Våñabhänu, which is filled with
cowherd men and women".
In his svarüpa, Çré Raghunätha is the maidservant of Çré
Rädhä, therefore she covets greatly passionate love for the
birthplace of her supreme goddess, Who is dearer to him than
millions of her life-airs.

änande vibhora, sura muni, nara,

praçaàsita kértidära
garbha rüpa khani-, mäjhäre ye maëi,
‘rädhä’ näme camatkära
yethä ävirbhüta, ho’ye sukhäpluta,
korechena caräcara.
rävala nämaka, gopa gopé dhenu,
suveñöita manohara
våñabhänu pura, prati sumadhura,
piriti praväha räçi.

~ 912 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

e hådaya mäjhe, sadä yeno räje,

rahibo se rase bhäsi

"May a stream of sweet love for Rävala, which is beautifully

filled with cows, cowherd men and cowherd women, and where
demigods, sages and men were blissfully praising Kértidä, in
whose mine-like womb the astonishing jewel named ‘Rädhä’
appeared, causing all moving and non-moving beings to be
immersed in transcendental bliss, always flow through my
heart, so that I can remain floating on it."

VERSE 91:

yasya çrémac-caraëa-kamale komale komaläpi

çré-rädhoccair nija-sukha-kåte sannayanté kucägre
bhétäpy äräd atha nahi dadhäty asya kärkaçya-doñät
sa çré-goñöhe prathayatu sadä çeña-çäyé sthitià naù

yasya - whose; çrémat - beautiful; caraëa kamale - lotus feet;

komale - tender; komaläpi - more tender; çré rädhä - Çré Rädhä; uccaiù
- highly; nija - own; sukha-kåte - for delighting; sannayanté - brings;
kucägre - on the nipples; bhétä - fear; api - even; ärät - close by; atha
- then; nahi - not; dadhäti - places; asya - whose; kärkaçya - harshness;
doñät - from the fault; sa - he; çré goñöhe - in the beautiful meadows;
prathayatu - may extend; sadä - always; çeña - on Ananta; çäyé -
reclining; sthitià - position; naù - unto us.

May Çeña-çäyé Çré Kåñëa, Whose tender and enchanting

lotus feet tender Çré Rädhä wanted to place on Her
breasts for Her own happiness, but then changed Her
mind because She was afraid that Her breasts were too

~ 913 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

hard for His feet, arrange for my staying in the

enchanting meadows of Vraja.

Stavämåta Kaëä Vyäkhyä: In this verse, Çrépäda

Raghunätha praises Çeña-çäyé.
Here, Çré Kåñëa lay down on the bed of Ananta just for fun
and Çré Rädhäräëé served His lotus feet just as Lakñmédevé
serves the lotus feet of Çeña-çäyé Bhagavän.
e çeña-çäyé kñéra samudra ethäte, kautuke çuilä kåñëa ananta
çayyäte; çré rädhikä päda-padma koroye sevana, ye änanda
hoilo tähä nä yäya varëana (Bhakti Ratnäkara)
"Here at Çeña-çäyé is the Kñéra Samudra (Milk-ocean), where
Kåñëa lay on the snake-bed Ananta just for fun. The bliss that
was felt when Çré Rädhikä then served His lotus feet cannot be
described."
Çrépäda Raghunätha says: "When Çré Rädhäräëé served Çré
Kåñëa’s lotus feet, She wanted to keep these feet on Her breasts
for Her own happiness."
Here own happiness means the happiness that nourishes
Çré Kåñëa’s happiness, because the gopés can never have any
other purpose than Çré Kåñëa’s happiness.

ätma sukha duùke gopéra nähiko vicära;

kåñëa sukha hetu ceñöä mano vyavahära.
kåñëa lägi ära sab kori parityäga;
kåñëa sukha hetu kore çuddha anuräga
(C.C.)

"The gopés do not consider their own happiness or distress.

All their thoughts and activities are aimed at pleasing Kåñëa.
For Kåñëa, they have given up everything else. Their pure
passionate love exists only for Kåñëa’s happiness."

~ 914 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Hence, wherever there is a mentioning of the gopés’ personal

happiness, it must always be understood to be Kåñëa’s
happiness.

ataeva sei sukha kåñëa sukha poñe;

ei hetu gopé preme nähi käma doñe
(C.C.)

"Therefore, this happiness nourishes Kåñëa’s happiness, hence

there is no fault of lust in the love of the gopés.”
This secret is revealed in this part of the çloka: bhétyäpyäräd
atha nahi dadhätyasya kärkaçya doñät
‘Çré Rädhä did not want to place Çré Kåñëa’s tender lotus feet
on Her breasts, afraid that they would be too hard for Him.’
When She served Çré Kåñëa’s lotus feet, Çré Rädhäräëé
wanted to hold them on Her beautiful breasts, but when She
brought these very soft feet, that are adorned with endless
beauty and sweetness, to Her breasts She felt as if Her hard
nipples struck them, and so She decided not to place them
there.
Here it should be specially noticed that a lady love naturally
goes beyond herself of bliss when she carries her lover on her
breasts, but Çré Rädhäräëé did not lose Herself in bliss when the
lotus feet of Çré Kåñëa, Whom She loves more than a million
life-airs, touched Her.
Her only aim is Çré Kåñëa’s happiness. Her heart was filled
with a fear that overruled Her own desire for happiness, and
thus She did not place Çré Kåñëa’s lotus feet on Her breasts
anymore. Thus, the complete absence of desire for personal
happiness, which is known to the rasika devotees, has been
manifest.

~ 915 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Actually, one of the signs of the gopés’ rüòha-mahäbhäva is:

tat saukhye’pi ärti-çaìkayä khinnatvam
"They are anxious that even the things that please Kåñëa may
give Him pain."
When Rasika-Çekhara Çré Kåñëa places His feet on the
breasts of the Vraja-devés, then His happiness is clearly visible
on His beautiful face, because it is simply not possible that the
lover will be unhappy when he has his feet on the breasts of his
lady love. Still, the Vrajadevés think that Çré Kåñëa will be
unhappy when they do this. This is the private treasure of the
Vrajadevés’ ecstatic love, which is not accessible to any other
consort of the Lord, like Rukmiëé or Satyabhämä.
The Vrajadevés revealed this themselves in the night of the
Räsa-dance in the last verse of the Gopé-Gété (10.31.19):

yat te sujäta caraëämburuhaà staneñu bhétä çanaiù priya

dadhémahi karkaçeñu
tenäöavém aöasi tat vyathate na kià svit kürpädibhir bhramati dhér
bhavad äyuñäà naù

The Vrajasundarés, who were separated from Çré Kåñëa, said,

aiming at Him:
"O dearly beloved! We carefully hold Your delicate lotus feet
on our breasts, afraid that our breasts will be too hard for them.
You are our very life, and we are very worried about Your
tender lotus feet when they tread the forestpaths, which are
covered with pebbles and thorns!"
All these feelings are manifest in the most wonderful and
amazing way in mädanäkhya-mahäbhävavaté (Who is endowed
with the topmost love of God known as mädana) çré kåñëa priya
çiromaëi (the crown jewel of Çré Kåñëa’s beloveds) gopé varéyasé
(the greatest gopé) Çré Rädhäräëé.

~ 916 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çrépäda Raghunätha says: "May Çeña-çäyé Çré Kåñëa, Whose

tender and enchanting lotus feet tender Çré Rädhä wanted to
place on Her breasts for Her own happiness, but then changed
Her mind because She was afraid that Her breasts were too
hard for His feet, arrange for my staying in the enchanting
meadows of Vraja".

çeñera aìga çayyäya, çré aìga heläye täya,

päda-padma prasärita kore
cira viçräma kore yähä, çeña-çäyé näma tähä,
sadä lakñmé pada sevä kore

"The Lord, as Çeña-çäyé, reclines on the snake-bed of Çeña,

spreading His lotus-legs out and resting there forever, His feet
served by Lakñmé-devé."

sei to bhävete kåñëa, çré rädhära saìga tåñëa,

çeña-çayyäya korilo çayana
çré kåñëa caraëa tala, kamala hoite sukomala,
rädhä korena se pada sevana

"In that mood, Kåñëa, eager for Çré Rädhä’s company,

reclines on the bed of Çeña while Rädhä serves His footsoles,
which are more tender than lotus flowers."

komaläìgé bhänu-sutä, atiçaya bhaye bhétä,

çré caraëa nähi dhare buke.
ämära karkaça hiyä, ati sukomala ihä,
ei cinti stabdha hoiyä thäke

"Tender-limbed daughter of Våñabhänu fearfully thinks to

Herself: "His feet are so tender and My breasts are so hard",

~ 917 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

and thus does not place His lotus feet on Her breasts. She is
always stunned by these thoughts.

çeña-çäyé çré govinde, minati padäravinde,

kåpä kori goñöhe däo väsa
çré rädhära saìge tomä, sadä bhaji e väsanä,
e dénera püräo abhiläña

"This wretch humbly prays at the lotus feet of Çeña-çäyé Çré

Govinda: Please fulfill my desire and allow me to live in Vraja
and always worship You and Çré Rädhä there!"

VERSE 92:

yatra käma-saraù säkñäd gopikä-ramaëaà saraù

rädhä-mädhavayoù preñöhaà tad-vanaà kämyakaà bhaje

yatra - where; käma-saraù - Käma Sarovara; säkñäd -

directly; gopikä-ramaëaà saraù - Gopikä-Ramaëa Sarovara;
rädhä-mädhavayoù - of Rädhä and Mädhava; preñöhaà -
beloved; tad - that; vanaà - forest; kämyakaà - Kämyaka; bhaje
- I worship.

I worship Rädhä and Mädhava’s beloved Kämyavana,

where there are Käma-Sarovara or Gopikä Ramaëa-
Sarovara itself.

Stavämåta Kaëä Vyäkhyä: In this verse, Çrépäda

Raghunätha praises Çré Kämyavana, one of the twelve forests of
Vraja.

~ 918 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

caturthaà kämyakavanaà vanänäà vanam uttamam. tatra

gatvä naro devi mama loke mahéyate (Ädi Varäha Puräëa)
"O Devi! Kämyavana is the fourth of the twelve forests of
Vraja. Anyone who goes here will be worshipped in My abode!"
There are many, many holy places situated in Kämyavana.
There are 84 kuëòas and 110 Viñëu-thrones and there used to
be 300 wells here, but it is said that they have been destroyed
by Räkñasas.
The biggest one is Vimalä-kuëòa, on whose banks there are
temples of Vimalä-devé, Däujé, Gaìgäjé, Gopälajé and Madana
Gopäla.
At Setubandha Kuëòa there is Rämeçvara Mahädeva. It is
here that Çré Kåñëa performed the Setubandha-lélä.
On the bank of Ghoñaräëé-kuëòa is the parental home of Çré
Yaçodä. On the bank of Maëikuëòa, Çré Hariçcandra Mahäräja
performed penances. On the bank of Dvärakä-kuëòa, Çré Kåñëa
and His Queens put up their camp when they came to Vraja
from Dvärakä. On the bank of Balabhadrakuëòa, Çré Balaräma
addressed the Vrajaväsés when He came from Dvärakä. On the
mountain of Caraëa Pähaòé, one can see Çré Kåñëa’s footprints.
Then there is Cauräçé-Khämbä or King Kämasena’s court of
justice. In this building, there are 84 pillars. On top of the
mountain is the cave of Medhävé Muni or Vyomäsura’s cave. It
is here that Çré Kåñëa killed Vyomäsura.
Nearby is Bhojan-Thälé, where Çré Kåñëa and His friends ate
rice and yoghurt. At Kämyavana, one can also see Çré Govinda,
Çré Gopénätha, Madana-Mohana, Gokula-Candramä,
Kämeçvara-Mahädeva, Vimaläkuëòa, Çré Våndäjé and the
bhajana-kuöéra of Siddha Jaya Kåñëa däsa Bäbäjé Mahäräja,
among others.

~ 919 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The 84 kuëòas we mentioned include Käma-Sarovara or

Gopikä Ramaëa-Sarovara. Here, Çré Kåñëa performed
wonderful pastimes with the gopikäs.
In the Skanda Puräëa, Mathurä-khaëòa, it is written:
tatra käma saro räjan gopikä-ramaëaà saraù. tatra tértha
sahasräëi saräàsi ca påthak påthak
"In Kämyavana is Gopikäramaëa Sarovara, which is also
named Käma Sarovara. In Kämyavana there is a total of
thousands of sacred lakes."
In Bhakti-Ratnäkara it is described:
dekho gopikä-ramaëa käma sarovara, ke varëibe ethä ye
viläsa manohara. ei käma sarovara mahä sukhamaya; käma
sarovare käma sägara kohoya
"Behold Gopikä Ramaëa- or Käma-Sarovara! Who can
describe the enchanting pastimes that took place here? This
Käma-Sarovara is very blissful and is also called Käma Sägara."
Because all desires are fulfilled of anyone who bathes in its
kuëòas, this place is Kämyavana.
sarva käma phalaprada kämyavana hoy; yathä tathä koile
snäna sarva duùka kñaya (Bhakti Ratnäkara)
"Because all desires are fulfilled and all miseries are
destroyed of anyone who bathes in its kuëòas this place is
Kämyavana."
tataù kämyavanaà räjan yatra bälye sthito bhavän; snäna-
mätreëa sarveñäà sarva käma phala pradam (Skanda Puräëa,
Mathurä Khaëòa)
"O Mahäräja! After this comes Kämyavana, where you have
resided in your childhood. Simply by bathing in this forest all
desires will be fulfilled."
Çrépäda Raghunätha says: "I worship this Kämyavana, which
is most dear to Çré-Çré Rädhä-Mädhava."

~ 920 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

gopé saìge çré kåñëera sucäru vihära;

hoyechilo yathä näma käma sarovara
sei käma sarovara viräje yekhäne;
bhaji yugalera priya sei kämyavane

"I worship Kämyavana, which is so dear to the Divine Pair

and where there is Käma-Sarovara, where Çré Kåñëa beautifully
enjoyed with the gopés."

VERSE 93:

mallékåtya nijäù sakhéù priyatamä garveëa sambhävitä

mallébhüya mad-éçvaré rasa-mayé mallatvam utkaëöhayä
yasmin samyag-upeyüñä baka-bhidä rädhä niyuddhaà mudä
kurväëä madanasya toñam atanod bhäëòérakaà taà bhaje

mallékåtya - wrestling; nijäù - own; sakhé - girlfriend; priyatamä -

beloved; garveëa - with pride; sambhävitä - considered; mallébhüya -
becoming a wrestler; mat - my; éçvaré - goddess; rasamayé - full of
flavour; mallatvaà - the status of a wrestler; utkaëöhayä - with
eagerness; yasmin - in which; samyak - completely; upeyuñä -
attaining; bakabhidä - with Kåñëa; rädhä - Rädhä; niyuddhaà -
combat; mudä - joyful; kurväëä - did; madanasya - of Cupid; toñam -
pleasure; atanot - did; bhäëòérakaà - Bhäëòéraka; taà - him; bhaje -
I worship.

I worship Bhäëòéra, where my mistress, Kåñëa’s

beloved Rädhä, dressed Herself and Her girlfriends as
wrestlers to have fun in a game of wrestling and became
very proud when She blissfully wrestled with Kåñëa, Who

~ 921 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

was also dressed as a wrestler, thus increasing Cupid’s

joy.

Stavämåta Kaëä Vyäkhyä : In this verse, Çrépäda

Raghunätha praises Bhäëòéra.
This is one of the twelve forests of Vraja and anyone who goes
there to see it becomes blessed.
In the Ädi-Varäha Puräëa it is said:

ekädaças tu bhäëòéraà yoginäà priyam uttamam;

tasya darçana mätreëa naro garbhaà na gacchati
bhäëòéraà samanupräpya vanänäà vanam uttamam;
väsudevaà tatro dåñöä punar janma na vidyate
tasmin bhäëòérake snäto niyato niyatäçanaù;
sarva päpa vinirmukta indralokaà sa gacchati

"The eleventh forest named Bhäëòéra is super excellent and

is very dear to the yogés. Simply by seeing Bhäëòéra, a person
never enters a womb anymore. A person who goes to this super
excellent forest Bhäëòéravana and sees Väsudeva there, will
never take birth again. A self-controlled person who controls
his eating-habits and bathes in Bhäëòéra will be freed from all
sins and attains Indraloka51."
In Bhäëòéravana is Bhäëòérakuëòa, the temple of Çrédäma
Candra and Veëuküpa. By playing His flute, Çré Kåñëa brought
water from the Pätäla-region into this well to quench the thirst
of His friends.

51 The word Indra comes from Idi, which means; "The greatest
opulence". Therefore Indraloka here means the most opulent abode
of the Supreme Lord.

~ 922 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çré Rädhikä met Çré Kåñëa at Bhäëòéra by dressing like

Subala and played different pastimes with Him here. Here is
the famous Bhäëòéravaöa or Akñayavaöa.52
Once upon a time, Çré Kåñëa was playing here with Baladeva
and His friends, when Pralambäsura came and dressed himself
like a cowherd boy to cause havoc by taking Balaräma on his
shoulders and carrying Him off to Mathurä, but Baladeva killed
him on the way.
One day, Çré Kåñëa was at Bhäëòéra alone and played on His
enchanting flute. Hearing this flute song, Çré Rädhäräëé became
unsteady and went out to meet Çré Kåñëa with Her girlfriends.
Éçvaré was most blissful to meet Çré Kåñëa and She and Her
girlfriends enjoyed different pastimes with Him at Bhäëòéra.
Just for fun, Çré Rädhäräëé asked Çré Kåñëa:
"What kind of games do You play here with Your friends?"
Çré Kåñëa replied:
"Priye! Here I play wonderful wrestling-matches with My
friends. No one in the world can wrestle as good as I can! I can
easily defeat everyone else in wrestling!"
Hearing Çré Kåñëa’s words Çré Lalitä-sakhé said:
"Today we want to see You dress like a wrestler and play a
wrestling match!"
Çré Kåñëa said:
"Lalite! One does not wrestle alone! One needs an opponent,
also dressed as a wrestler!"
Çré Rädhäräëé then said:
"Today we will be Your opponents in wrestling!", and proudly
dressed Herself and Her girlfriends in wonderful wrestling-
outfits.

52 Vaöa means a Banyan-tree. Ed.

~ 923 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

When Çré Kåñëa, Who was also dressed as a wrestler, saw Çré
Rädhä’s wrestling-outfit, He became completely enchanted by
the amazing sweetness of Her every limb and ecstatic
symptoms like shiverings and goose bumps became manifest on
His body.
Seeing this, the sakhés jokingly said:
"Çyäma! Everyone in the world is defeated by You in
wrestling, but now You are trembling even by seeing Your
opponent! How will You fight now?"
Çyäma became embarrassed when He heard the sakhés’
words and regained His patience.
Then Çré Kåñëa began His match against slighly smiling,
proud rasika Çré Rädhä, Who was dressed as a wrestler, and the
match soon became a stalemate, no one being able to win it.
Seeing this wonderful wrestling match, the sakhés were beside
themselves of bliss. Seeing the Divine Pair wrestling in this
great erotic absorption even Cupid was intoxicated by feelings
of boundless bliss. It has been described as such in Çré Bhakti
Ratnäkara:

eka dina kåñëa ekä bhäëòéra taläya;

vaàçé-vädya koilo yäte jagata mätäya
vaàçé-dhvani çuni rädhä adhairya hoilä;
sakhé-saha äsi çéghra kåñëere mililä
hoilo paramänanda doìhära antare; s
akhégaëa saìge nänä raìgete vihare
çré rädhikä kåñëa prati kohe mådu bhäñe;
sakhä saha koiche kréòä koro e pradeçe
çré kåñëa kohena - ethä mallaveça dhari;
sakhägaëa saha sukhe malla-yuddha kori
mora sama mallayuddha keho nä jänaya;
anäyäse kori anya malla paräjaya
häsiyä lalitä kåñëe kohe bära bära;

~ 924 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

mallaveçe yuddha äji dekhibo tomära

eto kohi sakalei koilä mallaveça;
kåñëa mallaveçe darpa koroye açeña
kåñëa päne cähi räi manda manda häse;
mallayuddha hetu yuddha-sthalete praveçe
mahä mallayuddhe nähi jaya paräjaya;
hoilo änanda kandarpera atiçaya

Çrépäda Raghunätha says: "I worship this Bhäëòéra. When

Bhäëòéra is merciful, then this wonderful wrestling match of Çré
Çré Rädhä-Mädhava will be revealed to me and I will be blessed
with the relish of the flavour of my Éçvaré dressed like a wrestler,
fighting a wrestling match."

yathä rasamayé rädhä ämära éçvaré;

säjäiyä sakhégaëe malla rüpa kori
ati garve rädhäräëé mallaveça koilä;
kåñëa saìge yuddha kori änanditä hoilä
kåñëa saha çré rädhära malla kréòä sthäna
satata bhajibo ämi çré bhäëòéra näma

"I constantly worship Çré Bhäëòéra, the place where Çré Kåñëa
played a wrestling game with Çré Rädhä and where my rasika
Éçvaré very proudly dressed Herself and Her girlfriends like
wrestlers and blissfully combated Çré Kåñëa."

VERSE 94:

äkåñöä yä kupita-halinä läìgalägreëa kåñëä

dhérä yänté lavaëa-jaladhau kåñëa-sambandha-hénä

~ 925 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

adyäpétthaà sakala-manujair dåçyate saiva yasmin

bhaktyä vande’dbhutam idam aho räma-ghaööaà pradeçam

äkåñöä - drawn near; yä - who; kupitä - angry; halinä - by Balaräma;

läìgala - the plow; agreëa - by the tip; kåñëä - Yamunä; dhérä - calmly;
yänté - goes; lavaëa - salt; jaladhau - in the ocean; kåñëa sambandha -
relation with Kåñëa; hénä - separated; adya - now; api - even; itthaà -
thus; sakala - all; manujaiù - by the human beings; dåçyate - seen; sa
- he; eva - only; yasmin - in which; bhaktyä - with devotion; vande - I
praise; adbhutam - wonderful; idam - this; aho - O!; räma-ghaööa
pradeçam - the place known as Räma Ghäöa.

I devotedly praise the wonderful place known as

Räma-Ghäöa, where Yamunä, who gently flowed towards
the salt-water-ocean without having a relationship with
Kåñëa, was dragged near by angry Balaräma’s plow, and
were the river’s crooked course can still be seen by all
the people.

Stavämåta Kaëä Vyäkhyä: Now Çrépäda Raghunätha

praises Çré Räma-ghäöa, where Çré Baladeva enjoyed the Räsa-
dance with His beloved gopés for two months and where He
dragged her near with His plough to enjoy in her waters,
making her course crooked even up until now.
This pastime is described in Çrémad Bhägavata (10.65.17-
23,31):

dvau mäsau tatra cävätsét madhuà mädhavam eva ca;

rämaù kñapäsu bhagavän gopénäà ratimävahan
pürëa-candra kalämåñte kaumudé gandha väyunä;
yamunopavane reme sevite strégaëair våtaù
varuëa preñitä devé väruëé våkña koöarät;
patanté tad vanaà sarvaà sugandhenädhyaväsayat

~ 926 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

taà gandhaà madhu-dhäräyä väyunopahåtaà balaù;

äghräyopägatas tatra lalanäbhiù samaà papau
upagéyamäna carito vanitäbhir haläyudhaù;
vaneñu vyacarat kñébo mada-vihvala locanaù
sragvyeka kuntalo matto vaijayantyä ca mälayä;
vibhrat smita mukhämbhojaà sveda präleya bhüñitam
sa äjuhäva yamunäà jala kréòärtham éçvaraù
nijaà väkyam anädåtya matta ityäpagäà balaù;
anägatäà halägreëa kupito vicakarña ha
adyäpi dåçyate räjan yamunäkåñöa vartmanä;
balasyänanta véryasya véryaà sucayatéva hi

"Çré Baladeva came from Dvärakä and stayed in Vraja for two
months to console the gopés. During the months of Caitra
(March-April) and Vaiçäkha (April-May), He sported at night
with His beloved gopés. The night was illuminated by the rays
of the full moon and the southern breezes carried the fragrance
of the Kumuda-flowers to the subforest, where Balaräma was
enjoying with the gopés.
For the service of Çré Baladeva, Varuëadeva sent Väruëé-devé
(a celestial beverage), who trickled from the hollow of a tree
and gladdened the forest with her fragrance. The wind
distributed this honey-fragrance everywhere and when
Baladeva caught a whiff of that fragrance, He went there and
drank the Väruëé-honeywine with His beloveds.
The gopés, who were intoxicated by the Väruëé-wine, sang
about Çré Haläyudha’s (Balaräma’s) sweet pastimes and
Balaräma, Himself also intoxicated, rambled with them from
forest to forest, His eyes rolling of drunkenness.
After enjoying the Räsa-dance, the intoxicated Çré Baladeva,
Who was adorned with dewy drops of perspiration, Who wore
a garland of forest flowers around His neck and one earring on

~ 927 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

His ears and Whose face was decorated with a nectarean slight
smile, called Yamunä so that He could enjoy pastimes in her
water with His sweethearts.
Thinking Baladeva to be drunk53, Yamunä ignored His words,
so Baladeva angrily dragged her near with the tip of His plough.
Çré Çuka Muni told Mahäräja Parékñit
"O King! Even now, the Yamunä announces Çré Balaräma’s
glorious prowess, for she still is flowing in a crooked course
here!"
Çrépäda Raghunätha says:
dhérä yänté lavaëa jaladhau kåñëa sambandha hénä :
"Like a dhéra-näyikä (passive heroine), Yamunä flowed
towards the saltwater ocean, bereft of a relationship with
Kåñëa."
The purport of this is that the Yamunä, who is punished by
Baladeva, is not the eternal associate of Nanda-nandana Çré
Kåñëa, but the shadow of the Lord’s Queen Kälindé in Dvärakä,
who was one of the wives in the ocean of the Lord’s opulences
there. This is written in the Toñaëé-commentary on Çrémad
Bhägavata:
devé ceyaà çré bhagavad rüpänusäreëa lakñmyä vividha
mürtivat bhagavan mahiñé-varäyäù çré kälindyä eva saàjïä
chäyä nyäyena tac chäyä vibhüti-rüpä bhagavata eva mahä-
vibhüteù samudrasya bhärya svarüpä mürtir ekä jïeyä
Bhakti Ratnäkara gives the following description about this
event:

53 "He is now drunk of Väruëé, and that's why He's calling me near,
but a river does not go to anyone simply on being called. If He wants
to enjoy in my water, then let Him come to me Himself!" Thinking
like this, Yamunä did not come to Baladeva (Commentary by Çréla
Viçvanätha Cakravarté).

~ 928 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ahe çréniväsa! ei rämaghäöa hoy;

ethä räsa-lélä kore rohiëé-tanaya
yathä kåñëa priyäsaha koilo räsa-keli;
tathä hoite düra - e rämera räsa-sthalé
kohite ki - teìho koöi samudra gabhéra;
kåñëera dvitéya deha - parama sudhéra
dvärakä hoite utkaëöhäya vraje äilä;
caitra vaiçäkha dui mäsa sthiti koilä
çré nanda-yaçodä ädi prabodhe sabäre; s
akhä-gaëe santoñaye vividha prakäre
nänä anunaya vijïa rohiëé tanaya;
kåñëa priyägaëe nänä prakäre çäntvaya
nija priya gopégaëa manohita kore;
ye sab sahita pürve vasante vihare
ahe çréniväsa! çré rämera räsa lélä;
prabhu bhaktagaëa bahu prakäre varëilä
yamunä äkarñi raìge äne seikhäne;
jalakréòä koilo baladeva priyä sane

"O Çréniväsa! This is Rämaghäöa! Here the son of Rohiëé

danced the Räsa. This Räsa-sthalé of Balaräma is far away from
the place where Çré Kåñëa played the Räsa with His
sweethearts. What can I say? Balaräma is as grave as millions of
oceans. He is most patient and He is Kåñëa’s second body. He
eagerly came to Vraja from Dvärakä and stayed there for two
months - Caitra and Vaiçäkha -, during which He spoke with Çré
Nanda and Yaçodä and delighted Kåñëa’s friends in different
ways.
With different plaintive words, the intelligent son of Rohiëé
consoled Kåñëa’s sweethearts in different ways and then He
enchanted His own beloved gopés, with whom He had
previously enjoyed in the spring. O Çréniväsa! The Lord and His
devotees have described the Räsa-lélä of Balaräma in many

~ 929 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

different ways. Balaräma dragged the Yamunä to this spot so

that He could play in Her waters here."
When Çréman Nityänanda Prabhu came to Våndävana in the
course of His pilgrimage, He stayed at Räma-ghäöa for a few
days, in the ecstasy of Baladeva.
Çréla Raghunätha says: "I devotedly praise this wonderful
Rämaghäöa."

kåñëa sambandha hénä yamunä virahe;

lavaëa samudre yäya manda pravähe
ye yamunäya baladeva kupita hoiyä;
äkarñaëa korechena läìgalägra diyä
yäre äkåñöära nyäya adyäpiho loke;
yamunära tére sei vakra ghäöa dekhe
yamunä térastha tértha ‘räma-ghäöa’ näma;
bhakti bhare vandi kori ananta praëäma

Out of separation, Yamunä slowly streamed towards the

ocean, being bereft of a relationship with Kåñëa, when Baladeva
angrily dragged her towards Himself with the tip of His plough.
Even nowadays people can see that the course of the Yamunä
is crooked here at this Ghäöa because of this! With great
devotion I offer innumerable obeisances unto Räma-Ghäöa on
the bank of the Yamunä."

VERSE 95:

präëa-preñöha-vayasya-vargam udare päpéyaso’ghäsura-

syäraëyodbhaöa-pävakotkaöa-viñai`r duñöe praviñöaà puraù
vyagraù prekñya ruñä praviçya sahasä hatvä khalaà taà balé
yatrainaà nijam ärarakña murajit sä pätu sarpa-sthalé

~ 930 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

präëa-preñöha - hearts beloved; vayasya - friends; vargam - group;

udare - in the belly; päpéyasaù - sinful; aghäsurasya - of Aghäsura;
araëya - forest; udbhaöa - fierce; pävaka - fire; utkaöa - severe; viñaiù
- by poisons; duñöe - in the wicked; praviñöaà - entered; puraù -
before; vyagraù - eager; prekñya - seeing; ruñä - angrily; praviçya -
entering; sahasä - suddenly; hatvä - having killed; khalaà - wicked;
taà - him; balé - powerful; yatra - where; enaà - this; nijam - own;
ärarakña - protected; murajit - Kåñëa; sä - she; pätu - may protect;
sarpa-sthalé - the place of the snake.

May Sarpasthalé, where the powerful Muräré angrily

and quickly entered into the mouth of the sinful demon
Aghäsura to kill him and to save His heart’s friends after
anxiously seeing that they had entered into his belly; that
was polluted by severe poison burning strongly like a
forest fire to save them, protect me.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha praises Sarpasthalé, the place where Çré Kåñëa
entered into the mouth of Aghäsura, who had assumed the
mountainous form of a snake, to kill him and thus save His
cowherd boyfriends, His cows and calves.

aghäsura vadhe kåñëa - ei sarpasthalé;

aghavana näma loke kohoye ‘sapaulé’
ethä puñpa varñe deva jaya-dhvani kore;
e hetu jayeta gräma kohoye ihäre
sabe kohe -aghäsura vadhe e ‘siyäna’;
tei e soyänogräma - sehonä äkhyäna

(Bhakti Ratnäkara)

~ 931 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"At this Sarpasthalé, Kåñëa killed Aghäsura, but the people

call this Aghavana also Sapaulé. Here, the demigods showered
flowers and sang Kåñëa’s glories.Therefore this village is called
Jayeta. Everyone says: ‘Aghäsura was killed here, therefore this
Soyäno-village is known as Sehonä.’"
After the Yadu-dynasty vanished from the earth, Mahäräja
Yudhiñöhira installed Çré Kåñëa’s great grandson Çréla
Vajranäbha on the throne of the Çürasena-kingdom or
Mathurä-maëòala.Once this had been done, the sages ordered
him to recover and rename the lost holy places that were
connected with Çré Kåñëa’s pastimes.
Even now the places are named in the way Vajranäbha has
named them, according to the pastimes that took place there.
When the calves and cowherd boys saw the mountainous
snake-demon Aghäsura, they actually took him to be a
mountain and entered into his mouth, which was filled with
poisonous fumes that burned like a forest fire and whose severe
heat made them faint.
Çrémad Bhägavata then narrates how Çré Kåñëa also entered
the demon’s mouth and destroyed him -

tän vékñya kåñëaù sakaläbhayaprado

hyananya näthän svakaräd apacyutän
dénäàç ca måtyor jaöharägni ghäsän
ghåëärddito diñöa-kåtena vismitaù
kåtyaà kim aträsya khalasya jévanaà
na vä améñäà ca satäà vihiàsanam
dvayaà kathaà syäd iti saàvicintya
taj jïätväviçat tuëòam açeña dåg hariù
tadä ghanacchadä devä
bhayäddhäheti cukruçuù;
jahåñur ye ca kaàsädyäù
kauëapästaghabändhaväù

~ 932 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

tac chrutvä bhagavän kåñëas

tvavyayaù särbha vatsakam;
cürëécikérñor ätmänaà
tarasä vavådhe gale
tato’tikäyasya niruddha-märgiëo
hyudgérëa dåñöer bhramatas tvitas tataù
pürëo’ntaraìge pavano niruddho
mürdhnan vinibhidya vinirgato bahiù
tenaiva sarveñu bahirgateñu
präëeñu vatsän suhådaù paretän
dåñövyäsvayotthäpya tad anvitaù punar
vakträn mukundo bhagavän viniryayau

(Çrémad Bhägavata 10.12.27-32)

"Çré Kåñëa, Who bestows fearlessness on all, had lost the

cowherd boys, who have Him as their sole shelter. When He
saw them fallen like dry blades of grass into the gastric fire of
Aghäsura, who was like death personified, and therefore greatly
distressed, He became overwhelmed with compassion and
astonished that this was to be their fate.
The Original Personality of Godhead, Çré Kåñëa, simply by
pronouncing whose name one destroys the reactions to all
activities that cannot even be destroyed by brahma-jïäna, was
immersed in an ocean of fraternal love for His friends and was
thus astonished and plunged in an ocean of worries when He
saw that they were in trouble, as anyone would be when seeing
a beloved in this condition.
"What should I do? How can I kill this wicked Aghäsura and
save the lives of My calves and cowherd boys?" Thinking like
this, the omniscient Çré Hari thought of a way to solve this
problem and decided to personally enter into Aghäsura’s gaping
mouth.

~ 933 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Seeing this, the demigods in the clouds became afraid and

exclaimed ‘Alas! Alas!’, and the demoniac friends of Kaàña
rejoiced when they heard the news.
When Lord Çré Kåñëa heard the lamentations of the
demigods and the ecstatic shouts of the demons, He proceeded
to save His calves and friends and to crush the demon, who had,
in the meantime, closed his mouth by expanding His body, thus
choking Aghäsura’s throat.
When the throat of the mountainous snake-demon Agha was
thus choked, his eyes came bulging out and he began to twist
and move his large body here and there until his blocked life-
airs suddenly came bursting out through the brahma-randhra-
hole in his skull.
As soon as Aghäsura’s life-airs had burst out, he lost all his
sensual power. Then the Lord, the bestower of liberation,
revived His stupefied calves and cowherd boyfriends with His
nectarean glances and came out of Aghäsura’s wide opened
mouth with them.
Of the place where the Lord performed the pastime of killing
Aghäsura, Çrépäda Raghunätha says:
"May that Sarpa-sthalé protect me!"
In other words, just as Çré Kåñëa had mercifully saved His
calves and cowherd boyfriends from the mouth of Aghäsura,
may this playground similarly save me from the gaping mouth
of the demon of separation from Çré-Çré Rädhä-Mädhava and
show me Their divine lotus feet.

päpiñöha aghäsurera udarera madhye;

präëa preñöha sakhägaëe çré govinda dekhe
dävägnira jvälämaya yähära udara;
kälaküöa viña-duñöa tähära upara
sakhädera duùka heri atiçaya krodhe;

~ 934 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

udare praveça kori sei khala vadhe

nimeñete vadha kori ye sthänete khale;
çré govinda rakñä koilä vayasya sakale
sei sarpasthalé hoy mahimä apära
sakhä tulya rakñä koru ämä sabhäkära

‘When Çré Govinda saw His heart’s friends suffering in the

belly of the sinful Aghäsura, which was burning like a forest fire
and was polluted by burning poison, He became very angry and
entered into the demon’s belly to kill the wretch.
May that endlessly glorious Sarpasthalé, where Çré Govinda
protected all His friends by instantly killing this demon, protect
us all as if we are friends."

VERSE 96:

drañöuà säkñät svapati-mahimodrekam utkena dhäträ

vatsa-vräte drutam apahåte vatsapälotkare ca |
tat-tad-rüpo harir atha bhavan yatra tat-tat-prasünäà
modaà cakre’çanam api bhaje vatsahära-sthaléà täm ||96||

drañöuà - seeing; säkñät - personally; sva - own; pati - lord; mahimä

- glories; udrekam - great; utkena - eagerly; dhäträ - by the Creator;
vatsavräte - the calves; drutam - quickly; apahåte - taking away;
vatsapäla - cowherd boys; utkare - in the multitude; ca - and; tat tat -
their; rüpaù - form; hariù - Hari; atha - then; bhavan - becoming;
yatra - where; tat tat - their; prasünäà - mothers; modaà - gladly;
cakre - performed; açanam - eating; api - even; bhaje - I worship;
vatsa-hära-sthaléà - the place where the calves were stolen; täm - her.

~ 935 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

I worship Vatsaharaëa-sthalé, where the curious

creator Lord Brahmä, eager to behold the lovely glories
of his Lord Çré Kåñëa, swiftly kidnapped His calves and
cowherd boys, after which Çré Hari assumed the forms of
all these calves and cowherd boys Himself and delighted
their mothers, the cows and the elderly gopés, by eating
the dishes they offered Him.

Stavämåta Kaëä Vyäkhyä: In this verse, Çrépäda

Raghunätha praises Vatsaharaëa-sthalé, the place where Çré
Brahmä stole Çré Kåñëa’s calves and cowherd boys.
In Çrémad Bhägavata it is described as follows, how the four-
faced Brahmä, eager to behold Çré Kåñëa’s lovely glories, stole
His calves and cowherd boys and how Çré Kåñëa then delighted
the loving cows and the elderly gopés by assuming the forms of
all the calves and cowherd boys and enjoying the dishes they
affectionately offered to Him -

ambhojanma janis tad antara gato mäyärbhakasyeçitu-

drañöaà maïju mahitvam anyad api tad vatsänito vatsapän;
nétvänyatra kurüdvahäntara dadhät khe’vasthito yaù purä
dåñöväghäsura mokñaëaà prabhavataù präptaù paraà vismayam
tato vatsän adåñövaitya puline’pi ca vatsapän;
ubhävapi vane kåñëa vicikäya samantataù
käpyadåñöväntar vipine vatsän päläàç ca viçvavit;
sarvaà vidhi-kåtaà kåñëaù sahasävajagäma ha
tataù kåñëo mudaà kartuà tan mätåëäà ca kasya ca;
ubhayäyitam ätmänaà cakre viçva-kåd éçvaraù
yävad vatsapa vatsakälpaka vapur yävat karäìghryädikaà
yävad yañöi-viñäëa veëu dala çig yävad vibhüñämbaram;
yävac chéla guëäbhidhäkåti vayo yävad vihärädikaà
sarvaà viñëumayaà giro’ìgavad ajaù sarva svarüpo vabhau
svayam ätmätma govatsän prati-väryätma vatsapaiù;

~ 936 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

kréòann ätma vihäraiç ca sarvätmä präviçad vrajam

tat tad vatsän påthaì nétvä tat tad goñöhe niveçya saù;
tat tad ätmäbhavad räjyaàs tat tat sadma praviñöavän
tan mätaro veëu-ravatvarotthitä
utthäpya dorbhiù parirabhya nirbharam;
sneha snuta stanya payaù sudhäsavaà
matvä paraà brahma sutänapäyayan
tato nåponmardana majja lepanä-
laìkära rakñä tilakäçanädibhiù;
saàlälitaù sväcaritaiù praharñayan
säyaà gato yäma yamena mädhavaù
gävas tato goñöham upetya satvaraà
huìkära-ghoñaiù parihüta saìgatän
svakän svakän vatsatarän apäyayan
muhur lihantyaù sravadaudhasaà payaù

(Çrémad Bhägavata 10.13.15-24)

Çré Çuka Muni said: "O greatest of Kuru-kings! From the

aerial path, lotus-born Brahmä saw Çré Kåñëa’s pastime of
killing Aghäsura and this astonished him greatly.
Understanding that it was time to relish more sweet childhood
pastimes of the Universal Lord Çré Kåñëa, he came to Çré
Våndävana, took Çré Kåñëa’s calves and cowherd boys to another
place and disappeared.
Çré Kåñëa was searching for His calves in the woods and,
when He could not find them, came to the bank of the Yamunä.
When He saw that He had also lost His cowherd boyfriends,
He began to search for both of the groups, looking in all four
directions.
Although Çré Kåñëa is omniscient, absorbed in His childhood
pastimes, He searched for His calves and cowherd boyfriends

~ 937 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

in all the woods, but could not find them anywhere. Then He
understood ,that it was all the work of Brahmä.
Then, to increase the transcendental bliss of the loving cows
and elderly gopés and Lord Brahmä, who was so eager to behold
His glories, Vrajendra-Nandana, the Original Personality of
Godhead, Who is the origin of even the universal Creators, the
Puruñävatäras, personally assumed the forms of the
innumerable calves and cowherd boys.54
Then Kåñëa Himself manifested all the forms of the calves
and the cowherd boys, with exactly the same small bodies,
hands, feet, sticks, flutes, horns, lunchbags, dresses, ornaments,
natures, attributes, names, forms, pastimes and behaviour
towards their mothers and fathers.
In this way, He proved the truth of the scriptural saying
‘sarvaà viñëu-mayaà jagat’ - all we see in the universe is
Viñëu."
After this Çré Kåñëa, Who had assumed the forms of all the
calves and cowherd boys, took His own forms out from the
forest with Himself (His original form) and entered Vraja while
playing with them and resounding His flute.
O King! Çré Kåñëa, Who had now assumed the forms of
Çrédäma and Subala, drove all His individual cows over

54 Actually Brahmä stole the calves and cowherd boys to make Çré
Kåñëa personally relish the love of the cows and the elderly gopés as
their own individual son(s). Otherwise Brahmä would never have
been able to kidnap the calves and cowherd boys, who are endowed
with all great powers of Çré Kåñëa's eternal associates. The whole
pastime must be understood to have taken place with the previous
agreement of Çré Kåñëa, following His will, and endorsed by His
powers. For details one should consult the Gosvämés' commentaries
on this pastime and Çré Jéva Gosvämépäda's Gopäla Campü.

~ 938 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

different paths, made them enter into their individual barns

and Himself entered into the individual homes.
When the mothers of the cowherd boys like Çrédäma and
Subala heard the flute song, they quickly rose to their feet and
came running out to lift the supreme brahman Çré Kåñëa, Who
was offering His obeisances to their feet, up from the courtyard
with their arms, held Him on their laps, tightly embraced Him
and made Him drink their breastmilk, which was tasty like
nectar and intoxicating like wine and which trickled from their
nipples out of pure motherly love.
Then the mothers, as usual, massaged Çré Kåñëa, Who had
assumed the form of innumerable cowherd boys, with fragrant
oil, bathed Him, anointed His limbs with sandalwood pulp,
dressed and ornamented Him in a wonderful way, put
wonderful protecting tilaka on His body, fed Him, asked Him
what had all happened that day out in the meadows, heard His
stories and put Him to sleep in bed. When Çré Kåñëa, Who had
assumed the forms of innumerable cowherd boys, was thus
cuddled by the mothers, He experienced unlimited bliss.
In the evening, the cows returned from the forest, entered
into their barns, and began to affectionately lick their calves,
who had come close to them, mooing softly and deeply, and fed
them the milk that was trickling from their udders out of sheer
motherly love."
The place where Brahmä stole Çré Kåñëa’s calves and
cowherd boys, is known as Vatsaharaëa-sthalé.
The names that Vajranäbha had given to these places,
according to the pastimes that Çré Kåñëa performed there, are
described in Bhakti Ratnäkara as follows:

çréniväse kohe dekho ei ‘vatsavana’;

ethä caturmukha harilena vatsagaëa

~ 939 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

ei ye ‘unäi’ gräma - ethä sakhä saìge;

vividha sämagré kåñëa bhuïje nänä raìge
ei ‘bälahärä’ näma gräma - eikhäne;
bälakädi hare caturmukha harña mane
‘parikhama’ - näma sthäna dekhoho ethäte;
caturmukha chilo kåñëe parékñä korite
‘sei’ sthäna näma e sakala loka jäne;
kåñëera mäyäte brahmä mohita ekhäne
çiçu vatsa hari brahmä räkhi saìgopane;
sei çiçu vatsa dekhe kåñëa sannidhäne
‘sei ei’ ‘ei sei’ bale bära bära;
ei hetu ‘sei’ näma hoilo ihära

"Çréniväsa said: "Look, here is Vatsavana. Here the four-faced

Brahmä stole the calves. Here is Unäi-village. Here Kåñëa
blissfully enjoyed different dishes with His friends. In this
Bälahärä village, the four-faced Brahmä blissfully kidnapped
the cowherd boys. Behold this place called ‘Parikhama’. Here
the four faced Brahmä tested Kåñëa. This place is known by all
people as ‘Sei’. Here Brahmä was enchanted by Kåñëa’s illusory
powers. Here Brahmä hid the boys and the calves he had stolen
and here he also saw the same boys and calves in Kåñëa’s
vicinity. Because he said ‘sei ei’ (they are that) and ‘ei sei’ (that
are they), this village is called ‘Sei’."
Çrépäda Raghunätha says:
"I worship this Vatsaharaëa-sthalé."

nija pati çré kåñëera, maïjula mahimä äro,

daraçana abhiläña tare.
brahmä yoto vatsagaëa, çré kåñëera sakhägaëa,
druta sab apaharaëa kore

~ 940 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Desiring to see the lovely glories of his master Çré Kåñëa,

Brahmä quickly stole all of Çré Kåñëa’s calves and friends."

çré govinda kutüholé, dekhi brahmära caturälé,

govatsa o sakhä-rüpa dhare
yoto vatsa sakhägaëe, tädera yoto mätågaëe
nänä bhojya samarpaëa kore

"Çré Govinda curiously beheld Brahmä’s cleverness and

personally assumed the forms of the calves and the boys, to
whom their mothers offered different eatables."

govinda bhojana kore, sei sei rüpa dhare,

mahänande bhäsiche sakale
nitya vraje kori väsa, bhaji ei abhiläña,
manohara vatsahära sthale

"Assuming their forms, Govinda ate all these dishes and thus
everyone floated in oceans of great transcendental bliss. May I
always live in Vraja. With this aspiration I worship this
enchanting Vatsahära Sthala."

VERSE 97:

bäòhaà vatsaka-vatsapäla-håtito jätäparädhäd bhayair

brahmä säsram apürva-padya-nivahair yasmin nipatyävanau
tuñöävädbhuta-vatsapaà vraja-pateù putraà mukundaà manäk
smeraà bhéru-caturmukhäkhyam aniçaà seçaà pradeçaà numaù

bäòhaà - greatly; vatsaka - calves; vatsapäla - cowherd boys;

håtitaù - kidnapping; jäta - came to be; aparädhäd - from an offence;

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bhayaiù - with fear; brahmä - Brahmä; säsram - with tear filled eyes;
apürva - wonderful; padya - verse; nivahaiù - with many; yasmin - in
which; nipatya - having fallen; avanau - on the ground; tuñöäva -
praised; adbhuta - to the amazing; vatsapaà - herder of calves;
vrajapateù - of the Lord of Vraja; putraà - the son; mukundaà -
bestower of liberation; manäk - slightly; smeraà - smiling; bhéru -
afraid; caturmukha - four faces; akhyam - known as; aniçaà - always;
sa - with; éçaà - the Lord; pradeçaà - the land; numaù - I offer my
obeisances to.

I offer my obeisances to the place known as Bhéru

Caturmukha, where the four-faced Lord Brahmä fell to
the ground with tear-filled eyes, afraid that he had
committed an offence by kidnapping Mukunda’s calves
and cowherd boys and where he offered wonderful
verses of praise to the son of the king of Vraja, the
amazing, slightly smiling herder of calves.

Stavämåta Kaëä Vyäkhyä : In this verse, Çrépäda

Raghunätha praises the place where Lord Brahmä offered
praises to Vrajendra-Nandana to beg forgiveness for his offence
of stealing His calves and cowherd boys.
e ‘caumuhä’ gräme brahmä äsi kåñëa-päçe; korilo kåñëera
stuti açeña viçeñe (Bhakti Ratnäkara)
"In this ‘Caumuhä’-village Brahmä came to Kåñëa and
offered all kinds of choice praises to Him."
Because Caturmukha (four-faced Lord Brahmä) offered
prayers here, the village has been named Caumuhä by
Vajranäbha.
The elderly gopés, who felt parental love for Kåñëa, as well as
the cows of Vraja, had developed the desire to cuddle and rear
Çré Kåñëa by feeding Him their breast milk.

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The love of the loving devotee generates a corresponding

desire within the heart of the transcendent Lord to relish that
love - that is the eternal nature of love. Hence the Supreme
Lord inspired Brahmä within the heart to fulfill the desires in
the minds of the loving elderly gopés and cows and to arrange
for Him (Kåñëa) to become their son and relish their love for a
full year.
Therefore, although Brahmä had actually committed no
offence, he is still born from the lotus that grows from the
Supreme Lord’s navel and is the founder-äcärya of the
Brahmä-sampradäya, he considered just a moment after he
had kidnapped the calves and the cowherd boys and had gone
off with them, that he had committed a great offence to
someone with the prowess and opulence of Çré Kåñëa by doing
this. Agitated by that idea, Brahmä returned to Vraja-dhäma
within a split second to beg forgiveness, but since Brahmä’s
split second is a full year in the mortal world, the Lord could
enjoy the parental love of His devotees in Vraja as He liked for
a full year.
Coming to Vraja, Brahmä saw from the aerial path that the
Lord was playing with the calves and cowherd boys that he had
stolen. Brahmä thought:
"With His prowess, the Lord has taken the kidnapped calves
and boys back and is playing with them again!", but at the same
time he saw that the calves and cowherd boys he had kidnapped
were still lying in the bed of his illusory power.
In this way, Brahmä was bewildered by the illusory energy of
He, whom he wanted to bewilder with his own illusory energy,
and he began to speculate about which group of calves and boys
was the real one.
Then suddenly Brahma saw each of the calves and cowherd
boys who were playing with Çré Kåñëa as wonderfully opulent

~ 943 ~
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four-armed Viñëu-forms and he became totally overwhelmed

by feelings of astonishment.
A short while later, by the grace of the Lord, he saw Çré
Våndävana’s sweetness and Våndävana Vihäré Çré Kåñëa alone,
His face adorned with a slight smile. He slowly approached the
Lord’s lotus feet, offered obeisances to Him again and again
and wonderful praises, which were filled with both reverence
and sweetness, all with tear-filled eyes.
How afraid Brahmä was of committing offences to the Lord
and how he prayed to the Lord’s lotus feet for forgiveness for
these offences, can be clearly learned from the following two
verses –

paçyeça me’näryam ananta ädye

parätmani tvayyapi mäyi mäyini
mäyäà vitatyekñitum ätma vaibhavaà
hyahaà kiyänaiccham ivärcir agnau
ataù kñamasväcyuta me rajo-bhuva
hyajänatas tvat påthag éça mäninaù
ajävalepändha tamo’ndha cakñuña
eño’nukampyä mayi näthavän iti

(Çrémad Bhägavata 10.14.9-10)

Brahmä prayed to Çré Kåñëa: "O Lord! Just as a spark is very

insignificant in comparison to a blazing fire, I am also very
insignificant compared to You. Nevertheless, although I am
myself bewildered by Your illusory energy, I was so foolish to
try to proclaim my own lordship in front of You, the endless
One, the cause of all causes, the controller of everything and
the Lord of mäyä.

~ 944 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

O Acyuta! I am endowed with the mode of passion and I am

very ignorant, thinking myself to be a Lord, seperate from You.
I am blinded by illusion, so consider me to be Your servant and
please forgive me all my offences."
Çrépäda Raghunätha says: "I offer my obeisances unto the
place where the frightened four-faced Brahmä offered prayers
to his worshipable Lord, Çré Kåñëa."

kåñëa vatsa sakhä-gaëe, hari brahmä vraja-vane,

kåta aparädha manas täpe
vrajendra-nandana yini, vatsa-pälaka maëi,
stuti kore sei mukundake
aparüpa padya chande, stuti kori’ çré govinde,
bhéru brahmä bhäse netra jale.
sa-prabhu caturänane, mahä-tértha sei sthäne,
namaskära kori kutühole

"I eagerly offer my obeisances to the great holy place, where

the four-faced Brahmä praised Mukunda with wonderful poetic
verses while floating in his own tears, begging forgiveness from
the prince of Vraja, Çré Govinda, the jewel of cowherd boys, for
the offence of stealing his calves and cowherd boys in Vraja-
vana."

VERSE 98:

gandha-vyäkula-bhåìga-saïcaya-camü-saàghåñöa-puñpotkarair
bhäjat kalpa-latä paläçi-nikarair vibhräjitäni sphuöam
yäni sphära-taòäga-parvata-nadé-våndena räjanty aho
kåñëa-preñöha-vanäni täni nitaräà vande muhur dvädaça

~ 945 ~
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gandha - fragrance; vyäkula - anxious; bhåìga - bumblebees;

saïcaya - multitude; camü - armies; saàghåñöa - attacked; puñpa - by
the flowers; utkaraiù - by the multitude; bhräjat - shines; kalpa-latä -
wishyielding vines; paläçi-nikaraiù - and by wishyielding trees;
vibhräjitäni - manifest; sphuöam - clearly; yäni - which; sphära -
broad; taòäga - lakes; parvata - mountains; nadé-våndena - by the
rivers; räjanti - shine; aho - O!; kåñëa preñöha - Kåñëa’s beloved;
vanäni - in the forest; täni - them; nitaräà - constantly; vande - I
praise; muhuù - repeatedly; dvädaça - twelve.

Again and again I praise Çré Kåñëa’s beloved twelve

forests, which are filled by mountains, rivers, broad lakes
and wish yielding vines and -trees that are beautified by
flowers, which are constantly ravished by armies of
bumblebees, who are intoxicated by their fragrance.

Stavämåta Kaëä Vyäkhyä: For the fulfillment of his sacred

aspirations, Çrépäda Raghunätha praises the twelve forests of
Mathurä-maëòala in this verse.
In the Padma Puräëa it is written:

bhadra-çré lauha bhäëòéra mahä täla khadirakäù

bahulä kumudaà kämyaà madhu våndävanaà tathä
dvädaçaitänyaraëyäni kälindyäù sapta paçcime
pürve païca vanaà proktaà taträsti guhyam uttamam

"Bhadra-, Çré-, Lauha-, Bhäëòéra-, Mahä-, Täla-, Khadira-,

Bahulä-, Kumuda-, Kämya-, Madhu- and Våndä-vana: these are
the twelve forests in Mathurä Maëòala. Seven of them are west
of the Yamunä and five are east. These twelve forests are Çré
Kåñëa’s most confidential playgrounds. "
In Bhakti Ratnäkara it is seen:

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dvädaça vipina-yuktä çré mathurä-puré; puëyä päpa-harä çubhä -

apürva mädhuré

"Çré Mathurä-puré has twelve forests, is very auspicious and

pious, destroys all sins and is endowed with a wonderful
sweetness."

tena dåñövä ca sä ramyä keçavasya puré tathä;

vanair dvädaçabhir yuktä puëyä päpaharä çubhä

"He saw Keçava’s abode, which has twelve forests, bestows

merit, destroys sins, is full of auspiciousness and very lovely."

dvädaça vipina sarva puräëe pramäëa;

çunite se sab näma juòäya paräëa
madhu, täla, kumuda, bahulä, kämya ära;
khadirä çré våndävana yamunä e pära
çré, bhadra, bhäëòéra, bilva, lauha,
mahävana; yamunä o pära e manojïa känana

"All the Puräëas provide evidence of the authenticity of the

twelve forests. Your heart will be comforted when you hear
their names. On this side of the Yamunä are Madhuvana,
Tälavana, Kumudavana, Bahulävana, Kämyavana, Khadiravana
and Çré Våndävana, and on the other side of the Yamunä are the
beautiful Çrévana, Bhadravana, Bhäëòéravana, Bilvavana,
Lauhavana and Mahävana."
In the Puräëas, these forests have been progressively named.
First there is Madhuvana, as is stated in the Ädi-Varäha
Puräëa -

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ramyaà madhuvanaà näma viñëu-sthänam anuttamam;

yad dåñövä manujo devi sarvän kämän aväpnuyät
tatra kuëòaà svaccha-jalaà nélotpala vibhüñitam;
tatra snänena dänena väïchitaà phalam äpnuyät

"O Devi! Viñëu’s abode named Madhuvana is the greatest

and is very lovely. A person who sees this place has all his
desires fulfilled. In this forest is a pond with clear water
beautified by blue lotus flowers. A person who bathes there or
gives charity there will certainly have all his desires fulfilled."
The second one is Tälavana, as is stated in the Skanda
Puräëa, Mathurä Khaëòa
aho tälavanaà pürëaà yatra tälair hato’suraù. hitäya
yädavänäà ca ätma-kréòanakäya ca
"Aho! In this auspicious Tälavana, Çré Kåñëa killed the palm-
keeping demon for the sake of the Yädavas (Nanda and the
cowherd men, because the Yädava-king Devaméòa had a
vaiçyä-wife whose son was Parjanya, and Parjanya’s son was
Nanda Mahäräja) and for the sake of His own play."
The third one is Kumudavana.
kumuda-vanam etacca tåtéya vanam uttamam; yatra gatvä
naro devi mama loke mahéyate (Ädi-Varäha)
‘O Devi! This Kumudavana is the third and greatest forest.
Anyone who goes there will be worshipped in My abode."
Kämyavana is the fourth.
caturtha kämyakavanaà vanänäà vanam uttamam; yatra
gatvä naro devi mama loke mahéyate (ibid.)
"O Devi! Kämyakavana is the fourth and greatest forest.
Anyone who goes there will be worshipped in My abode!"
Bahulävana is the fifth.
païcamaà bahulaà näma vanänäà vanam uttamam; tatra
gato naro devi agnisthänaà sa gacchati

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"O Devi! Bahulävana is the fifth and greatest forest. Anyone

who goes there will attain the abode of Agnideva!"
The glories of Bahulävana are also described in the Skanda
Puräëa, Mathuräkhaëòa -

bahulä çré hareù patné tatra tiñöhati sarvadä;

tasmin padma-vane räjan bahu puëya-phaläni ca
tatraiva ramate viñëur lakñmyä särddhaà sadaiva hi;
tatra saìkarñaëaà kuëòaà tatra mänasaro nåpa
yas tatra kurute snänaà madhumäse nåpottama;
sa paçyati harià tatra lakñmyä saha viçämpate

"O greatest of kings! Çré Hari’s consort Bahulä always dwells

in this Bahulävana! O King! A person who enters the lotusforest
there attains great pious merit. The reason is that Çré Viñëu
always blissfully dwells in this forest with Lakñmé. O King! In
Bahulävana are Saìkarñaëa-kuëòa and Mäna Sarovara. O King!
Anyone who bathes in these sacred tanks in the month of Caitra
(March-April) will see Çré Hari and Lakñmé there!"
The sixth forest is Bhadravana.
asti bhadravanaà näma ñañöhaà ca vanam uttamam. tatra
gatvä ca vasudhe mad bhakto mat paräyaëaù (Ädi Varäha)
"O Vasudhe! The sixth and greatest forest is Bhadravana. A
person who goes there will become fixed in devotion to Me!"
The seventh is Khadiravana.
saptamas tu vanaà bhümau khadiraà loka viçrutam. tatra
gatvä naro bhadre mama lokaà sa gacchati
"The famous Khadiravana is the seventh forest. O Bhadre!
Anyone who goes there will attain My abode!"
Mahävana is the eighth.
mahävanaà cäñöamaà tu sadaiva tu mama priyam; tasmin
gatvä tu manuja indraloke mahéyate (ibid.)

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"The eighth forest is Mahävana, which is always dear to Me.

Any human being who goes there will be worshipped in
Indraloka."
Lauhavana is the ninth forest.
lauhajaìgha-vanaà näma lauhajaìghena rakñitam;
navamaà tu vanaà devi sarva pätaka näçanam (ibid.)
"O Devi! The ninth forest, Lauhavana, which is protected by
Lauhajaìgha, destroys all sins."
Bilvavana is the tenth forest.
vanaà bilva-vanaà näma daçamaà deva püjitam; tatra
gatvä tu manujo brahma-loke mahéyate (ibid.)
"The tenth forest, which is worshipped by the demigods, is
Bilvavana. A human being who goes there will be worshipped
in Brahmaloka."
The eleventh is Bhäëòéravana.
ekädaçaà tu bhäëòéraà yogénäà priyam uttamam; tasya
darçana mätreëa naro garbhaà na gacchati (ibid.)
"Bhäëòéravana, the eleventh and greatest forest, is very dear
to the yogés. Any human being who simply sees it will no longer
enters into a mother’s womb."
Çré Våndävana is the twelfth forest.
våndävanaà dvädaçakaà våndayä parirakñitam; mama
caiva priyaà bhüme sarva pätaka näçanam. taträhaà
kréòayiñyämi gopé gopälakaiù saha; suramyaà supratétaà ca
deva dänava durlabham (ibid.)
"O Dharaëi! Våndävana, the twelfth forest, is maintained by
Våndä-devé, destroys all sins and is very dear to Me. I will play
there with the cowherd boys and -girls, it is very beautiful and
famous and it is rarely attained by the demons and demigods."
Çré Våndävana’s opulence of beauty and glory is described in
the Mathurä-khaëòa of the Skanda Puräëa –

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tato våndävanaà puëyaà våndä-devi samäçritam;

hariëädhiñöhitaà taddhi brahma rudrädi sevitam
våndävanaà sugahanaà viçälaà viståtaà bahu;
munénäm äçramaiù pürëaà vanyavåndä samanvitam
yathä lakñméù priyatamä sadä bhakti paräyaëä;
govindasya priyatamaà tathä våndävanaà bhuvi
vatsar vatsatarébhiç ca säkaà kréòati mädhavaù;
våndäntaräntara gataù sarämo bälakair våtaù
aho våndävanaà ramyaà yatra govardhano giriù;
tatra térthänyanekäni viñëu deva kåtäni ca

"Then there is auspicious Våndävana, which is always under

the shelter of Våndädevé, where Çré Hari is always present and
which is thus served by gods like Brahmä and Çiva.
Våndävana is hardly accessible and is filled with many large
äçramas of munis as well as gardens full of Tulasé-plants. Just as
the ever-devoted Kamalä-devé (Lakñmé-devé) is Çré Viñëu’s
dearmost beloved, similarly Våndävana is Çré Govinda’s
dearmost beloved.
Mädhava always takes Baladeva, the cowherd boys and the
cows along to play in Våndävana. Aho! How lovely is
Våndävana’s beauty! Here is Giriräja Govardhana and many
other holy places created by Lord Viñëu!"
All the vines and trees in these forests are wish yielding trees
and wish yielding vines. Brahma Saàhitä says: kalpataravo
drumäù. But because this is the abode of mädhurya, no one
wants to accept anything else from these trees and vines but
fruits and flowers, and they also do not give anything else but
that, so that they will not spoil the mood of sweetness there.
Hence they are always beautified by flowers that attract
swarms of bumblebees. These bumblebees are intoxicated by

~ 951 ~
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their fragrance and they always ravish them. With the word
‘bees’ it is also indicated, that birds like the cuckoos are singing
there and that the forests are always beautified by wandering
deer and hares, as well as (lotus-filled) ponds, mountains and
rivers.
There is no comparison to the natural beauty of the twelve
forests! Again and again Çrépäda Raghunätha praises the twelve
forests, which are Çré Kåñëa’s dear most playgrounds!

gandhonmatta bhåìga-kula, senä-gaëa sucaïcala,

yära puñpa kore saàgharñaëe
sei sab çobhamäna, kalpataru latägaëa,
(yära) çobhä våddhi kore anukñaëe
phulla padma sarovare, giri nadé çobhä kore,
kokilädi koroye küjana.
çré kåñëera priyatama, sei to dvädaça vana,
bärambära koriye vandana

"Again and again I praise Çré Kåñëa’s beloved twelve forests,

where armies of restless bumblebees ravish the flowers that
beautify the wish yielding vines and -trees, being intoxicated by
their fragrance, and which are constantly beautified by lakes
filled with blossoming lotus flowers as well as mountains and
rivers, where birds like the cuckoo are singing."

VERSE 99:

pürëaù prema-rasaiù sadä muraripor däsaù sakhä ca priyaà

sva-präëärbudato’pi tat-pada-yugaà hitveha mäsän daça
prétyä yo nivasaàs tadéya-kathayä goñöhaà muhur jévayaty
äyätaà kila paçya kåñëam iti taà mürdhnä vahämy uddhavam

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pürëaù - full; prema - love; rasaiù - by flavours; sadä - always;

muraripoù - of Kåñëa; däsaù - servant; sakhä - friend; ca - and; priyaà
- beloved; sva - own; präëa - life-airs; arbudataù - more than billions;
api - even; tat - His; pada - feet; yugaà - pair; hitvä - renounced; iha
- here, in Vraja; mäsän - months; daça - ten; prétyä - with love; yaù -
who; nivasaà - resided; tadéya - His; kathayä - with topics; goñöhaà -
Vraja; muhuù - repeatedly; jévayati - revives; äyätaà - came; kila -
certainly; paçya - look!; kåñëam iti - this is Kåñëa; taà - him; mürdhnä
- on the head; vahämi - I carry; uddhavam - Uddhava.

Çré Uddhava Mahäçaya, who is always filled with

flavours of love for Muräri both as a servant and friend,
left the Lord’s lotus feet, although they are dearer to him
than billions of life-airs, and stayed in Vraja for ten
months, consoling and reviving the Vrajaväsés by saying:
"Look, Kåñëa is coming back to you!"
I carry this Çré Uddhava on my head.

Stavämåta Kaëä Vyäkhyä: In this verse, Çrépäda

Raghunätha is praising Çré Uddhava Mahäçaya.
Çré Uddhava Mahäçaya is a devotee of Çré Kåñëa in the mood
of a friend mixed with the mood of a servant. But he is not just
a servant and a friend, but Çré Kåñëa’s dear most friend and
servant, because his heart was filled with the flavours of love.
Only love makes the devotee qualified to become the Lord’s
dearly beloved. We can learn from the Lord’s own lotus-like
mouth how the Lord offered Uddhava a seat of affection
because of his love-filled heart:

na tathä me priyatama ätma-yonir na çaìkaraù;

na ca saìkarñaëo na çrér naivätma ca yathä bhavän

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"O Uddhava! Neither Brahmä, My lotus-born son, nor

Çaìkara (Çiva), who is born from My nature, nor Saìkarñaëa
(Balaräma), although He is My own brother, nor Kamalä
(Lakñmé), who plays on My chest as My wife, nor even I Myself
am so dear to Me as you are!"
The quality of service to Çré Kåñëa was a treasure, which Çré
Uddhava was born with.
In the second chapter of the Third Canto of Çrémad
Bhägavata it is seen:

yaù pañca häyano mäträ prätar äçäya yäcitaù;

tannaicchad racayan yasya saparyäà bäla-lélayä

"When Çré Uddhava Mahäçaya was a child of five years old, he

fashioned a deity of Çré Kåñëa to serve .He became so absorbed
in this childhood-pastime, that he was not even interested when
his mother called him for breakfast."
From this statement we can learn, that he was deeply
absorbed in the service of Çré Kåñëa from his childhood.
Just as the Lord is always served by His six opulences,
similarly, Çrémän Uddhava Mahäçaya was decorated by six kinds
of extraordinary qualities in his adolescence while engaging
himself in Çré Kåñëa’s service.
Çréla Çukadeva Muni describes in the 46th chapter of the
Tenth Canto of Çrémad Bhägavata –

våñëinäà sammato mantré kåñëasya dayitaù sakhaù;

çiñyo båhaspateù säkñäd uddhavo buddhi-sammataù

"Çrémän Uddhava Mahäçaya was honoured by the Yädavas. He

was Çré Kåñëa’s counsellor, His dear friend and the object of His

~ 954 ~
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grace. He was the direct disciple of Båhaspati and the most

intelligent of men."
Because Çré Uddhava was endowed with so many qualities
Çré Kåñëa sent him to Vraja to console Çré Nanda, Yaçodä and
all the cowherdmen and -women.
When Çré Uddhava Mahäçaya saw the billowing waves on the
vast ocean of love of the Nanda and the Vrajaväsés, and
especially Çré Rädhä and the Vrajasundarés, he was stunned of
amazement and remained in Vraja for ten months in great
blissful astonishment, even though that meant he had to be
separated from the lotus feet of Çré Kåñëa, who was dearer to
him than billions of life-airs.
Saying: "Look! Kåñëa is returning from Mathurä!", he offered
them consolation, and by singing about Çré Kåñëa’s pastimes
with a sweet voice it was as if he reproduced the divine form of
Çré Kåñëa directly before the eyes of the Vrajaväsés -

uväsa katicin mäsän gopénäà vinudan çucaù;

kåñëa-lélä-kathäà gäyan ramayämäsa gokulam
yävanty ahäni nandasya vraje’vätséö sa uddhavaù;
vrajaukasäà kñaëa-präyäëyäsan kåñëasya värtayä
sarid vana giri droëér vékñan kusumitän drumän;
kåñëaà saàsmärayan reme haridäso vrajaukasäm

(Çrémad Bhägavata 10.47.54-56)

"Çrémän Uddhava stayed in Vraja for ten months and

removed the gopés’ agony of separation. When the gopés lost all
external consciousness because of their severe feelings of
separation, he reminded them of Çré Kåñëa and thus soothed
their pain as if he was neutralizing burning poison with the use
of a powerful mantra.

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 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

In this way Çrémän Uddhava also went before the cowherds

and cowherdesses, headed by Çré Nanda and Yaçodä, and
revived them by singing about Çré Kåñëa’s pastimes, thus
crystallizing Çré Kåñëa before them and plunging them into an
ocean of transcendental bliss.
As long as Çré Uddhava Mahäçaya was in Vraja, he spoke
about Çré Kåñëa and thus these ten long months appeared to be
just like a moment.
Thus they thought as if "Uddhava has just come to us and
now he is already leaving again!"
Çré Uddhava Mahäçaya and the Vrajaväsés went to the banks
of the ponds, into the woods and to the mountain caves, and,
seeing the blossoming trees and vines, Uddhava sang to the
Vrajaväsés about the particular pastimes, which Çré Kåñëa had
performed there in such a way, that the Vrajaväsés thought that
these pastimes and playful Çré Kåñëa Himself directly appeared
before their eyes.
Ecstatically calling Çré Uddhava ‘haridäsa’, Çré Çuka Muni
says: "O King! Çré Uddhava Mahäçaya acted exactly like a
servant of Lord Hari, because the main duty of a servant of
Lord Hari is to revive the devotees who suffer separation from
Çré Kåñëa with kåñëa-kathä."
Çrépäda Raghunätha says: "I constantly praise Çré Kåñëa’s
dearmost Haridäsa Çré Uddhava by carrying him on my head."

prema rase vigalita, nirantara yära citta,

govindera ati priyatama
sakhya miçra priya däsa, khyäti yära ‘haridäsa’,
çré uddhava bhägavatottama

"The heart of Govinda’s dear most Çré Uddhava, the greatest

of devotees, who is famous as Haridäsa and who is in the

~ 956 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

combined mood of servant and friend, constantly melts of the

flavours of love."

präëa koöi nirmaïchana, çré kåñëera çré caraëa,

heno kåñëa päda padma che’òe
vrajaväsi-gaëe nitya, kåñëa lélä rasämåta
päna koräiyä sevä kore

"Although the lotus feet of Çré Kåñëa were dearer to him than
billions of life-airs, he left them to serve the Vrajaväsés by
constantly making them drink the nectar of Kåñëa’s pastimes."

daça mäsa vrajaväse, sabäre se äçväse,

çré uddhava ei väkya bole
çré kåñëa ägata präya, ära se vilamba näi,
daraçana koroho sakale

"Çré Uddhava stayed in Vraja for ten months, consoling

everyone with the words: ‘Çré Kåñëa is coming, He won’t be
long! Look, everyone!’ ”

govinda preyasé yoto, prasädhane suçobhita,

vastra mälya çré hari-candana
çré uddhava daraçane, kåñëa koräya uddépane,
çire vandi tära çré caraëa

"When Govinda’s beloved gopés saw Çré Uddhava wearing

beautiful garments, garlands and white sandalwoodpulp, they
all remembered Kåñëa. I bow my head down before his divine
feet."

~ 957 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

VERSE 100:

mudä yatra brahmä tåëa-nikara-gulmädiñu paraà

sadä käìkñan janmärpita-vividha-karmäpy anudinam
kramäd ye tatraiva vraja-bhuvi vasanti priya-janä
mayä te te vandyäù param avinayät puëya-khacitäù

mudä - gladly; yatra - where; brahmä - Brahmä; tåëa-nikara -

blades of grass; gulma - bush; ädiñu - in others; paraà - greatest; sadä
- always; käìkñan - desiring; janma - birth; arpita - placed; vividha -
various; karma - activities; api - even; anudinam - every day; kramäd
- gradually; ye - who; tatra - there; eva - only; vrajabhuvi - Vraja;
vasanti - residing; priya - dear; janä - people; mayä - by me; te te
them; vandyäù - praiseworthy; parama - greatest; vinayät - out of
humility; puëya - auspiciousness; khacitäù - decorated with.

Although he is always anxiously engaged in duties

given to him by the Supreme Lord such as creating the
universe, Lord Brahmä most blissfully revealed his
aspiration to take birth in Vraja, even as a blade of grass
or a bush.
Each day I humbly praise each respective, most pious
person who is residing in Vraja and who is very dear to
Çré Kåñëa.

Stavämåta Kaëä Vyäkhyä: In this verse, Çrépäda

Raghunätha humbly and attentively praises each and every
person who lives in Vraja.
Brahmä is the lotus-born son of the Supreme Lord and His
beloved devotee, who is responsible for the creation of the
universe. As the result of committing selfless activities for one
hundred births, a fortunate soul may become qualified to

~ 958 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

occupy the post of Brahmä. Because such a fortunate soul is

very rare, the Supreme Lord Himself takes over the duty of the
universal creation in some kalpas if there is no one else
available.
Even Brahmä came to realize the good fortune of any person
who lives in Våndävana and submitted the following prayer to
the lotus feet of the Lord -

tad bhüri bhägyam iha janma kim apyaöavyäà

yad gokule’pi katamäìghri rajo’bhiñekam
yaj jévitam tu nikhilaà bhagavän mukundas
tvadyäpi yat padarajaù çruti mågyam eva

(Çrémad Bhägavata 10.14.34)

"I consider birth in Vraja even as a blade of grass or a bush,

in which I could attain even one speck of the foot dust of the
Vrajaväsés, whose very life is Mukunda, the specks of Whose
foot dust is always sought for by the Vedas, a greater fortune
than this birth as Brahmä. Therefore, birth in Vraja-bhümi even
as a blade of grass or a bush is my greatest desire."
In the Vaiñëava-toñaëé-commentary on this verse it is written:
taträpi kim api dürvädi mådu tåëatvam ityabhipräyaù;
tatraiväìghri-rajobhiù samyag abhiñeka-siddheù.............nanu
kathaà säkñäd gopädi janmaiva na prärthyatäà taträha yad
iti. yasya gokulasya tad-väsi mätrasya nikhilaà bhagavän
mukunda eva. tatra yaù svayaà bhagavän parätparatvät
sädhayitum açakya ityarthaù sädhito’pi yo mukundaù präyaço
muktim eva dätä na tu bhakti-yoga mätram api. tam etaà vinä
yajjanaù kñaëam api jévituà na çaknotétyarthaù. iti parama
prema viçeñavattvam uktam. ästäà tävad anyair
duùsädhyatvaà durllabha prematvaà ca yasya päda-rajaù

~ 959 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

çrutibhir adyäpi tvayi säkñäd avatérëe’pi mågyata eva katamaà

rajaù kiyan mahimeti jïätum iñyata eva na tu tad antaù
präpyata ityarthaù. yato väca ityädi çruteù. ataù parama
präcéna mädåça sarva jïäna prada çruti-durlabha jïäne tat
päda-rajasyäpi prärthanä me’nupayuktä kutaù punaù
premabhara vaçékåta tvat pädäbjaka çré gopädi janma
prärthaneti bhävaù
This means that Brahmä coveted any kind of birth in Vraja
that would give him a shower of the Vrajaväsés’ footdust. This
indicates Dürva-sprouts and the soft blades of grass, for in that
form a shower of the Vrajaväsés’ foot dust would certainly be
accomplished.
One may ask here: "If Brahmä wanted to be blessed by being
able to see the Vrajaväsés, then why didn’t he pray for a birth as
a cowherder in Vraja for himself?"
The answer is: "Lord Mukunda is everything to the
inhabitants of Gokula. He is the Supreme Lord and the
Supreme Truth, Whose worship is rarely attained and Who,
even if worshipped, usually gives only liberation, but not
devotion. Without this rarely attained Mukunda, the Vrajaväsés
cannot remain alive for even a moment. This proves that the
Vrajaväsés have attained the highest stage of love of Godhead.
That Mukunda and the Vrajaväsés’ love is rarely attained by
others is one thing, but even when the Lord had personally
descended, the personified Vedas could not attain one speck of
His foot dust, although they sought for it.
In other words, the Vedas just tried to understand ‘How is
His foot dust? What is its great glory?’, but they could not find
its limits.
After all, the Upaniñads say: "Words and the mind cannot
reach Him, but are sent back."

~ 960 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Therefore it is greatly improper of Brahmä to pray for the

foot dust of Çré Kåñëa, which is unattainable even for the Vedas,
who bestow all their knowledge upon him (the ancient Brahmä,
at the time of creation).
Should it therefore still be said that it would have been
greatly improper for Brahmä to pray for birth as a cowherder,
whose great love has completely subdued the lotus feet of the
Supreme Lord? Is it therefore so astonishing that Brahmä
prayed for a birth in Vraja even as a blade of grass or a bush to
become showered by the foot dust of any person from Vraja?
Çrépäda Raghunätha says: ‘Can there be any doubt that those
who have attained the good fortune of living in Vrajabhümi are
most pious and most dear to Çré Kåñëa? With the greatest
humility and devotion, I praise each and every one of them,
every day."

govindera ädeçete, brahmä vyäkulita cite,

viçva såñöi ädite magana
vrajera vaidagdhé lélä, daraçane mugdha hoilä,
nirantara bhäve mane mana
aho bhägya aho bhägya, vrajaväsi-jana yoto,
sadä preme kåñëänuçélana
tåëa gulma latä hoite, brahmä ati lälasäte,
kåñëa pade kore nivedana.
apräkåta våndävane, janma yära çubha-kñaëe,
nitya kore vasati tathäya.
parama vinaya mane, vandoì tära çré caraëe
kåpä-yoge vraje väsa hoy

"When he saw the clever pastimes of Vraja, Brahmä, who is

anxiously engaged in duties like creating the universe on
Govinda’s order, became enchanted and constantly thought to

~ 961 ~
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himself: ‘Aho! How fortunate! Aho! How fortunate are the

Vrajaväsés who are always lovingly serving Kåñëa!’
Thus Brahmä submitted his desire to Kåñëa’s lotus feet to
take birth as a vine, a bush or a blade of grass in the
transcendental abode of Våndävana, so that from that blessed
moment on, he could remain there forever. With topmost
humility, I praise the lotus feet of the Vrajaväsés, by whose grace
I can live in Vraja."

VERSE 101:

purä premodrekaiù pratipada-navänanda-madhuraiù

kåta-çré-gändharväcyuta-caraëa-varyärcana-balät
nikämaà sväminyaù priyatara-saras-téra-bhuvane
vasanti sphéta ye ta iha mama jévätava ime

purä - in the past; prema - love; udrekaiù - with great amounts of;
pratipada - constantly; nava - new; änanda - bliss; madhuraiù - with
sweetnesses; kåta - done; çré gändharvä - Çré Rädhä; acyuta - Kåñëa;
caraëa - lotus feet; varya - the great; arcana - worshipping; balät - on
the strength of; nikämaà - by their own desire; sväminyäù - of
Sväminé; priyatara - dearmost; saraù - lake; téra - bank; bhuvane - on
the ground; vasanti - they reside; sphétä - greatly; ye - who; te - they;
iha - here; mama - my; jévätava - very lives; ime - here.

Because of having worshiped the beautiful lotus feet

of Çré Gändharvä and Acyuta with the ever-fresh
sweetness of ecstatic spiritual love in their previous lives,
some great souls are able to live on the bank of Sväminé’s
dear most lake (Çré Rädhäkuëòa).
These great devotees are my life and soul!

~ 962 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä : In this verse Çrépäda

Raghunätha praises the great souls who live around Çré
Rädhäkuëòa.
Çré Rädhäkuëòa is the crown jewel of Vraja and the exclusive
abode of Çré-Çré Rädhä-Mädhava’s confidential noon-pastimes.
There is no place more dear to the Divine Pair than this one.
Çré Rädhäkuëòa is as dear to Çré Kåñëa as Çré Rädhä is and Çré
Çyämakuëòa is as dear to Çré Rädhä as Çyämasundara is,
because the two kuëòas are non-different from Çré Rädhä-
Mädhava.
These two kuëòas especially are assisting the separated
Couple when They want to meet Each other, or to soothe the
blazing fire of separation They feel when They are unable to
meet Each other.
The Mahäjanas sing:

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

"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."
Therefore, the most fortunate (sukåti-çäli) people reside
around Çré Rädhäkuëòa, the crown jewel of Vraja. The sukåti
mentioned here does not refer to ordinary pious merit, but the
great merit accrued from worshipping the lotus feet of Çré Çré
Rädhä-Govinda, which is attained by the grace of the great
devotees.

~ 963 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Hence Çrépäda Raghunätha has written in this verse:

purä premodrekaiù pratipada navänanda madhuraiù kåta
çré gändharväcyuta caraëa varyärcana balät:
"Because of having worshiped the beautiful lotus feet of Çré
Gändharvä and Acyuta with the ever-fresh sweetness of ecstatic
spiritual love in their previous lives..."
When this great abundance of sweet love appears in the heart
of the sadhaka, he will become able to relish the ever-fresh
transcendental bliss of bhajana.
Çré Rädhäräëé mercifully bestows on those, who have
previously worshipped Çré-Çré Rädhä-Mädhava’s lotus feet with
such love, a place to stay at Çré Rädhäkuëòa.
The attraction to reside around Çré Rädhäkuëòa awakens
within the heart of a person who is totally fixed on Çré Rädhä’s
lotus feet. Their knowledge and meditations are all aimed at
Sväminé Çré Rädhä, for whom She is everything and to whom
She is dearer than millions of life-airs, and they don’t know
anything but Her lotus feet, in life or in death.
Those who are fixed in Her worship develop the desire to
love Çré Kåñëa’s lotus feet.
For example, Çréla Prabodhänanda Sarasvaté has written:

rädhä näma sudhärasaà rasayituà jihväs tu me vihvalä

pädau tat padakäìkitäsu caratäà våndäöavé véthiñu
tat karmaiva karaù karotu hådayaà tasyäù padaà dhyäyatät
tat bhävotsavataù paraà bhavatu me tat präëanäthe ratiù

(Rädhä Rasa Sudhänidhi 142)

"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

~ 964 ~
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my hands only be engaged 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."
It is such sädhakas, who are so fixed in Rädhä, that Sväminé
mercifully allows to live on the bank of Her kuëòa, which is
non-different from Her, and such fortunate sädhakas are thus
living on the bank of the kuëòa, nourished by drinking the
nectar of prema.
In other words, the greatly intelligent souls who exchange
hearing, chanting and remembering topics about Çré Rädhä’s
names, forms, qualities and pastimes with each other reside on
the bank of Sväminé’s kuëòa.
Çrépäda Raghunätha never left the bank of the kuëòa to go
anywhere else. His firm determination was to stay on the bank
of the kuëòa, spend his time serving (eating) fruits, roots and
buttermilk from Vraja and ultimately to leave his body there.
atraiva mama saàväsa ihaiva mama saàsthiti (Viläpa
Kusumäïjali)
"Here I will live and here I will stay".
With the same determination, Çrépäda Raghunätha prays:
"May the great souls who live around Çré Rädhäkuëòa be my
means of survival."

pratipade navänanda, sumadhura sevänanda,

yugalera arcana prabhäve.
puräkäle santa gaëe, kåñëa premämåta päne,
väsa kore rädhäkuëòa-tére.
se sab mahänta gaëa, näma dhare mahäjana,
sabe mora jévana upäya.
brahmäëòa tärite päre, jane jane çakti dhare,
koto dine luöäibo päya?

~ 965 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"All the great souls who live on the bank of Rädhäkuëòa on

the strength of their sweet and constantly blissful worship of
the Divine Pair in previous lives, in which they drank the nectar
of love for Kåñëa, are my very life.
Each one of these great souls, who are called mahäjanas, is
able to save the whole world. How many days more, before I
can roll at their feet?"

VERSE 102:

yat kiïcit tågulma-kékaöa-mukhaà goñöhe samastaà hi tat

sarvänanda-mayaà mukunda-dayitaà lélänukülaà param
çästrair eva muhur muhuù sphuöam idaà niñöaìkitaà yäcïayä
brahmäder api sa-spåheëa tad idaà sarvaà mayä vandyate

yat - what; kiïcit - slightly; tåëa - grass; gulma - bushes; kékaöa -

worms; mukhaà - and other insects; goñöhe - in Vraja; samastaà - all;
hi - certainly; tat - that; sarva - all; änanda-mayaà - full of bliss;
mukunda dayitaà - dear to Mukunda; lélä - pastimes; anukülaà -
favourable; param - greatest; çästraiù - by the scriptures; eva - only;
muhuù muhuù - again and again; sphuöam - clearly; idaà - this;
niñöaìkitaà - established; yäcïayä - by prayer; brahmädeù - by
Brahmä and others, api - even; sa - with; spåheëa - with desire; tad -
that; idam - this; sarvaà - all; mayä - by me; vandyate - being praised.

With great longing I praise Vraja’s blissful grass,

bushes, worms and insects, whose fortunes are desired
for by Brahmä, Uddhava and others, whose glories are
repeatedly and clearly established by scriptures like
Çrémad Bhägavata, who are very dear to Mukunda and
who assist Kåñëa in His pastimes.

~ 966 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Stavämåta Kaëä Vyäkhyä : Desiring to see and personally

serve Çré-Çré Rädhä-Mädhava, Çrépäda Raghunätha praises
Vraja’s grass, bushes, worms and insects in this verse, who are
all very dear to Mukunda and who assist Kåñëa in His pastimes.
Although they appear like insignificant blades of grass,
bushes, worms and insects to the external eyes, they are not like
the grass, bushes, worms and insects of this material world, who
have taken such a low and fallen birth amongst the 8.4 million
species of life due to their wicked and sinful acts in their
previous lives. No, they are favourable assistants to the pastimes
of Çré Rädhä-Kåñëa! They are also required in Their pastimes,
just like the divine abode and the divine companions.
Hence, they are also divine companions in these
transcendental pastimes and are dearly beloved by Mukunda.
They are so fortunate to relish the sweetness of Mukunda’s
smile, which is white as Kunda-flowers as He jokes with Priyäjé
and Her sakhés during His sylvan pastimes, and they are blessed
to relish His ever-so-sweet form, qualities and pastimes and be
touched by His hands and feet.
Some people may think:
"The blades of grass, bushes, worms and insects that were
present during Çré Çré Rädhä-Kåñëa’s prakaöa-lélä55 may have
been the eternal companions of the Lord, but the blades of
grass, bushes, worms and insects that are present now during
the aprakaöa lélä56 did attain such wretched bodies due to their
sinful activities in the past." No, it is not like that!

55 The pastimes that were performed before everyone's eyes and were
recorded in Çrémad Bhägavata and other scriptures. Ed.
56 The pastimes of the Lord that are still going on in Vraja, but are
invisible to all but the pure devotees. Ed.

~ 967 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The scriptures and the great souls see it like this: That which
is visible of the holy dhäma during the aprakaöa-lélä may be
transcendental, but out of mercy upon the living entities in this
world, it accepts both the form and nature of the material
planet earth. If not, then persons like us, who are bound to our
worldly activities (karma) would never be able to see this
transcendental abode or to reside there.
Therefore, just as the holy dhäma is transcendental although
it assumes a material form, similarly, who knows which great,
offenceless souls have taken birth in Vraja as blades of grass,
bushes, worms and insects to live there and to relish the
aprakaöa or nitya-léläs there?
The äcäryas say: Persons who commit the offence of
considering these creatures ordinary will not experience any
result from their bhajana or from an extensive stay in the
dhäma (which can bestow prema even on one who stays there
for only one night).
Therefore the offenceless person who considers all the
blades of grass, bushes, worms and insects that reside in the
dhäma to be transcendental will make his stay in the dhäma a
success by attaining prema. This is the experienced conclusion
of the wise and learned.
Çrépäda Raghunätha says: "Knowing these glories, great
learned sages like Lord Brahmä and Uddhava have desired to
take birth in Vraja as blades of grass, bushes, worms and insects.
This is seen in Çrémad Bhägavata, which contains the essence
of the whole Vedänta.
In our commentary on verse 100, wherein Brahmä prays
‘mudä yatra brahmä’ we have quoted the Bhägavata-verse tad
bhüri bhägyam iha janma kim apyaöavyäm and its Toñané-
commentary.
Çré Uddhava Mahäçaya has prayed similarly -

~ 968 ~
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äsäm aho caraëa reëu juñäm ahaà syäà

våndävane kim api gulma latauñadhénäm
yä dustyajaà svajanam arya-pathaà ca hitvä
bhejur mukunda padavéà çrutibhir vimågyäm

(Çrémad Bhägavata 10.47.61)

"Aho! I have an impossible dream! All the different bushes,

vines and herbs of Çré Våndävana are most fortunate and
blessed, for they can easily hold the foot dust of the
Vrajasundarés on their heads!
If I could attain the birth of any of these bushes, vines and
herbs, then I can also become blessed with the foot dust of the
Vraja-gopés, who have given up the path of morality and family-
virtues, which is so hard to give up, to eagerly and thirstily
worship the lotus feet of Mukunda. Such a position is coveted,
but not attained even by the Vedas!"
In this way, Lord Brahmä and Uddhava pray for birth in
Vraja as a blade of grass or a bush, and all of their words have
been clearly mentioned by scriptures such as Çrémad
Bhägavata, which is the essence of the Vedänta. Çrépäda
Raghunätha says: "
Full of longing, I praise the all-blissful blades of grass,
bushes, worms and insects of Vraja."

brahmä uddhavädi yädera saubhägya kämanä

nirantara kore sadä koriyä vandanä
våndävane kim api gulma latauñadhénäm;
bhägavata çästre äche yähära pramäëa
vraje yoto tåëa gulma kéöa pataìgädi;
kåñëa lélära anuküla sadä lélä säthé
kåñëa priya hoy tärä sarvänanda maya
vraja yoto tåëa gulma kéöädi nicaya

~ 969 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sa-spåhe vandanä kori täìdera sakale

väïchä-pürti hoy yäìhädera kåpä-bole

"Full of longing, I always praise all the blissful blades of grass,

bushes, worms and other creatures of Vraja, who are so dear to
Kåñëa, who favourably assist Him in His pastimes as His
companions and whose fortunes have been coveted by Brahmä,
Uddhava and others, as has been proven in the Bhägavata-verse
våndävane kim api gulma latauñadhénäm.
On the strength of their grace, I will have all my desires
fulfilled!"

VERSE 103:

bhraman cacche kacche kñiti-dhara-pater vakrima-gatair

lapan rädhe kåñëety anavaratam unmattavad aham
patan kväpi kväpy ucchalita-nayana-dvandva-salilaiù
kadä keli-sthänaà sakalam api siïcämi vikalaù

bhraman - wandering; kacche kacche - close by; kñitidhara -

mountain; pateù - of the lord; vakrima - crooked; gataiù - with
courses; lapan - uttering; rädhe kåñëa - O Rädhe! O Kåñëa!; iti - thus;
anavaratam - constantly; unmattavad - as if mad; aham - I; patan -
falling; kväpi kväpi - anywhere; ucchalita - welling; nayana - eye;
dvandva - pair; salilaiù - with the waters; kadä - when; keli - play;
sthänaà - place; sakalam - all; api - even; siïcämi - I sprinkle; vikalaù
- eagerly.

When will I wander around the slopes of Govardhana

Hill, constantly uttering "O Rädhe! O Kåñëa!" as if being
mad, and when will I stumble around, overwhelmed by

~ 970 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

feelings of ecstatic love, sprinkling Çré Çré Rädhä-

Mädhava’s playgrounds with my tears?

Stavämåta Kaëä Vyäkhyä : In this verse, Çrépäda

Raghunätha, who is the embodiment of love-in-separation,
reveals his aspiration to live in Vraja in great ecstatic agitation.
Actually Çrépäda Raghunätha’s heart is burning in a great fire
of lamentation out of separation, and with such a burning heart,
he falls on the bank of Çré Rädhäkuëòa and anxiously weeps,
desiring to see the Queen of his heart.
This sacred Stavävalé-scripture is the culmination of this all.
It is as if the body of this sacred Stavävalé-scripture is made of
his tears of love-in-separation.
Still, on the plea of praying for this condition himself, he
draws a very beautiful picture of living in Vraja in great ecstatic
agitation, a condition coveted by the loving devotees.
Vraja-dhäma is a place to be in great ecstatic agitation. Here
the bhävuka (greatly sensitive and advanced) devotees are
never immersed in bodily happiness, spending the time eating
and sleeping and performing bhajana in a mechanical way, as a
person like me is doing.
This Vraja is a place to experience separation. bhajana here
consists of only tears.
In Båhad Bhägavatämåta, Çré Uddhava Mahäçaya reveals his
experience of the mood of Vraja to Çré Närada and Gopa
Kumära -

tatraivotpadyate dainyaà tat premäpi sadä satäm

tat tacchünyam iväraëya sarid giryädi paçyatäm

~ 971 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

sadä hähä raväkränta vadanänäà tathä hådi

mahä santäpa dagdhänäà sva priyaà parimågyatäm

(Båhad Bhägavatämåtam 2.5.242-243)

"When the saints see the void of the woods, rivers and
mountains of Vraja, they automatically get feelings of humility
and love simultaneously. They will loudly wail and lament and
search for their beloved deity with anxious hearts, which burn
out of severe affliction."
The purport of this is, that the great souls who take shelter
of Vraja to do bhajana, always see the pastime-places, but they
do not see the playful pair, Çré-Çré Rädhä-Mädhava, there.
This naturally causes agitation in their hearts, as a result of
which gradually humility and love are infused into the heart.
When humility awakens, the devotee considers himself very
fallen and unqualified, and at the same time, while prema
awakens, he develops a great eagerness for directly seeing his
beloved deity. Then the loving devotee, whose heart is burning
in the great fire of love-in-separation, wanders around
everywhere in Vraja lamenting and searching for his beloved
deity. This elevated condition is even more praiseworthy
than the direct meeting with the Lord.
This is because the Lord, Who is subdued by the love of His
devotees, generates such feelings of separation within the heart
of the devotee, so that He can relish the sweetness of this
condition of the devotee, while watching him from a hidden
place.
bhaktera prema ceñöä dekhi kåñëera camatkära (C.C.)
"Kåñëa is astonished when He witnesses the activities of His
devotees."

~ 972 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

When Çré Gopa Kumära was sent from Ürdhva Dvärakä to

the terrestrial Vraja by Çré Uddhava and Närada, he attained
such an ecstatic condition.
It is described as such -

täà näradéyäm anusåtya çikñäà çré kåñëa nämäni nija priyäëi

saìkértayan susvaramatra léläs tasya pragäyannanucintayaàç ca
tadéya lélästhala jätam etad vilokayan bhävadaçe gato ye
tayoù sva-citte karaëena lajje kathaà parasmin kathayänyahaà te
sadä mahärtyä karuëa svarairudan-nayämi rätrér divasäç ca kätaraù
na vedmi yad yat suciräd anuñöhitaà sukhäya vä tat tad utärti sindhave
kathaïcid apyäkalayämi naitat kim eña dävägni çikhäntare’ham
vasämi kià vä paramämåtäccha suçétala çré yamunä-jaläntaù

(Båhad Bhägavatämåta 2.6.1-4)

Çré Gopakumära told Çré Janaçarmä: “O brähmaëa!

Following the instructions of Çré Närada, I am chanting the holy
names of my beloved Çré Kåñëa and I am residing in Çré
Våndävana, singing about and remembering His pastimes.
Although I have attained this ecstatic condition while
witnessing these pastimes of Çré Kåñëa and I have kept these
ecstatic feelings within the heart, I am feeling ashamed.
How will I reveal them to you? I was always weeping in great
anguish, pitifully crying ‘O Lord!’ day and night.
I have practised this for a long time, but I don’t know if I did
this for attaining happiness or for being immersed in an ocean
of transcendental anguish. I could not ascertain in any way
whether I was residing in the flames of a forest fire or in the
cool water of the Yamunä! “
Actually, love for Çré Nanda-Nandana Gopäla is full of
contrast. Sometimes it seems there is no limit to the bliss, and
again sometimes it seems there is no limit to the misery.

~ 973 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Sometimes it is delicious like nectar and sometimes it is more

burning than poison. And again sometimes, the nectar and the
poison, the relish and the scorch blend and become one!

bahir viña jvälä hoy,

antara änandamoy,
kåñëa premära adbhüta carita
(C.C.)

"Externally it is scorching like poison and internally it is blissful.

This is the wonderful nature of love for Kåñëa."
Çrépäda Raghunätha says: "When will I wander around the
table lands of Çré Govardhana, constantly exclaiming: ‘O Rädhe!
O Kåñëa!’ like being mad, while searching for my most beloved
Çré-Çré Rädhä-Mädhava?
At some places I may stumble and fall and sometimes I will
get up again, dance, sing and weep - when will streams of my
tears shower these transcendental playgrounds?"
Actually Çré Rüpa and Raghunätha däsa and other
sampradäyäcäryas (teachers of the tradition of Caitanya-
bhakti), gave the greatest example of how to live in Vraja in such
an ecstatic condition.
At the end of Çréniväsäcärya’s Ñaò Gosvämyañöakam it is
written:

he rädhe vraja devike ca lalite he nandasüno kutaù

çré govardhana kalpapädapa tale kälindé vanye kutaù
ghoñantäviti sarvato vrajapure khedair mahä-vihvalau
vande rüpa sanätanau raghu-yugau çré jéva gopälakau

"O Rädhe! O goddesses of Vraja! O Lalite! O Çré Nanda-

Nandana! Where are You? Are You at the base of a wish

~ 974 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

yielding tree at Govardhana Hill, or on the bank of the Yamunä?

Where are You playing Your pastimes? This is Your Vraja-
dhäma, where the stream of Your pastimes flows on eternally!
Alas! How unfortunate I am that I cannot see Your pastimes
here! Tell me where I should go to meet You!"
I praise Rüpa, Sanätana, Raghunätha Bhaööa, Raghunätha
däsa, Çré Jéva and Gopäla Bhaööa Gosvämés, who were thus
wandering all over Vraja like being mad, searching for their
most beloved Çré-Çré Rädhä-Mädhava in a very anxious state of
mind."
Çréla Öhäkura Mahäçaya also sings:

hari hari! ära ki emon daçä hobo?

e bhava saàsära tyaji, parama änande maji,
ära kobe vrajabhüme yäbo
sukhamaya våndävana, kobe hobe daraçana,
se dhüli mäkhibo kobe gäya
preme gada gada hoiyä, rädhä-kåñëa näma loiyä,
käìdiyä beòäbo ubharäya
nibhåta nikuïje jäiyä, añöäìga praëata hoiyä,
òäkibo hä rädhänätha boli
kobe yamunära tére, paraça koribo nére,
kobe pibo karapuöe tuli
ära kobe emana hobo, çré räsa maëòale yäbo,
kobe gaòägaòi dibo täya
vaàçévaöa chäyä päiyä, parama änanda hoiyä,
paòiyä rahibo tära chäya
kobe govardhana giri, dekhibo nayana bhari,
kobe hobe rädhäkuëòe väsa
bhramite bhramite kobe, e deho patana hobe,
kohe déna narottama däsa

(Prärthanä)

~ 975 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

"Hari Hari! When will I attain such a condition? When will I

give up this material household life and go to Vrajabhümi,
immersed in transcendental bliss? When will I see blissful
Våndävana and smear its dust on my body? When will I wander
around there, weeping and singing Rädhä-Kåñëa’s names with
a voice stuttering of ecstatic love? When will I go to the solitary
groves, offer prostrated obeisances there and cry out ‘O Lord
of Rädhä!’?
When will I go to the bank of the Yamunä, touch her waters
and drink it from my cupped hands? When will I go to the Çré
Räsa-maëòala and roll around there in ecstasy? When will I
attain the shadow of Vaàçévaöa in topmost ecstasy and remain
there? When will I fill my eyes with the vision of Govardhana
Giri and when will I reside at Rädhäkuëòa? The fallen
Narottama däsa says: When will my body fall when I thus
wander around?"
The Véëä-like hearts of the great devotees all twang the same
tune of anguish of separation from living in Vraja.
Hence Çrépäda Raghunätha’s anxious prayer -

nirantara hä rädhe! he çré kåñëa! boliyä;

unmattera präya ämi praläpa koriyä
govardhanera sänu-deçe bhramaëa koribo;
premete vivaça aìga òhaliyä paòibo
vyäkulita citte sadä koribo krandana;
yugala viläsa bhümi koribo siïcana
ucchalita äìkhi nére paìkilo se sthale;
sukhe viharibe sadä navéna yugale

I will wander around the base of Govardhana Hill, constantly

exclaiming "Hä Rädhe! Hey Çré Kåñëa!" as if being mad.
Overwhelmed by ecstatic love, I will drop my body and

~ 976 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

constantly weep with an anxious heart. I will shower and

mudden the ground where Rädhä and Kåñëa always blissfully
play with streams of my tears.

VERSE 104:

na brahmä na ca närado nahi haro na prema-bhaktottamäù

samyag jïätum ihäïjasärhati tathä yasyocchalan-mädhurém
kintv eko baladeva eva paritaù svärdhaà sva-mäträ sphuöaà
premnäpy uddhava eña vetti nitaräà kià sa vrajo varëyate

na - not; brahmä - Brahmä; na - not; ca - either; näradaù - Närada;

nahi - not; haraù - Çiva; na - not; prema - love; bhakta - devotee;
uttamäù - by the greatest; samyak - completely; jïätum - knowable;
iha - here; aïjasä - easily; arhati - is able; tathä - then; yasya - whose;
ucchalan - rising; mädhurém - sweetness; kintu - but; ekaù - one;
baladeva - Baladeva; eva - only; paritaù - all; särddhaà - along with;
sva - own; mäträ - by the mother; sphuöaà - clearly; premëä - with
love; api - even; uddhava - Uddhava; eña - this; vetti - knows; nitaräà
- constantly; kià - what; sa - he; vrajaù - Vraja; varëyate - can be
described.

How can I describe this land of Vraja, whose welling

sweetness cannot be fully comprehended by even the
greatest loving devotees such as Lord Brahmä, Närada
or Lord Çiva, but can only be understood by Çré
Baladeva, His mother Rohiëé, and, - on the strength of
his great love - by Çréla Uddhava Mahäçaya?

Stavämåta Kaëä Vyäkhyä : Çrépäda Raghunätha’s Vraja-

Viläsa-Stava is drawing to a close.

~ 977 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The ocean of love within his heart is churned by the

whirlwind of his humility.
Çrépäda thinks: "I am seated here to describe Çré-Çré Rädhä-
Mädhava’s Vraja-dhäma, which is deeper than millions of
oceans, which is hard to cross and very confidential.
Where is an insignificant living being like me, and where is
the boundless ocean of sweetness of the love and the pastimes
of Çré-Çré Rädhä-Mädhava and Their companions in Vraja,
which is so hard to bathe in? How many hundreds of steamers
have sunk in this vast and bottomless ocean, but I went into this
vast ocean with a mere small wooden raft! How ignorant of me!
Am I able to describe the billowing sweetness of this Vraja,
which cannot even be fully comprehended by the greatest
loving devotees like Brahmä, Närada and Mahädeva?"
Brahmä wanted to relish the sweetness of the Vraja-lélä, but
out of ignorance, he stole Çré Kåñëa’s calves and cowherd boys,
who are His eternal transcendental companions of equal
strength, and thus became an offender.
The reason is, that a reverential worshipper can never relish
the sweetness of Vraja. Finally Brahmä praised Çré Kåñëa to beg
Him forgiveness for the offence he committed and prayed that
he might take birth in Vraja even as a blade of grass or a bush,
so that he could be showered by the foot dust of anyone living
in Vraja.
Although Çré Närada was very eager to relish the sweetness
of Vraja, he could not do so in his ordinary external form of
Närada. Ultimately, with the assistance of Çréman Mahädeva
and Lord Brahmä and on the order of the Supreme Lord, he
bathed in Närada-Kuëòa and attained the form of a gopé, so
that he was blessed with the eligibility to relish Rädhä and
Mädhava’s sweetness.

~ 978 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Çréman Mahädeva came to Våndävana, hoping to relish the

sweetness of Vraja, but when the Vraja-gopés saw him there,
they began to worship him, thinking it was possible to attain Çré
Kåñëa’s association through his grace.
Since they were able to attain Çré Kåñëa’s association as a
result of worshipping Çréman Mahädeva, he was named
Gopéçvara. Although Çréman Mahädeva came to Vraja to
worship the gopés and their Gopénätha, he finally became the
worshipable godhead of the gopés himself! So like this, aiçvarya
is defeated by mädhurya.
In this way, very big reverential lovers of the Lord are unable
to relish the sweetness of Vraja.
vidhi bhaktye vraja-bhäva päite näi çakti aiçvarya jïäne
vidhi märge bhajana koriyä. vaikuëöhe yäy,
catur-vidha mukti päiyä. räga-bhakte vraje svayaà bhagavän
päy; vidhi-bhaktye pärñada-dehe vaikuëöhe yäy etc. (C.C.)
"Through regulated devotion one is unable to catch the mood
of Vraja. Devotees who worship in the reverential and regulated
way will attain Vaikuëöha, where they attain one of the four
kinds of liberation.
Through spontaneous devotion, the devotee attains the
original Godhead in Vraja and through regulated devotion he
attains Vaikuëöha-loka, where he will get a pärñada-body
(transcendental companion of the Lord in Vaikuëöha). "
Çrépäda Raghunätha says:
"Çré Baladeva and His mother Rohiëé fully relish the
sweetness of Vraja and have fully realized it."
The purport of this is, that the sweetness of Vraja can only be
known by the cowherders and cowherdesses who are from
Vraja itself (because they are vaiçyas by caste).

~ 979 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Although Çré Baladeva, the son of Vasudeva, was born of a

kñatriya caste, he relished the sweetness of Vraja because He
accepted the mood of a cowherd boy, and although Rohiëé,
Vasudeva’s wife, was a kñatriyäëé, she plunged into the vast
ocean of motherly love along with Mother Yaçodä and fully
relished and realized the sweetness of Vraja due to her love
being non-different from Yaçodä’s.
Çré Uddhava Mahäçaya was sent to Vraja by Çré Kåñëa to
console the cowherders and cowherdesses and thus fully
realized the sweetness of Vraja. Although he was unable to give
up Çré Kåñëa’s company for even a moment, he stayed in Vraja
for ten months, thereby becoming totally immersed in its
sweetness considering himself completely blessed by
repeatedly praising the love in Vraja in ecstatic astonishment.
Finally, before he took leave, he sold his head to the lotus feet
of the gopés and began to glorify their supreme greatness,
praying for a birth in Vraja even as a blade of grass or a bush, so
that he could wear even one speck of their divine foot dust on
his head.
Çrépäda Raghunätha says: "How will I be able to describe the
great glories of Vraja’s sweetness?"

brahmä närada mahädeva o prema bhaktottama;

ucchalita mädhuré yära ananta aséma
samyak jänite yähä hoy asamartha;
baladeva rohiëé-mätä jänite samartha
prema bale çré uddhava niçcoyi kichu jäne;
ki rüpe varëanä kori sei våndävane

"How can I describe this Våndävana, whose endlessly welling

sweetness cannot be fully known even by the greatest loving
devotees like Brahmä, Närada and Mahädeva? Only Baladeva

~ 980 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

and Rohiëé know it, and on the strength of his love certainly also
Çré Uddhava knows some of it."

VERSE 105:

anyatra kñaëa-mätram acyuta-pure premämåöämbho-nidhi

snäto’py acutya-sajjanair api samaà nähaà vasämi kvacit
kintv atra vraja-väsinäm api samaà yenäpi kenäpy alaà
saàläpair mama nirbharaù prati muhur väso’stu nityaà mama

anyatra - elsewhere; kñaëa - a moment; mätram - only; acyuta -

Kåñëa; pure - in the abode; prema - love; amåta - nectar; ambho-
nidhiù - ocean; snätaù - bathed; api - even; acyuta - Kåñëa; sajjanaiù
- by the saints; api - even; samaà - equal; na - not; ahaà - I; vasämi -
I reside; kvacit - ever; kintu - but; atra - here; vraja-väsinäm - of the
people of Vraja; api - even; samaà - equal; yena - by whom; api - even;
kenäpi - by anyone; alaà - greatly; saàläpaiù - by speaking casual
topics; mama - my; nirbharaù - being absorbed; prati - each; muhuù
- repeatedly; väsaù - reside; astu - let it be; nityaà - eternally; mama
- my.

I will not live in any other abode of the Lord, even if it

is showered by an ocean of love of God or even if I have
the company of pure devotees there.
I would rather just discuss casual topics even with
those Vrajaväsés who have no love for the Lord, as long
as I can always live in Vraja with great devotional
attachment!

Stavämåta Kaëä Vyäkhyä : In this verse, Çrépäda

Raghunätha reveals his fixation in living in Vraja.

~ 981 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

The world that we see is a transformation of the material

illusory energy, but the holy dhäma instead is a transformation
of the internal conscious energy. The holy dhäma is established
in the sandhiné-çakti (the existence-potency of the Lord).
The Upaniñads also say - sa bhagavaù kasmin pratiñöhita iti
sve mahimni (Chändogya Upaniñad 7.24)
"Where is the Lord situated? In His own glories, or His own
inconceivable opulence."
The holy dhäma is transcendental, eternal and supernatural.
It is the Lord’s eternal playground and it is invisible to the
physical eyes. There are hundreds of scriptural quotations to
prove that.
ävirbhävas tirobhävo bhaved atra yuge yuge; tejomayam
idaà ramyam adåçyaà carma-cakñuñä
"The holy dhäma is eternal, everlasting, full of great
effulgence and invisible to the physical eyes. The Lord appears
and disappears in it in every age".
Just as the conscious Supersoul appears in the material body,
which is made of the five inert elements, but remains
completely separate from it, similarly the transcendental holy
dhäma remains completely uncontaminated, although it
appears within the inert material world. And just as the
Supersoul is not destroyed when the body is destroyed,
similarly, the holy dhäma remains situated in its transcendent
nature even when the material world is destroyed.
It is therefore certain that by living in the holy dhäma, one
will attain residence in the transcendental kingdom of God. By
living in the holy dhäma especially, the surrender of the
practising devotees reaches perfection, one attains favourable
association of the devotees and the most favourable conditions
for performing bhajana sädhanä.

~ 982 ~
 Çré Çré Vraja Viläsa Stava Çré Çré Stavävalé

Someone may say: "Çrépäda! All the abodes of the Lord are
eternal and transcendental! You can also live in another abode
of the Lord, can’t you? If you can be so fortunate to have more
devotee-association in another abode of the Lord and more
opportunities to perform prema-sädhana, and if you can only
spend your time in Vraja-dhäma, discussing profane village-
topics with non-devotees, then isn’t it better for you to reside
in other divine abodes like Dvärakä?"
To this he replies: "What to speak of the fortune of better
opportunities for prema-sädhanä, even if I was so fortunate to
constantly plunge into an ocean of prema and associate with
many great devotees in another abode, I would still not desire
to live in any other abode of the Lord even for a moment.
I would rather spend my time living in Vraja with great
attachment, speaking nonsense with a person who has no love
for Kåñëa!"
From this we can understand that, what to speak of going out
of Vraja into the mundane world, Çrépäda Raghunätha would
not even leave Vraja to go to any other abode of the Lord for
even a moment, even if he could get the opportunity to relish
the mellows of love of God in the association of great devotees
there.
This is because living in Vraja is favourable for the practice
of the sweet rasa of the vraja-rasa-niñöha-sädhakas (the
practising devotees who are fixed in the mellows of Vraja) to the
extent, that they cannot find this in any other abode of the Lord.
It is particularly this fixation in the dhäma, which is desired
for by the worshipable deity, because the fixation of a devotee
in the playground of his beloved deity is indicative of his fixation
in his beloved deity.
Almost all the Gauòéya Vaiñëavas know that Siddha Çréla
Kåñëa däsa Bäbäjé Mahäräja of Raëabäòé desired to leave Vraja

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to have darçana of the four dhämas, but Dhämeçvaré Çré

Rädhäräëé forbade him to leave Vraja to go to another abode.
Çréla Bäbä considered this but a mere dream and went to
Dvärakä, where he received the täpta-mudrä (heated stamp).
When Bäbä returned to Vraja, Çré Rädhäräëé appeared to
him in a dream and told him that he had become an associate
of Çré Satyabhämä and that he should leave Vraja to go to
Dvärakä. As a result, Bäbä’s divine body slowly burned to ashes
in the fire of separation from Çré Rädhä. This is the most clear
evidence of how Çré Rädhäräëé and Her exclusive devotees act.
Hence Çréla Prabodhänanda Sarasvaté has written:

kià no bhüpaiù kià nu devädibhir vä sväpnaiçvaryotphullitaiù kià ca

muktaiù
çünyälambair vaiñëavair väpi kià naù çrémad våndä-känanaikänta bhäjäm
çaà sarveñäm aprayäsena dätré dvi traikänti prema mätraika pätré
änandätmä çeña sattvä nidhätré çré våndätavyas tu me’ndhasya dhätré

(Våndävana Mahimämåta 1.25-26)

"What for do we, who are exclusively fixed on Våndävana,

need the kings, demigods or the dream-like opulences that
cause the liberated souls to blossom? And what do we need the
Vaiñëavas who aim at attaining Vaikuëöha-loka for?"
"May Våndätavé, which easily delights all persons, which is
the object of love for only two or three (very few) persons, and
which bestows transcendental bliss on all living entities, protect
a blind person like me."
He also says:

soòhvä’pi duùkäni suduùsahäni tyaktvä’pyaho jäti kulädikäni

bhüktvä çvapäkair api thutkåtäni våndäöavé väsam ahaà kariñye

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"I will always live in Våndäöavé, tolerating even intolerable

suffering, giving up all my caste-and family-duties and eating
even the food that was spat out by the dog eaters there."

anya hari-dhäme yadi prema bhakta saìge;

snäna kori nitya prema samudra taraìge
tabu e väsanä nähi chäòi våndävana;
anya dhäme vasaväsa kori eka kñaëa
kintu vrajaväsi madhye kon-o prema çünya;
tära saìge våthäläpe-o nija mäni dhanya
atéva äsakti saha ei våndävane;
cira väsa hok mora cähi prati kñaëe

"Even if I can eternally bathe in the waves of the ocean of

prema with other loving devotees in another holy dhäma, I will
not leave Våndävana to go to any other abode for even a
moment. But even if I can speak nonsense with a Vrajaväsé who
has absolutely no love for Kåñëa, I will consider myself to be
blessed. May I always live in this Våndävana with great
attachment."

VERSE 106:

rägeëa rüpa-maïjary-äraktékåta-muradviñaù
guëärädhita-rädhäyäù päda-yugme ratir mama

rägeëa - with passion; rüpa maïjaryä - Rüpa Maïjaré’s; rakté-kåta

- made attached; muradviñaù - Kåñëa; guëa - by attributes; ärädhita -
worshipped; rädhäyäù - of Rädhä; päda - feet; yugma - pair; ratiù -
loving attachment; mama - my.

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May my loving attachment live in the lotus feet of Çré

Rädhä, Who is worshipped by all the divine attributes
such as cleverness and to whom Rüpa Maïjaré has
passionately made Kåñëa very attached.

Stavämåta Kaëä Vyäkhyä : After praising the holy dhäma

and Çré Çré Rädhä-Mädhava and Their associates, Çrépäda
Raghunätha now prays for his most precious aspiration - çré
rädhäyäù päda-yugme mama ratir astu
"May I love the lotus feet of Çré Rädhä." This is the practice
and this is the goal. This is the highest treasure that is aspired
for by the Gauòéya Vaiñëavas who are endowed with rädhä-
snehädhika rati (a greater love for Rädhä than for Kåñëa).
As a result of being exclusively fixed on the lotus feet of Çré
Rädhä, all the desires of Våndävana’s rasa-sädhakas are
fulfilled.
One may ask: "The Gauòéya Vaiñëavas are yugalopäsakas:
they worship and serve Çré Rädhä-Mädhava and meditate on
Them. How can love for only Çré Rädhä’s feet be their goal?
Shouldn’t they aspire for love for the lotus feet of the Divine
Pair?"
As an answer to such questions it is said: "There is absolutely
no difference between love for the Pair’s lotus feet and love for
Rädhä’s lotus feet. Rather, love for Rädhä’s lotus feet
automatically brings love for the Divine Pair and service to
Their lotus feet to even greater perfection.
Although the practising devotee, who is fixed in Rädhä’s lotus
feet, does not want Çré Kåñëa, Çré Kåñëa Himself comes out
searching for him to make him His.

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Çré Rädhä is known as Kåñëamayé, kåñëamayé kåñëa yära

antara bähire (C.C.) "Kåñëamayé means She whose inside out
is Kåñëa".
Through Çré Kåñëa, Çré Rädhä is worshipped. Therefore, how
can Rädhä be worshipped and how can love for Her lotus feet
be accomplished without Kåñëa? Therefore although they are
yugalopäsakas, the Gauòéya Vaiñëavas always think themselves
to be Rädhä’s maidservants –
"I am Rädhä’s. I have exclusively given my heart to Her!"
This is why Çrépäda Raghunätha desires love for Çré Rädhä’s
lotus feet.
What this Çré Rädhä is like is described in this verse –
Çré Rädhä is worshipped by all the attributes, like cleverness.
She, who is always worshipped by all the divine qualities, is Çré
Rädhä.
yasyästi bhaktir bhagavatyakiïcanä sarvair guëais tatra
samäsate suräù (Bhäg. 5.18.12)
"The demigods and all great attributes always reside in he
who has unalloyed devotion for the Lord."

sarva mahä-guëa-gaëa vaiñëava-çarére;

kåñëa bhakte kåñëera guëa sakala saïcäre
(C.C.)

"All the great qualities reside in the Vaiñëava’s body. All of

Kåñëa’s attributes are infused into the devotee of Kåñëa."
If all of Kåñëa’s attributes are infused within the insignificant
living entities when they are devoted to the Lord, then is it any
wonder, that all the divine attributes are worshipping Çré
Rädhä, Who is the quintessence of the Lord’s pleasure potency,
the embodiment of the mahäbhäva known as mädana and
Prema Lakñmé, the supreme goddess of love?

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Actually, any attempt of an ordinary person to count Çré

Rädhä’s endless qualities are nothing else but ridiculous.

yära sad-guëa gaëera svayaà kåñëa nä päna pära;

tära guëa gaëibe kemone jéva chära?
(C.C.)

"Even Kåñëa Himself cannot find the end to Her great qualities;
how could any insignificant living being count them?"
Çréla Rüpa Gosvämé has mentioned 25 of Çré Rädhä’s
sweeter-than-sweet qualities, which are suitable for the
madhura rasa –

atha våndävaneçvaryäù kértyante pravarä-guëäù

madhureyaà nava vayäç caläpäìgojjvala smitä
cäru saubhägya rekhäòhyä gandhonmädita mädhavä
saìgéta prasaräbhijïä ramya-väì narma paëòitä
vinétä karuëä-pürëä vidagdhä päöavänvitä
lajjä-çélä sumaryädä dhairya gämbhérya çäliné
suviläsä mahäbhäva paramotkarña tarñiëé
gokula prema vasatir jagac-chreëé lasad yaçäù
gurvarpita guru snehä sakhé praëayitä vaçä
kåñëa priyävalé mukhyä santatäçrava keçavä
bahunä kià guëäs tasyäù saìkhyätétä harer iva

"She is sweet and young; She has restless eyes and a bright
smile; She has beautiful lines of fortune on Her hands; Her
fragrance intoxicates Mädhava; She is expert in singing; She
speaks charming words; She is expert in joking; She is humble,
full of compassion, clever, shy, respectful, patient, grave and
playful.
She thirsts after (giving Kåñëa) the pinnacle of mahä-bhäva;
She has Her residence of love in Gokula (Vraja); Her glories

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pervade the whole universe; She is the object of Her superiors’

affection; She is subdued by the love of Her girlfriends and She
is the chief of all of Kåñëa’s beloveds. Indeed, She fully controls
Keçava!
What more can I say about Her attributes? They are
innumerable, just like Hari’s!"
In the Rädhä-prakaraëa-chapter of his scripture Çré Ujjvala
Nélamaëi, Çrémat Rüpa Gosvämépäda has made an analysis of
each of these qualities by citing examples. Anyone who wants
to know these details should consult this book.
Çréla Raghunätha says:
"Çré Rüpa Maïjaré passionately makes Çré Kåñëa attached to
Her."
The sakhés and maïjarés are engaged in making Çré-Çré
Rädhä-Mädhava attached to Each other by describing the
One’s forms and qualities to the Other. The transcendental rasa
would not be nourished if They had to extend this passion
Themselves, without the aid of the sakhés and maïjarés.
Hence it is said that although the love of Rädhä and Mädhava
is all-pervading, it is dependent on the assistence of the
sakhés and maïjarés for its nourishment.
Çrépäda Raghunätha das covets love for the lotus feet of Çré
Rädhäräëé, Who is Kåñëa’s most beloved and a mine of
innumerable qualities such as cleverness.
There is also another meaning to this verse, namely:
"May I love the lotus feet of Rüpa Maïjaré, who colours Çré
Kåñëa with the incomparable flavours of her heart’s passionate
love and worships Çré Rädhäräëé through her own incomparable
qualities."
In other words: "Çré Rüpa Maïjaré always keeps Çré-Çré
Rädhä-Mädhava subdued by her incomparable passionate love

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and her divine love-born qualities. If I can love the lotus feet of
this Rüpa Maïjaré, all my desires will swiftly be fulfilled".
Thus Çrépäda Raghunätha has simultaneously given two
meanings to this concluding verse of Vraja-Viläsa-Stava,
showing that he covets love for the lotus feet of his most
beloved Çré Rädhäräëé and Çré Rüpa Maïjaré. This is the highest
aspiration for the Gauòéya Vaiñëavas. All glories to Çrépäda
Raghunätha’s wonderful expertise in the art of poetry!

çré rüpa maïjaré kåñëe anuräga rase;

raïjita koriyä yära koriyäche vaçe
vaidagdhyädi guëa dvärä yini ärädhitä;
sei rädhä pada dvandve rati hok sadä

"May I love the lotus feet of Rädhä, Who is worshipped by

all the divine attributes like cleverness and Who subdues Kåñëa
because He has been coloured by the flavours of Çré Rüpa
Maïjaré’s passionate love!"
Or:

hådayera atulana anuräga rase,

rädhänäthe yini sukhe kori suraïjita
apürva madhura guëävaléra paraçe;
çré rädhäre atiçaya koilä änandita
sei çré rüpa maïjaréra caraëa kamala;
eka mätra gati mora ekänta sambala

"The lotus feet of Çré Rüpa Maïjaré, who pleases Rädhä’s

Lord by colouring Him with the matchless flavours of her
passionate heart and who greatly delights Çré Rädhä with the
touch of her wonderfully sweet qualities, are my only shelter
and my only resort!"

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VERSE 107:

idaà niyatam ädaräd vraja-viläsa-näma-stavaà

sadä vraja-janollasan-madhura-mädhuré-bandhuram
muhuù kutuka-sambhåtäù paripaöhati ye valgu tat
samaà parikarair dåòhaà mithunam atra paçyanti te

idaà - this; niyataà - regularly; ädaräd - respectfully; vraja

viläsa - the pastimes or the manifestation of Vraja; näma -
named; stavaà - praise; sadä - always; vraja-jana - the people
of Vraja; ullasat - delights; madhura - sweet; mädhuré -
sweetness; bandhuram - beautiful; muhuù - repeatedly; kutuka
- eagerness; sambhåtäù - filled with; paripaöhanti - who recite;
ye - those; valgu - lovely; tat - that; samaà - equal; parikaraiù -
with companions; dåòhaà - firmly; mithunaà - pair; atra - here;
paçyanti - will see; te - they.

Those who regularly, eagerly and respectfully read

this Vraja Viläsa Stava, which is so beautiful and graceful
because it reveals the sweetness of the people of Vraja,
will certainly see the enchanting Divine Pair and Their
associates in Vraja.

Stavämåta Kaëä Vyäkhyä: In this verse Çrépäda

Raghunätha describes the benediction (phalaçruti) on reciters
of Vraja Viläsa Stava.
In this Vraja-Viläsa-Stava, the most sweet abode of Vraja and
the Lord’s associates in Vraja are being praised. Like a river in

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autumn57, this Vraja-Viläsa-Stava is filled to the brim with the

sweeter-than-sweet ecstatic love of the Vraja-associates and the
sweet flavours of the Vraja-pastimes.
Therefore Çrépäda Raghunätha has justly named this stuti
Vraja-Viläsa-Stava. The hearing and chanting of this stava
brings the pastimes of Çré-Çré Rädhä-Mädhava in Vraja before
the glorifier in a crystallised form.
Hence it is said that this Vraja-Viläsa-Stava is very beautiful
and graceful due to its evident sweetness, and that those who
always respectfully and eagerly recite this Vraja-Viläsa-Stava
will certainly see the enchanting Divine Pair (manojïa
mithuna) ,Çré Çré Rädhä-Kåñëa, and Their associates in Vraja-
dhäma.
The Manojïa-Mithuna Çré-Çré Rädhä-Mädhava are a
billowing ocean, full of endless sweetness and beauty.
Çré Çré Rädhä-Kåñëa are the summit of all sweetness in the
kingdom of God. Çré Kåñëa is Himself the embodiment of
sweetness- mädhuryam eva nu (Kåñëa Karëämåta).
The endless ecstatic astonishment that awakens within the
heart of one who witnesses the meeting of this boundless
billowing ocean of sweetness with Çré Rädhäräëé, can only be
known through experience; it cannot be expressed through
words by anyone. By using the word valgu, Çrépäda
Raghunätha has only given a slight indication of the endless
sweetness and beauty of the Divine Pair.
One may ask here: “The saints and the scriptures proclaim
that after attaining prema as the culmination of the practice of
bhajana, the sädhaka will meet the Lord face to face. Perhaps

57 In India, the rivers in autumn are bursting with water flowing down
from the mountains after the heavy rains in the monsoon, the season
preceeding autumn. Ed.

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the sädhaka’s bhajana will be nourished by hearing and

chanting these stavas and stotras, but how is it possible that it
makes him attain the direct vision of the Lord, which is the
culmination of prema?”
This is true, but some items of bhajana are so powerful that,
just like a mantra, they will attract the Lord to become
immediately visible to the offenceless sädhaka’s eyes.
Similarly, this Vraja-Viläsa-Stava, which is filled with the
sweet flavours of Vraja and the Lord’s associates in Vraja, will
act like a powerful mantra to attract Çré-Çré Rädhä-Mädhava
and make Them visible to the eyes of the respectful devotee-
reciter.
This is the merciful blessing of Çrépäda Raghunätha, the seer
of the mantra of Vraja-rasa, on the sädhakas of the world and
this is yet another cause of the reciter of this Stava becoming
able to perceive the Yugala Kiçora.
After all, kåñëa tähä pürëa kore mäge yei bhåtya; bhåtya
väïchä pürti vinä kåñëera nähi anya kåtya (C.C.)
"Kåñëa fulfills all the desires of His servant. Kåñëa has no
other business than to fulfill the desires of His devotees."

vrajera prakäçamäna mädhuré viçeñe;

‘vraja viläsa stava’ näma atéva ulläse
nitya sädarete yei änandita mane;
stava ratna päöha kore koriyä niyame
manojïa mithuna mürti yugala kiçore;
daraçana dena täre saha parikare
raghunätha däsa kåta ‘vraja viläsa stava’;
rasika bhakata jane mahä mahotsava
sei mahä mahotsava koriyä smaraëa;
håde dhari däsa raghunäthera caraëa

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‘haripada’ gäna kore padävalé-chande;

heribo e äçä rädhä-kåñëa pada dvandve

"Anyone who always blissfully and respectfully recites this

jewel of praises, known as Vraja-Viläsa-Stava, which reveals the
particular sweetness of Vraja in great jubilation, will see the
Graceful Adolescent Pair and Their companions.
Raghunätha Däsa Gosvämé’s ‘Vraja-Viläsa-Stava’ is a great
festival for the rasika-devotees. Remembering this great
festival and holding the lotus feet of Däsa Raghunätha in his
heart, Haripada sings these devotional songs, hoping to thus see
the lotus feet of Rädhä and Kåñëa."

Thus ends Çréla Raghunätha Däsa Gosvämé’s Vraja

Viläsa Stava.

Commentary of Çré Rädhäkuëòa Mahänta Paëòita Çré Ananta

Däsa Bäbäjé Mahäräja is named ‘Stavämåta Kaëä Vyäkhyä’
(a drop of the nectar of Stavävalé), and was published in
Gauräbda 503 (1989 A.D.) from Sri Krishna Chaitanya Shastra
Mandir, Vrajananda Ghera, PO Radhakunda (district
Mathura), U.P., India.
Devotional songs in Bengali following each commentary were
composed by Dr. Haripada Çéla.

© Translated by Advaita däsa in 1994

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