SRI RUPA MAÑJARI PADA

SRI RUPA MAÑJARI PADA
composed by Srila Narottama Dasa Thakura
illuminated by Srila Sridhar Maharaj

sri-rupa-mañjari-pada, sei mora sampada
sei mora bhajana-pujana
sei mora prana-dhana, sei mora abharana,
sei mora jivanera jivana

sei mora rasa-nidhi, sei mora vañcha-siddhi
sei mora vedera dharama
sei vrata, sei tapa, sei mora mantra-japa,
sei mora dharama-karama

anukula ha'be viddhi, se-pade ha'be siddhi
nirakhibo e dui nayane
se rupa-madhuri-rasi, prana-kuvalaya-sasi
praphullita habe nisi-dine

tuwa adarsana-ahi, garale jaralo dehi,
ciro-dina tapita jivana
ha ha rupa koro doya, deho more pada-chaya,
narottama loilo sarana



Sri-rupa-mañjari-pada, sei mora sampada, sei mora bhajana-pujana - my everything is Sri Rupa Goswami's Holy Feet. We are to discuss so many classifications and positions of Rasa: Santa, Dasya, Sakhya, Vatsalya, Madhura. And in Madhura-rasa Srimati Radharani's camp is special. Then again there are so many gradations of Sakhis. There is also the class of the Mañjaris, the younger girls, and they have more freedom to approach. When Radha and Govinda are in union in a private environment, the Mañjaris can still approach; they have such freedom to visit Them. If any materials of service are necessary, the Sakhis send the Mañjaris to that place. The Sakhis do not approach there. In that way the Mañjaris enjoy the best confidence. The most secret service of Both can be supplied through the Mañjaris. In the highest position they have free entrance, and their leader is Rupa Mañjari. She is understood to be the leader of the whole group of younger girls, the Mañjaris, therefore in Madhura-bhajan she is all-in-all. This has been taught to us by Srila Narottama Das Thakura. For us - and the younger batch - she is our highest resort.

Sei mora sampada - my wealth is there in her feet. Sei mora bhajana-pujana - my worship and service is also in her. Sei mora prana-dhana, sei mora abharana - the very wealth and gist of my life is there; and the ornaments of my life, if any there may be, are within her Grace. Sei mora jivanera jivana - indeed, the very life of my life, if there is anything, that is also her. I am for her pleasure.

Sei mora rasa-nidhi - if there is anything, the source of any and all desirable ecstasy is only to be found there. The mine, source, and fountainhead of all Rasa is there in her feet. Sei mora vañcha-siddhi - and if I am to expect any other fulfilment in life, that is also there in her feet. Sei mora vedera dharama - if any duty is recommended by the Vedas for me, I would like such duty to be at her feet.

[missing line(s)]...penance or observance of vows, that is also to be found there - sei mora mantra-japa - and the continuous repetition of japa all ends there. All things have only one end in my case: they all meet in different phases in the feet of Rupa Mañjari. If she is satisfied then the variegated nature of my devotional practices are satisfied. Sei mora dharama-karama - and any of my conceptions of duty or activity of any phases or form all have one end and meet in one point: the holy feet of Rupa Mañjari.

Anukala ha'be viddhi, se-pade ha'be siddhi - I only pray to the Controller who is at the root of all these arrangements of affairs in this world, "Please connect me there. O Absolute Manager, may you grant my prayer that all my tendencies may go to attain her favour." Nirakhibo e dui nayane - and my vision of her will be so very intense and concrete as though I am seeing with these very eyes. It will not be vague, abstract, or imagination, but it will be the most concrete realisation by the grace of the Absolute Manager.

Se rupa-madhuri-rasi, prana-kuvalaya-sasi - what sort of highclass beauty is there in her holy feet! I want to jump. Let my heart be a lotus.

There are two classes of lotus: the white lotus came from the sun and the red from the moon. The kuvalaya is a mixture of the two. The lustre of her body will feed me day and night as the life of my life which is compared to a kuvalaya. The kuvalaya is fed and nourished by the lustre of the moon, and her holy feet are the moon, and my very vitality is likened to the lotus. May the lustre of her beauty maintain and nourish my heart of hearts. Praphullita habe nisi-dine - and the lotus of my heart will grow by that ray, and dance.

Tuwa adarsana-ahi - this is my prayer, but what is my present condition? My present condition is in the negative side, my Mistress. My present position is such that without having a sight of you, Your Grace, my heart will burn into ashes. That is my present position. Garale jaralo dehi - this is just like the poison of a cobra which produces pain within my heart. I have been bitten by a snake, and what is that snake? It is the snake of your separation. I am not getting any direct contact with you, Your Grace. The serpent's poison has captured my heart and I am going to die. Ciro-dina tapita jivana - and this is not a sudden thing, but from the beginning I have been suffering this sort of pain of separation from such a beautiful and hopeful life of fulfilment.

Ha ha rupa koro doya, deho more pada-chaya, narottama loilo sarana - but I have now reached the extreme position and for the last time I am begging for your favour, otherwise I am going to be finished.

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This was composed by Narottama Das Thakura in praise of Srila Rupa Goswami. In this way he has given us light of the higher quarter of bhajan life. Our sampradaya is named as the Rupanuga-sampradaya, and our Guru-parampara and all these things are adjusted according to that. He wrote many songs and they are of very substantive firmament, very ecstatic, and of deep faith.

Gaura Visnupriya

Gaura-Visnupriya
Written by Swami B.V. Tripurari
Monday, 26 April 2010


"Visnupriya is the personification of devotional service. She appeared during the advent of Sri Gaura to assist him in preaching the holy names of the Lord."

Q. It seems that later followers of Jesus, principally those who had never personally met him, deified him in a way that was not done during his lifetime and was not explicitly taught by him. Has the same thing happened with Caitanya Mahaprabhu? In Gaudiya Vaisnavism the Caitanya-caritamrita by Krsnadasa Kaviraja is the lens through which Mahaprabhu is viewed, but do all those mentioned in the book share its vision? Does Jiva Goswami speak about Mahaprabhu's ontological status in the same way as Krsnadasa Kaviraja?

A. It is abundantly clear from the writing of the associates of Sri Caitanya that Krsnadasa Kaviraja, although coming a generation later, has represented not his own ideas regarding the divinity of Sri Caitanya but those of the immediate disciples of Sri Caitanya. Raghunatha dasa Goswami, who lived for many years in the personal association of Sri Caitanya writes in his Saci-suta Astakam, "Will Lord Hari, who upon seeing his own incomparable sweetness in a mirror in Vraja and desiring to become like his dearest friend Radha manifested an incomparable golden form and took birth in Bengal as the son of Saci, again walk on the pathway of my eyes?" In this prayer Raghunatha dasa Goswami identifies the son of Saci, Sri Caitanya, with Krsna (Hari) and furthermore with the sentiment and complexion of Radha. Dasa Goswami's siksa guru, Svarupa Damodara, who was the personal secretary of Sri Caitanya in Puri, also wrote about Sri Caitanya's divinity and identification with Radha's bhava, and a significant verse of his has been included in Sri Krsnadasa's text as one among four verses through which Sri Krsnadasa seeks to establish the theology of Gaudiya Vaisnavism with regard to Sri Caitanya's divinity and devotion in the ecstasy of Radha.

In this verse Sri Svarupa writes, "Radha and Krsna's love is a transformation of hladini-sakti. On earth, the one, Krsna, has become two, Radha and Krsna, eternally. Then, as Gaurasundara, these two formed a dynamic unity. Pranam to that Krsna endowed with Radha's countenance and personality." It is principally from the notes of these two, Svarupa Damodara and Raghunatha dasa Goswami, that Sri Krsnadasa has developed his treatise. It is also clear that his Sri Caitanya-caritamrta draws heavily on the earlier works of Rupa, Sanatana, and Sri Jiva Goswamis. Texts such as Bhakti-rasamrta-sindhu, Laghu-bhagavatamrta, Hari-bhakti-vilasa, Sat-sandarbha, and the Vaisnava-tosani Bhagavata commentary are well represented in his work. Regarding Sri Jiva Goswami's opinion, we find this in his Sat-sandarbha, perhaps the most important text in terms of Gaudiya siddhanta and the tradition's understanding of the Srimad Bhagavatam, so dear to Sri Caitanya. Jiva Goswami begins this sixfold treatise with a citation from the Srimad Bhagavatam that speaks of Sri Caitanya's divinity:

"In Kali-yuga, those who possess very fine theistic intelligence worship Sri Krsna who has appeared in disguise as Sri Krsna Caitanya . . . "

Sri Jiva's understanding of this verse is derived from Sri Sanatana Goswami's Vaisnava-tosani. Following his citation of this verse is a well-known verse composed by Sri Jiva himself, a verse intended to explain the implication of the Bhagavata verse first explained by Sanatana Goswami with regard to the divinity of Sri Caitanya. Such explanations, both those of Sanatana Goswami and the corroborating explanation of Sri Jiva appear more than once in Sri Krsnadasa's treatise.

Finally, regarding the authority of Caitanya-caritamrta, Srila Sridhara Deva Goswami emphatically has this to say, "The Caitanya-caritamrta, the gift of Kaviraja Goswami, is the highest wealth of our sampradaya. With great authenticity we can rely on Caitanya-caritamrta on every point. Every part of Caitanya-caritamrta represents Mahaprabhu completely, because the source is Rupa-Sanatana and Raghunatha. They all came into direct contact with Mahaprabhu and were inspired by him. He empowered Rupa Goswami to reveal, in a scientific and exhaustive way, the shastras of divine love--the love of Vrindavana. Mahaprabhu said to Svarupa Damodara, 'I have given my all to him--you also grace him. He (Sri Rupa Goswami) is the fittest person to deal with this science of divine love. You can put full confidence in him.'

"First was Rupa Goswami and then there was Raghunatha dasa Goswami, who also had direct contact with Mahaprabhu. Kaviraja Goswami was a disciple of Raghunatha dasa Goswami and he came in close association with Rupa-Sanatana and got their blessings. So what Kaviraja Goswami has given is unparalleled. Our Guru Maharaja (Bhaktisiddhanta Saraswati Thakura) wrote in a letter that every part of Caitanya-caritamrta can be taken as fully bona fide, both from the historical and ontological point of view." (Encounters with Divinity)

Thus it is the insights of the direct disciples of Sri Caitanya that are represented in Sri Caitanya-caritamrta and these insights remain the heart and soul of Gaudiya Vaisnavism today.

Q. It is said that the position of Sri Caitanya Mahaprabhu in his hometown of Nadiya/Navadvipa is ontologically like that of Krsna in Vrindavana. However, Krsna in Vrindavana was not married, so what is the position of Mahaprabhu's wife, Srimati Visnupriya devi?

A. Gaudiya Vaisnavism teaches that Sri Caitanya Mahaprabhu (Gaura) is Krsna and that Nadiya is nondifferent from Vrindavana. They are nondifferent in that they are constituted of the same bhava, albeit expressed differently. This Radha-bhava cannot be found in any other abode of Bhagavan.

In Vrindavana, Krsna is the perfect object of love, and in the furthest reach of Nadiya he demonstrates how to worship perfectly in the mood of Sri Radha. Gaura is the same Krsna of Vrindavana, however, the highest understanding of Gaura-tattva reveals him to be in the mood of Radha, having accepted her position as the abode of love. At the same time, in Nadiya Gaura is married to Visnupriya, who worships him and is attended to by her servant associates just as Satyabhama is attended to in Dvaraka. Gaura-ganoddesa-dipika informs us, sri-sanatana-misro'yam pura satrajito nrpah, visnupriya jagan-mata yat-kanya bhu-svarupini: "He who was King Satrajit in Krsna lila was Sanatana Mishra in Caitanya lila. The mother of the universe, the incarnation of the Lord's bhu-sakti, is his daughter Vishnupriya."

In this light, Gaura-Visnupriya are worshipped in dasya-bhava. When Gaura is worshipped along with Visnupriya, his search for his own self in the mood of Radhika is subdued, whereas in the worship of Gaura-Gadadhara it is out in the open. Nonetheless, when those who worship Gaura-Visnupriya are blessed through this worship, they may follow Gaura's Vraja-bhava as it manifests in Gaura-lila and enter the inner life of Gaura-Gadadhara and the Vraja mandala along with them in forms suitable for seva in Krsna-lila.

However, when Gaura enters Krsna-lila, Visnupriya does not transform into Radha. The reason for this is that she is Radha's expansion and not svayam-sakti Radha herself, while Radha herself is present in Gaura-lila as Gadadhara. Visnupriya worships Gaura's internal experience, his love for Radha, with respect and some distance. She does not, for example, enter the kirtana at the house of Srivasa Thakura where Gaura tastes Vraja-bhava in the company of Gadadhara. In Caitanya-lila, Gaura has stolen Radha's bhava, and thus Gadadhara follows him like his shadow, tendering to Gaura's necessity as he tries to make sense of his maddening experience.

Bhaktivinoda Thakura first installed the Deities of Gaura-Visnupriya at the birthplace (yoga-pitha) of Caitanya Mahaprabhu in Mayapura. In the vision of the Thakura, there are two sides to Gaura-lila, vaidhi-bhakti offered to Gaura-Visnupriya and raganuga-bhakti, for which the corresponding Deity is Gaura-Gadadhara. It should also be noted that although Gaura is Krsna and Gadadhara is Radha, the two do not externally relate to one another as Radha and Krsna do in their Vraja-lila. Gadadhara sees Gaura internally as Krsna--Krsna trying to experience the love of Radha that only Gadadhara knows. Thus Gadadhara is there to assist his object of love in an appropriate, corresponding form.

However, those interested in the raga-marga as taught by Sriman Mahaprabhu should not neglect the worship of Visnupriya. In his Sajjana-tosani, Thakura Bhaktivinoda writes, "If one gives up the worship of Visnupriya, one cannot claim to be a devotee of the Lord." Vishnupriya Devi is the personification of transcendental knowledge, divya Saraswati. Devotees worship her on her appearance day on the sukla pancami of the month of Magh. On the same day materialistic persons desiring material knowledge worship her partial manifestation, the goddess of learning Saraswati.

In his Jaiva Dharma Thakura Bhaktivinoda writes, "Know for certain that Sri Nimai is directly the son of Maharaja Nanda. Do not consider him separate from Krsna. Do not think that because He incarnated in Navadvipa and exhibited separate pastimes to demonstrate the process of bhajana that he is therefore Navadvipa-nagara, or the paramour of Navadvipa. If you think in that way you will ruin your bhajana.... Sri Visnupriya is the Lord's combined energies of hladhini and samvit. In other words, she is the personification of devotional service (bhakti-devi). She appeared during the advent of Sri Gaura to assist him in preaching the holy names of the Lord. Just as Sri Navadvipa, which consists of nine islands, is the personification of the nine types of devotional service, similarly, Srimati Visnupriya is also the personification of the nine types of devotional service."

Visnupriya devi Union in Separation

Parting from Vishnupriya
Vishnupriya Devi was 8 or 9 at the time of her marriage. As was the custom, she remained in her parents' home until she came of age and possibly came to her husband's house at around 12 or 13. Her separation from Lord Gaurhari took place hardly a year later, when she was 14 and Mahaprabhu 24.

Although Visnupriya devi was his wife, Mahaprabhu hardly ever spoke with her, especially when He returned from Gaya where He took harinama and diksa initiation from Sri Isvarapuri.

His personality underwent a sea change at that time. He was no longer known as Nimai
Pandita. Now He became known as Bhavuka Nimai, Nimai who is always absorbed
in His ecstatic moods of Krishna prema.

At this time, however, some of the inhabitants of Navadvipa, especially the students and His former teachers in the schools were somewhat unfavorable towards Him. Mahaprabhu thought, "I came to give the supreme medicine for everyone's material disease, but these persons do not listen to Me. I should take sannyasa, for then they will respect Me.” This is one of the reasons why Chaitanya Mahaprabhu took sanyasa.

On the day He decided to take sannyasa, Visnupriya devi went to bathe in the Ganges. While She was on the way there, she accidentally stubbed her toe on a stone, and it was injured and started bleeding. Then, while she was in the midst of bathing there, the nose-ring she had received on her marriage day and which is very auspicious for a wife, fell in the Ganges.

Although she searched for it with great endeavor, She could not find it. She began to weep bitterly, "Why are all these things happening today?" Later, when She returned home, Sachi Mata asked her, "O my daughter, why you are weeping so?" She replied, "Today I went to bathe in the Ganges. My foot was injured, and I lost my nose-ring. I don’t know what is to be my fate." Sachi Ma tried to console her.

Although Chaitanya Mahaprabhu had previously paid practically no attention to her, that night, after taking some prasadam, He decorated her hair and placed betel nuts in her mouth. That morning He had gone to visit and meet with all His associates. He had procured some milk, He had also gotten a loki vegetable from Sridhara, with whom He would always jokingly quarrel. When he returned home in the evening He told Saci Ma, "Mother, please make a preparation from these, adding sugar, ghee, camphor and other ingredients, and offer it to Krsna."

He later honoured that prasada, after which He entered the room of Vishnupriya devi. Then, with love and affection He decorated her, gave her a beautiful garland, placed betel nuts in her mouth and engaged in loving conversation with her.

Vishnupriya was greatly perplexed "What is this? A hurricane light burns brightly when it is just about to be extinguished. I see now that my fate may be like this.

Thinking like this, she gently sat and massaged His lotus feet, tears pouring from her eyes. Sri Gauranga opened his eyes when He felt her tears on His feet. Pulling her to Him and gently wiping her tears, He asked, O Goddess. You are most dear to Me. Why are you weeping?

Unable to utter a word Vishnupriya wept uncontrollably. A flood of tears rained from her eyes. Sri Gauranga asked her again and again, but she wouldn't say a word. Holding His feet with both her arms, she wept.

Then, the Lord who is the In-dweller in everyone's heart, gently placed her on His lap and spoke sweet words to her and calmed her down. In a voice choked with emotion, Vishnupriya finally spoke, My life, my beauty, youth, my service, my dress and adornment is only meant to please You. If You leave me, what will I, a worthless pile of ashes, do with my life? she cried.

The most munificent and merciful Lord was neither unaware nor indifferent to His dearest devotees' pain and grief. He also wept with her. Finally, to her also, He revealed the secret of His birth and mission.

Wiping her tears with his garment, He embraced her and told her that Lord Sri Krishna is the supreme Husband of all. "Your name is Vishnupriya, she who is dear to Lord Vishnu. Please make your name true to yourself. Please do not needlessly torment yourself with worries of the world or what they will say. Dedicate your mind and body to serving Sri Hari."

Lord Gauranga then manifested His four-armed Narayan form. He displayed His maya shakti and made Vishnupriya temporarily forget her pain. He joked and teased her and satisfied her. Thus they spent their last night together.

Mahaprabhu then gave her His special kripa, "O Goddess Vishnupriya, now hear my words. Whenever you think of Me, I will come to you. I solemnly promise you this. It is the truth."

Then Yogamaya entered Vishnupriya's eyes in the form of sleepiness. She did not want to fall asleep, but by the power of Yogamaya she was forced to do so. Caitanya Mahaprabhu glanced at her once, and then stood up to leave home and take sannyasa.

Just before dawn, rising from his bed where Vishnupriya lay, Lord Gauranga finished his morning rituals. Touching the feet of mother Sachi who sat like a statue at the doorway, eyes wide open but unable to move, the Lord left Navadvipa and crossed the Ganga.

Union in Separation

Vishnupriya lived her life in the slow burning agony of separation from Sri Gauranga after His departure. Every morning, with the exception of taking bath daily in the Ganga alongwith mother Sachi, she always remained in the house.

She led a very strict spiritual life and would look after Sachi Devi who was heart-broken and devastated after her son's departure.

Not even the devotees could see anything more than her feet, nor would anyone ever hear her voice. Constantly shedding tears and eating only Mother Sachi's remnants, she became pale and thin.

She immersed herself in the Holy Name, chanting all day long in solitude before a portrait of Gauranga, serving it as though He were present in it and surrendering herself to His lotus feet.

For every 16-syllable Naam she uttered during her japa, she would place a grain of rice aside. When she had completed her rounds, in the early afternoon, she would cook whatever rice was collected in this manner, offer it to the Lord, serve Sachi Mata and eat only the remnants thereafter.

Sri Vamsivadana Thakur and Ishan Thakur were blessed by the service of taking care of Vishnupriya Devi and Sachi Devi after Mahaprabhu took sanyas.

It is said that Vishnupriya Devi abandoned food and drink until He appeared to her in a dream, telling her to have a deity of Himself carved from the wood of the margosa tree under which Sachi mata had sat to suckle Him.

When the deity was finished, Vishnupriya sang the verse of Chandi Das: Here is the Lord of my life. I am finally able to see Him for whom the arrows of desire have caused me to burn and come to the point of dying. She was thus the first to establish worship of a deity of Gauranga Mahaprabhu.

Just as Bhagawan Ramachandra, who had taken the vow of monogamy, had a golden statue of Sita devi made after Her exile to the forest, rather than marry a second time, so Vishnupriya repaid her debt to her Lord in the pastimes of Gaura-Narayan by having an image of Mahaprabhu created so she could perform the sacrifice of the Holy Name to Him. The image of the deity she installed and worshipped is given here. This deity is still worshipped to this day in Navadvipa.

Srila Bhaktivinoda Thakura relates the following pastime in his Sri Navadvipa-Dhama-Mahatmya: During his exile in the forest for 14 years, Lord Rama visited Ramkeli, Gangasagar and Navadvip areas of Gaud desa.

Once as Lord Rama was observing the extraordinary beauty of the forest, He began to smile. Sita asked Him why He was smiling, and Sri Rama replied, "In this forthcoming Kali-yuga, I will take birth from the womb of Mother Sachi in Sri Jagannatha Mishra's house in this same Navadvipa-dhama. People will know Me as Gauranga, and I will charm everyone by performing a variety of enchanting pastimes. I will manifest the glory of the Holy Name and thus madden the common people with the chanting of these names. I will change the hearts of even hardened sinners and give them love of God, which even the demigods rarely attain. In My youth I will accept sanyas, after which I will reside in Sri Jagannatha Puri. At that time My mother Sachi-devi, who is none other than Kausalya, will weep holding her daughter-in-law Visnupriya in her arms. You will be that Visnupriya. I will thereafter remain in Puri and will also weep for you day and night.

By her devotion and austerity, Sri Visnupriya Devi, played a very important role in the preaching of Gaudiya Vaishnavism. Through her acceptance of the mood of separation, her surrender to her Lord's mission, her showing of the pangs of separation, she helped in establishing the ideal of union in separation, the cornerstone of Gaudiya Vaishnava philosophy.

She melted the hearts of many and did away with the jealousy or antagonistic feeling toward Mahaprabhu that many people harboured at the time. And thereby in Bengal she facilitated the preaching of Nityananda Prabhu and the glorification of Sri Chaitanya Mahaprabhu.

Sri Visnupriya devi

VISNUPRIYA DEVI


She was the second wife of Lord Gauranga. In her past incarnation she was Bhusakti and Satyabhama (GGD. 48). The following is her genealogical line:



Durgadasa Misra

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_____________|______________

| |

| |

Sanatana Misra Kalidasa Misra

| |

| |

Visnupriya Madhava Misra

|

|

Yadava Misra



According to another view, Visnupriya was the daughter of Durgadasa Misra and his son was Yadava, while Yadava's son was Madhava. Prema-vilasa states that Yadavacarya took diksa from Visnupriya and served the deity of Lord Gauranga. Descendants of Yadava are referred to as belonging to the `Visnupriya family.' As a child Visnupriya bathed three times daily in the Ganges, she had great reverence for her parents, and received the blessings of Mother Saci (CBh. 1.15.46-48).



The marriage between Visnupriya and Visvambhara was negotiated by Kasinatha Pandita (CBh. 1.15.49-214).



Visnupriya's reaction after hearing of Lord Gauranga's decision to accept sannyasa, and the words of comfort offered to her by Her husband are recorded in Caitanya-mangala 2.12.1-40.



Later, Lord Caitanya listened to news of Visnupriya conveyed by Jagadananda (Advaitaprakasa 21).



After the Lord's acceptance of sannyasa Visnupriya always remained within the house, with the exception of taking bath daily at the Ganges along with Saci devi. When devotees went there to partake of prasadam, they saw only the feet of Visnupriya. Never did they see her face, nor hear her voice. A constant flow of tears continually streamed down her saddened face. She ate only the remnants of food left by Mother Saci, and constantly chanted the holy name. She installed a picture of Lord Gauranga and offered service to it with great love and devotion.



Ghanasyama in BRK. 4.48-52 describes Visnupriya's suffering in separation from the Lord as follows: "Due to separation from the Lord, Visnupriya lay on the floor with wide-open eyes, seldom able to sleep, and her bright golden complexion grew pale. She gradually became extremely thin, like the moon on the fourteenth day of the dark fortnight. While chanting the holy name she collected a few grains of rice which she cooked and ate. No one knew how she maintained her life."



In a dream Lord Caitanya commanded her to shower mercy upon Srinivasa Acarya (BRK. 4.25-36). Thus with deep affection she placed her feet on the head of Srinivasa (BRK. 4.44.46)



The following is a narration from Prema-vilasa 5 which explains how Visnupriya practiced namabhajan: "Come brothers, listen to how Isvari (Visnupriya) was chanting the holy name of the Lord, as it arouses in the listener a feeling of what lila is. She would place two fresh earthen pots on either side of her. One pot was empty and the other contained grains of rice. After chanting one round of japa she placed one grain of rice into the empty pot. She thus continued her japa until the third quarter of the day. Those grains which she had placed in the empty pot where then cooked and offered to the Lord with tears. Day and night she chanted the holy name..."



The following is taken from GPC:



The supreme power of God is divided into three categories Sri, Bhu and Lila. Sri Visnupriya is the manifestation of `Bhu' and she was also formerly Satyabhama. In Gaura-lila, Sri Visnupriya Thakurani appeared to assist in the preaching of the holy name.



Sanatana Misra, a brahmana and ardent devotee of Lord Visnu, lived in Navadvipa. He used to maintain many families and was famous as a court-pandita. In Dvapara-yuga he was King Satrajit. By virtue of worshiping Lord Visnu, Sanatana Misra had a very beautiful daughter named Sri Visnupriya who was adorned with all good qualities. From her early childhood she bathed in the Ganges twice or thrice daily. In worshiping or observing vows she was most interested in following her elders. Whenever she happened to meet Mother Saci on the river side she offered her respect in a very gentle way. Mother Saci was eager to have her as a daughter-in-law.



While the Lord was absorbed in His activities, Mother Saci constantly thought of the Lord's marriage. Sri Sanatana Misra was a pious and charitable brahmana, a benevolent and pure-hearted devotee of Lord Visnu. He lived in Navadvipa where he was engaged in serving guests and assisting less fortunate people. Born of a noble family, he was truthful and self controlled. As a scholar he earned the title Raja Pandita and as a gentleman in Navadvipa he personally maintained many needy people.



Sanatana Misra's daughter was like Laksmi Devi in beauty and character. As soon as Mother Saci saw her, she was convinced that this girl was the best choice to be her son's wife. From early childhood the young girl bathed regularly in the Ganga two or three times a day. She was dedicated and obedient to her parents and she had no other interest than devotion to Lord Krsna. Everyday when she met Mother Saci at the bathing place in the Ganga, she humbly offered her respects. Mother Saci reciprocated and blessed her saying, "May Krsna bless you with a suitable husband." But as Mother Saci bathed she thought, "This girl should marry my son." Sri Sanatana Misra and all his near relatives were equally eager to have the Lord as a son-in-law. One day Mother Saci sent for Kasinatha Pandita and told him, "My dear sir, I have a proposition: go tell the Raja Pandita that if he so desires he may offer his daughter's hand in marriage to my son." Kasinatha Pandita proceeded immediately to Sri Sanatana Misra's house, repeating the Lord's name in silent joy.



When the Raja Pandita saw Kasinatha Pandita at his door he immediately offered him a seat with due respect. "What brings you here, my dear Sir?" asked Sri Misra.



"I have come with a proposal, and if you so desire I will reveal it to you,, replied Kasinatha Pandita. "You should offer your daughter Visnupriya in marriage to Visvambhara Pandita. I think it is a perfect match. He is a divine personality, suitable in all respects for your daughter. Your daughter, who is chastity personified, will be the best for him. Visnupriya and Nimai Pandita remind me of the divine couple Krsna and Rukmini, so perfectly suited they are for each other."



Raja Pandita disclosed the news to his wife and near relatives and waited for their advice and comments. Unanimously they agreed, "What is the need for further debate? This is a perfect proposition. Quickly make all the necessary arrangements." The Raja Pandita happily replied to Kasinatha Pandita, "I have decided to marry my daughter to Visvambhara Pandita so I will proceed with all the arrangements. If the Lord desires my family and ancestors will be greatly blessed by this marriage for my daughter. Kindly go to their house and tell them everything, I am fully in favor of this marriage."



Sri Kasinatha Pandita was extremely satisfied with the outcome of his mission and he promptly told Mother Saci everything that had transpired. Mother Saci was relieved that everything had gone smoothly. Without wasting further time she began the preparations.



Nimai's students were jubilant when news of His marriage reached them. A rich gentleman named Buddhimanta Khan immediately offered, "I shall bear the cost of the entire marriage."



But Mukunda Sanjaya objected, "My dear brother and friend, if you take all the responsibilities, then what am I supposed to do?"



"Listen my dear friend," said Buddhimanta Khan "I will not allow this marriage to become another poor brahmana's wedding, I will make such arrangements for Nimai Pandita's wedding that everyone will think a prince is getting married."



Adhivas, an important ceremony before the day of the marriage, was held at an auspicious time amidst great joy and festivity. The area set aside for the actual marriage ceremony was decorated with colorful hangings around the sides and across the tops. Water pots with intricate designs, ghee lamps, grains, yogurt, and strings of young mango leaves were hung all around. Different auspicious ingredients required for such an occasion were placed on the floor which had been beautifully designed with colored rice paste.



The Vaisnava devotees of the Lord, the brahmanas and all the gentlemen and of Navadvipa attended the auspicious occasion. Invitations had been sent to all of them requesting them to attend the feast in the evening of the day of the adhivas. By early afternoon the musicians had already arrived and began to play. Loud and melodious sounds of mrdanga and other drums, shani, and cymbals were carried in all directions. The priests began to chant the Vedic mantras and the ladies ululated, adding to the festive mood. The crest jewel of the brahmana race, Nimai Pandita, seated Himself in the midst of the Vedic chanters. The priests and brahmanas around Him felt a surge of joy in His presence. Different objects required to formally receive the guests were brought to Nimai Pandita. He garlanded the respectable gentlemen with flowers and applied sandal wood paste on their foreheads, offering each of them a betel nut and betel leaf according to the custom of the time.



The brahmana population in Navadvipa was large in those days, so countless gentlemen came and went with one keeping track. Some amongst them were very greedy and returned again and again, mixing with the crowd and pretending they had just arrived in order to receive another gift. Having received invitations, people came from distant localities and were unknown to each other, but despite such anonymity there was a strong festive spirit. The Lord was in a joyful mood and He played the perfect host.



"Give all the flower garlands, sandal wood paste and other gifts to the guests at least three times," ordered Nimai. "Do not think about the cost, just give freely to everyone. The greedy brahmanas who were endeavoring to take the free gifts several times were suddenly checked and felt ashamed because of the Lord's generosity. The brahmanas were dear to the Lord and He wanted to protect their religiosity. Some men were committing offenses by deceitfully collecting extra gifts, therefore He gave the instruction to give the gifts three time to any person. After receiving the gifts three times, no one wanted anymore. They were satisfied.



No one amongst the milling guests knew that the flower garlands, sandalwood paste and betel leaf they had received were actually expansions of Lord Ananta Sesa, serving his master, the Supreme Personality of Godhead, Nimai Pandita. In the profuse distribution of gifts, some flowers, sandal paste and betel leaf fell to the ground, and the quantity of those remnants would have sufficed from five opulent weddings, not counting those gifts which were taken home by the guests. Every visitor was impressed by the arrangements and left the wedding praising the opulence of the ceremonies. Even the wealthiest men of Navadvipa were impressed for their father's had not spent so lavishly for their weddings. The profusity of flowers, sandal paste, betel leaf, betel nut and other gifts had never been seen in Navadvipa. Raja Pandita, Sri Sanatana Misra, was extremely happy. He and his close relatives attended the adhivas, laden with valuable gifts. At an auspicious moment, he joyfully applied tilaka to the Lord's forehead, just as the Vedas recommended. The excitement of the moment was heightened by the loud chanting of Lord Hari's name accompanied by the musicians and the ululating ladies.



Having completed all of his ceremonial duties Raja Pandita returned home. The relatives of Nimai Pandita then went to Raja Pandita's house to perform the same adhivas ceremony for Visnupriya. Whatever was customary for a marriage in those days was performed in the midst of great festivity. Early the next morning the Lord went for His bath in the Ganga, and on returning he went directly to the temple to worship the Supreme Lord Visnu. Thereafter He sat with His close relations to offer obeisances to their forefathers for their satisfaction. The festive mood was maintained by the musicians, dancers and singers performing loudly enough for everyone to hear. Every corner of the house was decorated, there were beautiful designs on the floor, water pots, grains, yogurt, lamps and strings of auspicious mango leaves hung everywhere. Colored festoons fluttered like flags in the wind, and the air was filled with festive excitement. The chaste ladies of Navadvipa accompanied Mother Saci while performing all the customary and traditional rituals. First they went to the Ganga for their bath and then, followed by musicians, they visited the village deity Sasti where they prayed for her blessings. From the temple they visited the house of different relatives and then returned home. She distributed khol, bananas, oil, betel nut, betel leaf, and vermillion to the ladies who had accompanied her and satisfied them in every respect. By the will of the omnipotent Supreme Lord, there was no dearth of anything so mother Saci generously distributed her gifts to the ladies several times over. Not a single lady was dissatisfied. They happily rubbed oil on their bodies and bathed.



Visnupriya Devi's house was also in a state of great excitement; her mother bustled with happiness. Caught in the waves of ecstasy, Raja Pandita spent lavishly and offered his daughter wholeheartedly to Lord Gaurasundara.





After completing all of His rituals the Lord sat down to rest and from that place He humbly distributed food and clothes to all the assembled brahmanas. He offered respects to each person according to his position and gave in charity to satisfy each person's need. The brahmanas blessed the Lord and returned to their houses fully satisfied.



In the afternoon the relatives came to dress Lord Gaurasundara for his marriage that evening. They decorated his entire body with sandalwood paste and applied aromatic perfumes on different parts of his body. On his forehead they drew a half-moon shaped tilaka with sandalwood paste, placed a beautiful crown lightly on His head and draped His neck with fragrant flower garlands. A fine, expensive silk dhoti was tied expertly around His hips; it shone golden yellow like the setting sun. His pink lotus-shaped eyes were smeared with kajal ointment, black as the bumblebee. He held the auspicious three-bladed grass and the pit of a banana tree, while exquisite and expensive golden earrings swayed from his ears and other valuable jewelry decorated His upper arms and His neck. Each of the relatives decorated the Lord according to his own taste, hanging different types of jewelry on different parts of His body. Men and women both marvelled at the Lord's exquisite beauty. They forgot themselves fixed as they were on the beauty of the Supreme Personality of Godhead.



Almost an hour before the time of marriage the relatives decided that the Lord should proceed to the house of the bride. "Let us begin the journey," they announced. "For an hour the bridegroom will parade through the town before arriving at the bride's house." Buddhimanta Khan appeared suddenly with a beautiful palanquin. The musicians started up afresh and the priests began chanting Vedic mantras; singers, dancers and guests all joined in a jubilant clamor. The Lord first circumambulated Mother Saci and offered her respects, then offered respects to the brahmanas and sat on the palanquin in the midst of the joyful confusion which included the ululating ladies.



It was early evening and the marriage procession went first to the bank of the river Ganga. The waxing moon hung nearly full above their heads and shimmered in the water of the Ganga. Hundreds of lamps were lit and music played on with undying enthusiasm. In front of the Lord's palanquin were two long rows of Sri Buddhimanta Khan's estate employees followed by the festoon holders bering colored flags. In their midst were the jesters, joking and evoking laughter. There were a variety of dancers performing many different dance styles, while the countless musicians played at least five kinds of drums, cymbals, conch shells, flutes, bells, kettle drums and a variety of horns. Excited young children danced amongst the musicians and caught in the festive atmosphere, even older people abandoned their reserve and joined the children while the Lord smiled at the happy sight. On the bank of the Ganga they stopped for a while singing, dancing and playing the instruments before proceeding to the bride's house. After offering flowers to Mother Ganga, the entire procession turned towards town. Whoever witnessed the parade was struck with wonder at its opulence. "I have seen many extravagant marriages, but I have never witnessed anything like this one before," said one person. The residents of Navadvipa were fortunate to see the Supreme Personality of Godhead in person as He swayed past them in His palanquin.



The brahmanas who had beautiful, unmarried daughters in their homes all lamented. "It is a great pity and certainly my misfortune that I could not give my daughter in marriage to this handsome young man. But what can I do?" I offer my obeisances at the feet of all the residents of Navadvipa who witnessed this transcendental joyful pastime of the Lord.



After the procession had passed through all the different localities of Navadvipa they arrived at the house of Sri Sanatana Misra, the Raja Pandita. Everyone came out of the house, ululating and making other loud sounds of welcome for the procession. Raja Pandita came forward to receive the Lord from the palanquin, helped Him step down and took Him inside where a seat had been prepared. The joy Raja Pandita felt was indescribable and the love and respect he felt for the Lord was visible on his face as he escorted Nimai Pandita into his house. He showered flowers on the Lord as a blessing and welcome. The reception party from the bride's side consisted of relatives and priests who came forward with fine clothes, jewelry and other precious gifts for the Lord. The bride's mother placed the auspicious three-bladed grass on the Lord's head and then worshipped him with seven ghee lamps. At that time Visnupriya devi, who had been dressed exquisitely took her seat. The relatives of Nimai Pandita were both impressed and satisfied to see such a beautiful bride. They lifted the Lord onto His seat according to the marriage ritual. They hung a curtain around the Lord and Visnupriya Devi circumambulated Sri Gaurasundara seven times. Then facing Him with folded hands, she offered her respectful obeisances. The relatives threw flowers on the couple, and the air filled with loud music and the ululations of the ladies. Visnupriya Devi placed a flower garland at the lotus feet of her Lord offering Him her life and soul. The Lord picked up the flower garland and smiling sweetly, placed it around her neck. Again the divine couple was drowned in a shower of flower petals. Unseen by the common men, demigods like Lord Brahma also showered flowers on Sri Visnupriya Devi and Sri Gaurasundara. Lord Gaurasundara's group competed with Visnupriya Devi's group in showering flowers and making joyous sounds. Absorbed in the contest, everyone forgot their own cares and worries. Sometimes the Lord's side seemed to be victorious and at other times Visnupriya Devi's side seemed more enthusiastic. The Lord was pleased to see everyone enjoying themselves in such a wonderful way.



Thousands of lamps shed bright light everywhere and the loud and joyous sounds of song and instruments filled the sky. By the time the moment came for the bride and bridegroom to exchange glances, the universe seemed inundated by tumultuous and joyful sounds. Then the divine couple sat down and Raja Pandita sat with them to officially offer his daughter to Lord Gaurasundara. In the midst of all the rituals and chanting of mantras, the marriage began with Raja Pandita offering his daughter and praying for the Lord's pleasure. Along with his daughter Raja Pandita also gave nice cows full of milk, lots of land and property, beds and furniture, maids and servants, and other valuable gifts. Visnupriya Devi sat on the left of the Lord as the brahmanas lit the fire and began the `Homa'. After all the customs and traditional rituals were completed the bride and the bridegroom went into a well decorated reception room.



Raja Pandita's house was transformed into Vaikuntha, and the guests came in to enjoy the marvelous feast. Countless people came and all left fully satisfied. The newly-wed bride and groom spent the night in Visnupriya Devi's house amidst great joy. The happiness Sanatana Pandita felt can not be described. He reveled in the same inconceivable good fortune which befall great sages such as Nagajit, Janaka, Bhisma and Jambuvan who also became the fathers-in-law of Lord Krsna or Lord Ramacandra. The divine couple passed the night and next morning till mid-day in Sanatana Misra's house. Then the Raja Pandita and his relatives bid farewell to Lord Gaurasundara and Visnupriya. In the midst of music, kirtana, the blessings of the brahmanas and the chanting of mantras appropriate for such a journey, Nimai offered His respects to the elderly members of His father-in-law's family and left with Visnupriya Devi on a palanquin for Saci Mata's house.



The people they met along the way all blessed them and congratulated them, ladies spoke respectfully of the good fortune of the bride saying, "She is very fortunate, she must have worshipped Laksmi Devi for many births."



Others commented, "This couple is just like Lord Siva and Gauri."



Still others said, "They must be Laksmi and Sri Hari."



"They are Cupid and Rati, or Indra and Saci, or they must be Ramacandra and Sita Devi."



Truly, the good fortune of the residents of Navadvipa is unfathomable, for they were able to see the Supreme Lord and His eternal consort. Such was the extent of their piety. The whole of Nadia was blessed and the residents experienced unrestrained joy by being able to see Visnupriya Devi and Lord Gaurasundara, Narayana.



Finally the divine couple arrived at the house of Mother Saci. Accompanied by other ladies, Mother Saci went out to jubilantly welcome the divine couple into her house, where she seated them amidst joyous sounds and music. How can one express the joy Mother Saci and everyone else felt at the presence of Visnupriya and Gaurahari? So magnanimous is the Supreme Lord that one becomes completely free from all sinful activities and their reactions just by looking at the transcendental lustre of the Lord. Moreover, he becomes eligible to enter the spiritual sky, the Vaikuntha planets. Everyone from all walks of life could see the Lord and His spiritual effulgence. Therefore He has been called the most compassionate, the only friend of the fallen souls.



Nimai Pandita freely distributed clothes and gifts to all the performers, dancers and the beggars who had come to the house of Mother Saci. To the brahmana relatives and friends, He gave sufficient gifts to satisfy then all, and satisfy Himself as well. To Buddhimanta Khan the Lord gave a tight and affectionate embrace, leaving Buddhimanta Khan in indescribable ecstasy (CBh. Adi 15). After describing the marriage ceremony, Sri Vrndavana dasa Thakura seldom mentioned the name of Sri Visnupriya devi again.



Later, when Mahaprabhu returned from Gaya He began expressing ecstatic love for Lord Krsna. On seeing his divine sentiments, Mother Saci thought that her son had been attacked with a severe disease and so she began to intently worship Lord Visnu and goddess Ganga for the protection of her son. She also placed Visnupriya in front of the Lord in order to give Him company, but Mahaprabhu stared at her with a vacant look in His eyes (CBh. Madhya). When Mother Saci tried to feed her son with rice offered to Lord Krsna, Mahaprabhu simply chanted the holy name of the Lord incessantly while the devoted wife Visnupriya watched everything from within her room. Absorbed in love of Godhead, Mahaprabhu displayed extraordinary symptoms which Mother Saci could not understand. Sometimes He became agitated and shouted loudly. When Mother Saci advised Visnupriya to sit near Him, the Lord would sometimes try to assault Visnupriya. When he regained His external consciousness, He felt ashamed of his behavior (CBh. Madhya).



Sometimes Visnupriya would offer her husband betel leaf, and the Lord would express His satisfaction while chewing it. On seeing Mahaprabhu in a happy mood, Visnupriya became delighted. Mahaprabhu used to sit with Visnupriya to satisfy his mother.



When Mahaprabhu danced, absorbed in the feelings of Rukmini, in the house of Candrasekhar, Sri Visnupriya went to watch the performance along with Mother Saci. After describing the Lord's acceptance of the sannyasa order, Sri Vrndavana dasa Thakura never again mentions the name of Visnupriya. In CC. Krsnadasa Kaviraja only describes the marriage ceremony of Mahaprabhu (CC. Adi 15).



On the night when Mahaprabhu took sannyasa, leaving His house, He gave instructions to Sri Visnupriya. This is described by Locana dasa in Caitanya-mangala.



When Visnupriya was asleep, Mahaprabhu decided to leave the house. He approached Mother Saci and worshiped her. He convinced her by exhibiting His divine power and then crossed the river Ganges by swimming and proceeded towards Katwa. Vasu Ghosh has elaborately described the reaction of both Visnupriya and Sacimata at dawn. In the early morning Visnupriya did not find Mahaprabhu in His cot. As if stricken by a thunderbolt she realized what had happened. She did not even comb her hair, but crying incessantly rushed to Mother Saci.

When a devotee follows in the footsteps of the devotees of Vṛndāvana, his devotional service is called rāgānugā bhakti.

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Śrī Caitanya Caritāmṛta Madhya 22.149

rāgātmikā-bhakti — 'mukhyā' vraja-vāsi-jane

tāra anugata bhaktira 'rāgānugā'-nāme

SYNONYMS

rāgātmikā-bhakti — spontaneous devotional service; mukhyā — preeminent; vraja-vāsi-jane — in the inhabitants of Vraja, or Vṛndāvana; tāra — that; anugata — following; bhaktira — of devotional service; rāgānugā-nāme — named rāgānugā or following after spontaneous devotional service.

TRANSLATION

"The original inhabitants of Vṛndāvana are attached to Kṛṣṇa spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called rāgātmikā bhakti. When a devotee follows in the footsteps of the devotees of Vṛndāvana, his devotional service is called rāgānugā bhakti.

PURPORT

In his Bhakti-sandarbha, Jīva Gosvāmī states:

tad evaḿ tat-tad-abhimāna-lakṣaṇa-bhāva-viśeṣeṇa svābhāvika-rāgasya vaiśiṣṭye sati tat-tad-rāga-prayuktā śravaṇa-kīrtana-smaraṇa-pāda-sevana-vandanātma-nivedana-prāyā bhaktis teṣāḿ rāgātmikā bhaktir ity ucyate. . . . tatas tadīyaḿ rāgaḿ rucyānugacchantī sā rāgānugā.

When a pure devotee follows the footsteps of a devotee in Vṛndāvana, he develops rāgānugā bhakti.

Śrī Caitanya Caritāmṛta Madhya 22.150

iṣṭe svārasikī rāgaḥ

paramāviṣṭatā bhavet

tan-mayī yā bhaved bhaktiḥ

sātra rāgātmikoditā

SYNONYMS

iṣṭe — unto the desired object of life; svā-rasikī — appropriate for one's own original aptitude of love; rāgaḥ — attachment; parama-āviṣṭatā — absorption in the service of the Lord; bhavet — is; tat-mayī — consisting of that transcendental attachment; yā — which; bhavet — is; bhaktiḥ — devotional service; sā — that; atra — here; rāgātmikā-uditā — called rāgātmikā, or spontaneous devotional service.

TRANSLATION

"'When one becomes attached to the Supreme Personality of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and devotional service according to that attachment is called rāgātmikā, or spontaneous devotional service.'

PURPORT

This verse is found in the Bhakti-rasāmṛta-sindhu (1.2.272).

Śrī Caitanya Caritāmṛta Madhya 22.151

iṣṭe 'gāḍha-tṛṣṇā' — rāgera svarūpa-lakṣaṇa

iṣṭe 'āviṣṭatā' — ei taṭastha-lakṣaṇa

SYNONYMS

iṣṭe — in the desired object, the Supreme Personality of Godhead; gāḍha-tṛṣṇā — deep attachment; rāgera — of spontaneous love; svarūpa-lakṣaṇa — the primary symptom; iṣṭe — unto the Supreme; āviṣṭatā — absorption; ei — this; taṭastha-lakṣaṇa — the marginal symptom.

TRANSLATION

"The primary characteristic of spontaneous love is deep attachment for the Supreme Personality of Godhead. Absorption in thought of Him is a marginal characteristic.

Śrī Caitanya Caritāmṛta Madhya 22.152

rāgamayī-bhaktira haya 'rāgātmikā' nāma

tāhā śuni' lubdha haya kona bhāgyavān

SYNONYMS

rāga-mayī — consisting of attachment; bhaktira — of devotional service; haya — is; rāgātmikā — spontaneous love; nāma — the name; tāhā śuni' — hearing this; lubdha — covetous; haya — becomes; kona bhāgyavān — some fortunate person.

TRANSLATION

"Thus devotional service which consists of rāga [deep attachment] is called rāgātmikā, spontaneous loving service. If a devotee covets such a position, he is considered to be most fortunate.

: Śrī Caitanya Caritāmṛta Madhya 22.153

lobhe vraja-vāsīra bhāve kare anugati

śāstra-yukti nāhi māne — rāgānugāra prakṛti

SYNONYMS

lobhe — in such covetousness; vraja-vāsīra bhāve — in the moods of the inhabitants of Vṛndāvana, Vraja; kare anugati — follows; śāstra-yukti — injunctions or reasonings of the śāstras; nāhi māne — does not abide by; rāgānugāra — of spontaneous love; prakṛti — the nature.

TRANSLATION

"If one follows in the footsteps of the inhabitants of Vṛndāvana out of such transcendental covetousness, he does not care for the injunctions or reasonings of śāstra. That is the way of spontaneous love.

PURPORT

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a devotee is attracted by the service of the inhabitants of Vṛndāvana — namely the cowherd men, Mahārāja Nanda, mother Yaśodā, Rādhārāṇī, the gopīs and the cows and calves. An advanced devotee is attracted by the service rendered by an eternal servitor of the Lord. This attraction is called spontaneous attraction. Technically it is called svarūpa-upalabdhi. This stage is not achieved in the beginning. In the beginning one has to render service strictly according to the regulative principles set forth by the revealed scriptures and the spiritual master. By continuously rendering service through the process of vaidhī bhakti, one's natural inclination is gradually awakened. That is called spontaneous attraction, or rāgānugā bhakti.

An advanced devotee situated on the platform of spontaneity is already very expert in śāstric instruction, logic and argument. When he comes to the point of eternal love for Kṛṣṇa, no one can deviate him from that position, neither by argument nor by śāstric evidence. An advanced devotee has realized his eternal relationship with the Lord, and consequently he does not accept the logic and arguments of others. Such an advanced devotee has nothing to do with the sahajiyās, who manufacture their own way and commit sins by indulging in illicit sex, intoxication and gambling, if not meat-eating. Sometimes the sahajiyās imitate advanced devotees and live in their own whimsical way, avoiding the principles set down in the revealed scriptures. Unless one follows the six Gosvāmīs — Śrī Rūpa, Sanātana, Raghunātha Bhaṭṭa, Śrī Jīva, Gopāla Bhaṭṭa and Raghunātha dāsa — one cannot be a bona fide spontaneous lover of Kṛṣṇa. In this connection, Śrīla Narottama dāsa Ṭhākura says, rūpa-raghunātha-pade haibe ākuti kabe hāma bujhaba se yugala pirīti. The sahajiyās' understanding of the love affairs between Rādhā and Kṛṣṇa is not bona fide because they do not follow the principles laid down by the six Gosvāmīs. Their illicit connection and their imitation of the dress of Rūpa Gosvāmī, as well as their avoidance of the prescribed methods of revealed scriptures, will lead them to the lowest regions of hell. These imitative sahajiyās are cheated and unfortunate. They are not equal to advanced devotees (paramahaḿsas). Debauchees and paramahaḿsas are not on the same level.

Śrī Caitanya Caritāmṛta Madhya 22.154

virājantīm abhivyaktāḿ

vraja-vāsi-janādiṣu

rāgātmikām anusṛtā

yā sā rāgānugocyate

SYNONYMS

virājantīm — shining intensely; abhivyaktām — fully expressed; vraja-vāsi-jana-ādiṣu — among the eternal inhabitants of Vṛndāvana; rāga-ātmikām — devotional service consisting of spontaneous love; anusṛtā — following; yā — which; sā — that; rāga-anugā — devotional service following in the wake of spontaneous love; ucyate — is said.

TRANSLATION

"'Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants of Vṛndāvana. Devotional service that accords with their devotional service is called rāgānugā bhakti, or devotional service following in the wake of spontaneous loving service.'

PURPORT

This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.270).

Śrī Caitanya Caritāmṛta Madhya 22.155

tat-tad-bhāvādi-mādhurye

śrute dhīr yad apekṣate

nātra śāstraḿ na yuktiḿ ca

tal lobhotpatti-lakṣaṇam

SYNONYMS

tat-tat — respective; bhāva-ādi-mādhurye — the sweetness of the loving moods (namely śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa) of the inhabitants of Vṛndāvana; śrute — when heard; dhīḥ — the intelligence; yat — which; apekṣate — depends on; na — not; atra — here; śāstram — revealed scriptures; na — not; yuktim — logic and argument; ca — also; tat — that; lobha — of covetousness to follow in the footsteps; utpatti-lakṣaṇam — the symptom of awakening.

TRANSLATION

"'When an advanced, realized devotee hears about the affairs of the devotees of Vṛndāvana — in the mellows of śānta, dāsya, sakhya, vātsalya and mādhurya — he becomes inclined in one of these ways, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness is awakened, one's intelligence no longer depends on the instructions of śāstra [revealed scripture] or on logic and argument.'

PURPORT

This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.292).

Śrī Caitanya Caritāmṛta Madhya 22.156-157

bāhya, antara, — ihāra dui ta' sādhana

'bāhye' sādhaka-dehe kare śravaṇa-kīrtana

'mane' nija-siddha-deha kariyā bhāvana

rātri-dine kare vraje kṛṣṇera sevana

SYNONYMS

bāhya — externally; antara — internally; ihāra — of this spontaneous love of Godhead; dui — two; ta' — indeed; sādhana — such processes of execution; bāhye — externally; sādhaka-dehe — with the body of an advanced devotee; kare — does; śravaṇa-kīrtana — hearing and chanting; mane — the mind; nija — own; siddha-deha — eternal body or self-realized position; kariyā bhāvana — thinking of; rātri-dine — night and day; kare — executes; vraje — in Vṛndāvana; kṛṣṇera — of Lord Kṛṣṇa; sevana — service.

TRANSLATION

"There are two processes by which one may execute this rāgānugā bhakti — external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the śāstric injunctions, especially those concerning hearing and chanting. But within his mind, in his original, purified, self-realized position, he serves Kṛṣṇa in Vṛndāvana in his particular way. He serves Kṛṣṇa twenty-four hours a day, all day and night.

: Śrī Caitanya Caritāmṛta Madhya 22.158

sevā sādhaka-rūpeṇa

siddha-rūpeṇa cātra hi

tad-bhāva-lipsunā kāryā

vraja-lokānusārataḥ

SYNONYMS

sevā — service; sādhaka-rūpeṇa — with the external body as a devotee practicing regulative devotional service; siddha-rūpeṇa — with a body suitable for eternal, self-realized service; ca — also; atra — in this connection; hi — certainly; tat — of that; bhāva — the mood; lipsunā — desiring to obtain; kāryā — to be executed; vraja-loka — of a particular servant of Kṛṣṇa in Vṛndāvana; anusārataḥ — by following in the footsteps.

TRANSLATION

"'The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Kṛṣṇa's in Vṛndāvana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally.'

PURPORT

This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.295).

Śrī Caitanya Caritāmṛta Madhya 22.159

nijābhīṣṭa kṛṣṇa-preṣṭha pācheta' lāgiyā

nirantara sevā kare antarmanā hañā

SYNONYMS

nija-abhīṣṭa — one's own choice; kṛṣṇa-preṣṭha — the servitor of Kṛṣṇa; pācheta' lāgiyā — following; nirantara — twenty-four hours a day; sevā — service; kare — executes; antarmanā — within the mind; hañā — being.

TRANSLATION

"Actually the inhabitants of Vṛndāvana are very dear to Kṛṣṇa. If one wants to engage in spontaneous loving service, he must follow the inhabitants of Vṛndāvana and constantly engage in devotional service within his mind.

Śrī Caitanya Caritāmṛta Madhya 22.160

kṛṣṇaḿ smaran janaḿ cāsya

preṣṭhaḿ nija-samīhitam

tat-tat-kathā-rataś cāsau

kuryād vāsaḿ vraje sadā

SYNONYMS

kṛṣṇam — Lord Kṛṣṇa; smaran — thinking of; janam — a devotee; ca — and; asya — of His; preṣṭham — very dear; nija-samīhitam — chosen by oneself; tat-tat-kathā — to those respective topics; rataḥ — attached; ca — and; asau — that; kuryāt — should do; vāsam — living; vraje — in Vṛndāvana; sadā — always.

TRANSLATION

"'The devotee should always think of Kṛṣṇa within himself and should choose a very dear devotee who is a servitor of Kṛṣṇa in Vṛndāvana. One should constantly engage in topics about that servitor and his loving relationship with Kṛṣṇa, and one should live in Vṛndāvana. If one is physically unable to go to Vṛndāvana, he should mentally live there.'

PURPORT

This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.294).

Śrī Caitanya Caritāmṛta Madhya 22.161

dāsa-sakhā-pitrādi-preyasīra gaṇa

rāga-mārge nija-nija-bhāvera gaṇana

SYNONYMS

dāsa — servants; sakhā — friends; pitṛ-ādi — parents; preyasīra gaṇa — conjugal lovers; rāga-mārge — on the path of spontaneous loving service; nija-nija — of one's own choice; bhāvera — of the ecstasy; gaṇana — counting.

TRANSLATION

"Kṛṣṇa has many types of devotees — some are servants, some are friends, some are parents, and some are conjugal lovers. Devotees who are situated in one of these attitudes of spontaneous love according to their choice are considered to be on the path of spontaneous loving service.

Śrī Caitanya Caritāmṛta Madhya 22.163

pati-putra-suhṛd-bhrātṛ-

pitṛvan mitravad dharim

ye dhyāyanti sadodyuktās

tebhyo 'pīha namo namaḥ

SYNONYMS

pati — a husband; putra — a son; suhṛt — a friend; bhrātṛ — a brother; pitṛ — a father; vat — like; mitra — an intimate friend; vat — like; harim — on the Supreme Personality of Godhead; ye — all those who; dhyāyanti — meditate; sadā — always; udyuktāḥ — full of eagerness; tebhyaḥ — unto them; api — also; iha — here; namaḥ namaḥ — repeated respectful obeisances.

TRANSLATION

"'Let me offer my respectful obeisances again and again to those who always eagerly meditate upon the Supreme Personality of Godhead as a husband, son, friend, brother, father or intimate friend.'

PURPORT

This verse appears in the Bhakti-rasāmṛta-sindhu (1.2.308).

: Śrī Caitanya Caritāmṛta Madhya 22.164

ei mata kare yebā rāgānugā-bhakti

kṛṣṇera caraṇe tāńra upajaya 'prīti'

SYNONYMS

ei mata — in this way; kare — executes; yebā — anyone who; rāgānugā-bhakti — spontaneous devotional service to Kṛṣṇa; kṛṣṇera caraṇe — for the lotus feet of Kṛṣṇa; tāńra — his; upajaya — awakens; prīti — affection.

TRANSLATION

"If one engages in spontaneous loving service to the Lord, his affection for the lotus feet of Kṛṣṇa gradually increases.

Śrī Caitanya Caritāmṛta Madhya 22.165

prīty-ańkure 'rati', 'bhāva' — haya dui nāma

yāhā haite vaśa hana śrī-bhagavān

SYNONYMS

prīti-ańkure — in the seed of affection; rati — attachment; bhāva — emotion; haya — there are; dui nāma — two names; yāhā haite — from which; vaśa — controlled; hana — is; śrī-bhagavān — the Supreme Personality of Godhead.

TRANSLATION

"In the seed of affection, there is attachment which goes by two names, rati and bhāva. The Supreme Personality of Godhead comes under the control of such attachment.

PURPORT

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on this verse. Externally a devotee performs all the items of devotional service in nine different ways, beginning with śravaṇa and kīrtana, and within his mind he always thinks of his eternal relationship with Kṛṣṇa and follows in the footsteps of the devotees of Vṛndāvana. If one engages himself in the service of Rādhā and Kṛṣṇa in this way, he can transcend the regulative principles enjoined in the śāstras and, through his spiritual master, fully engage in rendering spontaneous love to Kṛṣṇa. In this way, he attains affection at the lotus feet of Kṛṣṇa. Kṛṣṇa actually comes under the control of such spontaneous feelings, and ultimately one can attain association with the Lord.

the path of spontaneous love for Krishna ! Narotama das thakura!

ragera bhajana-pathakahi ebe abhimata

loka-beda-sara ei bani

sakhira anuga hanabraje siddha-deha pana

ei bhabe judabe parani

I shall now describe the path of spontaneous love for Krishna, which is glorified by the exalted devotees and the Vedic literatures. By traversing this path of spontaneous love one becomes a follower of the gopis and attains the perfect spiritual body of a liberated soul.

Text 2 and 3

shri-radhikara sakhi jatataha ba kahiba kata

mukhya sakhi kariye ganana

lalita bishakha tathasucitra campakalata

rangadevi sudevi kathana

tungabidya indurekhaei ashta-sakhi lekha

ei kahi narma-sakhi gana

ihon seba-shacaripriya-preshtha nama dhari'

prema-seba kare anukshana

I shall now describe the most important of Shrimati Radharani's gopi-friends. Lalita, Vishakha, Sucitra, Campakalata, Rangadevi, Sudevi, Tungavidya, and Indulekha, are the eight most important gopi-friends of Shrimati Radharani. Her other gopi-friends are divided into groups; the narma-sakhis, priya-sakhis, and preshtha-sakhis. All these gopis constantly render loving service to Shrimati Radharani.

Text 4

shri-rupa-manjari arashri-rati-manjari sara

labanga-manjari manjunali

shri-rasa-manjari-sangekasturika-adi range

prema-seba kare kutuhali

Shri Rupa-manjari, Shri Rati-manjari, Lavanga-manjari, Manjunali, and Shri Rasa-manjari eagerly and lovingly serve Shrimati Radharani, supplying her musk and various other articles.

Text 5

ei-sabara anuga hanaprema-seba niba cana

ingite bhujiba saba kaje

rupa guna dagamagisada haba anuragi

basati kariba sakhi majhe

I am the follower of all these gopis. I shall serve them with great love. I will completely understand their orders, even when couched in casual hints or gestures. I shall become immersed in wonder at their transcendental virtues and beauty, and I shall dearly love them. I shall always remain in their company.

Text 6

bridabane du janacari-dike cakhi-gana

samayera seba rasa-sukhe

sakhira ingita habecamara dhulaba tabe

tambula jogaba canda-mukhe

Immersed in the happiness of serving the Divine Couple surrounded by Their gopi-friends in Vrindavana, I will understand the gopis' hints, and, taking up the camara wisk I will fan the Divine Couple, and after than I will place betel-nuts in Their moonlike mouths.

Text 7

jugala-carana sebinirantara ei bhabi

anurage thakiba sadaya

sadhane bhabiba jahasiddha-dehe paba taha

raga pathera ei sei upaya

Someday I will constantly serve the lotus feet of the Divine Couple with great love. At present I will follow the rules of sadhana-bhakti until I attain a perfected spiritual body and am able to love the Divine Couple spontaneously.

Text 8

sadhane je dhana caisiddha-dehe taha pai

pakwa pakwa matra sei bicara

pakile sei prema-bhaktiapakwe sadhana khyati

bhakati-lakshana-anusara

That treasure of pure love of God for which I hanker while I follow the regulative practices of sadhana-bhakti, I will attain when I have the spiritual body of a liberated soul. Actually sadhana-bhakti and prema-bhakti are the same devotional service. Sadhana-bhakti is the stage where love for Krishna has not fully ripened yet, and prema-bhakti is the same devotion where love of Krishna has reached the mature, ripened stage. That is the description of devotional service.

Text 9

narottama dasa kaheei jena mora haye

braja-pure anurage basa

sakhi-gana-gananateamare ganibe tate

tabahun puriba abhilasha

Narottama dasa says: I hope that I may attain the stage of spontaneous love for the Divine Couple in the town of Vraja. I hope that I will be counted among the gopi-friends of the Divine Couple. O Divine Couple, in this way I will be able to serve You and satisfy all Your desires.

Text 10

tatha hi’-

sakhinam sangini-rupam

atmanam vasana-mayim

ajna-seva-param tat-tat-

kripalankara-bhushitam

The stage of prema-bhakti is described in the following statements of Vaishnava literature:

One should meditate on one self as being the maidservant of the gopis, and in this way one will attain their mercy."

Text 11

krishnam smaran janam casya

preshtham nija-samihitam

tat-tat-katha-ratash casau

kuryad vasam vraje sada

The devotee should always think of Krishna within himself, and one should choose a very dear devotee who is a servitor of Krishna in Vrindavana. One should constantly engage in topics about that servitor and his loving relationship to Krishna, and one should live in Vrindavana. However, if one is physically unable to go to Vrindavana, he should mentally live there."

Text 1

jugala-carana-pratiparama-ananda tati

rati-prema hau para-bandhe

krishna-nama-radha-namaupasana rasa-dhama

carane padiye paranande

Love for the lotus feet of the Divine Couple is the resting place of transcendental bliss. Radha and Krishna's holy names are the reservoir of transcendental sweetness. I happily fall down to offer my respectful obeisances to Radha and Krishna's lotus feet.

Text 2

manera smarana pranamadhura madhura nama

bilasa jugala smriti-sara

sadhya sadhana eiara nai iha bai

ei tattwa sarba-tattwa-sara

The Divine Couple's sweet, sweet holy name is life of the mind's memory. Their pastimes are the best remembering. Remembering Them is the both goal and the way to attain it. That is the truth of all truths. This book is not the only place that is said.

Text 3

jalada-sundara-kantimadhura madhura bhati

baidagadhi-abadhi subesha

su-pita-basana-dharaabharana mani-bara

mayura-candrika karu kesha

Shri Krishna is splendid like a monsoon cloud, very sweet and charming, expert, gracefully dressed in yellow garments, decorated with jewel ornaments, and crowned with a peacock feather placed in His hair.

Text 4

mrigmada su-candanakunkumadi bilepana

mugdha-kari murati tri-bhanga

nabina-kusumabalishri-ange shobhaye bhali

madhu-lobhe phire matta bhringa

He is decorated with musk, sandal paste, kunkuma, and other fragrances. His three-fold bending form is sweet and charming. His transcendental body is decorated with garlands of flowers so fresh they draw swarms of maddened bumblebees eager for honey.

Text 5

ishat madhura-smitabaidagadhi-lilamrita

lubadhala braja-badhu-brinda

carana-kamala-paramanimaya su-manjira

nakha-mani jini' bala-candra

His gentle smile is sweet. He is expert at tasting the nectar of transcendental pastimes. He is surrounded by the amorous girls of Vraja. His lotus feet are decorated with jewel anklets. His toenails eclipse the glory of the crescent moon.

Text 6

nupura-marala-dhwanikula-badhu-maralini

shuniya rahite nare ghare

hridaye barhaye ratijena mile pati sati

kulera dharama jara dure

When they hear the warbling of the male swan that is Krishna's anklets, the female swan gopis can no longer remain peacefully in their homes. Love for Him growing in their hearts, they run, leaving their household duties far behind, to meet Him, their lover.

Text 7

krishna-mukha-dwija-rajesarala-bamshi-biraje

jara dhwani bhubana mataya

shrabane patha diyahridaye prabesha hana

prana adi akarshi anaya

The music of the straight flute placed to Krishna's lips enchants the world. Entering first the ear and then the heart, that music attracts all living beings

Text 8

gobinda-sebana satyatanhara sebaka nitya

brindabana-bhumi tejomaya

tahate jamuna-jalakare nitya jhalamala

tara tire ashta kunja haya

Devotional service to Lord Govinda is eternal. They who serve Him are His servants eternally. The land of Vrindavana is glorious. There the Yamuna's water glitters eternally. Eight forests are on the Yamuna's shore.

Text 9

shitala-kirana-karakalpa-taru-guna-dhara

taru-lata shad-ritu-seba

purna-candra-sama jyoticid-ananda-maya murti

mahananda-darashana-lobha

Vrindavana is splendid with cooling moonlight and glorious with kalpa-vriksha trees and kalpa-lata‘ vines blossoming in all six seasons. Full of transcendental bliss and glorious as the full moon, it makes everyone eager to see its blissful form.

Text 10

gobinda anandadamayanikate banita-caya

bihare madhura ati shobha

dunhu prema dagamagidunhu donha anuragi

dunhu rupa dunhu manolobha

Surrounded by the gopis and very handsome and charming, Lord Govinda is full of transcendental bliss. The Divine Couple is beautiful, charming, and overcome with passionate love.

Text 11

braja-pura-banitaracarana ashraya sara

kara mana ekanta kariya

anya bola gandu-golanahi shuna utarola

rakha prema hridaye bhariya

O mind, take shelter of the lotus feet of the Vraja-gopis. Don't listen to the useless din of the materialists' words. Fill my heart with pure love for the Divine Couple

Text 12

krishna prabhu eka-barakaribena angikara

jena' mana e satya bacana

dhanya lila brindabanaradha-krishna-shri-carana

dhanya sakhi manjarira gana.

O mind, just this one time accept Lord Krishna as your supreme master. I tell you the truth. Shri Shri Radha and Krishna's lotus feet are supremely glorious, Their pastimes are glorious, Their land of Vrajapura is glorious, and their friends, the sakhi-gopis, and manjari-gopis, are glorious.

Text 13

papa-punya-maya dehasakala anitya eha

dhana jana saba micha dhanda

marile jaibe kothatahate na pao byatha

tabu karja kara sada manda

This material body, which one attains because of his previous pious and impious deeds is temporary, and the foolish attempt by all conditioned souls to accumulate more and more wealth is a clever trick of the illusory potency maya. When the material body dies, what will happen to all the carefully collected wealth? Where will it go? O mind, don't work day and night with a great struggle simply to collect money. You are so foolish that you constantly work for such a fleeting goal.

Text 14

rajara je rajya-patajena natujara nata

dekhite dekhite kichu naya

hena maya kare jeiparama ishwara sei

tanre mana sada kara bhaya

A monarch's kingdom is just like the dramatic performance of an actor: although one sees them, they are never actually real, but only a pretense arranged by the illusory energy maya. O mind, don't pay attention to these false material things. Fix your mind always on the Supreme Personality of Godhead. Fear His displeasure. Don't be concerned with other things.

Text 15

pape na kariha manaadhama sei papi-jana

tare mana dure parihari'

punyaje sukhera dhamatara na laio nama

punya mukti dui tyaga kari'

O mind, don't sin. Stay far away from sinful persons. Don't work to attain material piety, the resting place of material happiness. Don't strive for the false liberation imagined by the impersonalists.

Text 16

prema-bhakti-sudha-nidhitahe du/ba nirabadhi

ara jata kshara nidhi praya

nirantara sukha pabesakala santapa jabe

para-tattwa karile upaya

Dive into the shoreless nectar ocean of pure love for Krishna, larger than the largest salt-water ocean. If one swims in that nectar ocean of love for Krishna, Lord Krishna will make all his sufferings disappear, and he will attain endless transcendental bliss.

Text 17

anyera parasha jenanahi haya kadacana

ihate haibe sabadhana

radha-krishna nama ganaei se parama dhyana

ara na kariha paramana

Take great care only to serve the Divine Couple, and don't let any other activity touch you. Know that the chanting of the holy names of Shri Shri Radha and Krishna is the supreme spiritual meditation. Please don't try to raise any objections to this, or try to present evidence confirming any other view.

Text 18

karmi jnani micha-bhaktana ha'be taya anurakta

shuddha-bhajanete kara mana

braja-janera jei matatahe habe anugata

ei se parama tattwa-dhana

O mind, please engage in pure devotional service, which cannot be followed by the fruitive workers, speculative philosophers, or pseudo-devotees. Just accept that the opinion of the exalted devotees in Vraja is the perfect explanation of the Absolute Truth.

Text 19

prarthana kariba sadashuddha-bhave prema-katha

nama-mantre kariya abheda

astika kariya manabhaja range shri-carane

granthi-papa habe pariccheda

I shall continually offer prayers to the Divine Couple, and I shall describe the pure love of the Lord and His devotees. With my words I shall prove that the Supreme Lord is not different from the chanting of His holy names. O mind, have firm faith in Lord Krishna, and worship the reddish soles of His lotus feet. Do this, and the karmic results of all your past sins will be smashed.

Text 20

radha-krishna-shri-caranamatra paramartha-dhana

sa-jatane hridayete lao

dunhu nama shuni' shuni'bhakta-mukhe puni puni

parama ananda sukha-pana

O mind, please place in my heart Shri Shri Radha Krishna's lotus feet, which are my only treasure. Again and again hear the holy names of the Divine Couple from the mouths of the devotees, and in this way attain transcendental bliss.

Text 21

hema-gaura-tanu raiankhi darashana cai

rodana karaye abhilashe

jaladhara dhara dharaanga ati manohara

rupete bhubana parakashe

Shrimati Radharani's transcendental form has the splendor of gold. Weeping, I pray to attain the glance of Her lotus eyes. Shri Krishna's handsome form is splendid as a monsoon cloud. From it the entire material cosmos is manifested.

Text 22

sakhi-gana cari-pasheseba kare abhilashe

parama se shobha-sukha dhare

ei mane asha moraaiche rase hana bhora

narottama sada-i bihare

I yearn to engage in devotional service with the gopis at my four sides. That service is my great happiness. Again and again Narottama says: This is the desire in my heart.

Text 1

radha-krishna karon dhyanaswapane na bala ana

prema binu ara nahi cana

jugala-kishora-premajini' laksha-bana hema

arati-piriti-rase dhana

Meditate on Shri Shri Radha-Krishna. Don't desire anything else, even in your dreams. The treasure of love for the youthful Divine Couple is more valuable than gold purified in ten thousand flames.

Text 2

jala binu jena minaduhkha paya ayu hina

prema binu ei-mata bhakta

cataka jalada-gatie-mati ekanta-rati

jei jane sei anurakta

As a fish without water suffers and dies, so a devotee perishes without love for the Divine Couple. As a cataka bird carefully follows the clouds, so a devotee loves the Divine Couple.

Text 3

saroja-bhramara jenacakora-candrika tena

pati-brata stri-lokera pati

anyatra na cale manajena daridrera dhana

ei-mata prema-bhakti-riti

As a bumblebee yearns for lotus flowers, a cakora bird yearns for moonlight, a chaste wife yearns for her husband, and a pauper yearns for money, a devotee yearns to attain love for the Divine Couple.

Text 4

bishaya garala-mayanahe mana sukha-caya

sei na sukha duhkha kari' mana

gobinda-bishaya-rasasanga kara tanra dasa

prema-bhakti satya kari' jana'

The happiness of the senses is full of poison. Pride does not bring happiness. These things do not being happiness. They bring only pain. Taste the nectar of serving Lord Govinda. Associate with His devotees. Learn the truth of loving devotional service.

Text 5

madhye madhye ache dushtadrishti kari' haya rushta

gunahi biguna kari' mane

gobinda-bimukha-janesphurti nahe hena dhane

laukika kariya saba jane

The treasure of divine love does not present itself before the demons, whose turn their backs on Lord Govinda, become angry when they see the devotees, and think the devotees are ordinary people.

Text 6

ajnana abhaga jatanahi laya sata-mata

ahankare na jane apane

abhimani bhakti-hinajaga-majhe sei dina

britha tara ashesha bhabana

These unfortunate fools cannot understand the truth. Proud, bewildered by false-ego, and empty of devotion for the Lord, they are the poorest and most wretched people in the world. All their thoughts are empty and without meaning.

Text 7

ara saba parihari'parama ishwara hari

seba mana prema kari' asha

eka braja-raja-puragobinda rasika-bara

karaha sadai abhilasha

O mind, renounce everything and desire only to love and serve the Supreme Personality of Godhead, Lord Hari. Lord Govinda, the best of they who taste transcendental nectar, stays in King Nanda's house. Desire Him alone.

Text 8

narottama dasa kahesada mora prana dahe

hena bhakta-sanga na paiya

abhagyera nahi oramicha-mohe hainu bhora

duhkha rahe antare jagiya

Narottama dasa says; Because I cannot attain the association of devotees, my life is like a burning fire. No one is unfortunate as I. I am overcome by material illusion, and great pain is beginning to waken in my heart.