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miércoles, 19 de octubre de 2011

The Sri Radha Kunda Glories!!!



The Nectar of Instruction 9



vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād
vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ
rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt
kuryād asya virājato giri-taṭe sevāḿ vivekī na kaḥ
SYNONYMS

vaikuṇṭhāt — than Vaikuṇṭha, the spiritual world; janitaḥ — because of birth; varā — better; madhu-purī — the transcendental city known as Mathurā; tatra api — superior to that; rāsa-utsavāt — because of the performance of the rāsa-līlā; vṛndā-araṇyam — the forest of Vṛndāvana; udāra-pāṇi — of Lord Kṛṣṇa; ramaṇāt — because of various kinds of loving pastimes; tatra api — superior to that; govardhanaḥ — Govardhana Hill; rādhā-kuṇḍam — a place called Rādhā-kuṇḍa; iha api — superior to this; gokula-pateḥ — of Kṛṣṇa, the master of Gokula; prema-amṛta — with the nectar of divine love; āplāvanāt — because of being overflooded; kuryāt — would do; asya — of this (Rādhā-kuṇḍa); virājataḥ — situated; giri-taṭe — at the foot of Govardhana Hill; sevām — service; vivekī — who is intelligent; na — not; kaḥ — who.
TRANSLATION

The holy place known as Mathurā is spiritually superior to Vaikuṇṭha, the transcendental world, because the Lord appeared there. Superior to Mathurā-Purī is the transcendental forest of Vṛndāvana because of Kṛṣṇa's rāsa-līlā pastimes. And superior to the forest of Vṛndāvana is Govardhana Hill, for it was raised by the divine hand of Śrī Kṛṣṇa and was the site of His various loving pastimes. And, above all, the superexcellent Śrī Rādhā-kuṇḍa stands supreme, for it is overflooded with the ambrosial nectarean prema of the Lord of Gokula, Śrī Kṛṣṇa. Where, then, is that intelligent Person who is unwilling to serve this divine Rādhā-kuṇḍa, which is situated at the foot of Govardhana Hill?
PURPORT

The spiritual world is three fourths of the total creation of the Supreme Personality of Godhead, and it is the most exalted region. The spiritual world is naturally superior to the material world; however, Mathurā and the adjoining areas, although appearing in the material world, are considered superior to the spiritual world because the Supreme Personality of Godhead Himself appeared at Mathurā. The interior forests of Vṛndāvana are considered superior to Mathurā because of the presence of the twelve forests (dvādaśa-vana), such as Tālavana, Madhuvana and Bahulāvana, which are famous for the various pastimes of the Lord. Thus the interior Vṛndāvana forest is considered superior to Mathurā, but superior to these forests is the divine Govardhana Hill because Kṛṣṇa lifted Govardhana Hill like an umbrella, raising it with His lotuslike beautiful hand to protect His associates, the denizens of Vraja, from the torrential rains sent by the angry Indra, King of the demigods. It is also at Govardhana Hill that Kṛṣṇa tends the cows with His cowherd friends, and there also He had His rendezvous with His most beloved Śrī Rādhā and engaged in loving pastimes with Her. Rādhā-kuṇḍa, at the foot of Govardhana, is superior to all because it is there that love of Kṛṣṇa overflows. Advanced devotees prefer to reside at Rādhā-kuṇḍa because this place is the site of many memories of the eternal loving affairs between Kṛṣṇa and Rādhārāṇī (rati-vilāsa).
In Caitanya-caritāmṛta (Madhya-līlā) it is stated that when Śrī Caitanya Mahāprabhu first visited the area of Vrajabhūmi, He could not at first find the location of Rādhā-kuṇḍa. This means that Śrī Caitanya Mahāprabhu was actually searching for the exact location of Rādhā-kuṇḍa. Finally He found the holy spot, and there was a small pond there. He took His bath in that small pond and told His devotees that the actual Rādhā-kuṇḍa was situated there. Later the pond was excavated by Lord Caitanya's devotees, headed first by the six Gosvāmīs, such as Rūpa and Raghunātha dāsa. Presently there is a large lake known as Rādhā-kuṇḍa there. Śrīla Rūpa Gosvāmī has given much stress to Rādhā-kuṇḍa because of Śrī Caitanya Mahāprabhu's desire to find it. Who, then, would give up Rādhā-kuṇḍa and try to reside elsewhere? No person with transcendental intelligence would do so. The importance of Rādhā-kuṇḍa, however, cannot be realized by other Vaiṣṇava sampradāyas, nor can persons uninterested in the devotional service of Lord Caitanya Mahāprabhu understand the spiritual importance and divine nature of Rādhā-kuṇḍa. Thus Rādhā-kuṇḍa is mainly worshiped by the Gauḍīya Vaiṣṇavas, the followers of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu.

The Nectar of Instruction 10

karmibhyaḥ parito hareḥ priyatayā vyaktiḿ yayur jñāninas
tebhyo jñāna-vimukta-bhakti-paramāḥ premaika-niṣṭhās tataḥ
tebhyas tāḥ paśu-pāla-pańkaja-dṛśas tābhyo 'pi sā rādhikā
preṣṭhā tadvad iyaḿ tadīya-sarasī tāḿ nāśrayet kaḥ kṛtī
SYNONYMS

karmibhyaḥ — than all fruitive workers; paritaḥ — in all respects; hareḥ — by the Supreme Personality of Godhead; priyatayā — because of being favored; vyaktim yayuḥ — it is said in the śāstra; jñāninaḥ — those advanced in knowledge; tebhyaḥ — superior to them; jñāna-vimukta — liberated by knowledge; bhakti-paramāḥ — those engaged in devotional service; prema-eka-niṣṭhāḥ — those who have attained pure love of God; tataḥ — superior to them; tebhyaḥ — better than them; tāḥ — they; paśu-pāla-pańkaja-dṛśaḥ — the gopīs who are always dependent on Kṛṣṇa, the cowherd boy; tābhyaḥ — above all of them; api — certainly; sā — She; rādhikā — Śrīmatī Rādhikā; preṣṭhā — very dear; tadvat — similarly; iyam — this; tadīya-sarasī — Her lake, Śrī Rādhā-kuṇḍa; tām — Rādhā-kuṇḍa; na — not; āśrayet — would take shelter of; kaḥ — who; kṛtī — most fortunate.
TRANSLATION

In the śāstra it is said that of all types of fruitive workers, he who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge [jñānīs], one who is practically liberated by virtue of his knowledge may take to devotional service. He is superior to the others. However, one who has actually attained prema, pure love of Kṛṣṇa, is superior to him. The gopīs are exalted above all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd boy. Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the gopīs. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [aprākṛtabhāva], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭakālīya-līlā, Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe.
PURPORT

At the present moment almost everyone is engaged in some kind of fruitive activity. Those who are desirous of gaining material profits by working are called karmīs, or fruitive workers. All living entities within this material world have come under the spell of māyā. This is described in the Viṣṇu Purāṇa (6.7.61):
viṣṇu-śaktiḥ parā proktā
kṣetrajñākhyā tathā parā
avidyā-karma-saḿjñānyā
tṛtīyā śaktir iṣyate
[Cc. Madhya 6.154]
Sages have divided the energies of the Supreme Personality of Godhead into three categories — namely, the spiritual energy, marginal energy and material energy. The material energy is considered to be the third-class energy (tṛtīyā śaktiḥ). Those living beings within the jurisdiction of the material energy sometimes engage themselves like dogs and hogs in working very hard simply for sense gratification. However, in this life, or, after executing pious activities, in the next life, some karmīs become strongly attracted to performing various kinds of sacrifices mentioned in the Vedas. Thus on the strength of their pious merit, they are elevated to heavenly planets. Actually those who perform sacrifices strictly according to Vedic injunctions are elevated to the moon and planets above the moon. As mentioned in Bhagavad-gītā (9.21), kṣīṇe puṇye martya-lokaḿ viśanti: after exhausting the results of their so-called pious activities, they again return to the earth, which is called martya-loka, the place of death. Although such persons may be elevated to the heavenly planets by their pious activities and although they may enjoy life there for many thousands of years, they nonetheless must return to this planet when the results of their pious activities are exhausted.
This is the position of all karmīs, including those who act piously and those who act impiously. On this planet we find many businessmen, politicians and others who are simply interested in material happiness. They attempt to earn money by all means, not considering whether such means are pious or impious. Such people are called karmīs, or gross materialists. Among the karmīs are some vikarmīs, people who act without the guidance of Vedic knowledge. Those who act on the basis of Vedic knowledge perform sacrifices for the satisfaction of Lord Viṣṇu and to receive benedictions from Him. In this way they are elevated to higher planetary systems. Such karmīs are superior to the vikarmīs, for they are faithful to the directions of the Vedas and are certainly dear to Kṛṣṇa. In Bhagavad-gītā (4.11), Kṛṣṇa says: ye yathā māḿ prapadyante tāḿs tathaiva bhajāmy aham. "In whatever way one surrenders unto Me, I reward him accordingly." Kṛṣṇa is so kind that He fulfilled the desires of the karmīs and jñānīs, not to speak of the bhaktas. Although the karmīs are sometimes elevated to higher planetary systems, as long as they remain attached to fruitive activities they must accept new material bodies after death. If one acts piously, he can attain a new body among the demigods in the higher planetary systems, or he may attain some other position in which he can enjoy a higher standard of material happiness. On the other hand, those who are engaged in impious activities are degraded and take birth as animals, trees and plants. Thus those fruitive actors who do not care for the Vedic directions (vikarmīs) are not appreciated by learned saintly persons. As stated in Śrīmad-Bhāgavatam (5.5.4):
nūnaḿ pramattaḥ kurute vikarma
yad indriya-prītaya āpṛṇoti
na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ
"Materialists who work hard like dogs and hogs simply for sense gratification are actually mad. They simply perform all kinds of abominable activities simply for sense gratification. Materialistic activities are not at all worthy of an intelligent man, for as a result of such activities, one gets a material body, which is full of misery." The purpose of human life is to get out of the threefold miserable conditions, which are concomitant with material existence. Unfortunately, fruitive workers are mad to earn money and acquire temporary material comforts by all means; therefore they risk being degraded to lower species of life. Materialists foolishly make many plans to become happy in this material world. They do not stop to consider that they will live only for a certain number of years, out of which they must spend the major portion acquiring money for sense gratification. Ultimately such activities end in death. Materialists do not consider that after giving up the body they may become embodied as lower animals, plants or trees. Thus all their activities simply defeat the purpose of life. Not only are they born ignorant, but they act on the platform of ignorance, thinking that they are getting material benefits in the shape of skyscraper buildings, big cars, honorable positions and so on. The materialists do not know that in the next life they will be degraded and that all their activities simply serve as parābhava, their defeat. This is the verdict of Śrīmad-Bhāgavatam (5.5.5): parābhavas tāvad abodha jātaḥ.
One should therefore be eager to understand the science of the soul (ātma-tattva). Unless one comes to the platform of ātma-tattva, by which one understands that the soul and not the body is oneself, one remains on the platform of ignorance. Out of thousands and even millions of ignorant people who are wasting their time simply gratifying their senses, one may come to the platform of knowledge and understand higher values of life. Such a person is called a jñānī. The jñānī knows that fruitive activities will bind him to material existence and cause him to transmigrate from one kind of body to another. As indicated in Śrīmad-Bhāgavatam by the term śarīra-bandha (bound to bodily existence), as long as one maintains any conception of sense enjoyment, his mind will be absorbed in karma, fruitive activity, and this will oblige him to transmigrate from one body to another.
Thus a jñānī is considered superior to a karmī because he at least refrains from the blind activities of sense enjoyment. This is the verdict of the Supreme Personality of Godhead. However, although a jñānī may be liberated from the ignorance of the karmīs, unless he comes to the platform of devotional service he is still considered to be in ignorance (avidyā). Although one may be accepted as a jñānī, or one advanced in knowledge, his knowledge is considered impure because he has no information of devotional service and thus neglects the direct worship of the lotus feet of the Supreme Personality of Godhead.
When a jñānī takes to devotional service, he rapidly becomes superior to an ordinary jñānī. Such an advanced person is described as jñāna-vimukta-bhakti-parama. How a jñānī takes to devotional service is mentioned in Bhagavad-gītā (7.19), wherein Kṛṣṇa says:
bahūnāḿ janmanām ante
jñānavān māḿ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ
"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Actually a person is wise when he surrenders unto the lotus feet of Kṛṣṇa, but such a mahātmā, great soul, is very rare.
After taking to devotional service under the regulative principles, a person may come to the platform of spontaneous love of Godhead, following in the footsteps of great devotees like Nārada and Sanaka and Sanātana. The Supreme Personality of Godhead then recognizes him to be superior. The devotees who have developed love of Godhead are certainly in an exalted position.
Of all these devotees, the gopīs are recognized as superior because they do not know anything other than satisfying Kṛṣṇa. Nor do the gopīs expect any return from Kṛṣṇa. Indeed, sometimes Kṛṣṇa puts them into extreme suffering by separating Himself from them. Nonetheless, they cannot forget Kṛṣṇa. When Kṛṣṇa left Vṛndāvana for Mathurā, the gopīs became most dejected and spent the rest of their lives simply crying in separation from Kṛṣṇa. This means that in one sense they were never actually separated from Kṛṣṇa. There is no difference between thinking of Kṛṣṇa and associating with Him. Rather, vipralambha-sevā, thinking of Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly. Thus of all the devotees who have developed unalloyed devotional love for Kṛṣṇa, the gopīs are most exalted, and out of all these exalted gopīs, Śrīmatī Rādhārāṇī is the highest. No one can excel the devotional service of Śrīmatī Rādhārāṇī. Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position and appeared as Śrī Caitanya Mahāprabhu, just to understand Her transcendental feelings.
In this way Śrīla Rūpa Gosvāmī gradually concludes that Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa and that Her kuṇḍa (lake), Śrī Rādhā-kuṇḍa, is the most exalted place. This is verified in a quotation from Laghu-bhāgavatāmṛta (Uttara-khaṇḍa 45), as quoted in Caitanya-caritāmṛta:
yathā rādhā priyā viṣṇos
tasyāḥ kuṇḍaḿ priyaḿ tathā
sarva-gopīṣu saivaikā
viṣṇor atyanta-vallabhā
"Just as Śrīmatī Rādhārāṇī is dear to the Supreme Lord Kṛṣṇa [Viṣṇu], so Her bathing place [Rādhā-kuṇḍa] is equally dear to Kṛṣṇa. Among all the gopīs, She alone stands supreme as the Lord's most beloved."
Therefore everyone interested in Kṛṣṇa consciousness should ultimately take shelter of Rādhā-kuṇḍa and execute devotional service there throughout one's life. This is the conclusion of Rūpa Gosvāmī in the tenth verse of Upadeśāmṛta.

The Nectar of Instruction 11

kṛṣṇasyoccaiḥ praṇaya-vasatiḥ preyasībhyo 'pi rādhā
kuṇḍaḿ cāsyā munibhir abhitas tādṛg eva vyadhāyi
yat preṣṭhair apy alam asulabhaḿ kiḿ punar bhakti-bhājāḿ
tat premedaḿ sakṛd api saraḥ snātur āviṣkaroti
SYNONYMS

kṛṣṇasya — of Lord Śrī Kṛṣṇa; uccaiḥ — very highly; praṇaya-vasatiḥ — object of love; preyasībhyaḥ — out of the many lovable gopīs; api — certainly; rādhā — Śrīmatī Rādhārāṇī; kuṇḍam — lake; ca — also; asyāḥ — of Her; munibhiḥ — by great sages; abhitaḥ — in all respects; tādṛk eva — similarly; vyadhāyi — is described; yat — which; preṣṭhaiḥ — by the most advanced devotees; api — even; alam — enough; asulabham — difficult to obtain; kim — what; punaḥ — again; bhakti-bhājām — for persons engaged in devotional service; tat — that; prema — love of Godhead; idam — this; sakṛt — once; api — even; saraḥ — lake; snātuḥ — of one who has bathed; āviṣkaroti — arouses.
TRANSLATION

Of the many objects of favored delight and of all the lovable damsels of Vrajabhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa's love. And, in every respect, Her divine kuṇḍa is described by great sages as similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one's pure love of Kṛṣṇa is fully aroused.
PURPORT

Why is Rādhā-kuṇḍa so exalted? The lake is so exalted because it belongs to Śrīmatī Rādhārāṇī, who is the most beloved object of Śrī Kṛṣṇa. Among all the gopīs, She is the most beloved. Similarly, Her lake, Śrī Rādhā-kuṇḍa, is also described by great sages as the lake that is as dear to Kṛṣṇa as Rādhā Herself. Indeed, Kṛṣṇa's love for Rādhā-kuṇḍa and Śrīmatī Rādhārāṇī is the same in all respects. Rādhā-kuṇḍa is very rarely attained, even by great personalities fully engaged in devotional service, not to speak of ordinary devotees who are only engaged in the practice of vaidhī bhakti.
It is stated that a devotee will at once develop pure love of Kṛṣṇa in the wake of the gopīs if he once takes a bath in Rādhā-kuṇḍa. Śrīla Rūpa Gosvāmī recommends that even if one cannot live permanently on the banks of Rādhā-kuṇḍa, he should at least take a bath in the lake as many times as possible. This is a most important item in the execution of devotional service. Śrīla Bhaktivinoda Ṭhākura writes in this connection that Śrī Rādhā-kuṇḍa is the most select place for those interested in advancing their devotional service in the wake of the lady friends (sakhīs) and confidential serving maids (mañjarīs) of Śrīmatī Rādhārāṇī. Living entities who are eager to return home to the transcendental kingdom of God, Goloka Vṛndāvana, by means of attaining their spiritual bodies (siddha-deha) should live at Rādhā-kuṇḍa, take shelter of the confidential serving maids of Śrī Rādhā and under their direction engage constantly in Her service. This is the most exalted method for those engaged in devotional service under the protection of Śrī Caitanya Mahāprabhu. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that even great sages and great devotees like Nārada and Sanaka do not get an opportunity to come to Rādhā-kuṇḍa to take their baths. What, then, to speak of ordinary devotees? If, by great fortune, one gets an opportunity to come to Rādhā-kuṇḍa and bathe even once, he can develop his transcendental love for Kṛṣṇa, exactly as the gopīs did. It is also recommended that one should live on the banks of Rādhā-kuṇḍa and should be absorbed in the loving service of the Lord. One should bathe there regularly and give up all material conceptions, taking shelter of Śrī Rādhā and Her assistant gopīs. If one is thus constantly engaged during his lifetime, after giving up the body he will return back to Godhead to serve Śrī Rādhā in the same way as he contemplated during his life on the banks of Rādhā-kuṇḍa. The conclusion is that to live on the banks of the Rādhā-kuṇḍa and to bathe there daily constitute the highest perfection of devotional service. It is a difficult position to attain, even for great sages and devotees like Nārada. Thus there is no limit to the glory of Śrī Rādhā-kuṇḍa. By serving Rādhā-kuṇḍa, one can get an opportunity to become an assistant of Śrīmatī Rādhārāṇī under the eternal guidance of the gopīs.

Sri Govinda Lilamrta Krishna das kaviraja Goswami


1- Yearning to meet His beloved Radharani, Lord Hari walked a little distance turned from the path, and arrived at His favorite place, Radha-kunda.
2- Filled with many jeweled staircases, and it's four corners studded with jewels, Radha-kunda appeared very beautiful.
3- In the four corners were pavilions studded with glistening jewels. Around the pavilions were jeweled mosaic floors and courtyards.
4- Around each pavilions were four wonderfully colorful swings, decorated with various fragrant flowers, and suspended from the branches of trees.
5- In the south was a swing suspended from two campaka trees. In the east was a swing suspended from two kadamba trees. In the north was a swing suspended from two mango trees. In the west was a swing suspended from two bakula trees. In the east by southeast corner the grove of trees came right up to the water and a little north of that place was a wonderfully colorful bridge suspended from pillars. The water of the lake was of varying depth, sometimes as deep as one's neck, chest, belly, navel, hips, thighs, or knees. The groves of tress on the shore were of varying shapes, some six-sided, seven-sided, eight-sided or circular. The temperature was always pleasant, the winters being warm and the summers cool. In all directions there were staircases studded with various jewels. The water which vanquished all thirst for it's drinkers, was decorated with waves that glistened as if they were many jewels. In the middle of the water was a great assembly of water=fowl. The shore was decorated with many courtyards where Shri Shri Radha and Krishna enjoyed many joking pastimes in the company of Their associates. There were many wonderfully colorful, broad mosaic floors, and in all directions there were many trees, blossoming with many large flowers and fruits, and embraced by many flowering creepers.
6- In the four corners of Radha-kunda there were gardens of madhavi creepers surrounded by groves of banira, kesara, and asoka trees.
7- Around these were the large groves of the various gopis, and beyond them were groves of plantain trees that provided nice transcendental fruits and cooling shade.
8- Beyond that were gardens and forests of flower-bearing trees. In the middle of Radha-kunda's waters was a glistering bridge leading to a jeweled palace.
9- In these gardens were many goddesses of fortune and hundreds of maidservants engaged by Vrnda-devi in collecting various fruits and flowers, and in rendering various services in pleasant cottage here and there in the forest.
10- There was no excessive heat or cold, and only the good qualities of spring and the other seasons were present in those groves of Radha-kunda. Vrnda-devi personally arranged that all the paths, courtyards, and building were regularly sprinkled with scented water, the gates and roofs decorated with many flags, and the forest-groves, path, swings, courtyards, and palaces were all wonderfully decorated with colorful flowers.
11- In those groves were many beautiful pastime-cottages. In those cottages were many couches fashioned of various flowers, flower-stems, and lotus petals and generous cushions. In those cottages were goblets of sweet nectar, betel-nuts, water, and other refreshments.
12- There were many kahlara, raktatpala, pundarika, pankeruha, indivara, and kairava lotus flowers in Radha-kunda. The honey and pollen falling from these flowers made the entire pondvery fragrant.
13- Radha-kunda was filled with the pleasant cooing of the swans, cranes, datuhas, madgus, cuckoos, and other birds, as well as the varatas, laksmanas, and other species of geese. Radha-kunda was also filled with the charming nectarean poems the jubilant male and female parrots recited describing the pastimes of Lord Krishna.
14- The peacocks become maddened with ecstatic love when they see the beautiful form of Lord Krishna, as splendid as a rain-cloud. These ecstatic peacocks coo and dance in the gardens and courtyards of Radha-kunda.
15- When the haritas, paravatas, catakas, and other wonderfully birds saw the form of Lord Krishna they became full of transcendental bliss. These birds filled the forest of Radha-kunda with a charming sound like nectar for the ears.
16- The cakora birds in Radha-kunda's sky revile the feeble beauty of the moon. Instead they prefer to drink the nectarean moonlight of Lord Krishna's face, which is worshipped by billions of the best full moons.
17- The groves around Radha-kunda were filled with bending trees and creepers bearing many new sprouts, buds, blossomed flowers, unripe and ripe fruits. Radha-kunda was in the middle of a district of many lakes. It was filled with the splendor of many different kinds of lotus flowers. It's shore and waters were the place of Lord Hari's transcendental pastimes. It's numberless transcendental virtues eclipsed even the wonder of he milk-ocean in the plant of Svetadvipa.
18- Next to Radha-kunda is a similar lake named Syama-kunda, which was created by the touch of Lord Krishna's lotus foot. Around Radha-kunda are eight groves named after the eight principal gopis. These gopis lovingly created these groves with great effort to please the dear Divine Couple by facilitating Their pastimes.
19- Many gardens and a tree-lined path mark the boundary of the Radha-kunda area.
20- The narrow lanes in the Radha-kunda area were made of pure crystal studded with sapphires. They appeared like little creeks with diminutive waves.
21- The jewels in these lanes reflect the nearby jeweled walls. These walls have many doors leading to pleasant gardens which appear to be in another world.
22- To the north of the Radha-kunda area is the courtyard named Ananga-rangambuja, within which is a pleasant golden plantain and bakula grove in the shape of an eight-petaled lotus. The courtyard itself is in the shape of a thousand-petaled lotus whose lovely whorl is fashioned of glittering golden mosaics. In this pleasant lotus-courtyard there are many nice places which are extremely suitable for the Lord's pastimes. By this courtyard is the opulent palace named Lalitanandana, where Shri Shri Radha and Krishna, the monarchs of Vrndavana-forest reign. This palace is pleasant in every season. It is decorated and maintained by Lalita's student Kalavati, and it is the abode of various pastimes for the Divine Couple.
23- Around the golden whorl of this thousand-petaled lotus courtyard are various rings, each one twice as large as the preceding one. The first ring is a grove of ruby bakula trees. Next is a grove of kadamba trees fashioned from various jewels. Next are five pavilions fashioned from gold, lapis lazuli, sapphire, crystal, and ruby respectively. within these pavilions are many handsome pairs of beasts, birds, humans, and demigods, all splendidly decorated with ornaments made of various jewels. In this courtyard there also many other bakula and other trees glistering with wonderful flowers and leaves in five different colors. In this middle of this lotus-whorl is also a great treasury-building filled knee-deep with precious gems.
24- In the eight petals of the lotus-shaped grove there are many smaller groves filled with asoka trees and creepers which bear white, red, green, yellow, and blue flowers, even down to their roots. In the northwest petal there is a pleasant grove of asoka trees. This grove is named vasanta-sukhada and it is filled with the musical sounds of many bumble-bees and cuckoos.
25- The grove named Shri Padma-mandira is situated in the southwestern petal. It has a four-sided wall with windows and four gates.
26- These four walls are decorated with wonderfully colorful designs and pictures fashioned from various jewels. Within this grove Shri Krishna and the gopis enjoy their purva-raga and other pastimes.
27- Within this grove Lord Krishna enjoyed the rasa-dance and other pastimes wonderfully arranged by Lalita-devi. Just outside this grove Lord Krishna killed Putana, Arista, and other demons.
28- The palace in this grove is fashioned in the form of a lotus flower. The central room there is like a splendid jeweled filament of that lotus flower. The inner chambers around that room are like the inner whorl of that lotus flower. The sixteen walls that surround that palace are like the petals of that lotus flower.
29- Above these sixteen palaces were many palatial turrets and spires, and between them there many palaces also.
30- These walls were supported by rows of crystal columns and had red-coral roofs.
31- These roofs were decorated with great jeweled spires with glistening tops.
32- Above these two roofs there is a third set of very tall spires which delight the eyes of the Divine Couple and the residents of Vrndavana.
33- The bases of the walls were decorated with wonderfully colorful jeweled designs and pictures. Staircases from the walls led in all directions to beautiful mosaic pavements.
34- At the far boundaries of these extensive mosaic pavements are a series of very tall trees.
35- The boundary of this mosaic pavement is decorated with nice flowers and fruits. It is known as keli-ratnakara, the treasury of jewels where Shri Shri Radha and Krishna and Their associates enjoy transcendental pastimes.
36- In the grove to the southeast is a lotus-shaped jeweled swing facing east and west, and expertly suspended between two branches of a bakula tree.
37- This swing was placed between two tiltling branches of a bakula tree that shades a pleasant garden below.
38- The swing was firmly tied to the tree with four stout silkenropes. The area around the swing was a perfectly level plain.
39- The bakula tree was enclosed by a little fence formed of eight rubies and eight red-corals, each as large as one's hand.
40- In this mosaic floor is a jeweled design resembling a colorful sixteen-petaled lotus flower.
41- This lotus flower has eight gates in it's filament and two gates in it's southern petal.
42- The swing was suspended from two poles. It had splendid pillows on it's seat, back, and sides.
43- The seat was upholstered with golden and multicolored cloth sewn with pearls resembling glittering moons.
44- The eight principal gopis stood in the petals, and the other gopis melodiously sang as Vrnda-devi moved Shrimati Radharani and the infallible Supreme Personality of Godhead, who were seated on the swing.
45- This place, where Shrimati Radharani and the infallible Supreme Personality of Godhead sit on the lotuslike swing in the presence of all Their associates, is known as Madanandolana-tirtha.
46- In the northeast is a lake and grove of Madhavi-creepers where the Lord enjoy various pastimes. This place, in the shape of an eight-petaled lotus flower, is named Madhavananda-tirtha.
47- To the north of this place is a grove named Sitambuja-kunja, in the shape of a white lotus flower. The filament of this lotus-shaped grove is studded with jewels, and it's whorl is made of gold, and it's petals consist of various groves and gardens. These groves are shaded by many bending trees embraced by flowering malli-jasmine creepers. The blossoming punnaga flowers make the groves seem to be always flooded by silver moonlight.
48- The eastern grove is named Kunjasitambuja-tirtha (the blue lotus flower). It has a golden whorl, with smaller groves as it's petals. It is filled with bending trees embraced by golden creepers. It's many tamala trees make it appear to be filled with glistening sapphires.
49- The southern petal is a grove named Kunjarunambuja-tirtha (the grove in the shape of a red lotus flower). It is filled with blossoming clove-creepers. It center and outskirts are decorated with rubies and other precious gems.
50- The western petal is a grove named Hemambuja-tirtha (the golden lotus flower). From center to circumference it is made of gold. It is filled with creepers and blossoming campaka trees.
51- In this way there are various groves in the north and other directions. The different colors and features of these groves astonish the eyes of the visitor. These groves are very dear to Shri Shri Radha and Krishna.
52- These groves are filled with sublimely fragrant red, green, yellow, and blue flowers. The northeast, southeast, southwest, and northwest groves are filled with blossoming campaka flowers. The east, north, south, and west are filled with blossoming madhavi-creepers.
53- In these groves some trees had their glistening tilting branches tangled together, and others had their branches neatly separated. These groves were filled with the delightful sweet sounds of the blue, yellow, and red parrots, cuckoos, and bumble-bees. These groves appeared to be a great palace in Radha-kunda.
54- The budding and blossoming flowers growing on the land and in the waters of these groves and lakes provided various ornaments, garments, couches, awnings, and other paraphernalia to decorate the Radha-kunda area. The red, white, yellow, and blue lotus flowers made a wonderful, and colorful picture in all directions.
55- In the middle of this sixteen-petaled lotus flower there are four gates guarded by an army of softly buzzing bees. Beyond those gates is charming jeweled garden filled with blossoming flowers, fresh buds, and arrow-like twigs.
56- The porches of these four gates are shaded by the long branches of nearby trees, and constantly protected and maintained by Manjumukhi-dasi, the expert student of Visakha-devi.
57- In the middle of this green garden is a regal garden grove named Visakha-nandada or madana-sukhada. It is the abode of bliss fro the Vrajabhumi's eyes. It is completely inundated by the nectar-flood of Lord Shri Shri Radha-Bakari's pastimes.
58- In the east is a wonderful grove named Citranandada-tirtha (the bestower of wonderful bliss). In this grove is a wonderful swing, wonderful palaces, wonderful courtyards, wonderful mosaic floors, bees, wonderful colorful birds, many dark trees, many wonderful jewels, and many wonderful trees and creepers.
59-In the southeast is the grove named Purnendu-kunja (the full-moon). This grove is decorated with a beautiful pastimes-couch and other paraphernalia. This grove delights the gopis Indulekha. This grove has a courtyard where the floor is paved with crystal and moonstones. The entire place is made very colorful by the pundarika lotus flowers, kairava lotus flowers. and malli jasmine flowers. There are many creepers and trees bearing beautiful flowers, and there are charming sounds of the bumble-bees, cuckoos, and parrots. Even in this age of kali, during the full-moon night beautifully dressed Radha and Krishna come here with Their gopi-associates and enjoy transcendental pastimes, unseen by the conditioned souls.
60- In the south is a grove named Campakalatanandada-kunja (the grove that delights Campakalata). The land and everything else there is golden. It is filled with golden flowers and golden creepers. There are many wonderful golden lotus flowers. There are golden courtyards with golden mosaic floors. There are golden pavilions and golden swings. There are golden birds and golden-complexioned servants. One day, Shrimati Radharani, dressed Herself in golden garments, and decorated Her body with golden cosmetics, entered this golden grove, so expertly camouflaged that even Lord Krishna did not noticed She was standing before Him. One day Lord Krishna camouflaged Himself in the same say, with golden garments and cosmetics, and in the same way He remained unobserved as He overheard His beloved Radharani's description of Their love to Her intently listening gopi-friends. One day Padma sent Jatila to this grove to find Radharani, and when Jatila looked at the throne where Radharani and Krishna were seated, she could see Lord krishna only, for Radharani's golden complexion and garments so nicely camouflaged Her.
61- In that grove is wonderful dining-area and kitchen where expert Campakalata and Vrnda-devi happily cook picnic-lunches for their masters, the Divine- Couple.
62- In the southwest is the grove named Rangadevi-sukha-prada (the grove that delights Rangadevi), which greatly expands the pleasure of Shrimati Radharani. Everything in this grove is blue. There are blue tamala trees whose branches are embraced by blue creepers, and there are courtyards whose cobblestones are blue sapphires. The blue environment makes it easy to not see Lord Krishna. One day when Mukhara and the other elderly gopis entered this grove and met Radha and Krishna, they could see Radha only, so perfectly did Lord Krishna's blue complexion camouflaged Him.
63- In the west is a grove named Tungavidyanandada (the grove that delights Tungavidya). Everything in this grove is red. There are red trees with red flowers and leaves, their branches embraced by red creepers. There is a red pavilion and a red swing. There is a courtyard where the cobblestones are rubies.
64- In the northwest there is a grove named Sudevi-sukhada-kunja (the grove that delights Sudevi). Everything in this grove is green. There are green trees, green creepers, green birds, and a courtyard paved with emeralds.
65- In the north is a grove protected by Ananga-manjari, and it is sublimely beautiful. It appears like a sixteen-petaled lotus flower surrounded by water. It's glistening sapphires, rubies, and moonstones appear to be waves in a lake and it's other jewels appear to be water-lilies, lotuses, bumble-bees, swans, and other beautiful forms.
66- Shri Radha-kunda is full of wonderful transcendental qualities just like those of Shrimati Radharani Herself. Shri Radha-kunda is as dear to Lord Hari as Shrimati Radharani is Herself. Lord Shri Madhavendu eternally enjoys loving pastimes with Shrimati Radharani on the shore of Radha-kunda. One who bathes even only once in the waters of Radha-kunda attains pure love for Krishna.
67- When the king of heroes, Lord Krishna, saw Radha-kunda, at first He became jubilant, but then He became overwhelmed by burning feelings of love in separation from Shrimati Radharani. The desire to attain His beloved Radharani, devoured His thoughts, and in this condition He began to imagine that Radha-kunda was identical with His beloved Radharani.
68- Lord Krishna thought the playful cakravaka couple were Shrimati Radharani's breasts. He thought the movements of the nectar waves were the motions of His beloved Radharani's breasts. He thought the foam on the water's surface was Her necklace of splendid pearls.
69- Lord Krishna thought the nectarean waves of Radha-kunda were the charming sweetness of His beloved Radharani. He thought the lotus flowers in Radha-kunda were His beloved Radharani's eyes. He thought the swarm of black-bees were Her hair. He thought the jubilant deer on the shore were Her graceful motions. He thought the cooing of the swans was the tinkling of Her ankle-bells. He thought Radha-kunda was His beloved RAdharani.
70- Lord Krishna thought the place where Syama-kunda flows into Radha-kunda was His own arms embracing His beloved Radharani. He thought the waves in Radha-kunda were Radharani's trembling because of His embrace. He thought the red lotus flowers in Radha-kunda were Radharani's hands responding to His embrace.
71- Lord Krishna thought the slightly tilting lotus flowers moving in the breeze were Shrimati Radharani's lotus face, abruptly turning because of the kissing of the bumble-bee of His roving sidelong glance.
72- Lord Krishna thought the loud buzzing of the bees was the inarticulate cry of agitated Radharani, pretending to resist His advances.
73- As He stood on the bowed head of Govardhana Hill. Lord Hari thought the two lakes, Radha-kunda and Syama-kunda, filled with moving lotus flowers, moving in the wind-tossed waves, were actually His own restless tear-filled eyes, agitated with ecstatic love for Shrimati Radharani.
74- As Lord Krishna gazed at Radha-kunda He saw the limbs of His beloved Radharani. In this way He became filled with intense bliss. His ardent desire to meet Her, shattered to pieces the peaceful composure within His heart.
75- Lord Krishna then looked at Syama-kunda, with various groves built by His own close friends. When He saw Syama-kunda by the side of Radha-kunda He thought Syama-kunda was Himself standing next to His beloved Radharani.
76- Lord Krishna's closest friends, such as Subala, Madhumangala, Ujjvala, Arjuna, Gandharva, Vidagdha, Bhrnga, Kokila, Daksa, Sannandana, and others divided the groves around Radha-kunda, giving each one to a particular gopi such as Shrimati Radharani or Lalita-devi.
77- In the northwest is the grove Manasa-pavana-tirtha, and the cottage Subalanandada, which were both accepted by Shrimati Radharani. She regularly bathes there with Her friends, considering the water to be identical with the madhvika honey of Lord krishna's lotus feet. That place is as dear to Her as Lord Krishna Himself.
78-In the north is the wonderful forest-cottage named Madhumangala-sanda which was accepted by Lalita-devi. and which was very dear to Shrimati Radharani.
79- In the northeast is the cottage named Ujjvalanandada, which accepted by Visakha-devi, In this way in each direction there was a cottage that was accepted by a particular gopi.
80- One path enters Radha-kunda from the east, and another from the west. Both humans and animals travel these paths to baths in Radha-kunda and drink it's waters.
81- Those devotees who have developed genuine love for the Divine Couple, and will soon became eligible to assist in Their pastimes, are able to see, within their pure hearts, these spiritual features of Radha-kunda. Others cannot help but think that Radha-kunda is an ordinary material place.
82- When Vrnda-devi noticed the arrival of Nanda's son Krishna, she became very happy. She approached Him and presented Him with a pair of lotus-whorl earrings.
83- Vrnda-devi, artistic skill could be clearly seen in the lotus-whorl earrings she had fashioned herself, and just then given to Lord Krishna, who was radiant with transcendental qualities, Vrnda-devi, speaking about Shrimati Radharani in unaffected sweet words, brought Lord Krishna around the shore of Radha-kunda, from one grove to another until they reached the Madana-sukhada grove in the northeast corner.
84- When Lord Krishna entered Madana-sukhada-kunja He became very happy to see the places where He had enjoyed pastimes with Shrimati Radharani in the past, and where he desired to enjoy pastimes with her in the future.
85- When Lord Krishna entered this grove so nicely decorated by Visakha, Manjumukhi, and Vrnda-devi, He became very pleased. Filled with longing to meet His beloved Radharani, He spoke the following words to Vrnda-devi:
86- O Vrnda, if by good fortune your friend Radharani were to accidentally come to this place, and if there were no obstacles to My enjoying pastimes with Her, then this pleasant forest, this charming cottage, and all these wonderful decorations you have fashioned, would all become sublimely useful to Me.
87- I think Tulasi must have told Radharani how I met Saibya on the road. Tulasi must have told Radharani my actual intention to meet Her. Tulasi shall certainly bring Her to this place.
88- Shrimati Radharani has certainly heard two different stories, one of how I shall meet Her, and another of how I shall meet Candravali. These contradictory stories have certainly thrown Her into the intense suffering of love, and made her burn with the desire to meet with Me. O Dhanistha, please quickly go to Lalita, and have her bring Radharani to this place.
89- O Vrnda, please post one gopi on the path leading to the cows. This gopi may divert any of My cowherd friends trying to find Me. In this way We will not be interrupted by them.
90- Please post another expert gopi on the path to Gauri-tirtha. If Saibya comes for Me again this gopi can deceive her and send her in the wrong direction.
91- Observing how His brahmana friend Madhumangala was greedily eyeing two trees decked with ripe bananas, Lord hari said to Vrnda-devi: And also please see to it that you adequately fills your belly with all this fruits.
92- Madhumangala at once interjected: O friend, what is the use of asking her to eat these bananas. You should ask me to eat them. By constantly gazing at them I am becoming extremely hungry. I should stop at this very place, devour them all, and in this way satisfy the appetite burning in my stomach.
93- When the expert gopis were posted in their places, Lord Krishna, filled with amorous longing, waited, fixing His eyes on the path where His beloved Radharani was to appear.
94- As Lord Krishna waited for His lotus-faced beloved to arrive, He became very impatient. he considered each passing moment to be as long as hundred of thousands of yugas. Although His peaceful composure is generally deeper than hundreds of oceans, He became very agitated and restless. This is not at all surprising. This is the natural emotional response of genuine lovers for their beloved.
95- Thus ends the seventh chapter of Govinda-lilamrta in the matter of the Lord's morning pastimes. Shrila Raghunatha dasa Goswami has ordered me to write this book, which I have been able to do by blessings of Shrila Raghunatha Bhatta Goswami and the saintly association of Shrila Jiva Goswami. I consider this book the ripened fruit of the service I have rendered to Shrila Rupa Goswami, who is like a bumble-bee relishing the honey at the lotus feet of Shri Chaitanya Mahaprabhu.

Author: Bhaktivinoda Thakura
Book Name: Gitamala
Language: Bengali

LYRICS:
(1)
palya-dāsī kori lalitā sundarī
amare loiyā kabe
śrī-rādhikā-pade kale milaibe
ajña-sebā samarpibe

(2)
śrī rūpa mañjarī sańge jabo kabe
rasa-seba-śikṣa-tare
tad-anugā hoye rādhā-kuṇḍa tate
rohibo harṣitāntare

(3)
śrī viśākhā-pade sańgīta śikhibo
kṛṣṇa-līlā rasamaya
śrī rati mañjarī śrī rasa mañjarī
hoibe sabe sadaya

(4)
parama ānande sakale miliya
rādhikā caraṇe rabo
ei parākāṣṭhā siddhi kabe habe
pabo rādhā-pada saba

TRANSLATION
1) When will Lalita Sundari foster me as her own aspirant novice maidservant? Then later she will offer me up unto the lotus feet of Srimati Radharani, and will place me entirely at Her disposal for rendering various services according to Her own merciful orders.

2) When will Sri Rupa Manjari take me along with herself to the banks of Sri Radha-kunda to give me lessons in the performance of services to the transcendental mellows? She will take me there and make me practice by following her instructions and movements. Thus I will pass my time feeling great delight within my heart.

3) At the lotus feet of Sri Visakha I will learn music and songs which are all abounding in the transcendental mellows of Krsna's pastimes. All of the other sakhis in our group, including Sri Rati Manjari and Sri Rasa Manjari, will also share their most kind and affectionate dealings with me.

4) All of us will meet together, feeling the greatest supreme bliss, and we will remain by the lotus feet of Sri Radhika. When, oh when will there be this highest excellence of the culmination of spiritual perfection, whereby I will receive the intoxicating honey flowing from the lotus feet of Srimati Radharani?

ong Name: Cintamani Moy
Official Name: Siddhi Lalasa Song 5
Author: Bhaktivinoda Thakura
Book Name: Gitamala
Language: Bengali

LYRICS:
(1)
cintāmaṇi-maya rādhā-kuṇḍa-taṭa
taha kuñja śata śata
prabāla bidruma maya taru-latā
mukta-phale abanata

(2)
svānanda-sukhadā kuñja manohara
tahate kuṭīra śobhe
basiya tathaya gabo kṛṣṇa nāma
kabe kṛṣṇa-dasya hobe

(3)
emona samaya muralira gāna,
pasibe e dāsī-kāne
ānanda matibo sakala bhulibo,
sri-kṛṣṇa-vamsira gane

(4)
radhe radhe boli murali dakibe
madīya īśwari nāma
śuniya camaki uthibe e dāsī
kemon koribe prāna

TRANSLATION
1) The banks of Sri Radha-kunda are made of billions of conscious, ecstatic desire-fulfilling touchstones, and surrounding the lake are hundreds and hundreds of beautiful transcendental gardens and groves. All the trees and creepers in those gardens are made of coral and rubies, and the fruits they produce are diamonds and pearls. And their branches are bending down to the ground due to being overburdened with millions of these lovely gems.

2) My small cottage is shining beautifully within that most enchanting garden called Svananda-sukhada-kunja. Living there, I will sing Krsna's holy name, and I will greedily hanker for that time when I will get the service of Him and His associates.

3) At this time, while thinking like this, the songs of a transcendental flute will suddenly enter this maidservant's ear. Becoming madly excited by such a sound, I will forget everything and will only listen spellbound to those wonderful songs of Sri Krsna's flute.

4) The low, deep sound of His long murali flute will call out, "Radhe. . . Radhe. . ." --- the very name of my only worshipable Empress and Maharani! Startled with wonder by hearing such a sound, this maidservant will then stand up in great haste with an anxious heart, wondering what to do next.


Song Name: Nirjana Kutire Sri Radha Carana
Official Name: Siddhi Lalasa Song 6
Author: Bhaktivinoda Thakura
Book Name: Gitamala
Language: Bengali

LYRICS:
(1)
nirjana kuṭīre śrī rādhā-caraṇa
smaraṇe thākibā rata
śrī rūpa mañjarī dhīre dhīre āsi
kahibe amaya

(2)
bolibe o’ sakhi! ki koro basiya,
dekhaha bahire asi
yugala milana śobha nirūpama
hoibe caraṇa

(3)
svārasikī siddhi braja-gopī dhana
parama-cañcala sati
yogīra dheyana nirviśeṣa jñāna
na pāya ekhane

(4)
sākṣāt darśana madhyāhna līlāya
rādhā-pada-sevārthinī
yakhana ye seva koroho yatane
śrī rādhā-caraṇe dhāni

TRANSLATION
1) In my solitary cottage, I will constantly remain absorbed in the remembrance of Sri Radha's lotus feet. By and by, I will see Sri Rupa Manjari slowly approaching. Coming up to me, she will then begin saying some very nice things to me.

2) She will say, "Oh sakhi! My dear friend, what are you doing sitting here? Just come outside here and look --- just see Who is coming! The Divine Couple will now perform Their splendors, unparalleled transcendental meeting, and today you will be one of the maidservants at Their lotus feet!"

3) The perfections of their personal mellows which are individually exhibited by each of the gopis of Vraja are all the real treasures of Vrndavana, and these individual moods are intelligently fickle and chaste. The so-called meditations of the yogis, or the impersonal speculations of the Brahmavadis cannot get any foothold within the realm of such transcendental mellows as those which are naturally exhibited by the gopis.

4) Seeing Them personally coming and performing Their midday pastimes there at Radha-kunda, I have become very much desirous to serve the lotus feet of Sri Radha. And whenever I get the opportunity to render some small service, I will perform that service with the greatest care and attention, and I will thus become rich with the treasure of Her lotus feet.


Song Name: Sri Rupa Manjari Kabe Madhura Vacane
Official Name: Siddhi Lalasa Song 7
Author: Bhaktivinoda Thakura
Book Name: Gitamala
Language: Bengali

LYRICS:
(1)
śrī rūpa mañjarī kabe madhura bacane
rādhā-kuṇḍa mahimā barnibe sańgopane

(2)
e caudda bhuvanopari vaikuntha nilaya
tad-apekṣā mathurā parama śreṣṭha haya

(3)
mathurā-maṇḍale rāsa-līlā sthāna yatha
vṛndāvana śreṣṭa ati śuno mama kathā

(4)
kṛṣṇa-līlā-sthala govardhana śreṣṭhatara
rādhā-kuṇḍa śreṣṭatam sarva-śakti-dhara

(5)
rādhā-kuṇḍa-mahimā to’ koriyā śravaṇa
lālayita ho’ye ami paribo takhana

(6)
sakhīra caraṇe kabe koribo ākuti
sakhī kṛpa kori’ dibe svārasikī sthiti

TRANSLATION
1) When will Sri Rupa Manjari speak to me with such sweet words in a private place, vividly explaining to me the transcendental glories of Sri Radha-kunda?

2) "Beyond these fourteen worlds is the spiritual abode of the Vaikuntha planets. And beyond that, the area known as Mathura is the topmost and supreme abode."

3) "Within that Mathura-mandala, the place known as Vrndavana is best of all, for that is where the rasa-lila takes place. Please hear me now as I narrate these glories."

4) "Out of all the places in Vrndavana where Krsna performs His pastimes, the place known as Govardhana is best. And the best place in Govardhana is Radha kunda, which possesses all transcendental potencies."

5) Whenever I hear the glories of this sacred Radha-kunda, I become sized with such an eager yearning that I will swoon and fall down on the spot.

6) When will I ever become so intensely eager for the lotus feet of a sakhi, which will make her so obliged to me that she will mercifully bestow upon me permanent situation in my own natural eternal mellow?



Radha-kunda appeared after Lord Krishna killed the demon Aristasura. Because Aristasura was in the form of a bull, which is considered to be the symbol of religion, the gopis told him that he had made an offence.

Also Radharani rebuked Krishna, saying that He became impure by killing a bull, the symbol of religion. She suggested that He could get purified by taking bath in the holy rivers of all sacred places.

Rather than travel to all the holy places, the Lord brought all the holy places to that spot. He struck the ground with His heel and immediately all the waters from all holy rivers appeared. This place became known as Syama-kunda. In a competitive mood, the gopis led by Srimati Radharani also created a kunda by digging the earth with their bangles. All the holy rivers then petitioned Srimati Radharani to allow them to enter Her new kunda. Thus Radha-kunda appeared. About 5,000 years later the location of Radha-kunda and Syama-kunda was unknown, then Sri Caitanya Mahaprabhu came to Vrindavana and discovered them. Later, Srila Raghunatha Dasa Gosvami and Srila Jiva Gosvami supervised the expansion and building of the kundas to what they are today.

In the center of Radhakunda of today is small area with the wall around it called Kankanakunda (or Kancankunda). It is the area of the original pond created by gopis with their bracelets.

Radhakunda appeared at 12-th midnight on Bahulastami (the eight day of waning moon in the month of Karttika). In the autumn (October/November) at the appearance day of Radhakunda many thousands of people gather and wait for the midnight. Then they take bath in Radhakunda. It is really ecstatic and exiting event with ghee lamps shining on darkened waters of Radhakunda.

Bahulastami - Origin of Radha Kunda, the sacred bathing place of Srimati Radharani.

On the eighth day of the waning phase of the damodara month the appearance day of Radha Kunda is celebrated by the residents. Bathing in Radha Kunda is especially benefical on this day. By this one gains the favour of Radha, by which one gains the favor of Krishna. Radha Kunda appeared at midnight. People go to Radha Kunda and offer prasadam, garlands and pumkins (gords) into the water, then at midnight take bath in Radha Kunda and then bathe in Syama Kunda. Many people like to bathe at a ghat where Lord Nityananda's sakti, Jahnava Mata used to bathe. But wherever you go you better get there early as thousands of people/ devotees will be there. And bring some warm clothing for afterwards, as it is sooooo "cooling".

The holy place known as Mathura is spiritually superior to Vaikuntha, the transcendental world, because the Lord appeared there. Superior to Mathura puri is the transcendental forest of Vrindavana because of Krishna's rasalila pastimes. And superior to theforest of Vrindavana is Goverdhana Hill, for it was raised by the divine hand of Sri Krishna and was the site of his various loving pastimes. And, above all, the super excellent Sri Radha Kunda stands supreme, for it is over flooded with the ambrosial nectarean prema of the Lord of gokula, Sri Krishna. Where, then, is that intelligent person who is unwilling to serve this divine Radha Kunda, which is situated at the foot of Govardhana Hill? Srila Rupa Goswami's Nectar of Instruction (Upadeshamritam)

The Origin of Radha-kund After killing a bull-demon named Aristasura, Krishna approached Radharani to engage in loving affairs. However, She rebuked Him, stating He was impure because of committing the sin of killing a bull, the symbol of religion. She suggested that to counteract this sin He should bathe in all the sacred rivers.

Krishna, being eager to engage in loving affairs with Srimati Radharani, immediately shoved His lotus foot into the ground, making a large hole, and called all the sacred rivers to enter into it. They appeared before Him and formed Syama-kunda (the bathing place of Syama-one who is the colour of a dark rain cloud). After bathing, Krishna stated that He had become pure by bathing in Syama-kunda, but that the gopis had become impure, having sided with a demon, even though he appeared in the form of a bull.

Radharani, along with some of Her gopi friends, broke their bangles and dug a hole with the broken pieces. But there was no water - so Krishna laughed. The gopis then formed a line to the Manasi Ganga and started to fill the hole with water that was passed from one gopi to another. At that time, all the sacred rivers again arrived in person and requested permission to enter into Radharani's kunda, which they did after receiving Radharani's blessing.
Sri Radha-Kunda-astakam by Srimad Raghunatha dasa Gosvami "After the killig of Aristasura, Srimati Radhika and Her sakhis exchanged many joking words with Sri Krishna concerning the necessary atonement for one who has committed the offence of killing a bull. As a result, the Queen of Vrindavana, Srimati Radhika, and Her sakhis joyfully excavated and filled Sri Radha-kunda with their own hands. May that immensely fragrant Radha-kunda be my shelter.

"In the land of the hearts of those who bathe in Radha-kunda, a desire tree of the superlative prema, which is not attainable even for Krishna's principal queens in Dvaraka, will arise. May that supremely charming Radha-kunda be my shelter. "For the pleasure of Srimati Radhika, even Sri Krishna Himself, yearning to attain Her merciful sidelong glance, regularly bathes in Radha-kunda, carefully observing all the appropriate rituals. May that supremely enchanting Radha-kunda be my shelter.

"May that supremely enchanting Radha-kunda, which the moon of Vraja, Sri Krishna, loves as much as He loves the crown-jewel amongst the sweet girls of Vraja, Srimati Radhika, and which He has made known by the name of Radhika Herself, be my shelter. "The mercy obtained by serving Radha-kunda makes the desire-creeper of prema for the prince of Vraja sprout and is celebrated for bearing the flower of service to my svamini Srimati Radhika. May that supremely charming Radha-kunda be my shelter.

"Gloriously manifest on the banks of Radha-kunda are eight kunjas named after Radhika's principal sakhis. Acting as stimuli for the amorous pastimes of the Divine Couple, these kunjas are filled with the sweet humming of bumblebees and are desired by everyone. May that supremely enchanting Radha-kunda be the shelter of my life. "Situated on an exquisite dais on the bank of Radha-kunda and accompanied by Her beloved sakhis, our svamini Srimati Radhika charmingly engages in sweet, joking words with Sri Krishna, the moon of Vraja. These playful verbal exchanges are enhanced by the suggestion of so many innuendoes. May that Radha-kunda be the shelter of my life.

"May that very charming and especially fragrant Radha-kunda, where intoxicated with love the Divine Couple and the sakhis daily sport with great joy in the water so fragrant with exquisite lotus flowers, be the sole shelter of my life. "To that devotee who, in a resolute mood of aspiring to serve Srimati Radhika, reads this charming prayer describing Sri Radha-kunda, even in their present body Sri Krishna will quickly grant them darshana of not only His beloved Radhika, but also of Their many variegated amorous pastimes. Witnessing these pastimes and envisioning himself serving Yugala-kishora in various ways, such a devotee will feel immense jubilation. This astaka is recited in the poetic meter known as 'Malini'."



- SRI RADHAKUNDA-ASTAKA -
Eight Prayers Glorifying Radhakunda

vrsabha danuja nasan narma dharmokti rangair
nikhila nija sakhibhir yat sva hastena purnam
prakatitam api vrndaranya rajna pramodais
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, which, prodded by the gopis' many joking words after Vrsabhasura's death, the king of Vrndavana forest happily built and filled with His own hand, be my shelter.

vraja bhavi mura satroh preyasinam nikamair
asulabham api turnam prema kalpa drumam tam
janayati hrdi bhumau snatur uccair priyam yat
tad ati surabhi radhakundam evasrayo me

May very dear and fragrant Radhakunda, which for one who bathes in it immediately creates in the land of the heart a desire tree of pure love rare even among the gopi beloveds of Lord Krishna in Vraja, be my shelter.

agha ripur api yatnad atra devyah prasada
prasara krta kataksa prapti kamah prakamam
anusarati yad uccaih snana sevanubandhais
tad ati surabhi radhakundam evasrayo me

May very dear and fragrant Radhakunda, where, yearning to attain the merciful sidelong glance of His queen, Lord Krishna, diligently follows Her bathing attendants, be my shelter.

vraja bhuvana sudhamsoh prema bhumir nikamam
vraja madhura kisori mauli ratna priyeva
paricitam api namna yac ca tenaiva tasyas
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, which is named after a girl who is a realm of love for He who is the moon of Vraja, a girl who is like the most precious jewel in the crown of the sweet girls of Vraja, be my shelter.

api jana iha kascid yasya seva prasadaih
pranaya sura lata syat tasya gosthendra sunoh
sapadi kila mad isa dasya puspa prasasya
tad ati surabhi radhakundam evasrayo me

The mercy obtained by serving Radhakunda makes the celestial vine of pure love for the prince of Vraja, which is famous for bearing the flowers of service to my queen, sprout. May that very fragrant Radhakunda be my shelter.

tata madhura nikunjah klpta namana uccair
nija parijana vargaih samvibhaj yasritas taih
madhukara ruta ramya yasya rajanti kamyas
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, on the shores of which are many splendid and charming forest groves filled with the sweet sounds of bumblebees and each named after one of Sri Radha's friends, be my shelter.

tata bhuvi vara vedyam yasya narmati hrdyam
madhura madhura vartam gostha candrasya bhangya
prathayati mitha isa prana sakhyalibhih sa
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, on the shore of which, in a pleasant courtyard Queen Radha and Her friends sweetly joke with Lord Krishna, the moon of Vraja, be my shelter.

anudinam ati rangaih prema mattali sanghair
vara sarasija gandhair hari vari prapurne
viharata iha yasmin dam pati tau pramattau
tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, where the passionate divine couple daily plays with Their passionate friends in the charming lotus scented water, be my shelter.

avikalam ati devyas caru kundastakam yah
paripathati tadiyollasi dasyarpitatma
aciram iha sarire darsayaty eva tasmai
madhu ripur ati modaih slisyamanam priyam tam

To one who is completely dedicated to Queen Radha's service and who happily reads these eight beautiful verses describing Her lake, even in this present body Lord Krishna shows His beloved as He happily embraces Her.

Maps photos

1. Radha-Krishna Purana Mandira
2. Jhulana sthali
3. Gopala Manipur Mandira
4. Radha-Shyamasundar Mandira
5. Radha-Gopinath Mandira
6. Ma Jahnava Baithak
7. Ananga Manjari kunja
8. Raghunatha Bhatta Goswami Samadhi
9. Govinda Ghata
10. Radharaman Mandira
11. Radha-Govinda Mandira
12. Jihva Mandir (tongue of Govardhan)
13. Gopala Bhatta Goswami Bhajan Kutir
14. Three Goswami Samadhi
15. Raghunatha dasa Goswami Bhajan Kutir
16. Vishvanatha Cakravarti Bhajan Kutir
17. Pilu tree
18. Manasa-pavana Ghata
19. Krishnadasa Kaviraja Bhajan Kutir
20. Bhaktivinoda Thakura Bhajan Kutir

21. Jagannatha Mandira
22. Lalita Kund
23. Jiva Goswami Bhajan Kutir
24. Jiva Goswami Ghata
25. Lalita-Bihari Mandir
26. Manipur Maharaja Mandira
27. Radha-Vinoda Mandira
28. Madhavendra Puri Baithak
29. Gopi-kupa
30. Ashta-sakhi Mandira
31. Nitai-Gauranga Sitanath Mandira
32. Radha-Madhava Mandira
33. Caitanya Mahaprabhu Baithak
34. Pasha-khela Ghata
35. Radha-Madana-mohana Mandira
36. Lotus Footprints
37. Sangam
38. Giriraja Maharaja
39. Mahaprabhu Mandira
40. Radha-Gopinatha Mandira
41. Nityananda Prabhu Baithak

http://www.youtube.com/watch?v=oLSrHSfMEEE

sábado, 15 de octubre de 2011

Sri Sri Radha Damodara lila!!




.The relationship between Sri Krishna and Srimati Radharani (maya-mrgam) indicates
yogamaya in this context since Radharani is Krishna’s hladini-sakti, His original internal pleasure potency. Because Krishna is Madana-mohana and Radharani is Madana-mohana-mohini, therefore mrgam means Krishna is like a deer that is controlled by the beautiful Radharani. Sri Radha always performs puja to bind Krishna because She cannot live without Him. Due to Radharani’s aradhana, or worship, Krishna never leaves Vrndavana. He runs through the forests of Vrndavana (anvadhavat), playing with His friends and cows and engaging in amorous pastimes with His most desired object (ipsitam), Srimati Radharani.

All the gopis love to hear Mother Yasoda sing about the glories of Krishna. Radharani is especially keen to hear Krishna’s pastimes, but She is particularly attracted to the Damodara pastime. Charmed by Damodara’s mood of surrender in agreeing to be bound by Mother Yasoda’s love, Sri Radha longs to have that same exchange with Krishna. She desires to express such intense love for Krishna that He will also agree to be bound by Her love. Appreciating this mood of Mother Yasoda to enhance Her own feelings for Krishna, She resolves to experience this same reciprocation of love. ”(Srimad-Bhagavatam 10.9.20, purport.)

Radha-Damodara thus refers to Radharani’s mood of intense attraction for this pastime between Damodara and Mother Yasoda. In celebration of this mood of love, She performs Katyayani vrata in the month of Kartik to receive the benediction to enter into this intimate relationship of loving exchange. By performing this vrata, Sri Radha is willing to undergo any austerities so that Krishna will agree to be bound by Her love.

According to Vedic civilization, during the month of Kartik unmarried girls are required to worship goddess Durga and perform austerities in order to get a good husband. In KRSNA book, the unmarried gopis perform Katyayani vrata to get Krishna as their husband. They eat only havisyanna—a bland kichari prepared by boiling mung dahl and rice together without any spices—to purify the body before enacting a ritualistic ceremony. After taking bath in the Yamuna River, they worship a deity of goddess Durga with sandalwood pulp, garlands, incense, lamps, fruits, grains, and twigs of plants. After worship, they pray for the benediction to become the wives of Krishna. (KRSNA, the Supreme Personality of Godhead, chapter 22)

Jiva Goswami has written that Srimati Radharani always performs austerities simply to bind Krishna more and more with Her love. Because without Krishna She cannot even bear to live. It is due to Sri Radha’s aradhana, or worship, that Krishna never leaves Vrndavana. Gaudiya Vaisnavas consider Radharani to be the presiding Deity for the month of Kartik, which, significantly, is also called Damodara. Srila Rupa Goswami, in his Sri Utkalika-vallari, proclaims Radharani as Kartik-devi, the goddess of Kartik.

The Hari-bhakti-vilasa proclaims, “O learned brahmanas! Lord Damodara becomes very pleased if during the month of Kartik one worships a Deity of Radhika solely for Her pleasure.” (Hari-bhakti-vilasa 16.95) For this reason, Vaisnavas perform austerities in the month of Kartik to please Sri Radha. They consider Kartik as the month of Radha-Damodara because of the following pastime in the Uttara-khanda of the Bhavisya Purana.

“Once in the auspicious month of Kartik, Krishna came late for a rendezvous with Radharani in Her kunja. In loving anger, Sri Radha looked at Krishna with frowning eyebrows. Using some golden vines, Radha then tied a rope around Sri Krishna’s belly to punish Him for not showing up as promised. Krishna said He was late because Mother Yasoda kept Him home for a festival. Seeing Her mistake, Radha quickly untied Her beloved Damodara.” (Radha Kunda Mahima Madhuri, by Mahanidhi Swami, page 50)

Radharani’s desire to bind Krishna with Her love is fulfilled in this pastime. Therefore, Vraja Vaisnavas worship this Damodara who is bound by Radharani’s love. Of course, Krishna is already famous as Damodara from His childhood. In fact, just as Krishna is eternal, so is His Holy Name. He is always known as Damodara, although it appears that His name comes into being as a result of the pastime with Mother Yasoda. Damodar also means one who is bound with ropes of love by his mother.

An example concerning Her beautiful form is given in Ujjvala-nîlamani, wherein Sri Krsna says, "O Radhe! The locks of Your hair curl beautifully, and You have a lotus-like face with elongated restless eyes. Your chest is adorned with lovely large and firm breasts. Your waist is attractively slender, Your head is bowed slightly in modesty, and Your fingernails are like rows of jewels. Your beautiful form is a festival of elegance and sweetness that crushes the vanity of the three worlds."

Concerning Her sixteen items of beautification, Subala says to Sri Krsna, "After bathing, Sri Radhika decorates the tip of Her nose with an effulgent jewel. She dresses in blue clothing, with a sash (nivibandhana) around Her waist. Her hair is plaited and She wears ornaments on Her ears. Her limbs are smeared with camphor, musk and sandal paste. She wears flowers in Her hair and a garland around Her neck. In Her hand She playfully carries a lotus flower. In Her mouth She has tambula, and on Her chin a dot of musk. She wears kajjala around Her eyes and on Her cheeks are muskpaintings of dolphins, etc. The bottoms of Her lotus feet are painted red and She wears tilaka on Her forehead."

Concerning Her twelve ornaments, Subala says, "Sri Radhika wears a diamond on Her head, golden earrings on Her ears, and tiny golden bells around Her hips. A golden locket hangs around Her neck. She wears a cakri-salaka (an elaborate ornament that encircles the entire ear and fastens at the top) over Her ears, bangles on Her hands, and a necklace around Her throat. There are rings on Her fingers and a group of star-like necklaces on Her bosom. She is adorned with jewelled armlets, jewelled ankle bells and radiant toe rings. She is very beautiful wearing these twelve ornaments."

jueves, 13 de octubre de 2011

prema-vilāsa-vivarta. The limit of the goal of human life


Śrī Caitanya Caritāmṛta Madhya 8.160

premera parama-sāra 'mahābhāva' jāni
sei mahābhāva-rūpā rādhā-ṭhākurāṇī
SYNONYMS

premera — of love of Godhead; parama-sāra — the essential part; mahā-bhāva — the transcendental ecstasy of the name mahābhāva; jāni — we know; sei — that; mahā-bhāva-rūpā — the personification of the mahābhāva transcendental ecstasy; rādhā-ṭhākurāṇī — Śrīmatī Rādhārāṇī.
TRANSLATION

"The essential part of love of Godhead is called mahābhāva, transcendental ecstasy, and that ecstasy is represented by Śrīmatī Rādhārāṇī.
Śrī Caitanya Caritāmṛta Madhya 8.161

tayor apy ubhayor madhye
rādhikā sarvathādhikā
mahābhāva-svarūpeyaḿ
guṇair ativarīyasī
SYNONYMS

tayoḥ — of them; api — even; ubhayoḥ — of both (Candrāvalī and Rādhārāṇī); madhye — in the middle; rādhikā — Śrīmatī Rādhārāṇī; sarvathā — in every way; adhikā — greater; mahā-bhāva-svarūpā — the form of mahābhāva; iyam — this one; guṇaiḥ — with good qualities; ativarīyasī — the best of all.
TRANSLATION

"'Among the gopīs of Vṛndāvana, Śrīmatī Rādhārāṇī and another gopī are considered chief. But when we compare the gopīs, it appears that Śrīmatī Rādhārāṇī is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopīs cannot be compared to that of Śrīmatī Rādhārāṇī.'
PURPORT

This is a quotation from Śrīla Rūpa Gosvāmī's Ujjvala-nīlamaṇi (4.3).

Śrī Caitanya Caritāmṛta Madhya 8.162

premera 'svarūpa-deha' — prema-vibhāvita
kṛṣṇera preyasī-śreṣṭhā jagate vidita
SYNONYMS

premera — love of Godhead; svarūpa-deha — actual body; prema — by love of Godhead; vibhāvita — influence; kṛṣṇera — of Lord Kṛṣṇa; preyasī — of the dear friends; śreṣṭhā — topmost; jagate — throughout the whole world; vidita — known.
TRANSLATION

"The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world.

Śrī Caitanya Caritāmṛta Madhya 8.163

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaḿ tam ahaḿ bhajāmi
SYNONYMS

ānanda — bliss; cit — knowledge; maya — consisting of; rasa — mellows; prati — every second; bhāvitābhiḥ — who are engrossed with; tābhiḥ — with those; yaḥ — who; eva — certainly; nija-rūpatayā — with His own form; kalābhiḥ — who are parts of portions of His pleasure potency; goloke — in Goloka Vṛndāvana; eva — certainly; nivasati — resides; akhila-ātma — as the soul of all; bhūtaḥ — who exists; govindam — Lord Govinda; ādi-puruṣam — the original personality; tam — Him; aham — I; bhajāmi — worship.
TRANSLATION

"'I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.'
PURPORT

This is a quotation from the Brahma-saḿhitā (5.37)

Śrī Caitanya Caritāmṛta Madhya 8.164

sei mahābhāva haya 'cintāmaṇi-sāra'
kṛṣṇa-vāñchā pūrṇa kare ei kārya tāńra
SYNONYMS

sei — that; mahā-bhāva — supreme ecstasy; haya — is; cintāmaṇi-sāra — the essence of spiritual life; kṛṣṇa-vāñchā — all the desires of Lord Kṛṣṇa; pūrṇa kare — fulfills; ei — this; kārya — business; tāńra — Her.
TRANSLATION

"That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa.

Śrī Caitanya Caritāmṛta Madhya 8.165

'mahābhāva-cintāmaṇi' rādhāra svarūpa
lalitādi sakhī — tāńra kāya-vyūha-rūpa
SYNONYMS

mahā-bhāva — of the topmost spiritual ecstasy; cintā-maṇi — the touchstone; rādhāra svarūpa — the transcendental form of Śrīmatī Rādhārāṇī; lalitā-ādi sakhī — the gopī associates of Śrīmatī Rādhārāṇī; tāńra kāya-vyūha-rūpa — expansions of Her spiritual body.
TRANSLATION

"Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs — Lalitā, Viśākhā and so on — are expansions of Her spiritual body.


Śrī Caitanya Caritāmṛta Madhya 8.166

rādhā-prati kṛṣṇa-sneha — sugandhi udvartana
tā'te ati sugandhi deha — ujjvala-varaṇa
SYNONYMS

rādhā-prati — toward Śrīmatī Rādhārāṇī; kṛṣṇa-sneha — the affection of Lord Kṛṣṇa; su-gandhi udvartana — perfumed massage; tā'te — in that; ati — very; su-gandhi — perfumed; deha — the body; ujjvala — brilliant; varaṇa — luster.
TRANSLATION

"Śrīmatī Rādhārāṇī's transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Kṛṣṇa's affection for Her is like a perfumed massage.
PURPORT

Sugandhi udvartana refers to a paste made of several perfumes and fragrant oils. This paste is massaged all over the body, and in this way the body's dirt and perspiration are removed. Śrīmatī Rādhārāṇī's body is automatically perfumed, but when Her body is massaged with the scented paste of Lord Kṛṣṇa's affection, Her entire body is doubly perfumed and made brilliant and lustrous. This is the beginning of Kṛṣṇadāsa Kavirāja Gosvāmī's description of Śrīmatī Rādhārāṇī's transcendental body. This description (found in verses 165-181) is based on a book by Śrīla Raghunātha dāsa Gosvāmī known as Premāmbhoja-maranda. Śrīla Bhaktivinoda Ṭhākura's translation of the original Sanskrit reads as follows:
"The love of the gopīs for Kṛṣṇa is full of transcendental ecstasy. It appears to be a brilliant jewel, and enlightened by such a transcendental jewel, Rādhārāṇī's body is further perfumed and decorated with kuńkuma. In the morning Her body is bathed in the nectar of compassion, in the afternoon in the nectar of youth, and in the evening in the nectar of luster itself. In this way the bathing is performed, and Her body becomes as brilliant as the cintāmaṇi jewel. She is dressed in various kinds of silken garments, one of which is Her natural shyness.
"Her beauty is more and more enhanced, being decorated with the red kuńkuma of beauty itself and the blackish musk of conjugal love. Thus Her body is decorated with different colors. Her ornaments embody the natural symptoms of ecstasy — trembling, tears, jubilation, stunning, perspiration, faltering of the voice, bodily redness, madness and dullness. In this way Her entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which constitute the flower garland hanging on Her body. The ecstasy of love for Kṛṣṇa is known as dhīrā and adhīrā, sober and restless. Such ecstasy constitutes the covering of Śrīmatī Rādhārāṇī's body, and it is adorned by camphor. Her transcendental anger toward Kṛṣṇa is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. Śrīmatī Rādhārāṇī's earrings are the holy names of Kṛṣṇa, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Kṛṣṇa. The black ointment around Her eyes is Her tricky behavior with Kṛṣṇa brought about by love. Her joking with Kṛṣṇa and gentle smiling constitute the camphor with which She is perfumed. She sleeps in Her room with the aroma of pride, and when She lies down in Her bed, the transcendental variety of Her loving ecstasies is like a jeweled locket in the midst of Her necklace of separation. Her transcendental breasts are covered by Her sari in the form of affection and anger toward Kṛṣṇa. She has a stringed instrument known as a kacchapī-vīṇā, which is the fame and fortune that actually dries up the faces and breasts of the other gopīs. She always keeps Her hands on the shoulder of Her gopī friend, who represents Her youthful beauty, and although She is highly qualified with so many spiritual assets, She is nonetheless affected by the Cupid known as Kṛṣṇa. Thus She is defeated. Śrīla Raghunātha dāsa Gosvāmī offers his respectful obeisances to Śrīmatī Rādhārāṇī, taking a straw in his mouth. Indeed, he prays, 'O Gāndharvikā, Śrīmatī Rādhārāṇī, just as Lord Kṛṣṇa never rejects a surrendered soul, please don't reject me.'" This is a summary translation of the Premāmbhoja-maranda, which Kavirāja Gosvāmī quotes.

Śrī Caitanya Caritāmṛta Madhya 8.167

kāruṇyāmṛta-dhārāya snāna prathama
tāruṇyāmṛta-dhārāya snāna madhyama
SYNONYMS

kāruṇya-amṛta — of the nectar of mercy; dhārāya — in the shower; snāna — bath; prathama — first; tāruṇya-amṛta — of the nectar of youth; dhārāya — in the shower; snāna — bath; madhyama — in the middle.
TRANSLATION

"Śrīmatī Rādhārāṇī takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.
PURPORT

Śrīmatī Rādhārāṇī first smears Her body with the paste of affection for Kṛṣṇa. She then takes Her bath in the water of mercy. After passing the paugaṇḍa age (from five to ten years), Śrīmatī Rādhārāṇī first appears as mercy. The second bath is taken at noon in the water of tāruṇyāmṛta, or the nectar of youth. This is the actual expression of Her new youthfulness.
: Śrī Caitanya Caritāmṛta Madhya 8.168

lāvaṇyāmṛta-dhārāya tad-upari snāna
nija-lajjā-śyāma-paṭṭasāṭi-paridhāna
SYNONYMS

lāvaṇya-amṛta-dhārāya — in the shower of the nectar of bodily luster; tat-upari — over and above that; snāna — the bath; nija — own; lajjā — shyness; śyāma — blackish; paṭṭa — silk; sāṭi — garments; paridhāna — wearing.
TRANSLATION

"After Her midday bath, Rādhārāṇī takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is Her black silk sari.
PURPORT

Over and above the other baths, the bath taken in the afternoon is taken in the nectar of full beauty. This nectar represents the personal qualities of beauty and luster. Thus there are three baths in different kinds of water. Rādhārāṇī then puts on two garments — a lower and an upper garment. The upper garment is pinkish and is Her affection and attraction for Kṛṣṇa, and the lower garment, a blackish silk sari, is Her shyness.

Śrī Caitanya Caritāmṛta Madhya 8.169

kṛṣṇa-anurāga dvitīya aruṇa-vasana
praṇaya-māna-kañculikāya vakṣa ācchādana
SYNONYMS

kṛṣṇa-anurāga — attraction for Kṛṣṇa; dvitīya — second; aruṇa-vasana — pinkish garment; praṇaya — of love; māna — and anger; kañculikāya — by a short blouse; vakṣa — breasts; ācchādana — covering.
TRANSLATION

"Śrīmatī Rādhārāṇī's affection for Kṛṣṇa is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Kṛṣṇa.

Śrī Caitanya Caritāmṛta Madhya 8.170

saundarya — kuńkuma, sakhī-praṇaya — candana
smita-kānti — karpūra, tine — ańge vilepana
SYNONYMS

saundarya — Her personal beauty; kuńkuma — a red powder known as kuńkuma; sakhī-praṇaya — Her love for Her associates; candana — the sandalwood pulp; smita-kānti — the sweetness of Her smile; karpūra — camphor; tine — by these three things; ańge — on the body; vilepana — smearing.
TRANSLATION

"Śrīmatī Rādhārāṇī's personal beauty is the reddish powder known as kuńkuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body.

Śrī Caitanya Caritāmṛta Madhya 8.171

kṛṣṇera ujjvala-rasa — mṛgamada-bhara
sei mṛgamade vicitrita kalevara
SYNONYMS

kṛṣṇera — of Lord Kṛṣṇa; ujjvala-rasa — the conjugal mellow; mṛga-mada — of musk; bhara — an abundance; sei — that; mṛga-made — made by the aroma of the musk; vicitrita — decorated; kalevara — Her whole body.
TRANSLATION

"Conjugal love for Kṛṣṇa is an abundance of musk, and with that musk Her whole body is decorated.

Śrī Caitanya Caritāmṛta Madhya 8.172

pracchanna-māna vāmya — dhammilla-vinyāsa
'dhīrādhīrātmaka' guṇa — ańge paṭa-vāsa
SYNONYMS

pracchanna — covered; māna — anger; vāmya — craftiness; dhammilla — of the bunches of hair; vinyāsa — arrangement; dhīra-adhīra-ātmaka — consisting of jealous anger, which is sometimes expressed and sometimes suppressed; guṇa — the quality; ańge — on the body; paṭa-vāsa — silk covering.
TRANSLATION

"Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is the silk garment covering Her body.

Śrī Caitanya Caritāmṛta Madhya 8.173

rāga-tāmbūla-rāge adhara ujjvala
prema-kauṭilya — netra-yugale kajjala
SYNONYMS

rāga — of love; tāmbūla — of the betel nut; rāge — by the reddish color; adhara — lips; ujjvala — brilliant; prema-kauṭilya — the double dealings in loving affairs; netra-yugale — on the two eyes; kajjala — the ointment.
TRANSLATION

"Her attachment for Kṛṣṇa is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.

Śrī Caitanya Caritāmṛta Madhya 8.174

'sūddīpta-sāttvika' bhāva, harṣādi 'sañcārī'
ei saba bhāva-bhūṣaṇa saba-ańge bhari'
SYNONYMS

su-uddīpta-sāttvika bhāva — blazing ecstasies of goodness; harṣa-ādi — like jubilation; sañcārī — the continuously existing ecstasies; ei saba — all these; bhāva — ecstasies; bhūṣaṇa — ornaments; saba — all; ańge — body; bhari' — filling.
TRANSLATION

"The ornaments decorating Her body are the blazing ecstasies of goodness and the constantly existing ecstasies, headed by jubilation. All these ecstasies are the ornaments all over Her body.

Śrī Caitanya Caritāmṛta Madhya 8.175

'kila-kiñcitādi'-bhāva-viḿśati-bhūṣita
guṇa-śreṇī-puṣpamālā sarvāńge pūrita
SYNONYMS

kila-kiñcita-ādi — headed by kila-kiñcita; bhāva — with the ecstasies; viḿśati — twenty; bhūṣita — decorated; guṇa-śreṇī — of Her attractive qualities; puṣpa-mālā — as a garland of flowers; sarva-ańge — all over the body; pūrita — filled.
TRANSLATION

"Also ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiñcita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.
PURPORT

The twenty different moods headed by kila-kiñcita are described as follows. First, in connection with the body, there are bhāva (ecstasy), hāva (gestures) and helā (negligence); in relation to the self there are śobhā (beauty), kānti (luster), dīpti (brilliance), mādhurya (sweetness), pragalbhatā (impudence), audārya (magnanimity) and dhairya (patience); and in relation to nature there are līlā (pastimes), vilāsa (enjoyment), vicchitti (breaking off) and vibhrama (puzzlement). There are no English equivalents for the words kila-kiñcita, moṭṭāyita and kuṭṭamita.
Śrīmatī Rādhārāṇī's flower garland consists of Her qualities and is divided into mental, verbal and bodily parts. Her attitude of forgiveness and mercy is all mental. Her talks, which are very pleasing to the ear, are verbal. The bodily qualities are age, beauty, luster and grace.

Śrī Caitanya Caritāmṛta Madhya 8.176

saubhāgya-tilaka cāru-lalāṭe ujjvala
prema-vaicittya — ratna, hṛdaya — tarala
SYNONYMS

saubhāgya-tilaka — the tilaka of good fortune; cāru — beautiful; lalāṭe — on the forehead; ujjvala — brilliant; prema — of love of Godhead; vaicittya — diversity; ratna — the jewel; hṛdaya — the heart; tarala — the locket.
TRANSLATION

"The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.

Śrī Caitanya Caritāmṛta Madhya 8.177

madhya-vayasa, sakhī-skandhe kara-nyāsa
kṛṣṇalīlā-manovṛtti-sakhī āśa-pāśa
SYNONYMS

madhya-vayasa — adolescence; sakhī — of a friend; skandhe — on the shoulder; kara — hand; nyāsa — keeping; kṛṣṇa — of Lord Kṛṣṇa; līlā — the pastimes; manaḥ — of the mind; vṛtti — activities; sakhī — gopīs; āśa-pāśa — here and there.
TRANSLATION

"Śrīmatī Rādhārāṇī's gopī friends are Her mental activities, which are concentrated on the pastimes of Śrī Kṛṣṇa. She keeps Her hand on the shoulder of a friend, who represents youth.
PURPORT

Rādhārāṇī's eight companions (aṣṭa-sakhī) are different varieties of pleasure connected with the pastimes of Kṛṣṇa. Following those pastimes of Śrī Kṛṣṇa are other activities, which are represented by the assistants of the gopīs.

Śrī Caitanya Caritāmṛta Madhya 8.178

nijāńga-saurabhālaye garva-paryańka
tā'te vasi' āche, sadā cinte kṛṣṇa-sańga
SYNONYMS

nija-ańga — Her personal body; saurabha-ālaye — in the abode of aroma; garva — pride; paryańka — bedstead; tā'te — on that; vasi' — lying; āche — there is; sadā — always; cinte — thinks; kṛṣṇa-sańga — the association of Kṛṣṇa.
TRANSLATION

"Śrīmatī Rādhārāṇī's bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Kṛṣṇa's association.

Śrī Caitanya Caritāmṛta Madhya 8.179

kṛṣṇa-nāma-guṇa-yaśa — avataḿsa kāṇe
kṛṣṇa-nāma-guṇa-yaśa-pravāha-vacane
SYNONYMS

kṛṣṇa — of Lord Kṛṣṇa; nāma — the holy name; guṇa — the qualities; yaśa — the fame; avataḿsa — ornaments; kāṇe — on the ear; kṛṣṇa — of Lord Kṛṣṇa; nāma — of the holy name; guṇa — of the qualities; yaśa — of the fame; pravāha — waves; vacane — in Her talking.
TRANSLATION

"Śrīmatī Rādhārāṇī's earrings are the name, fame and qualities of Lord Kṛṣṇa. The glories of Lord Kṛṣṇa's name, fame and qualities are always inundating Her speech.

Śrī Caitanya Caritāmṛta Madhya 8.180

kṛṣṇake karāya śyāma-rasa-madhu pāna
nirantara pūrṇa kare kṛṣṇera sarva-kāma
SYNONYMS

kṛṣṇake — unto Kṛṣṇa; karāya — She induces; śyāma-rasa — of the mellow of conjugal love; madhu — the honey; pāna — drinking; nirantara — constantly; pūrṇa — complete; kare — makes; kṛṣṇera — of Lord Kṛṣṇa; sarva-kāma — all kinds of lusty desires.
TRANSLATION

"Śrīmatī Rādhārāṇī induces Kṛṣṇa to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kṛṣṇa.

Śrī Caitanya Caritāmṛta Madhya 8.181

kṛṣṇera viśuddha-prema-ratnera ākara
anupama-guṇagaṇa-pūrṇa kalevara
SYNONYMS

kṛṣṇera — of Lord Kṛṣṇa; viśuddha-prema — of pure transcendental love; ratnera — of the valuable jewel; ākara — a mine; anupama — unparalleled; guṇa-gaṇa — of groups of qualities; pūrṇa — full; kalevara — transcendental body.
TRANSLATION

"Śrīmatī Rādhārāṇī is a mine filled with valuable jewels of love for Kṛṣṇa. Her transcendental body is complete with unparalleled spiritual qualities.
Śrī Caitanya Caritāmṛta Madhya 8.182

kā kṛṣṇasya praṇaya-jani-bhūḥ śrīmatī rādhikaikā
kāsya preyasy anupama-guṇā rādhikaikā na cānyā
jaihmyaḿ keśe dṛśi taralatā niṣṭhuratvaḿ kuce 'syā
vāñchā-pūrtyai prabhavati hare rādhikaikā na cānyā
SYNONYMS

kā — who; kṛṣṇasya — of Lord Kṛṣṇa; praṇaya-jani-bhūḥ — the birthplace of love of Kṛṣṇa; śrīmatī — all-beautiful; rādhikā — Śrīmatī Rādhārāṇī; ekā — alone; kā — who; asya — His; preyasī — most dear friend; anupama-guṇā — having unparalleled qualities; rādhikā — Śrīmatī Rādhārāṇī; ekā — alone; na — not; ca — also; anyā — anyone else; jaihmyam — crookedness; keśe — in the hair; dṛśi — in the eyes; taralatā — unsteadiness; niṣṭhuratvam — firmness; kuce — in the breasts; asyāḥ — Her; vāñchā — of the desires; pūrtyai — to fulfill; prabhavati — manifests; hareḥ — of Lord Kṛṣṇa; rādhikā — Śrīmatī Rādhārāṇī; ekā — alone; na — not; ca anyā — anyone else.
TRANSLATION

"'If one asks about the origin of love of Kṛṣṇa, the answer is that the origin is in Śrīmatī Rādhārāṇī alone. Who is the most dear friend of Kṛṣṇa? The answer again is Śrīmatī Rādhārāṇī alone. No one else. Śrīmatī Rādhārāṇī's hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifested in Śrīmatī Rādhārāṇī, She alone is able to fulfill all the desires of Kṛṣṇa. No one else.'
PURPORT

This is a quotation from Śrī Govinda-līlāmṛta (11.122) by Kṛṣṇadāsa Kavirāja Gosvāmī. It is a verse in the form of questions and answers describing the glories of Śrīmatī Rādhārāṇī.

Śrī Caitanya Caritāmṛta Madhya 8.183-184

yāńra saubhāgya-guṇa vāñche satyabhāmā
yāńra ṭhāñi kalā-vilāsa śikhe vraja-rāmā
yāńra saundaryādi-guṇa vāñche lakṣmī-pārvatī
yāńra pativratā-dharma vāñche arundhatī
SYNONYMS

yāńra — whose; saubhāgya — of good fortune; guṇa — quality; vāñche — desires; satyabhāmā — Satyabhāmā, one of the queens of Kṛṣṇa; yāńra ṭhāñi — from whom; kalā-vilāsa — the sixty-four arts; śikhe — learn; vraja-rāmā — all the gopīs in Vṛndāvana; yāńra — whose; saundarya-ādi — such as beauty; guṇa — qualities; vāñche — desires; lakṣmī — the goddess of fortune; pārvatī — the wife of Lord Śiva; yāńra — whose; pati-vratā — of chastity; dharma — principle; vāñche — desires; arundhatī — the wife of Vasiṣṭha Muni.
TRANSLATION

"Even Satyabhāmā, one of the queens of Śrī Kṛṣṇa, desires the fortunate position and excellent qualities of Śrīmatī Rādhārāṇī. All the gopīs learn the art of dressing from Śrīmatī Rādhārāṇī, and even the goddess of fortune, Lakṣmī, and the wife of Lord Śiva, Pārvatī, desire Her beauty and qualities. Indeed, Arundhatī, the celebrated chaste wife of Vasiṣṭha, also wants to imitate the chastity and religious principles of Śrīmatī Rādhārāṇī

Śrī Caitanya Caritāmṛta Madhya 8.185

yāńra sadguṇa-gaṇane kṛṣṇa nā pāya pāra
tāńra guṇa gaṇibe kemane jīva chāra
SYNONYMS

yāńra — whose; sat-guṇa — good qualities; gaṇane — in counting; kṛṣṇa — Lord Kṛṣṇa; nā — not; pāya — obtains; pāra — the limit; tāńra — Her; guṇa — qualities; gaṇibe — can count; kemane — how; jīva — a living entity; chāra — most insignificant.
TRANSLATION

"Even Lord Kṛṣṇa Himself cannot reach the limit of the transcendental qualities of Śrīmatī Rādhārāṇī. How, then, can an insignificant living entity count them?"


Śrī Caitanya Caritāmṛta Madhya 8.186

prabhu kahe, — jāniluń kṛṣṇa-rādhā-prema-tattva
śunite cāhiye duńhāra vilāsa-mahattva
SYNONYMS

prabhu kahe — Lord Śrī Caitanya replied; jāniluń — now I have understood; kṛṣṇa — of Lord Kṛṣṇa; rādhā — of Śrīmatī Rādhārāṇī; prema — of the loving affairs; tattva — the truth; śunite — to hear; cāhiye — I desire; duńhāra — of both of Them; vilāsa-mahattva — the greatness of the enjoyment.
TRANSLATION

Lord Śrī Caitanya Mahāprabhu replied, "Now I have come to understand the truth of the loving affairs between Rādhā and Kṛṣṇa. Nonetheless, I still want to hear how both of Them gloriously enjoy such love."
Śrī Caitanya Caritāmṛta Madhya 8.192

yebā 'prema-vilāsa-vivarta' eka haya
tāhā śuni' tomāra sukha haya, ki nā haya
SYNONYMS

yebā — whatever; prema-vilāsa-vivarta — the resultant bewilderment or revolution in the ecstasy of loving affairs; eka haya — there is one topic; tāhā — that; śuni' — hearing; tomāra — Your; sukha — happiness; haya — is; ki — or; nā — not; haya — is.
TRANSLATION

Rāya Rāmānanda then informed Śrī Caitanya Mahāprabhu that there was another topic, known as prema-vilāsa-vivarta. "You may hear of this from me," Rāmānanda Rāya said, "but I do not know whether You will be happy with it or not."
PURPORT

These statements are set forth for our understanding, according to Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In essence, Śrī Caitanya Mahāprabhu told Rāmānanda Rāya, "My dear Rāmānanda, the explanation you have given about the goal of life and the pastimes of Śrīmatī Rādhārāṇī and Kṛṣṇa is certainly the truth. Although this is factual, you can continue telling Me more if there is anything more to say." In reply, Rāmānanda Rāya said, "I do not think I have anything to say beyond this, but there is a topic known as prema-vilāsa-vivarta, which I may explain to You. I do not know whether it will bring You happiness or not."

Śrī Caitanya Caritāmṛta Madhya 8.193

eta bali' āpana-kṛta gīta eka gāhila
preme prabhu sva-haste tāńra mukha ācchādila
SYNONYMS

eta bali' — saying this; āpana-kṛta — composed by himself; gīta — song; eka — one; gāhila — sang; preme — in love of Godhead; prabhu — Śrī Caitanya Mahāprabhu; sva-haste — by His own hand; tāńra — his (Rāmānanda Rāya's); mukha — mouth; ācchādila — covered.
TRANSLATION

Saying this, Rāmānanda Rāya began to sing a song he had composed, but Śrī Caitanya Mahāprabhu, out of the ecstasy of love of Godhead, immediately covered Rāmānanda's mouth with His own hand.
PURPORT

The topics that are about to be discussed between Lord Śrī Caitanya Mahāprabhu and Rāmānanda Rāya cannot be understood by a materialistic poet, nor by intelligence or material perception. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the spiritual mellow can be realized only when one is situated on the transcendental platform beyond the material stage of goodness. That platform is called viśuddha-sattva (sattvaḿ viśuddhaḿ vasudeva-śabditam). Realization of the viśuddha-sattva platform is beyond the pale of the material world and is not perceived by bodily senses or mental speculation. Our identification with the gross body and subtle mind is different from spiritual understanding. Since the intelligence and mind are material, the loving affairs of Śrī Rādhā and Kṛṣṇa are beyond their perception. Sarvopādhi-vinirmuktaḿ tat-paratvena nirmalam: [Cc. Madhya 19.170] when we are free from all material designations and our senses are completely purified by the bhakti process, we can understand the sense activities of the Absolute Truth (hṛṣīkeṇa hṛṣīkeśa-sevanaḿ bhaktir ucyate [Cc. Madhya 19.170]).
The spiritual senses are beyond the material senses. A materialist can think only of the negation of material variety; he cannot understand spiritual variety. He thinks that spiritual variety simply contradicts material variety and is a negation or void, but such conceptions cannot even reach the precincts of spiritual realization. The wonderful activities of the gross body and subtle mind are always imperfect. They are below the degree of spiritual understanding and are ephemeral. The spiritual mellow is eternally wonderful and is described as pūrṇa, śuddha, nitya-mukta — that is, complete, perfectly pure and eternally liberated from all material conceptions. When we are unable to fulfill our material desires, there is certainly sorrow and confusion. This may be described as vivarta. But in spiritual life there is no sorrow, inebriety or imperfection. Śrīla Rāmānanda Rāya was expert in realizing the spiritual activities of Śrīmatī Rādhārāṇī and Kṛṣṇa, and Rāmānanda's spiritual experience was placed before Śrī Caitanya Mahāprabhu as he inquired whether the Lord approved his realization of spiritual truth.
There are three books prominent in this connection. One was written by Bhakta dāsa Bāula and is called Vivarta-vilāsa. Another was compiled by Jagadānanda Paṇḍita and is called Prema-vivarta. Śrī Rāmānanda Rāya's book is called Prema-vilāsa-vivarta. The Vivarta-vilāsa by Bhakta dāsa Bāula is completely different from the other two books. Sometimes a university student or professor tries to study these transcendental literatures and attempts to put forth a critical analysis from the mundane view, with an end to receiving degrees like a Ph.D. Such realization is certainly different from that of Rāmānanda Rāya. If one actually wants to take a Ph.D. degree from Śrī Caitanya Mahāprabhu and be approved by Rāmānanda Rāya, he must first become free from all material designations (sarvopādhi-vinirmuktaḿ tat-paratvena nirmalam [Cc. Madhya 19.170]). A person who identifies with his material body cannot understand these talks between Śrī Rāmānanda Rāya and Śrī Caitanya Mahāprabhu. Man-made religious scriptures and transcendental philosophical talks are quite different. Indeed, there is a gulf of difference between the two. This subject matter has been very diligently described by Śrīman Madhvācārya. Since material philosophers are situated in the material conception of life, they are unable to realize the spiritual prema-vilāsa-vivarta. They cannot accommodate an elephant upon a dish. Similarly, mundane speculators cannot capture the spiritual elephant within their limited conception. It is just like a frog's trying to measure the Atlantic Ocean by imagining it so many times larger than his well. Materialistic philosophers and sahajiyās cannot understand the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu concerning the pastimes of Śrī Rādhā and Kṛṣṇa. The only tendency of the impersonalists or the prākṛta-sahajiyās is to face the platform of impersonalism. They cannot understand spiritual variegatedness. Consequently, when Rāmānanda Rāya attempted to sing his own verses, Śrī Caitanya Mahāprabhu stopped him by covering his mouth with His own hand.

Śrī Caitanya Caritāmṛta Madhya 8.194

pahilehi rāga nayana-bhańge bhela
anudina bāḍhala, avadhi nā gela
nā so ramaṇa, nā hāma ramaṇī
duńhu-mana manobhava peṣala jāni'
e sakhi, se-saba prema-kāhinī
kānu-ṭhāme kahabi vichurala jāni'
nā khońjaluń dūtī, nā khońjaluń ān
duńhukeri milane madhya ta pāńca-bāṇa
ab sohi virāga, tuńhu bheli dūtī
su-purukha-premaki aichana rīti
SYNONYMS

pahilehi — in the beginning; rāga — attraction; nayana-bhańge — by activities of the eyes; bhela — there was; anu-dina — gradually, day after day; bāḍhala — increased; avadhi — limit; nā — not; gela — reached; nā — not; so — He; ramaṇa — the enjoyer; nā — not; hāma — I; ramaṇī — the enjoyed; duńhu-mana — both the minds; manaḥ-bhava — the mental situation; peṣala — pressed together; jāni' — knowing; e — this; sakhi — My dear friend; se-saba — all those; prema-kāhinī — affairs of love; kānu-ṭhāme — before Kṛṣṇa; kahabi — you will say; vichurala — He has forgotten; jāni' — knowing; nā — not; khońjaluń — searched out; dūtī — a messenger; nā — not; khońjaluń — searched out; ān — anyone else; duńhukeri — of both of Us; milane — by the meeting; madhya — in the middle; ta — indeed; pāńca-bāṇa — five arrows of Cupid; ab — now; sohi — that; virāga — separation; tuńhu — you; bheli — became; dūtī — the messenger; su-purukha — of a beautiful person; premaki — of loving affairs; aichana — such; rīti — the consequence.
TRANSLATION

"'Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Kṛṣṇa, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Kṛṣṇa's mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Kṛṣṇa might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid's five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.'
PURPORT

These verses were originally composed and sung by Rāmānanda Rāya himself. Śrīla Bhaktivinoda Ṭhākura suggests that during the time of conjugal enjoyment, the attachment might be compared to Cupid himself. However, during the period of separation, Cupid becomes a messenger of highly elevated love. This is called prema-vilāsa-vivarta. When there is separation, conjugal enjoyment itself acts like a messenger, and that messenger was addressed by Śrīmatī Rādhārāṇī as a friend. The essence of this transaction is that transcendental loving affairs are as relishable during separation as during conjugal enjoyment. When Śrīmatī Rādhārāṇī was fully absorbed in love of Kṛṣṇa, She mistook a black tamāla tree for Kṛṣṇa and embraced it. Such a mistake is called prema-vilāsa-vivarta.

Śrī Caitanya Caritāmṛta Madhya 8.195

rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramād
yuñjann adri-nikuñja-kuñjara-pate nirdhūta-bheda-bhramam
citrāya svayam anvarañjayad iha brahmāṇḍa-harmyodare
bhūyobhir nava-rāga-hińgula-bharaiḥ śṛńgāra-kāruḥ kṛtī
SYNONYMS

rādhāyāḥ — of Śrīmatī Rādhārāṇī; bhavataḥ ca — and of You; citta-jatunī — the two minds like shellac; svedaiḥ — by perspiration; vilāpya — melting; kramāt — gradually; yuñjan — making; adri — of Govardhana Hill; nikuñja — in a solitary place for enjoyment; kuñjara-pate — O king of the elephants; nirdhūta — completely taken away; bheda-bhramam — the misunderstanding of differentiation; citrāya — for increasing the wonder; svayam — personally; anvarañjayat — colored; iha — in this world; brahmāṇḍa — of the universe; harmya-udare — within the palace; bhūyobhiḥ — by varieties of means; nava-rāga — of new attraction; hińgula-bharaiḥ — by the vermilion; śṛńgāra — of loving affairs; kāruḥ — the craftsman; kṛtī — very expert.
TRANSLATION

"'O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and Śrīmatī Rādhārāṇī's heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Śrīmatī Rādhārāṇī. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.'"
PURPORT

This verse quoted by Rāmānanda Rāya is included in Śrīla Rūpa Gosvāmī's Ujjvala-nīlamaṇi (14.155).

Śrī Caitanya Caritāmṛta Madhya 8.196

prabhu kahe, — 'sādhya-vastura avadhi' ei haya
tomāra prasāde ihā jāniluń niścaya
SYNONYMS

prabhu kahe — Śrī Caitanya Mahāprabhu confirmed; sādhya-vastura — of the object of life; avadhi' — the limit; ei — this; haya — is; tomāra — of you; prasāde — by the mercy; ihā — this; jāniluń — I have understood; niścaya — conclusively.
TRANSLATION

Śrī Caitanya Mahāprabhu confirmed these verses recited by Śrī Rāmānanda Rāya, saying, "This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.

Śrī Caitanya Caritāmṛta Madhya 8.197

'sādhya-vastu' 'sādhana' vinu keha nāhi pāya
kṛpā kari' kaha, rāya, pābāra upāya
SYNONYMS

sādhya-vastu — the goal of life; sādhana vinu — without practicing the process; keha nāhi pāya — no one achieves; kṛpā kari' — very mercifully; kaha — please explain; rāya — My dear Rāmānanda Rāya; pābāra upāya — the means of achieving.
TRANSLATION

"The goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained."

Śrī Caitanya Caritāmṛta Madhya 8.200

mora mukhe vaktā tumi, tumi hao śrotā
atyanta rahasya, śuna, sādhanera kathā
SYNONYMS

mora mukhe — in my mouth; vaktā — speaker; tumi — You are; tumi — You; hao — are; śrotā — the hearer; atyanta rahasya — extremely mysterious; śuna — now please hear; sādhanera kathā — the discussion of the process.
TRANSLATION

"Actually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation of the process by which the goal can be attained.
PURPORT

Śrīla Sanātana Gosvāmī has advised us to hear about Kṛṣṇa from a Vaiṣṇava. He has explicitly forbidden us to hear from an avaiṣṇava.
avaiṣṇava-mukhodgīrṇaḿ pūtaḿ hari-kathāmṛtam
śravaṇaḿ naiva kartavyaḿ sarpocchiṣṭaḿ yathā payaḥ
Thus quoting from Padma Purāṇa, Śrīla Sanātana Gosvāmī warns that one should not hear anything about Kṛṣṇa from an avaiṣṇava, however great a mundane scholar he may be. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Kṛṣṇa given by an avaiṣṇava are also poisonous. However, because a Vaiṣṇava is surrendered to the Supreme Personality of Godhead, his talks are spiritually potent. In the Bhagavad-gītā (10.10) the Supreme Lord says:
teṣāḿ satata-yuktānāḿ bhajatāḿ prīti-pūrvakam
dadāmi buddhi-yogaḿ taḿ yena mām upayānti te
"To those who are constantly devoted to worshiping Me with love, I give the understanding by which they can come to Me." When a pure Vaiṣṇava speaks, he speaks perfectly. How is this? His speech is managed by Kṛṣṇa Himself from within the heart. Śrīla Rāmānanda Rāya accepts this benediction from Śrī Caitanya Mahāprabhu; therefore he admits that whatever he was speaking was not derived from his own intelligence. Rather, everything was coming from Śrī Caitanya Mahāprabhu. According to the Bhagavad-gītā (15.15):
sarvasya cāhaḿ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaḿ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed I am the compiler of the Vedānta, and I am the knower of the Vedas."
All intelligence emanates from the Supreme Personality of Godhead, the Supersoul within the heart of everyone. Nondevotees want to ask the Supreme Lord for sense gratification; therefore nondevotees come under the influence of māyā, the illusory energy. A devotee, however, is directed by the Supreme Personality of Godhead and comes under the influence of yogamāyā. Consequently there is a gulf of difference between statements made by a devotee and those made by a nondevotee.

: Śrī Caitanya Caritāmṛta Madhya 8.201

rādhā-kṛṣṇera līlā ei ati gūḍhatara
dāsya-vātsalyādi-bhāve nā haya gocara
SYNONYMS

rādhā-kṛṣṇera līlā — the pastimes of Rādhā and Kṛṣṇa; ei — this is; ati — very much; gūḍhatara — more confidential; dāsya — of servitude; vātsalya-ādi — and of parental love, etc.; bhāve — in the moods; nā haya — is not; gocara — appreciated.
TRANSLATION

"The pastimes of Rādhā and Kṛṣṇa are very confidential. They cannot be understood through the mellows of servitude, fraternity or parental affection.

Śrī Caitanya Caritāmṛta Madhya 8.202

sabe eka sakhī-gaṇera ihāń adhikāra
sakhī haite haya ei līlāra vistāra
SYNONYMS

sabe — only; eka — one; sakhī-gaṇera — of the gopīs; ihāń — in this; adhikāra — qualification; sakhī — the gopīs; haite — from; haya — is; ei līlāra — of these pastimes; vistāra — the expansion.
TRANSLATION

"Actually, only the gopīs have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded.

Śrī Caitanya Caritāmṛta Madhya 8.203

sakhī vinā ei līlā puṣṭa nāhi haya
sakhī līlā vistāriyā, sakhī āsvādaya
SYNONYMS

sakhī vinā — without the gopīs; ei līlā — these pastimes; puṣṭa — nourished; nāhi haya — are never; sakhī — the gopīs; līlā — the pastimes; vistāriyā — expanding; sakhī — the gopīs; āsvādaya — taste this mellow.
TRANSLATION

"Without the gopīs, these pastimes between Rādhā and Kṛṣṇa cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows.

Śrī Caitanya Caritāmṛta Madhya 8.204-205

sakhī vinā ei līlāya anyera nāhi gati
sakhī-bhāve ye tāńre kare anugati
rādhā-kṛṣṇa-kuñjasevā-sādhya sei pāya
sei sādhya pāite āra nāhika upāya
SYNONYMS

sakhī vinā — without the gopīs; ei līlāya — in these pastimes; anyera — of others; nāhi — there is not; gati — entrance; sakhī-bhāve — in the mood of the gopīs; ye — anyone who; tāńre — Lord Kṛṣṇa; kare — does; anugati — following; rādhā-kṛṣṇa — of Rādhā and Kṛṣṇa; kuñja-sevā — of service in the kuñjas, or gardens, of Vṛndāvana; sādhya — the goal; sei pāya — he gets; sei — that; sādhya — achievement; pāite — to receive; āra — other; nāhika — there is not; upāya — means.
TRANSLATION

"Without the help of the gopīs, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopīs, following in their footsteps, can engage in the service of Śrī Śrī Rādhā-Kṛṣṇa in the bushes of Vṛndāvana. Only then can one understand the conjugal love between Rādhā and Kṛṣṇa. There is no other procedure for understanding.
PURPORT

The means for returning home, for going back to Godhead, is devotional service, but everyone has a different taste in the Lord's service. One may be inclined to serve the Lord in servitude (dāsya-rasa), fraternity (sakhya-rasa) or parental love (vātsalya-rasa), but none of these can enable one to enter into the service of the Lord in conjugal love. To attain such service, one has to follow in the footsteps of the gopīs in the ecstasy of sakhī-bhāva. Then only can one understand the transcendental mellow of conjugal love.
In the Ujjvala-nīlamaṇi, Śrīla Rūpa Gosvāmī advises:
prema-līlā-vihārāṇāḿ
samyag vistārikā sakhī
viśrambha-ratna-peṭī ca
One who expands the conjugal love of Kṛṣṇa and His enjoyment among the gopīs is called a sakhī. Such a person is a confidential gopī in the conjugal affairs. Such assistants are like jewels in the form of Kṛṣṇa's confidantes. The actual business of the sakhīs is described thus in Ujjvala-nīlamaṇi:
mithaḥ prema-guṇotkīrtis tayor āsakti-kāritā
abhisāro dvayor eva sakhyāḥ kṛṣṇe samarpaṇam
narmāśvāsana-nepathyaḿ hṛdayodghāṭa-pāṭavam
chidra-saḿvṛtir etasyāḥ paty-ādeḥ parivañcanā
śikṣā sańgamanaḿ kāle sevanaḿ vyajanādibhiḥ
tayor dvayor upālambhaḥ sandeśa-preṣaṇaḿ tathā
nāyikā-prāṇa-saḿrakṣā prayatnādyāḥ sakhī-kriyāḥ
In the conjugal pastimes of Kṛṣṇa, Kṛṣṇa is the hero (nāyaka), and Rādhikā is the heroine (nāyikā). The first business of the gopīs is to chant the glories of both the hero and the heroine. Their second business is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third business is to induce both of Them to approach each other. Their fourth business is to surrender unto Kṛṣṇa, the fifth is to create a jovial atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the seventh to dress and decorate both hero and heroine, the eighth to show expertise in expressing Their desires, the ninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to educate, the twelfth to enable both the hero and heroine to meet at the proper time, the thirteenth to fan the hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to set conversations in motion, and the sixteenth to protect the heroine by various means.
Some materialistic sahajiyās who cannot actually understand the pastimes of Rādhā and Kṛṣṇa manufacture their own life-styles without referring to authority. Such sahajiyās are called sakhī-bhekī, and sometimes they are called gaura-nāgarī. They believe that the material body, which is fit to be eaten by jackals and dogs, is enjoyable for Kṛṣṇa. Consequently they artificially decorate the material body to attract Kṛṣṇa, thinking themselves sakhīs. But Kṛṣṇa is never attracted by the artificial grooming of the material body. As far as Śrīmatī Rādhārāṇī and Her gopīs are concerned, their bodies, homes, dresses, ornaments, endeavors and activities are all spiritual. All of these are meant to satisfy the spiritual senses of Kṛṣṇa. Indeed, they are so pleasing and endearing to Kṛṣṇa that He is subjugated by the influence of Śrīmatī Rādhārāṇī and Her friends. They have nothing to do with anything mundane within the fourteen planetary systems of the universe. Although Kṛṣṇa is attractive to everyone, He is nonetheless attracted by the gopīs and Śrīmatī Rādhārāṇī.
One should not be misled by mental concoctions, supposing his material body to be perfect and deeming oneself a sakhī. This is something like ahańgrahopāsanā, that is, a Māyāvādī's worship of his own body as the Supreme. Śrīla Jīva Gosvāmī has cautioned mundaners to abstain from such conceptions. He also warns that thinking oneself one of the associates of the Supreme without following in the footsteps of the gopīs is as offensive as thinking oneself the Supreme. Such thinking is an aparādha. One has to practice living in Vṛndāvana by hearing about the talks of the gopīs with Kṛṣṇa. However, one should not consider himself a gopī, for this is offensive.


Śrī Caitanya Caritāmṛta Madhya 8.206

vibhur api sukha-rūpaḥ sva-prakāśo 'pi bhāvaḥ
kṣaṇam api na hi rādhā-kṛṣṇayor yā ṛte svāḥ
pravahati rasa-puṣṭiḿ cid-vibhūtīr iveśaḥ
śrayati na padam āsāḿ kaḥ sakhīnāḿ rasa-jñaḥ
SYNONYMS

vibhuḥ — all-powerful; api — although; sukha-rūpaḥ — happiness personified; sva-prakāśaḥ — self-effulgent; api — although; bhāvaḥ — the completely spiritual activities; kṣaṇam api — even for a moment; na — never; hi — certainly; rādhā-kṛṣṇayoḥ — of Śrī Rādhā and Kṛṣṇa; yāḥ — whom; ṛte — without; svāḥ — His own entourage (the gopīs); pravahati — leads to; rasa-puṣṭim — completion of the highest humor; cit-vibhūtīḥ — spiritual potencies; iva — like; īśaḥ — the Supreme Personality of Godhead; śrayati — takes shelter of; na — not; padam — the position; āsām — of them; kaḥ — who; sakhīnām — of the personal associates; rasa-jñaḥ — one who is conversant with the science of mellows.
TRANSLATION

"'The pastimes of Śrī Rādhā and Kṛṣṇa are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of such pastimes are never complete without the gopīs, the Lord's personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopīs, one cannot enter into the company of Rādhā and Kṛṣṇa. Who can be interested in Their spiritual pastimes without taking their shelter?'
PURPORT

This is a quotation from the Govinda-līlāmṛta (10.17).

Śrī Caitanya Caritāmṛta Madhya 8.207

sakhīra svabhāva eka akathya-kathana
kṛṣṇa-saha nija-līlāya nāhi sakhīra mana
SYNONYMS

sakhīra — of the gopīs; svabhāva — natural inclination; eka — one; akathya — inexplicable; kathana — narration; kṛṣṇa-saha — with Kṛṣṇa; nija-līlāya — in His personal pastimes; nāhi — not; sakhīra — of the gopīs; mana — the mind.
TRANSLATION

"There is an inexplicable fact about the natural inclinations of the gopīs. The gopīs never want to enjoy themselves with Kṛṣṇa personally.
Śrī Caitanya Caritāmṛta Madhya 8.208

kṛṣṇa saha rādhikāra līlā ye karāya
nija-sukha haite tāte koṭi sukha pāya
SYNONYMS

kṛṣṇa saha — with Kṛṣṇa; rādhikāra — of Śrīmatī Rādhārāṇī; līlā — the pastimes; ye — which; karāya — they bring about; nija-sukha — personal happiness; haite — than; tāte — in that; koṭi — ten million times; sukha — the happiness; pāya — they derive.
TRANSLATION

"The happiness of the gopīs increases ten million times when they serve to engage Śrī Śrī Rādhā and Kṛṣṇa in Their transcendental pastimes.

Śrī Caitanya Caritāmṛta Madhya 8.209

rādhāra svarūpa — kṛṣṇa-prema-kalpalatā
sakhī-gaṇa haya tāra pallava-puṣpa-pātā
SYNONYMS

rādhāra svarūpa — the spiritual nature of Śrīmatī Rādhārāṇī; kṛṣṇa-prema — of love of Kṛṣṇa; kalpa-latā — a creeper; sakhī-gaṇa — the gopīs; haya — are; tāra — of that creeper; pallava — the twigs; puṣpa — flowers; pātā — and leaves.
TRANSLATION

"By nature, Śrīmatī Rādhārāṇī is just like a creeper of love of Godhead, and the gopīs are the twigs, flowers and leaves of that creeper.

Śrī Caitanya Caritāmṛta Madhya 8.210

kṛṣṇa-līlāmṛta yadi latāke siñcaya
nija-sukha haite pallavādyera koṭi-sukha haya
SYNONYMS

kṛṣṇa-līlāmṛta — the nectar of Kṛṣṇa's pastimes; yadi — if; latāke — the creeper; siñcaya — sprinkles; nija-sukha haite — than personal happiness; pallava-ādyera — of the twigs, flowers and leaves; koṭi — ten million times; sukha — the happiness; haya — there is.
TRANSLATION

"When the nectar of Kṛṣṇa's pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.
PURPORT

In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states, "Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself. But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper's root. The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa. Their transcendental pleasure lies in uniting Them."

Śrī Caitanya Caritāmṛta Madhya 8.211

sakhyaḥ śrī-rādhikāyā vraja-kumuda-vidhor hlādinī-nāma-śakteḥ
sārāḿśa-prema-vallyāḥ kisalaya-dala-puṣpādi-tulyāḥ sva-tulyāḥ
siktāyāḿ kṛṣṇa-līlāmṛta-rasa-nicayair ullasantyām amuṣyāḿ
jātollāsāḥ sva-sekāc chata-guṇam adhikaḿ santi yat tan na citram
SYNONYMS

sakhyaḥ — friends like Lalitā and Viśākhā; śrī-rādhikāyāḥ — of Śrīmatī Rādhārāṇī; vraja-kumuda — of the lotuslike inhabitants of Vrajabhūmi; vidhoḥ — of the moon (Kṛṣṇa); hlādinī — pleasure-giving; nāma — of the name; śakteḥ — of the potency; sāra-aḿśa — the active principle; prema-vallyāḥ — of the creeper of love of Godhead; kisalaya — newly grown; dala — leaves; puṣpa — flowers; ādi — and so on; tulyāḥ — equal to; sva-tulyāḥ — equal to Herself; siktāyām — when sprinkled; kṛṣṇa-līlā — of the pastimes of Kṛṣṇa; amṛta — of the nectar; rasa-nicayaiḥ — by drops of the juice; ullasantyām — shining; amuṣyām — of Her, Śrīmatī Rādhārāṇī; jāta-ullāsāḥ — having awakened pleasure; sva-sekāt — than her own sprinkling; śata-guṇam — a hundred times; adhikam — more; santi — are; yat — which; tat — that; na — not; citram — wonderful.
TRANSLATION

"'All the gopīs, the personal friends of Śrīmatī Rādhārāṇī, are equal to Her. Kṛṣṇa is pleasing to the inhabitants of Vrajabhūmi, just as the moon is pleasing to the lotus flower. His pleasure-giving potency is known as āhlādinī, of which the active principle is Śrīmatī Rādhārāṇī. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Kṛṣṇa's pastimes is sprinkled on Śrīmatī Rādhārāṇī, all Her friends, the gopīs, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.'
PURPORT

This verse is also from the Govinda-līlāmṛta (10.16).

Śrī Caitanya Caritāmṛta Madhya 8.212

yadyapi sakhīra kṛṣṇa-sańgame nāhi mana
tathāpi rādhikā yatne karāna sańgama
SYNONYMS

yadyapi — although; sakhīra — of the gopīs; kṛṣṇa-sańgame — directly enjoying with Kṛṣṇa; nāhi — not; mana — the mind; tathāpi — still; rādhikā — Śrīmatī Rādhārāṇī; yatne — with great endeavor; karāna — causes; sańgama — association with Kṛṣṇa.
TRANSLATION

"Although the gopīs, Śrīmatī Rādhārāṇī's friends, do not desire to enjoy themselves directly with Kṛṣṇa, Śrīmatī Rādhārāṇī makes a great endeavor to induce Kṛṣṇa to enjoy Himself with the gopīs.

Śrī Caitanya Caritāmṛta Madhya 8.213

nānā-cchale kṛṣṇe preri' sańgama karāya
ātma-kṛṣṇa-sańga haite koṭi-sukha pāya
SYNONYMS

nānā-chale — under different pleas; kṛṣṇe — unto Kṛṣṇa; preri' — sending; sańgama — direct association; karāya — induces; ātma-kṛṣṇa-sańga — personal association with Kṛṣṇa; haite — than; koṭi-sukha — ten million times more happiness; pāya — She gets.
TRANSLATION

"Presenting various pleas for the gopīs, Śrīmatī Rādhārāṇī sometimes sends the gopīs to Kṛṣṇa just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association.