“Śrī-Śrī Viśākhānandada Stotram – “Praises that delight Viśākhā”{verses 71 – 72}

VERSE 71:

KUṬILA BHRŪ CALAC CAṆḌA KANDARPODDAṆḌA KĀRMUKE
NYASTĀPĀṄGA ŚARA KṢEPAIR VIHVALĪKṚTA MĀDHAVA

Her restless arched eyebrows are like the powerful bow of Cupid,
from where She fires arrow-like glances that agitate Mādhava.

Stavāmṛta Kaṇā Vyākhyā:

Śrī Raghunātha dāsa Gosvāmī, who is the most expert poet to describe Śrī Rādhikā’s sweetness, now describes Her extraordinary beauty and fragrance and the nectar of Her names and pastimes, all of which are able to control Kṛṣṇa.

“Her restless arched eyebrows are like the powerful bow of Cupid from where She fires arrow-like glances that agitate Mādhava”.

bhāṅka bhaṅgima thori janu;
kājare sājalo madana janu
(Vidyāpati):

“The slightest movement causes Cupid to awaken.”

majhu mukha heri,
bharama bhare sundarī,
jhāmpai jhāmpai dehā,
kuṭila kaṭākha viśikhe tanu jara jara,
jīvane nā bāndhai thehā
(Govinda dāsa)

“When this beautiful girl looks at My face I start shivering. My body is pierced by the sharp arrows of Her crooked glances and I cannot remain alive anymore!”

All these Mahājana-vāṇīs reveal the limitless power of Śrī Rādhā’s bow-like eyebrows and arrow-like glances. Śrī Kṛṣṇa is called Mādhava because He is always desired by billions of goddesses of fortune in Vraja, but for Him the world is empty without Śrī Rādhikā! No one else but Śrī Rādhā can delight Mādhava with the taste of mādana rasa by piercing Him and agitating Him with the arrows of Her restless glances.

The word Mā also means beauty, and dhava means ‘husband’. Kṛṣṇa is the husband of the pinnacle of beauty and the whole world is mad after His beauty and sweetness,
but still, even He becomes agitated when He is pierced by the arrows of Śrī Rādhikā’s glances, that are tinted with madana rasa.

VERSE 72:

NIJĀṄGA SAURABHODGĀRA MĀDAKAUṢADHI VĀTYAYĀ
UNMADĪKṚTA SARVAIKA MĀDAKA PRAVARĀCYUTĀ

She maddens even the infallible Acyuta, who maddens the whole world, with the fragrant breeze that emanates from Her body and that is like an aphrodisiac for Him.

Stavāmṛta Kaṇā Vyākhyā:

Now Śrī Raghunātha dāsa turns to Rādhikā’s fragrance and glorifies it, saying:
“She maddens even the infallible Acyuta, who maddens the whole world, with the breeze that carries the fragrance that emanates from Her body and that is like an aphrodisiac for Him”.

The Vedic scriptures say: raso vai sah – “God is taste”, rasānām rasatamah – “He is the taste of tastes” and rasaṁ hyevāyaṁ labdhvānandī bhavati – “When you taste the flavour of God you will become happy”.

Śrī Kṛṣṇa is rasa-svarūpa, or rasa-rāja, who maddens the whole world with joy through His sounds, touch, form, smell, taste and pastimes, but Rādhikā maddens even Him with just Her fragrance, hence She is called Gandhonmādita Mādhavā.

Śrī Rādhikā sings to Her sakhīs during rasodgāra:

‘āmāra aṅgera varaṇa saurabha yokhona ye dige pāya,
bāhu pasāriyā bāula hoiyā tokhona se dige dhāya.’

‘āmāra aṅgera bātāsa ye dige se mukhe se dina thāke’ – “Wherever Kṛṣṇa smells My bodily fragrance, carried by the wind, He stretches out His arms and turns His face and runs in that direction like a madman!”

Śrī Caitanya Mahāprabhu, in the mood of Rādhā, was maddened by Kṛṣṇa’s bodily fragrance and sang:

kasturī lipta nīlotpala, tāra yei parimala,
tāhā jini Kṛṣṇa aṅga gandha
vyāpe caudde bhuvane, kore sarva ākarṣaṇe,
nārīgaṇera āṅkhi kore andha
sakhi he! Kṛṣṇa gandha jagat mātāy
nārīra nāsāya poiśe, sarva kāla tāhā boise,
Kṛṣṇa pāśe dhari loiyā yāy
………………………………
hare nārīra tanu mana, nāsā kore ghūrṇana,
khasāya nīvī, chuṭāya keśa bandha.
kori āge bāurī, nācāya jagat nārī
(C.C.)

“The fragrance of Kṛṣṇa’s body defeats that of a blue lotus flower smeared with musk. This smell pervades all the fourteen worlds and attracts everyone, blinding the eyes of the girls. O sakhi! Kṛṣṇa’s fragrance maddens the world! It enters the womens nostrils and always remains sitting there, holding them and taking them to Kṛṣṇa! It steals the bodies and minds of women and makes their noses twirl. The women of the world then become like madwomen whose braids and girdles loosen of agitation. That’s how the highwayman of Kṛṣṇa’s bodily fragrance is!” Although Kṛṣṇa is an ocean of nectarean fragrance, the fragrant breeze that emanates from Śrī Rādhā serves as an aphrodisiac even for Him!

“Śrī-Śrī Viśākhānandada Stotram – “Praises that delight Viśākhā”{verses 68 – 70}

VERSE 68:

VIPAKṢA LAKṢA HṚT KAMPA SAMPĀDAKA MUKHA ŚRIYĀ
VAŚĪKṚTA BAKĀRATI MĀNASĀ MADANĀLASĀ

The beauty of Her face controls Kṛṣṇa’s mind and gives hundreds of thousands of Her rival-gopīs, like Madanālasā, a heart-attack.

Stavāmṛta Kaṇā Vyākhyā:

The strong desire for loving service that Kṛṣṇa awakens in premamayī Rādhārānī’s heart through śṛṅgāra rasa is called madana here. Her body and mind become bent under the heavy weight of this madana rasa, and causes ever-new waves to rise in the ocean of Śrīmatī’s beauty. That unhurried body and that beauty of Her face cause all Her rivals, like Candrāvalī and Padmā to get a heart-attack, and when Bakārāti (Kṛṣṇa, the enemy of Bakāsura) sees that sweet face He loses His patience, although He is such a powerful hero, and He becomes fully controlled by Śrī Rādhārāṇī.

VERSE 69:

KANDARPA KOṬI RAMYA ŚRĪ JAYI ŚRĪ GIRIDHĀRIṆĀ
CAPALĀPĀṄGA BHAṄGENA VISMĀRITA SATĪVRATĀ

She forgets Her vow of chastity when Śrī Giridhārī, who defeats the loveliness of billions of Cupids, casts His restless playful glances at Her.

Stavāmṛta Kaṇā Vyākhyā:

This verse describes Rādhikā’s prema. When premamayī sees the glances that Śrī Madana Mohana, Cupid’s enchanter, casts at Her, She forgets Her vow of chastity (loyalty to Her husband), although this vow is hard to renounce for virtuous girls, and surrenders Her body, mind and life to Him. Therefore Śrīmatī sings in pūrva rāga (first love):

ki pekhalum yamunā tīre?
kāliyā varaṇa eka, mānuṣa ākāra go, vikāiluṁ tāra ānkhi ṭhāre
niti niti āsi yāy, emon kabhu dekhi nāi, ki khene bāḍāilām pā ghare
guruyā garava kula, nāsāilo kulavatī, kalaṅka coliyā āge phire
kāmera kāmāna jini, bhurūra bhaṅgimā go, hiṅgule beḍiyā duṭi āṅkhi
kāliyāra nayāna bāṇa, marame hānilo go, kālāmaya āmi sab dekhi
cikaṇa kalāra rūpe, ākula korilo go, dharaṇe nā yāya mora hiyā.
koto cāṅda niṅgāḍiyā, mu’khāni mājilo go, yadu kohe koto sudhā diyā

“What did I see on the bank of the Yamunā? I saw a blackish complexioned boy purchasing Me with the beckoning of His eyes! I’ve never seen someone like Him!
He destroys the pride of all the chaste married girls and makes them return to their homes polluted. His arched eyebrows defeat the pride of Cupid’s bow and His reddish eyes are wandering here and there. His arrow-like glances pierce My heart and make Me see everything black (as if fainting. It can also mean that Rādhikā now sees all the directions filled with Kṛṣṇa’s aura Ed.). His glossy blackish form agitates Me and I cannot keep My heart (steady) anymore! How many moons have to be squeezed out to smear His face with their nectar?”

VERSE 70:

KṚṢṆETI VARṆA YUGMORU MOHA MANTREṆA MOHITĀ
KṚṢṆA DEHA VARĀMODA HṚDYA MĀDANA MĀDITĀ

She is greatly enchanted by the two-syllable mantra ‘Kṛṣṇa” and She is intoxicated by the pleasant erotic mood that is most delightful to Kṛṣṇa’s body.

Stavāmṛta Kaṇā Vyākhyā:

Kṛṣṇa does not differ from His name, but this non-difference is experienced according to one’s love. Śrīmatī Rādhārāṇī has the greatest love for Him, therefore Śrī Kṛṣṇa’s name is for Her an especially enchanting mahā-mantra. She is enchanted to the greatest extent when She hears the enchanting mantra that contains His name. When She simply hears that name She tells a girlfriend:

pahile śunaluṁ hāma śyāma dui ākhara,
toikhone mana curi kelo

“When I first heard the two syllables of Śyāma’s name My heart was stolen.”

japite japite nāma avaśa korilo go;
kemone vā pāsaribo tāre?

“When I repeat this name I become overwhelmed. How can I forget Him?”

She is intoxicated by the same pleasant erotic mellow that gives the greatest delight to Kṛṣṇa’s body. Śrīmatī’s extraordinary wealth is mādanākhya mahā bhāva, the source of all ecstatic love. rājate hlādinī sāro rādhāyām eva yaḤ sadā (Ujjvala Nīlamaṇi):
“The essence of the Hlādinī-energy exists only in Rādhā.”

This supreme bhāva is called mādana because it maddens rasa-ghana-vigraha Śyāmasundara with topmost bliss. This pleasant transcendental erotic mood delights both subject and object equally, therefore it is fit to be named mādana bhāva mādayatīti mādanah.

“Śrī-Śrī Viśākhānandada Stotram – “Praises that delight Viśākhā”{verses 65 – 67}

VERSE 65:

ŚARAT SAROJA ŚUBHRĀṀŚU MAṆI-DARPAṆA MĀLAYĀ
NIRMAÑCHITA MUKHĀMBHOJA VILASAT SUṢAMĀ KAṆĀ

Even a drop of the shining beauty of Her lotus-like face is worshipped by the autumnal lotus, the autumn-moon and a string of jewel mirrors.

Stavāmṛta Kaṇā Vyākhyā:

Actually nothing can compare to Rādhikā’s shining beautiful lotusface, we have repeatedly mentioned that, but the poets try to make the sweet face of premamayī conceivable by comparing it to a blooming lotus in autumn, a spotless autumnal moon or a jewelled mirror.
Experienced souls, though, say that this premarasamaya face cannot be compared with anything. Śrī Rādhikā can only be compared to Herself and to draw a comparison with any material object, however beautiful, will ultimately prove to be futile.

Even a drop of the shining beauty of Her lotus-like face is worshipped by the autumnal lotus, the autumn-moon and a string of jewel mirrors. All glories to the sweet, attractive and loving way in which Śrī Raghunātha dāsa describes the incomparable sweetness of premamayī Rādhikā! He is like an expert artist painting a wonderful picture of Her on the canvas of this stotram.

VERSE 66:

STHĀYI SAÑCĀRI SŪDDĪPTA SĀTTVIKAIR ANUBHĀVAKAIḤ
VIBHĀVĀDYAIR VIBHĀVO’PI SVAYAṀ ŚRĪ RASATĀṀ GATĀ

Although She is the object of the sthāyī bhāvas, sañcārī bhāvas,
sūddīpta sāttvika bhāvas, the anubhāvas and vibhāvas Herself,
She still became the erotic rasa Herself as well.

Stavāmṛta Kaṇā Vyākhyā:

Now Śrīpāda Raghunātha describes rasamayī Śrī Rādhā’s rasa-rūpatā (Her form of rasa).

Śrī Rādhikā’s sthāyī bhāva is Kṛṣṇa rati (attraction to and love for Kṛṣṇa), Her vibhāva is Kṛṣṇa and She Herself is the shelter, Her anubhāvas (external signs of ecstasy) are among others dancing and rolling on the ground, She has all the thirty-three sañcārī bhāvas (transitional ecstatic symptoms like joy) in Her, and all the sāttvikas (the eight ecstatic symptoms like shedding tears and horripilating).
She is the aggregate of rasa and is Herself the object of all the aforementioned bhāvas, but She has also become the embodiment of śṛṅgāra rasa, or the erotic mellows.

The supreme object of sweet devotion in Vraja is Śrī Rādhārānī Herself, because Gauḍīya Vaiṣṇavas are Yugalopāsakas, worshippers of Rādhā and Kṛṣṇa together. They worship Kṛṣṇa mainly by worshipping Śrīmatī Rādhārānī, and their mūla mantra (main slogan) is:

āmāra īśvarī hon vṛndāvaneśvarī;
tāra prāṇanātha boli bhaji giridhārī.

Therefore, although Rādhikā is the object of the rasa-tattva She has also become the embodiment of erotic rasa, showing the eight blazing sāttvika ecstasies.

Rādhārāṇī is the embodiment of Vraja-mādhurī and Vraja-rasa. A wise man can understand how much rasa can be relished in Vraja without Rādhārāṇī,
therefore Śrī Raghunātha dāsa has defined Her as the embodiment of rasa Herself here.

VERSE 67:

SAUBHĀGYA DUNDUBHĪ PRODYAD DHVANI KOLĀHALAIḤ SADĀ
VITRASTĪ KṚTA GARVIṢṬHA VIPAKṢĀKHILA GOPIKĀ

With the loud sounds of the Dundubhī-drum of Her good fortune She always terrifies all the proud gopikās of Her enemies’ parties.

Stavāmṛta Kaṇā Vyākhyā:

In the midst of three billion gopīs assembled in the great nocturnal Rāsa-festival the playing of the Dundubhī-drum of Rādhikā’s good fortune loudly resounded:

rāsalīlā jayaty eṣa yayā samyujyate’niśam
harer vidagdhata bheryā rādhā saubhagya dundubhīh

“All glories to the Rāsa-līlā, in which the Bherī-drum of Kṛṣṇa’s cleverness and the Dundubhī-drum of Rādhā’s fortune are always united!”

Although no gopikā of Vraja can be compared to śrī Kṛṣṇa-kānta-śiromaṇi Śrī Rādhikā, who can only be compared to Herself, śṛṅgāra rasa (the erotic flavour) has created the illusion that Her rivals like Candrāvalī are equal to Her, for the sake of creating situations like māna (Rādhikā’s pique) in the pastimes of Rādhā and Kṛṣṇa.

nāṁśo’py anyatra rādhāyāḤ premādi guṇa sampadām
rasenaiva vipakṣādau mithaḤ sāmyam ivāpyate

“Although the other gopīs don’t even have a drop of Rādhā’s vast wealth of attributes like love, rasa has created Her enemies just to increase itself. These enemies are considered to be equal to Rādhā in the līlā” (Ujjvala Nīlamaṇi)

This is why Rādhikā’s rivals like Candrāvalī, Padmā and Śaibyā are so proud. But as soon as the Dundubhī-drum of Rādhikā’s fortune loudly resounds the hearts of these proud girls become terrified.

“Śrī-Śrī Viśākhānandada Stotram – “Praises that delight Viśākhā”{verses 61 – 64}

VERSE 61:

ṚTAU ŚARADI RĀSAIKA RASIKENDRAM IHA SPHUṬAM
VARĪTUṀ HANTA RĀSA ŚRĪR VIHARANTĪ SAKHĪ ŚRITĀ

Aha! In the autumn She clearly accepts the only enjoyer of the Rāsa-dance (Śrī Kṛṣṇa) as Her husband and then enjoys the Rāsa-dance with Him and Her girlfriends as the Rāsa Śrī, the goddess of fortune of the Rāsa-dance!

Stavāmṛta Kaṇā Vyākhyā:

As soon as Śrī Raghunātha dāsa remembers the Rāsa-dance, the crown jewel of all transcendental pastimes, he cries out:
“Aho! Śrī Rādhikā clearly accepts Rāsa Rasika Śrī Kṛṣṇa as Her husband in the autumn , and enjoys the Rāsa-dance with Him and Her girlfriends as Rāsa Śrī, or Rāseśvarī, the queen of the Rāsa dance!”

Without Śrī Rādhikā Kṛṣṇa cannot enjoy the Rāsa-dance, even if there are billions of other gopīs present for Him.

tāhā vinā rāsa līlā nāhi bhāya cite
(C.C.).

Therefore, because Śrī Rādhā and Her sakhīs give Śrī Kṛṣṇa the full relish of the Rāsa-dance in the autumn Śrī Rādhā is called Rāsa Śrī, the entire fortune of the Rāsa-dance, and because She is totally subservient to the love of Her girlfriends She is called sakhī śritā here.

 

VERSE 62:

HEMANTE SMARA YUDDHĀRTHAM AṬANTAṀ RĀJA NANDANAM
PAURUṢEṆA PARĀJETUṀ JAYA ŚRĪR MŪRTI DHĀRIṆĪ

In the Hemanta-season She wanders around with the prince (of Vraja) for the sake of an erotic battle and then She defeats Him with masculine power, assuming the form of the goddess of victory.

Stavāmṛta Kaṇā Vyākhyā:

Now it is described how Śrī Rādhā gives Śyāmasundara the matchless bliss of rati rasa (erotic flavour). Pauruṣeṇa means through masculine power.

In other words, Rādhikā takes the male role during this erotic battle and thus defeats prince Kṛṣṇa in viparīta vilāsa (reverse pastimes). Thus She assumes the form of Jaya-Śrī, the goddess of victory.

 

VERSES 63-64:

SARVATAḤ SAKALA STAVYA VASTUTO YATNATAŚ CIRĀT
SĀRĀN ĀKṚṢYA TAIR YUKTYĀ NIRMĀYĀDBHUTA ŚOBHAYĀ (63)
SVA ŚLĀGHĀṀ KURVATO PHULLA VIDHINĀ ŚLĀGHITĀ MUHUḤ
GAURĪ ŚRĪ MṚGYA SAUNDARYA VANDITA ŚRĪ NAKHA PRABHĀ (64)

For a long time the Creator carefully selected the essence of all beautiful and wonderful things that are praiseworthy for everyone at all times and created Śrī Rādhikā with them. Then He began to praise Her with a blooming heart, thereby actually praising himself. Her beauty is sought for by Gaurī (Lord Śiva’s consort) and Śrī (the goddess of fortune) and the splendor of Her beautiful nails is praised by them.

Stavāmṛta Kaṇā Vyākhyā:

In the next few verses Śrī Raghunātha dāsa describes Śrī Rādhā´s beauty, sweetness, flavours, fortune and love.

First he describes Her sweetness, saying: “For a long time the Creator carefully selected the essence of all beautiful and wonderful things that are praiseworthy for everyone at all times and created Śrī Rādhikā with them”.

Of course, Śrī Rādhārānī was never created by Brahmā; Her body is made of mahā bhāva, the essence of prema.

premera svarūpa deha prema vibhāvita;
kṛṣṇera preyasī śreṣṭhā jagate vidita
(C.C.)

“She is the very form of love, and Her body is made of that love. She is known in the world as Kṛṣṇa’s most dearly beloved.”

It is therefore only a worldly saying that the Creator has made Her. Śrī Rādhā and Mādhava’s pastimes are supernatural, but to increase the sweetness of these pastimes they appear as worldly to the viewer’s eye. That is why everyone who sees Śrī Rādhārāṇī’s matchless sweetness says that the Creator collected the most beautiful and sweet things of the whole world for a long time and with great effort to create Śrīmatī with. An example is given about Rādhikā’s sweet eyes, for instance, in Govinda Līlāmrta (11.100):

nayana yuga vidhāne rādhikāyā vidhātrā jagati madhura sārah sañcitāḤ sad guṇā ye
bhuvi patita tad aṁśais tena sṛṣṭānya sārair bhramara mṛga cakorāmbhoja mīnotpalāni

“The Creator collected the essence of all the sweet and good things of the world to make Rādhikā’s eyes and the leftover parts fell down to earth to become the blackbees, deer, Cakora-birds, plain lotuses and blue lotus flowers!”

Śrīpāda Raghunātha says: “With great effort Lord Brahmā took the most sweet and beautiful objects of the world and used it to create Śrī Rādhā. Then the Creator began to praise Her with a blooming heart, thereby actually praising himself. Her beauty is sought for by Gaurī (Lord Śiva’s consort) and Śrī (the goddess of fortune) and the splendor of Her beautiful nails is praised by them”.

Actually Śrī Rādhārānī is the origin of all the transcendental śaktis like Gaurī and Lakṣmī, and She can enchant even Kṛṣṇa, the embodiment of supreme sweetness.

She is the crown jewel of all divine consorts and the embodiment of mahābhāva, therefore it is no wonder that even the most beautiful ladies like Gaurī and Lakṣmī seek Her beauty and praise the splendor of Her toenails!

“Śrī-Śrī Viśākhānandada Stotram – “Praises that delight Viśākhā”{verses 58 -60}

VERSE 58:

KṚṢṆA MAÑJULA TĀPIÑCHE VILASAT SVARṆA YŪTHIKĀ
GOVINDA NAVYA PĀTHODE STHIRA VIDYUL LATĀDBHUTĀ

She shines like a golden Yūthikā-vine on the lovely Tamāla-tree named Kṛṣṇa
and She is a wonderful steady lightning-vine on the fresh Govinda-raincloud.

Stavāmṛta Kaṇā Vyākhyā:

A young Tamāla-tree is as glossy and black as can be, and that’s why Śyāmasundara is compared to a young Tamāla-tree. Of course Kṛṣṇa’s glossiness and His complexion cannot be compared with anything worldly, but the deeply realised poets try to help the practising devotees to visualise Him by making such comparisons.

The young Tamāla-tree is the most glossy, Śyāma-complexioned and enchanting object that can be found as an object of comparison for the people of the world, although actually Kṛṣṇa’s sweetness, beauty and luster are actually incomparable!

Anyway, Rādhikā is like a golden vine that entwines a young Tamāla-tree. Śrī Kṛṣṇa is a fresh monsoon cloud and Śrī Rādhā is a wonderful lightning-vine.

In this world a lightningstrike is flickering, but Śrī Rādhā is a steady lightningstrike!
In this world the lightingflashes hurt the eyes, but the light that emanates from Śrī Rādhā is soothing the eyes with the cool and pleasant illumination of the pinnacle of love (gātre koṭi taḍicchabih – Rādhā Rasa Sudhānidhi 99). This is what makes the Rādhā-lightning adbhuta, or amazing!

VERSE 59:

GRĪṢME GOVINDA SARVĀṄGE CANDRA CANDANA CANDRIKĀ
ŚĪTE ŚYĀMA ŚUBHĀṄGEṢU PĪTA PAṬṬA LASAT PAṬĪ

In the summer She is soothing sandalpaste, camphor and moonlight on all of Govinda’s limbs and in the winter She is a beautiful yellow silken garment that covers Śyāma’s auspicious limbs.

Stavāmṛta Kaṇā Vyākhyā:

Sandalwood pulp, camphor and moon beams are pleasant and soothing in the summertime when the sun is fiercely shining. In the same way Śrīmatī Rādhārāṇī gives Śyāmasundara the greatest delight in the summer. In the winter Śrīmatī protects Śyāmasundara’s auspicious limbs from the cold by serving as a yellow silken garment for Him.

VERSE 60:

MADHAU KṚṢṆA TARŪLLĀSE MADHU ŚRĪR MADHURĀKṚTIḤ
MAÑJU MALLĀRA RĀGA ŚRĪḤ PRĀVṚṢI ŚYĀMA HARṢIṆĪ

In the spring She is the vernal goddess of fortune that delights the Kṛṣṇa-tree with Her sweet form and in the monsoon-time She delights Śyāma with the beautiful Mallāra rāga.

Stavāmṛta Kaṇā Vyākhyā:

In the spring the trees drop their old leaves and become beautified by fresh leaves, buds and sprouts. Śrīmatī Rādhikā is the Vasanta Śrī, the vernal goddess of fortune who makes the Śyāma-tree blossom with delight. The Mallāra Rāga is a graceful melody which is sung in the rainy season. Just as the Mallāra-rāga causes the monsoon-clouds to blissfully shower, similarly Śrī Rādhārāṇī delights the Śyāma-raincloud in the monsoon-time and acts like the Mallāra-rāga that causes Him to shower various tasty pastimes.

The secret of devotional practise of the Gauḍīya Vaiṣṇavas

In Gauḍīya Vaiṣṇavism, when one takes refuge of the feet of a sadguru, the faithful devotee is introduced to his mañjarī- self who is a maid of Śrī Rādhā.

Thereafter, along with hearing and chanting, he has to constantly meditate on his true self and be absorbed in rendering devotional service mentally, throughout the day according to the instructions of the Gosvāmīs.

Like this, hearing chanting and following the principles of good conduct in this external material body while meditating on devotional service rendered to Rādhā – Kṛṣṇa in the spiritual form should go on simultaneously.

Bāhya antara ihāra dui to sādhana;
Bāhye sādhaka dehe kore śravaṇa-kīrtana
Mone nija siddha deha koriyā bhāvana;
Rātri-dina cinte vraje kṛṣṇera sevana

“Devotional practise is of two types – external and internal. One should hear and chant in the external material body, while one should serve Rādhā-Kṛṣṇa in Vraja, all day and night by meditating on one’s spiritual body”.
– (C. C.) Continue reading

The Recipe For Peace – Guru Nistha (deep faith in Śrī Guru)

Admittedly, 2018 was a very heavy year for me personally…

On November 11th, my beloved Śrī Gurudeva entered the eternal pastimes and just 4 weeks later my beloved mother tragically left her body completely unexpected…the following weeks have been the heaviest weeks in my whole life. But one thing always remained crystal clear in my mind: Never give up your bhakti, never lose faith in Śrī Guru.

Everyday, even if the days were laden with sadness and inner pain, I tried my best to do my daily bhajan, sometimes more, sometimes less. But deep in my heart I always knew that my beloved Śrī Gurudeva never really left me…he still is my best friend and he gave me everything I ever hoped for.

It is now more and more up to me to realize the jewels he put inside my lowly heart.

But 2018 was also a very good year. It was a year of total abstinence from all useless debates and discussions in the social media, mainly on Facebook.

It was great to step back from all the discussions where earlier I took part with fiery arguments only to realize what a waste of time these discussions are…

Spiritual life is entirely personal, and bhakti especially is a very personal and intimate process.
Bhakti is not something you “wear on your T-shirt”. It is not something to be revealed or made entirely public. How many times did I fall in this trap?

Bhakti is a matter of the heart. Bhakti is nourished by the association of like-minded souls who focus on the same goal.

Bhakti is not nourished by debating your OWN process with people who follow a different process.

Bhakti is not about who is wrong and who is right. It is about LOVE. It is INCLUSIVE, not EXCLUSIVE.

Bhakti is something that should be treasured and kept within the heart and only shared with like-minded souls.

The most important factor which leads to success in bhakti is guru-nistha. To always remain situated in deepest faith to the lotus feet of Śrī Gurudeva. His words are the alpha and the omega and not what someone outside our lineage says or what someone else heard from someone else again. Continue reading