Śrī-Śrī Rādhā Rasa Sudhānidhi, verse 5

ādhāya mūrdhani yadā purudāra gopyāḥ
kāmyaṁ padaṁ priyaguṇair api picchamauleḥ
bhāvotsavena bhajatāṁ rasa kāmadhenuṁ
tāṁ rādhikā caraṇa reṇum ahaṁ smarāmi

I remember the foot-dust of Śrī Rādhikā, which is held on the heads by the very generous gopīs of Vraja who desire the position which, with all its beloved attributes, is even desired for by Kṛṣṇa, Who wears a crown of peacock-feathers.
This foot-dust is a wish-yielding Kāmadhenu-cow of rasa for all those who worship it with a festival of loving emotions.


Commentary: The gopīs are called purudāra, or most generous because their love for Kṛṣṇa is completely free from all desires for personal gratification. Such pure love is rare in this world. The gopīs have said goodbye to all mundane, traditional codes of morality and are exclusively engaged in pleasing Kṛṣṇa, at any cost.
Śrīpāda Śuka Muni described their most generous love for Kṛṣṇa in Śrīmad Bhāgavata (10.31.19):

yat te sujāta caraṇāmburuhaṁ staneṣu bhītaḥ śanaiḥ priya dadhīmahi karkaśeṣu
tenāṭavīm aṭasi tad vyathate na kiṁ svit kūrpādibhir bhramati dhīr bhavad āyuṣāṁ naḥ

After Kṛṣṇa had left them during the Rāsa-dance, the beautiful gopīs suffered separation from Him and prayed: “O Dearly beloved! Your feet are like beautiful tender, nicely grown lotus-flowers. We carefully place them on our hard breasts, afraid that they will be hurt. Can You then even imagine how worried we are when You roam over the forest-paths where there are so many sharp pebbles, thorns and bulbs? You are our very life and we feel very disturbed when we think of that!” Continue reading

Śrī-Śrī Rādhā Rasa Sudhānidhi, verse 4

yo brahma rudra śuka nārada bhīṣma mukhyair
ālakṣito na sahasā puruṣasya tasya
sadyo vaśīkaraṇa cūrṇam ananta śaktim
tāṁ rādhikā caraṇa reṇum anusmarāmi

I constantly remember the foot-dust of Śrī Rādhikā, whose unlimited power instantly subdues even the Supreme Person (Śrī Kṛṣṇa), Who Himself cannot be easily seen even by the greatest devotees like Lord Brahmā, Lord Śiva, Śukadeva Muni, Nārada Muni and Bhīṣma.


Commentary: In this verse Śrīpāda is in his sādhakāveśa (external consciousness as a male devotee of Śrīman Mahāprabhu), glorifying the greatness of Śrī Rādhā’s foot-dust. One may ask whether the word puruṣa in the verse does not refer to Kṛṣṇa’s puruṣāvatāra Mahā Viṣṇu, but the answer to this is that pure love of Govinda in the mood of Vraja is only attainable on the strength of Śrī Rādhā’s foot-dust. In the Brahma Saṁhitā Kṛṣṇa is also called ādi puruṣa or parama puruṣa (śriyaḥ kāntāḥ kāntaḥ parama puruṣaḥ) in connection with His love alliances with the gopīs. Kṛṣṇa’s childhood-pastimes were still slightly perceived by Brahmā, Śiva and Nārada, but His romantic pastimes in adolescence were not seen by them nor by anyone else who identifies himself with his male body.

Caitanya Caritāmṛta states: sabe ek sakhīgaṇera iha adhikāra; sakhī vinā ei līlāra anyera nāhi gati “Only Kṛṣṇa’s girlfriends can enter into this, no one else.” The worship in Vraja is one of pure sweetness and those who worship Kṛṣṇa in awe and reverence cannot attain Him in Vraja, for there He is the God of divine sweetness:

aiśvarya jñāne nāhi pāy vraje vrajendra nandana
rāga bhaktye vraje svayaṁ bhagavān pāy
vidhi bhaktye pārṣada dehe vaikuṇṭhe yāy

“One who worships Kṛṣṇa spontaneously will attain Vraja and one who worships Him according to rules and regulations will become the Lord’s associate in majestic Vaikuṇṭha.” Continue reading

Śrī-Śrī Rādhā Rasa Sudhānidhi, verse 3

brahmeśvarādi sudurūha padāravinda
śrīmat parāga paramādbhuta vaibhavāyāḥ
sarvārtha sāra rasavarṣi kṛpārdra dṛṣṭes
tasyā namo’stu vṛṣabhānu bhuvo mahimne

I offer my obeisances to the glories of Mahārāja Vṛṣabhānu’s daughter (Śrī Rādhikā), the beautiful dust of Whose lotus-feet is hardly attained by Lord Brahmā, Lord Śiva and others and whose merciful glance, which is endowed with the most astonishing prowess, showers the nectar of the essence of all human pursuits (love of God).



In Caitanya Caritāmṛta it is said: citta dṛḍha kori lāge mahimā jsāna hoite – “One’s heart becomes fixed in faith when one is aware of God’s greatness” – and for this reason Śrīpāda continues his auspicious invocation of ‘Rādhā Rasa Sudhānidhi’ by praising the prowess of Śrī Rādhā.

Rasa (spiritual flavour) is built on the foundation of tattva (spiritual truth). When that foundation is not there (when one disregards or does not know spiritual truth) the rasa may seem to be mundane.
In his commentary on verse 10.12.10 of the Bhāgavata Śrī Jīva Gosvāmī writes: bhagavāṁs tāvad asādhāraṇa svarūpaiśvarya mādhuryas tattva viśeṣaḥ –  “God is the Supreme Truth, Who is full of extraordinary self-perfect prowess and sweetness.” Continue reading

Śrī-Śrī Rādhā Rasa Sudhānidhi, verse 2


yasyāḥ kadāpi vasanāñcala khelanottha
dhanyāti dhanya pavanena kṛtārtha mānī
yogīndra durgama gatir madhusūdano’pi
tasyā namo’stu vṛṣabhanu bhuvo diśe’pi

Even Lord Madhusūdana (Kṛṣṇa), who is hard to attain even by the best of yogīs, feels Himself greatly blessed when He is touched by even the slightest playful breeze coming from the tip of Śrī Rādhikā’s garment. I offer my obeisances to any direction in which I may find this daughter of Mahārāja Vṛṣabhānu!


Comments: Śrīpada Prabodhananda Sarasvati is the object of Śrīman Mahaprabhu’s unlimited mercy, therefore he is conscious of the elevated ujjvala rasa (amorous sentiment) of Vraja and thinks of himself as a maidservant of Śrī Rādhā in the forest bowers (kuñjas) of Vraja. Śrīpada Kavi Karṇapura has written in his book ‘Gaura Gaṇoddeśa Dīpikā’ that in Kṛṣṇa’s pastimes Śrīpāda Prabodhānanda Sarasvatī was Tuṅgavidyā-sakhī, one of Śrī Rādhikā’s eight chief girlfriends, but while reading his book ‘Rādhā Rasa Sudhānidhi’ we can see that, by Mahāprabhu’s grace, his heart was filled with the astonishing rasa of a maidservant, or kiṅkarī, of Śrī Rādhā.

This is the most beloved practise of the Gauḍīya Vaiṣṇavas, called rādhā snehādhika or bhāvollāsa rati. Śrīla Rūpa Gosvāmī explains in his ‘Bhakti Rasāmṛta Sindhu’ (2.5.128):

sañcārī syāt samonā vā kṛṣṇa-ratyāḥ suhṛd ratiḥ
adhikā puṣyamānā ced bhāvollāsa itīryate

“When Rādhā’s girlfriends love Her as much as or less than Śrī Kṛṣṇa, then their sañcāri bhāva is called Kṛṣṇa rati, but when they love Radhika more it is called bhāvollāsa.” This bhāvollāsa rati is the sthāyī bhāva (permanent and chief mood) of Śrī Rādhikā’s maidservants. rādhā snehādhika means that they love Rādhā more than Kṛṣṇa. This is what the Gauḍīya Vaiṣṇavas desire!

In his ‘Vraja Vilāsa Stava (38)’, Śrīla Raghunātha Dāsa Gosvāmī writes:

tāmbūlārpaṇa pāda mardana payo dānābhisārādibhir
vṛndāraṇya maheśvarīṁ priyatayā yās toṣayanti priyāḥ
prāṇa preṣṭha sakhī-kulād api kilāsaṅkocitā bhūmikāḥ
keli bhūmiṣu rūpa mañjarī mukhās tā dāsikāḥ saṁśraye

“By offering Her betelnuts, by massaging Her feet, by bringing Her water, by arranging for Her secret meeting with Kṛṣṇa and by performing many other services, the maidservants lovingly please Śrī Rādhikā, the great queen of Vṛndāvana. When Rādhā and Kṛṣṇa make love They don’t feel shy before these maidservants, although They do feel shy before Their girlfriends, that are otherwise dearer to Them than life itself. I take shelter of these maidservants that are headed by Śrī Rūpa Mañjarī.” Continue reading

Guru doesn´t know?


“Siddha-pranali is not necessary, since no guru can tell or give you these details. That is not the process Lord Caitanya taught. It is one’s choice.
The ekadasa-bhavas are simply a framework for developing one’s spiritual identity, so the guru’s role is to guide the person developing their identity using those parameters. These details are never imposed because the guru doesn’t know them – it is all based on the individual’s desires and awakening. The guru just makes sure the person is on the right track and isn’t deviating in any way.”


Wow…I am still pretty much shocked about what someone sent me here…this is from a well-known Vaishnava and book publisher and I really need to address the very offensive nature of these words…on several levels.

We will go step by step.

Siddha-pranali is not necessary

Well…that might be true if you are fortunate enough to realize your siddha deha directly by the mercy of Sri Si Radha and Krishna or by the mercy of the sweet Holy Name…but why not let Sri Gurudeva INTRODUCE us to the nature of our siddha deha? Later more on this point.

That is not the process Lord Caitanya taught

Really. Huh.

taeva gopī-bhāva, kari aṅgīkāra, rātri-dina cinte rādhā, kṛṣṇera vihara
siddha-dehe cinti kare, tāhāṅñi sevana, sakhī-bhāve pāya rādhā, kṛṣṇera caraṇa
(CC 2.6.228-229)

“You all must accept gopi-bhava, and day and night think about Radha-Krishna’s pastimes while mentally serving the Divine Couple in your siddha deha. By practicing raganuga-bhakti like this, you will definitely attain sakhi/gopi-bhava and the lotus feet of Radha-Krishna.” Continue reading

Śrī-Śrī Rādhā Rasa Sudhānidhi, verse 1


nindantaṁ pulakotkareṇa vikasan nīpa prasūna cchabiṁ
prorddhīkṛtya bhuja dvayaṁ hari harīty uccair vadantaṁ muhuḥ
nṛtyantaṁ drutam aśru nirjhara cayaiḥ siñcantam ūrvī-talaṁ
gāyantaṁ nija pārṣadaiḥ parivṛtaṁ śrī gauracandraṁ numaḥ

I offer my obeisances unto Lord Gauracandra, who is surrounded by all His associates and whose body is studded with goosepimples of ecstasy that mock the beauty of blossoming Kadamba flowers. He raises His arms, repeatedly and loudly crying ‘Hari! Hari!’ as He dances and sings, showering the surface of the earth with cascades of tears.


Comments: Śrīpāda Prabodhānanda Sarasvatī is the object of Śrī Caitanya Mahāprabhu’s great mercy, so his mind and heart are always absorbed in the sweet pastimes, attributes and sentiments of Śrīmatī Rādhārāṇī in Vraja. Now he begins his delicious book of eager prayer named ‘Rādhā Rasa Sudhānidhi’ out of compassion for the devotees who aspire for the confidential service of Śrīmatī Rādhārāṇī’s lotus-feet. In this verse he praises his worshipable deity, Śrī Caitanya Mahāprabhu.

Vraja Vihārī Śrī Kṛṣṇa accepted the mood and complexion of Śrī Rādhā and became Gaura to fulfill three desires: To understand the greatness of Rādhā’s love, the wonderful qualities that She alone relishes in Him and the happiness She feels when She realizes the sweetness of His love. In Vṛndāvana-līlā, Kṛṣṇa was the witness of the sweetness of Śrī Rādhā’s love of which He Himself was the object, and in Gaura-līlā He accepted the mood and luster of Śrī Rādhā to understand the gravity of Her love. Continue reading