Quite honestly, in this ecstatic verse with the most wonderful commentary of my beloved Gurudeva, the essence of the teachings of Sri Caitanya Mahaprabhu is included in the most beautiful and revealing way.
We should wear this verse and the gist of the commentary around our necks like the most valuable jewelry.

TEACHING NR. 1:

gurau goshthe goshthalayishu sujane bhu-sura-gane
sva-mantre sri-namni vraja-nava-yuva-dvandva-smarane
sada dambham hitva kuru ratim apurvam atitaram
aye svantar bhratas catubhir abhiyace dhrita-padah

O Mind! O brother! I hold your feet and I pray to you with flattering words:

Always give up your pride and develop wonderful love for your spiritual master, the abode of Vraja, the people of Vraja, the saintly devotees, the brahmanas, my initiation-mantra, the Holy Name of Krishna and the shelter of the eternally youthful Couple of Vraja, Sri-Sri Radha-Krishna!

Commentary by Srila Ananta das Babaji:

Although Srila Raghunatha dasa Gosvami is an eternal associate of Sri Caitanya Mahaprabhu, he instructs his own mind, which is illuminated by visuddha sattva, in the expertise of Vraja-bhajana in this Manah Siksha, for the benefit of all the practicing raganuga devotees of the world.
When we are able to actually practice these essential instructions in Manah Siksha, they will take us by the hand and bring us to the lotus feet of the beloved deity. It is the duty of a faithful and sincere devotee to follow these instructions and to make them a necklace to wear around his neck (meaning: One should memorize them and always remember them).
The main helper in bhajana-sadhana is the mind, the Lord of the senses. The mind of a materialistic person is by nature restless and attached to the sense-objects.

In the Bhagavad Gita (6.34) Arjuna tells the Lord:

cancalam hi manah krishna pramathi balavad dridham
tasyaham nigraham manye vayor iva sudushkaram

“O Krishna! The mind is restless, disturbing the senses, powerful and tenacious. To control him seems to be as difficult as to control the wind (in our bodies, by means of kumbhaka and recaka- exercises).”
The Lord agreed with this and said:

asamsayam maha-baho mano durnigraham calam
abhyasena tu kaunteya vairagyena ca grihyate

(Bhagavad Gita 6,35)

“O mighty-armed one! Undoubtledly it is very difficult to subdue the naturally restless mind, but it can be accomplished through exercise and detachment.”

By understanding how powerful and how hard to subdue the mind is, the sadhaka will slowly tread on the path of auspiciousness.
Any stream of thoughts which emanates from our minds keeps a samskara (impression, mental conditioning) within our (sub-) consciousness, and the aggregate of these samskaras form our svabhava (nature).
Just as our present nature is the result of previous samskaras, our future nature will be the result of our present thoughts and actions. By giving up our mundane samskaras and developing a spiritual samskara, we can gradually control the mind and tread on the path of bhajana. There is no other way.
Sri Raghunatha very tenderly addresses his mind by saying: “O mind, my brother! I hold your feet and I pray to you with flattering words, please listen! First of all, always give up dambha, or pride.
False ego, deceitfulness, and crookedness, these are all considered to be dambha. For innumerable births our samskara has been the identification with our material bodies and everything related to it. This consciousness is a great obstacle in devotional practice.
abhimani bhakti-hina, jaga majhe sei dina, vritha tara asesha bhavana (Prema Bhakti Candrika)
“The proud non-devotees are the lowest people in the world. Their endless thoughts are all in vain!”
To destroy false pride devotees practice humility; hence humility is called the life-force of devotional practice. Deceitfulness and duplicity (thinking in one way and acting in another) are other great obstacles in devotional practice.
The Lord will never want to bestow His mercy on a crooked person, therefore Sripada says:
“O mind! Always give up dambha, or vanity, which is a powerful obstacle to bhajana, and instead become very attached to some other objects!”
First of all he says: “O mind! Show great and peerless attachment to the guru, meaning the initiating guru and the instructing guru.”
The guru is the Lord’s karunya ghana vigraha, the embodiment of His great mercy.
Just as water becomes ice when it is exposed to severe coldness, the Lord also appears on earth, assuming the tangible form of the guru when His compassion becomes condensed.
All the vices, which are so hard to give up by one’s own endeavours can easily be conquered by serving a guru. In this way, a practicing devotee can attain perfection and thus become blessed and fulfilled.
tat prasado hi sva sva nana pratikara dustyajanartha hanau parama bhagavat prasada siddhau ca mulam
(Bhakti Sandarbhah – 237 anuh):
“The cause of perfection, which consists of God’s grace, is based on the satisfaction of the guru. By serving him different kinds of mischief, which are otherwise hard to give up, disappear.”
There are many kinds of anarthas (vices), such as offenses, which are very powerful and they hinder the progressive devotee from advancing towards the attainment of prema.
Srila Thakura Mahasaya sings:
antaraya nahi yay; ei se parama bhaya
“My greatest fear is that these obstacles won’t disappear”.
In Srimad Bhagavata it is seen that there is a particular way to give up each specific vice, but there is only one way to give up all these vices at once:

Devotion to the lotus feet of Sri Guru.

asankalpaj jayet kamam
krodham kama vivarjanat
arthanarthekshaya lobham
bhayam tattvavamarsanat
anvikshikya soka mohau
dambham mahad upasaya
yogantarayan maunena
himsam kamady anihaya
kripaya bhutajam duhkham
daivam jahyat samadhina
atmajam yoga-viryena
nidram sattva nishevaya
rajas tamas ca sattvena
sattvam copasamena ca
etat sarvam gurau bhaktya
purusho hyanjasa jayet

(Srimad Bhagavata 7.15.22-25)

Sri Narada told King Yudhishthira:

“To give up lust one must give up one’s determination to enjoy. To give up anger one must give up lust and to give up greed one must see the evil of money. Fear can be given up by considering the truth. Lamentation and illusion can be given up by considering what is material and what is spiritual (rational thinking). Pride can be given up by serving a great soul and obstacles in yoga-practice (which serves the purpose of fixing the mind) can be overcome by perfecting a vow of silence. Violence is conquered by giving up endeavours for sense-gratification. Suffering caused by other living entities can be mitigated by developing the quality of compassion. Suffering caused by the elements can be mitigated by entering into samadhi (psycho-religious trance) and suffering caused by the own body and mind can be mitigated by practicing the eight-fold path of mystic yoga (ashtanga-yoga).
When the mode of goodness increases, sleep is conquered along with the modes of passion and indolence, and by controlling the senses the mode of goodness is transcended. But all these vices and obstacles together can be conquered simply by being devoted to the guru.”

Here we will have a short discussion on having a special attachment to and love for the guru.
After describing the path of surrender, Srimat Jiva Gosvamipada writes in Bhakti Sandarbha (237):

tatra yadyapi saranapattyaiva sarvam siddhyati. saranam tam prapanna ye dhyana yoga vivarjitah. te vai mrityum atikramya yanti tad vaishnavam padam. iti garudat tathapi vaisishtya lipsuh saktas cet tatah bhagavac chastropadeshtrinam bhagavan mantropadeshtrinam va sri guru-carananam nityam eva viseshatah sevam kuryat.

“Although all worship reaches perfection by surrendering to the Lord, (since in the Garuda Purana it is written:
“Those who surrender to the Lord will transcend the mortal world even without practicing yoga or meditation, and will attain the planet of Lord Vishnu. Of this there is no doubt.”),
still someone who desires a special perfection in worship (or relishing transcendental flavours) will always particularly serve and worship the lotus feet of his guru. It is either the guru who teaches him the holy scriptures about the Personality of Godhead or the guru who initiates him in the sacred mantras of the Personality of Godhead.”
The ‘special perfection’ mentioned here means that in some cases the hearing, chanting and remembering of the Lord’s glories is the primary practice (angi) and the service of the guru is one of its items (anga). This is called ‘ordinary service to the guru’, but even in this case, the satisfaction of the guru is considered to be the cause of the Lord’s satisfaction.
But when the guru himself becomes the main object of worship and the hearing, chanting and remembering of the Supreme Lord merely become different parts or side effects of the worship of the guru, we call it ‘special service to the guru.’ Here the satisfaction of the guru is the main goal and the satisfaction of the Lord is concomitant. In this way the disciple is blessed. Hence  Sri Jiva Gosvami has written:
tasmad anyad bhagavad bhajanam api napekshate
(Bhakti Sandarbha):

“A devotee who is thus attached to the worship of his guru doesn’t need to practice any worship of the Supreme Lord.”
In this special case the Lord will be more pleased with the devotee’s service of his guru than of his service to Himself.
In this connection Sri Jiva Gosvami quotes a verse from Devahuti’s praises in the Padma Purana:

bhaktir yatha harau me’sti tad varishtha gurau yadi
mamasti tena satyena sandarsayatu me hari

“Surely Lord Hari will reveal Himself to me if I am even more devoted to my guru than to Him.”
Hence Sri Narottama Thakura Mahasaya has said:

sri guru carana padma, kevala bhakati sadma,
bandon mui savadhana sane
yahara prasade bhai, ei bhava tariya yay
krishna prapti hoy yaha hoite

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

guru mukha padma vakya, hridi kori mahasakya
ara na koriho mone asa
sri guru carane rati, ei se uttama gati,
ye prasade pure sarva asa

“Let the words flowing from the lotus mouth of your gurudeva become fixed in your heart. Don’t desire anything else!
The highest goal of life is to love the lotus feet of the guru, for by his grace all desires will be fulfilled.”

We think that Srimat Dasa Gosvamipada also speaks about such an excessive love for Sri Gurudeva when he speaks about apurva rati.
Sripada Raghunatha Das desires such an excessive attachment to Sri Vraja-dhama too.
Sri Rupa Gosvami has taught that living in Vraja is one of the five most powerful items of devotion which will grant love to the lotus feet of the Lord (the others being: Associating with the devotees, worshipping the deity, hearing the Srimad Bhagavata and chanting the Holy Name), because:

anyeshu punya tirtheshu
muktir eva maha-phalam
muktaih prarthya harer bhaktir
mathurayam tu labhyate
aho madhupuri dhanya
vaikunthacca gariyasi
dinam ekam nivasena
harau bhaktih prajayate

(Padma Purana)

“In other holy places liberation is the great benefit, but Hari-bhakti, which is prayed for even by the liberated souls, is attained in (the district of) Mathura.
O! Blessed is Mathura, which is even greater than Vaikuntha! Simply by living there for one day devotion to Hari awakens in the heart!”

The Gosvamis have said that living in Vraja is an indispensible item for someone who wants to attain the perfection of love of God: kuryad vasam vraje sada.
It has also been advised that those who are unable to live there physically should live there at least mentally, the condition being that one must be aware of the transcendental glories of the dhama while living there.
One must live there with love, faith, and devotion. If this is not, possible, then one will consider the transcendental dhama to be a material place and commit offenses there.
In this way one can’t reap the devotional results of living in the dhama.
Srila Kaviraja Gosvami has written:

sarvopari sri gokula vraja-loka dhama;
sri goloka svetadvipa vrindavana nama
sarva-ga ananta vibhu krishna-tanu sama;
uparyadho vyapi ache – nahiko niyama
brahmande prakasa tara krishnera icchaya;
ekai svarupa tara nahi dui kaya
cintamani bhumi, kalpavriksha-maya vana;
carma cakshe dekhe tare prapancera sama
prema netre dekhe tara svarupa prakasa;
gopa gopi sange yaha krishnera vilasa

(Caitanya Caritamrita, Adi 5)

“The topmost abode is Sri Gokula, or Vraja-dhama, which is also named Sri Goloka, Svetadvipa and Vrindavana.
This abode is endless, all-pervading, and omnipresent and it is just like Krishna’s body. It spreads below and above without any rule, but by Krishna’s wish, it is manifest in the material world in one form. It has no two forms. The soil is made of Cinta-jewels and the forests are full of desire-trees. The material eyes see it as a material place, but eyes filled with love of God see it in its real form, where Krishna plays with the gopas and gopis.”

Transcendence can never be perceived with material senses, therefore the Lord has mercifully revealed His abode in this world in a form which is visible with the senses.
With this faith, with love and devotion, we must live in the dhama. If not, then we will certainly commit offenses to this holy place, finding faults in it or seeing it as an inferior place. We will be blessed if we can live in the dhama with great devotion and full faith that it is a transcendental place, for love for the holy dhama is the highest pursuit of life.

Srila Prabodhananda Sarasvatipada has written:

radha murali manohara carana vilasena dhanyayam
vrindavana bhuvi manye parama pumartho manag api pranayah

(Vrindavana Mahimamrita 4.65)

“If I even have a little love for Vrindavana, the place which is blessed with the pastimes of Radha-Murali Manohara’s lotus feet, I will consider myself to have reached the highest goal of life.”

Srila Sarasvatipada, who is filled with love for Sri Vrindavana, shows a wonderful fixation in devotion to and living in Vraja:

sri radha muralidhara vara dhana
vrindavane varam krimikah
bhagavat parshada mukhyo’py
anyatra’ham na cotsahe bhavitum
sarva duhkha dasa ghora
varam vrindavane’stu me
prakrita’prakrita’sesha
vibhutir api nanyatah
pasur ekah khaga ekas
trinam ekam renur eko va
syama rasadbhuta vanye
vrindaranye bhavamyaham dhanyah

(Vrindavana Mahimamritam 4.57, 61, 64)

“I would rather be a worm in Vrindavana, the greatest treasure of Sri Radha and Murali-dhara, than to be a chief associate of the Lord elsewhere. May I get into the worst trouble in Vrindavana, but still I don’t pray for having all the material and spiritual opulence of the world elsewhere.
I will feel blessed even if I become an animal, a bird, a blade of grass or even a speck of dust in Vrindavana, the wonderful forest which is endowed with Syama-rasa!”

Sripada Raghunatha Das then prays for having a wonderful attachment to the Vrajavasis, the residents of Vraja-dhama. Here ‘Vrajavasis’ must be understood to mean those who live in Vraja-dhama in the broadest sense of the word.
The scriptures and the saints say that although the dhama is a transcendental place it assumes a material form out of mercy to the people of the world.
In the same way the residents of the dhama are also assuming a material nature, although they are completely transcendental. Therefore, although some rough edges may be perceived on the behaviour of the Vrajavasis, we should consider this to be due to the contaminated state of our minds, senses, and intelligence and remain fully devoted to them.

vrindatavi vimala cid-ghana sattva-vrinda vrindaraka pravara vrinda munindra vandya
(Vrindavana Mahimamrita 1.44)

“Those who reside in the forest of Sri Vrindavana have all attained spiritual bodies, and they are praised by the demigods and the greatest sages.”

Therefore Srila Prabodhananda Sarasvati desires to serve all the moving and non moving creatures of Vraja with the topmost devotion:

seva vrindavana-stha sthira cara nikareshv
astu me hanta keva deva brahmadayah
syu stuta uru mahita vallabha ye vrajendoh
ete hy advaita saccid rasaghana vapushodura
duratidura sphurjjan mahatmya vrinda brihad
upanishanandajananda kandah

(Vrindavana Mahimamrita 1.61)

“May I attain the service of the moving and non-moving creatures of Vrindavana. Aho! They are naturally very dear to Krishna, the moon of Vraja, and they are even more worshipable than the demigods, headed by Lord Brahma. The glories of these exclusively transcendental forms, which consist of condensed rasa, can’t be understood by tiny human brains, and they are the cause of bliss even to the Upanishads!”

In the same way Sri Raghunatha begs his mind to show great attachment to the sujana (good people, or Vaishnavas).
For someone who wants to attain loving devotion to the Lord’s lotus feet it is compulsory to be attached to the association of His devotees.
mahat-kripa vina kon karme bhakti noy (No activity can be devotional service without the mercy of the saints) avasya milaye krishna vaishnava kripaya (Surely, Krishna is attainable by the mercy of the Vaishnavas).
From these words we can understand that loving devotion to the Lord’s lotus feet can only be attained by the grace of the saints. The Lord’s mercy uses the saint’s mercy or association as a vehicle to infuse it into another living entity; it does not take place independently.
One may ask here:
“The Lord can directly bestow His mercy in the form of devotion to His lotus feet, why is it so dependent on mahat-kripa (grace of the saints), or mahat sanga (association with the saints)?”
The scriptures and the saints answer to this:
“Although the grace of the Lord is the major and self-perfect cause of attaining devotion which brings us to the Lord, it takes shape before us in this phenomenal world in the form of the grace of the saints”.

santa evanugrahye yasya sah. tavanugraho yah prapancike carati sa tad akaratayaiva carati nanya rupatayetyarthah (Bhakti Sandarbha 180)

“O Lord! The saints are the embodiments of Your grace! Whatever mercy You reveal in this phenomenal world wanders around there in the form of the saints, and in no other form!” Therefore it is nothing but self-deception to reject the direct mercy of the Lord in the form of the saints and to seek the Lord’s paroksha-karuna (roundabout, indirect mercy).

Thus the Lord told His dear devotee Uddhava:
mad bhakta pujabhyadhika
(Bhag. 11.19.21)
“My devotees are more worshipable!”

abhyadhika mat santosha visesham jnatva mat pujato’pity arthah

“You should be more attached to worshipping My devotee than to worshipping Me, for worship of My devotee particularly pleases Me.”

This is because the Lord desires the devotee even more than Himself. He is more attracted to the bliss of His devotee’s devotion in the heart than to His own svarupananda (constitutional, internal, personal bliss), and He desires to relish that bliss more.

naham atmanam asase mad bhaktaih sadhubhir vina
sriyam catyantikim brahman yesham gatir aham para

(Srimad Bhagavata 9.4.64)

The Lord told Durvasa Rishi: “O brahmana! I covet My devotees and the saints for whom I’m the only shelter even more than I covet Myself or My six-fold opulence!”
Therefore it is said in the Sandilya Smriti:

siddhir bhavati va neti samsayo’cyuta sevinam
na samsayo’tra tad bhakta paricaryaratatmanam

“It may be doubted whether a devotee of Acyuta attains perfection or not, but there’s no doubt about it that someone who is dedicated to serving Acyuta’s devotee attains perfection!”
tasmad vishnu prasadaya vaishnavan paritoshayet
“Therefore, in order to get Lord Vishnu’s mercy, one must please the Vaishnavas with loving devotion.”
Srimad Bhagavata says:

yat sevaya bhagavatah kutasthasya madhudvishah
ratiraso bhavet tivrah padayor vyasanardanah

(Srimad Bhagavata 3.7.19)

“By serving the saints, a festival of love for Madhusudana, the destroyer of material miseries, becomes firmly established within the heart.”
Associating with saints and serving them means to lovingly worship them with body, mind, and words, hearing topics of Krishna from them, remembering these topics, following their exemplary behaviour and doing bhajana according to their instructions.
Nowadays, mahat-seva or vaishnava-seva has become known as ‘giving some money, food, or clothes, feeding them some khichuri (hotchpotch)’ or whatever the donor can think of and thereby treating the Vaishnavas with contempt as if they are beggars.
An intelligent person will understand whether or not all of it is in adherence to the above-quoted holy words
mad bhakta pujabhyadhika or ratiraso bhavet tivrah.

The Narada Pancaratra says:

vaishnavanam para bhaktih

“One must serve the Vaishnavas with the greatest devotion”.

Srila Rupa Gosvami writes in Bhakti Rasamrita Sindhu:

yavanti bhagavad bhakter angani kathitan iha
prayas tavanti tad bhakta bhakter api budhah viduh

“The wise understand that each item of devotion to the Lord discussed in this book has a corresponding item of devotion to a devotee.”

On the pretext of teaching his own mind, Sri Raghunatha Dasa teaches all the devotees that the flawless way to attain love for the lotus feet of the Lord is to serve the pure devotees with love.
After this Sri Raghunatha instructs his mind to love the brahmanas with apurva rati.
By devotion to brahmanas, one awakens the grace of the Lord, Who is called brahmanya deva, the Lord of the brahmanas. When there is a statement like:
svapakam iva nekshete loke vipram avaishnavam
(One should not look at a non-devotee brahmana, he is just like a dogeater), it is only meant to attract such a non-devotee brahmana to devotion.
Such statements are not intended to blaspheme brahmanas, for Lord Krishna Himself gives instructions in vipra-bhakti:

vipram kritagasam api naiva druhyata mamakah
ghnantam bahu sapantam va namaskuruta nityasah

(Srimad Bhagavata 10.64.41)

“O My kinsmen! Do not harm a brahmana, even if he offends you! Even if He assaults You or abuses you, you must always bow down to him.”

Srila Visvanatha Cakravartipada has described five levels of raganuga-sadhana, namely svabhishta bhavamaya (practice that is full of the desired mood), svabhishta bhava sambandhi (practice that is related to the desired mood), svabhishta bhavanukula (practice that is favorable to the desired mood), svabhishta bhavaviruddha (practice that is not unfavorable to the desired mood), and svabhishta bhava viruddha (practice that is unfavorable to the desired mood).
Of the five, the practice that is not unfavorable to the desired mood contains items like honouring the cows, the brahmanas and the Banyan-trees. These practices can be beneficial to the practice of raganuga bhajana.
After this, Sripada declares his wonderful love for his own initiation-mantra. In the Brahma Purana the following definition is given of a mantra:

omkaradi samayuktam namaskaranta kirtitam
sva nama sarva sattvanam mantra ityabhidhiyate

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

diksha kale bhakta kore atma samarpana;
sei kale krishna tare kore atma sama
sei deha tara kore cid-ananda-maya;
aprakrita dehe tara carana bhajaya

(Caitanya Caritamrita Antya ch.4)

“At the time of initiation the devotee surrenders himself, and at that time Krishna makes him equal to Himself, giving him a transcendental body, in which the devotee can worship His lotus feet.”

Of all the mantras, which are discussed in the scriptures in connection with initiation, the Sri-Krishna-mantra is most prominent.
And again of all these the king of mantras, the 18-syllable or 10-syllable ‘gopi-jana-vallabha’-mantra which contains all the pastimes within madhura-rasa, is the crown jewel of all mantras.
The wonderful result of practicing this mantra will be experienced by someone who practices it with the greatest love and who learns its meaning from his initiating guru.
Only a reader of Sanatana Gosvami’s Brihad Bhagavatamrita knows how the hero, Gopa Kumara, was able to travel through the entire spiritual sky by devoutly practicing this mantra.
Then Sri Raghunatha dasa prays for wonderful attachment to the Holy Name of Krishna.
The chanting of the Holy Name by a devotee who is genuinely attached to the Lord brings all perfection.
The chanting of the Holy Name is both the means and the goal of a devotee’s life, for there’s no difference between the Name and the Named:

namas cintamani krishnas caitanya rasa vigrahah
purna suddho nitya mukto’bhinnatvan nama namino

(Padma Purana)

“The Holy Name of Krishna is a Cintamani-jewel and is the very form of consciousness and transcendental flavour. It is completely pure and eternally liberated, and there is no difference between the name and the named.”

Srila Jiva Gosvami writes the following commentary to this verse:
namaiva cintamanih sarvartha datritvat. na kevalam tadrisam eva api tu caitanya lakshano yah krishnah sa eva sakshat. tatra hetur abhinnatvadititi.

“The Holy Name is like Cintamani, a touchstone which is able to bestow all which is desired. It is not just able to bestow everything because it is equal to the Lord, but it is Krishna Himself, who is endowed with the characteristics of caitanya, or consciousness. This is the meaning of the nondifference between the name and the named.”

In other words, it is not that the Holy Name has been emancipated with the Lord because it has equal potency, but the Holy Name is Krishna Himself. Not only that, but according to Srila Rupa Gosvami the Holy Name shows qualities like mercy even more than Krishna Himself!

vacyam vacakam ityudeti bhavato nama-svarapa-dvayam
purvasmat param eva hanta karunam tatrapi janimahe
yas tasmin vihitaparadha nivahah prani samantad bhaved
asyenedam upasya so’pi hi sadanandambudhau majjati

“O Holy Name! We know that you have appeared as the transcendental form of Krishna (vacya) and as His Holy Name(vacaka), but of the two I consider the Holy Name to be more merciful, for if one offends the Lord one can be delivered from the reaction by loudly calling out His name and thus be immersed in an ocean of transcendental loving bliss!”
In this way it is known that all the means and all the goals of human perfection lie in the Holy Name of Sri Krishna.
The chanting of the Holy Name is the primary item (angi) of devotional practice, and all the other items are secondary (anga).
Remembering this, the practicing devotees should chant the Holy Name with even more devotional attachment. In this way they will become swiftly blessed.

Finally Srila Raghunatha dasa Gosvami says:

“O mind! Take shelter of the incomparable youthful loving couple of Vraja, Sri-Sri Radha-Krishna, and thus increase your wonderful love for Them!”

Srila Raghunatha dasa Gosvami is an eternal associate of Sri Caitanya Mahaprabhu, known as Tulasi Manjari or Rati Manjari, and he has descended along with the Lord to teach the aspiring devotees the intricacies of the worship of Radha and Krishna, thus taking them along to the Vraja-nikunja.
The worship of the youthful Couple of Vraja as a manjari (spiritual maidservant) is the unprecedented and most merciful gift of Sri Caitanya Mahaprabhu.
One of the reasons for Mahaprabhu’s descension is to mercifully bless the sinful and fallen souls of the age of Kali by giving them this intimate worship of the Divine Couple of Vraja, which is rarely attained even by Lord Brahma, Lord Siva, Uddhava and other great souls.
Some may think:
“Mahaprabhu Himself has said (in Caitanya Caritamrita):
cari bhava bhakti diya nacaimu bhuvana

‘I will make the world dance by giving it devotion to Krishna in four different moods (servanthood, fraternal love, parental love, and amorous love).’

Then how can you say that He only came to give the intimate worship of Radha and Krishna?”
The answer to this may be that:
“He may have said that, but factually He established during His discussions with Sri Ramananda Raya and others, that the worship of Radha and Krishna is the crown jewel of all human pursuits. He Himself as well as His direct disciples, the Six Gosvamis, who are the acaryas of the Gaudiya Vaishnava Sampradaya, mainly practiced and preached the amorous love for Krishna as the highest attainment, and their books are filled mainly with this topic.
How Srila Raghunatha dasa Gosvami was immersed in worshipping the Divine Couple in manjari-bhava can be clearly experienced as we go on discussing his Stavavali-prayers.
It has been ascertained in various ways by the Gosvamis, who carry Sriman Mahaprabhu’s teachings in their throats, that simply by worshipping Sri Krishna without Sri Radha, one attains only a drop of the relish of the Krishna-ocean.
Sri Krishna is like a bottomless ocean of sweetness, which is hard to enter into.
Nevertheless, the greatest way of experiencing God is relishing His sweetness. How can an insignificant living entity ever enter into this ocean of sweetness? Only if the living entities would receive a lot of mercy from a great energy through complete love would they be able to savour this complete sweetness of Sri Krishna and become blessed. That great energy is Sri Radha.
Just as the ocean of Sri Krishna’s sweetness increases unlimitedly when He is with Sri Radha, Sri Radha makes the living entities who surrender to Her lotus feet relish Krishna’s full sweetness in sakhi- or manjari-bhava.
Not only that, She also makes them relish it even more than She relishes it Herself!

radhara svarupa – krishna prema kalpalata;
sakhigana hoy – tara pallava pushpa pata

krishna lilamrita yadi latake sincaya;
nija seka hoite pallavadyera koti sukha hoy

(Caitanya Caritamrita Madhya 8)

“Radha is a desire-vine of love for Krishna, and the sakhis are the buds, leaves, flowers of that vine. When that vine is sprinkled with the nectar of Krishna’s pastimes, the buds and flowers experience millions of times more happiness than the vine herself.”

They experience happiness a million times more because Sri Radha can relish the great sweetness of Krishna with them, but the sakhis and manjaris who are surrendered to Her lotus feet can relish the sweetness of both Radha and Krishna when They are together. They can also relish the wonderful savour of the service to this sweet Couple, and thus be blessed.
The worship of Radha and Krishna in the mood of the manjaris is the highest stage the living entity can attain in the kingdom of divine flavours through the practice of loving devotional service. For this reason Sri Raghunatha dasa Gosvami, though he is a nitya-siddha-manjari, has instructed the aspiring devotees of the world to become more attached to the lotus feet of Sri-Sri Radha-Madhava, on the pretext of instructing his own mind.
It’s no wonder that a devotee who follows the instructions only of even this one verse, what to speak of all the other verses, will invoke a benediction for his sadhana.

ohe bhratah mora mana, ei mama nivedana,
sada dambha parityaga koro
hari bhakti niketana, sri gurura sri carana,
anurage ta’ asraya koro

“O mind, my brother! I pray to you:
Always give up your pride and lovingly take shelter of your gurudeva’s lotus feet which are the abode of devotion to Hari!”

aprakrita cinmaya dhama, vrindavana yara nama,
tahe yoto sthavara jangama
gala lagni krita vase, sada asru nire bhese,
nitya tadera koroho pranama

“Always offer your obeisances to all the moving and non-moving living entities of the transcendental abode named Vrindavana, thereby shedding tears of love and holding a piece of cloth around the neck (in humble submission).”

vaishnava mahanta-gana, prema bhaktira mahajana,
jane jane patita pavana
bhritya praya sange phira, nitya paricarya koro,
tabe hobe vanchita purana

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

sri krishnera priyavara, dvija-gane bhakti koro,
asirvada mangala karana
akhila brahmanda-pati, suprasanna hobe ati
tahadera korile sevana

“Serve Sri Krishna’s most beloved brahmanas, for they can give you auspicious blessings. If you serve them, the Lord of all the worlds will be very pleased with you.”

kripa sakti sancarita, diksha mantra guru-datta,
japa mana loiya sarana
mantra-raja akarshane, prakasiya vrindavane
dekha dibe madana mohana

“The initiation-mantra is invested with the grace of the guru. Practice this mantra and take shelter of it. Madana-Mohana will be so attracted to this king of mantras that He will reveal Himself to you in Vrindavana.”

sarva sakti paripurna, mahaprabhu mukhodgirna,
bhuvana mangala hari-nama
koro sravana kirtana, japa mana ratri dina,
premananda yara parinama

“The Holy Name of Hari, which emanated from the mouth of Mahaprabhu, is filled with all transcendental potencies and is the source of auspiciousness to the whole world. Hear and chant this Holy Name and repeat it day and night.
This will result in ecstatic love of Krishna.”

nava vidha bhakti ratne, anusilana kori yatne,
bhaja mana yugala carana
dasanete trina dhare, ei catu vakya dvare,
tuya pade kori nivedana

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