Sri Vilapa Kusumanjali of Srila Raghunatha Dasa Gosvami

* verse 71 *

with the patha of Sri Ananta Dasa Babaji Maharaja,
spoken on the occasion of the virahotsava of Sri Krishna Dasa Madrasi Babaji Maharaja

verse 71

nana pushpair kvanita madhupair devi sambhavitabhir malabhis tad ghusuna vilasat kama-citralibhis ca rajad dvare sapadi madananandadabhikhya gehe malli-jataih sasimukhi kada talpam akalpayami

O Sasimukhi (moon-faced girl)! O Devi (goddess)! When will I make a bed of Jasmine-flowers for You in the cottage in Madananandada-kunja (the grove which gives joy to Cupid) which has beautiful gates and erotic vermilion pictures hanging in it, hung with garlands made of various flowers surrounded by humming bees?

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In this 71st verse of his Sri-Sri Vilapa Kusumanjali Stotra, Srila Raghunatha das Gosvami, who is one of the six Gosvami-acaryas, who are the most intimate associates of Sri Krishna Caitanya Mahaprabhu, the sanctifier of the Kali age, submits his heart’s lamentation at the lotus feet of his most beloved Sri Radharani, saying: nana pushpair kvanita madhupair devi sambhavitabhir malabhis tad ghusrina vilasat kama citralibhis ca; rajad dvare sapadi madananandabhikhya gehe malli jataih sasimukhi kada talpam akalpayami “O Sasimukhi (moonfaced girl)! O Devi (goddess)! When will I make a bed of fragrant Jasmine-flowers for You in the cottage in Madananandada-kunja (the grove which gives joy to Cupid) which has beautiful gates and erotic vermilion pictures hanging in it, hung with garlands made of various flowers surrounded by humming bees?”

In the previous verse Sripada Gosvamicarana relished a wonderful pastime. Tulasi dressed and ornamented Radharani for Her love journey. The parrot Vicakshana, who was sent by Sri Krishna, had told Tulasi Manjari the news that Krishna was going out on His love journey. In his transcendental form of Tulasi Manjari Sripada is close to Radharani, dressing Her like an abhisarika (woman on a love journey). Taking a mirror in front of Her, she says: “Just see how I decorated You!” How wonderful! Seeing Her own beauty, Radharani goes mad. Therefore when She says: “Tulasi, why are you dressing Me?”, then Tulasi makes Her relish this form and then tells Her why she is dressing Her like this. Now Krishna has sent the parrot Vicakshana; He has already gone out to the bank of Radhakunda. “Come on, let’s go there!” Then when Tulasi takes Radharani on abhisara the transcendental vision subsides and Sri Raghunatha dasa Gosvami wails out loud. As much ananda as there was during the vision, that much pain there is when the vision subsides. This succession of opposites, pain and bliss, fills the life of the devotee. This is not comparible to worldly joy and sorrow. Wordly happiness and distress complement each other. When there is happiness, there is no distress, and when there is distress there is no happiness. But the transcendental happiness and distress, the thirst and separation, separation from Radharani, the bliss of meeting Her, this happiness and distress occurs simultaneously.

bahira visha jvala hoy, antare anandamoy, krishna premer adbhuta carita
(Caitanya Caritamrita, Madhya-lila, 2.50)

“Outside there is the burning sensation of the poison of separation, but inside there is the relish of full bliss.”

Why? How can this be within ananda? Yes, it is there. Hence it is called adbhuta carita. What is this scorching experience then? This scorching is an ingredient of prema. The Mahajanas say that prema has two bodies: one is called ‘separation’ and one is called ‘meeting’. Not just that, but the Gosvamis have even proclaimed that the relish of the scorching of separation is more intense than the joy of meeting. How is that possible? He is weeping so much, and still this is a greater joy than the joy of meeting? Yes. Just as water becomes ice when it is exposed to severe cold, but when one touches this cold ice, the hands experience it as a scorching fire. But where is there any question of fire there? It is frozen water. Similarly, when the bliss of meeting becomes intense, then the scorching of separation is experienced. There is scorching, but it is intense bliss. Hence those who suffer separation, covet separation. If that were not so, then why would those who have relished separation again covet that same separation?

In Brihad Bhagavatamrita Sri Sanatana Gosvami has said: If you want separation but it does not come? Is there any example of anyone enjoying the bliss of meeting who covets separation? Yes, there is. When, in Sri Rupa Gosvami’s ‘Vidagdha Madhava’ play, Radha and Krishna ramble in the forest with Their girlfriends, how wonderful the sweetness of these enjoyments are! Krishna enjoys so much that He thinks: “After such long enjoyment I now want to relish some viraha rasa (the flavour of love in separation).” He wants to relish the flavours of love in separation, so He deliberately tells Radharani: he candra…..(wanting to say he candranane, or ‘O moon-faced girl’) Radharani becomes mad with jealousy, thinking that He mistakenly addressed Her arch-rival Candravali, and walks away, so that Krishna must make great effort to appease Her.

To give an example of raga, the Gosvamis say that when Radharani walks near Mount Govardhana, She suddenly sees Krishna. The place where She stands is actually scorching in the midsummer heat, but She is totally unaware of this. The Gosvamis describe:

tivrarka dyuti dipitair asilatadhara karalasribhir martandopala
mandalaih sthaputite’pyadres tate tasthushi

Just see, it is a midday in the month of Jyeshtha (June) and the stones are sharp as swords and hot as fire as well. How is She standing here? talpe nyasta padambujeva mudita na spandite radhika . She standing as if on cushions, completely motionless at every moment. She sees Govinda and Govinda sees Her, hence there is no physical awareness. Sri Visvanatha Cakravartipada says that although a sleeping man does not feel mosquitos biting him, when he wakes up in the morning he feels the pain and sees the bloodstains on his body. Similarly one would assume that Radhika would later experience the scorching pain and see burning wounds on Her feet. It is not like that. Due to the bliss of seeing Krishna Her whole body is cooler than millions of moons, from Her toenails up to Her crown; it is not seen as scorched. The sunrays can never scorch the moon.

When the kinkaris come to render their service in the morning they ask Radha what these wounds are. She says: “Nothing, it didn’t hurt.” Why? Radha’s body is light like a feather. She says: “No, no, the bliss of seeing Krishna makes Me experience any type of scorch to be as cool as nectar.” The kinkari says: “You take the treasure of Govinda’s life along like this. Wait! sirasa vahami. I am carrying them on my head. Tulasi and Radharani walk on. Slowly they enter Radhakunda’s Madana Sukhada kunja.

krishnamayi krishna yara antare bahire;
yaha yaha netra pore taha krishna sphure
(Caitanya Caritamrita, Adi-lila, 4.85)

“Krishnamayi means that Krishna is within Her and without Her. Wherever Her eyes fall, there She perceives Krishna.”

When She sees a Tamala tree with a peacock sitting on it, entwined by a golden creeper on a platform, She asks. Dhanishtha‚ who accompanies Her: “Dhanishthe, what is that?” Dhanishtha says: “What? Where? That is just the forest.” Radha: “Look well ahead of you, what is there in the forest?” Dhanishtha: “Just ordinary items of the forest.” Radha: “Are your eyes closed? Can’t you see? I can see it clearly though! Can’t you see that the king of cheaters is dancing before us? Just see what amazing dance He creates here!” The sakhis encourage Her: “Come on, come on in the kunja! Let’s go to meet Govinda in the kunja!” Then She sees, and smiles, having to admit that it was just a Tamala tree after all. Then She goes to the Surya temple and prays to the Sun-god there. Radharani remembers Krishna through everything She sees in Vrindavana on the way.

She then asks Vrinda devi, who has meanwhile gone to see our eager hero Krishna and asks her: kasmat priya sakhi vrinde? O dear friend Vrinde, where are you coming from?” Vrinda decides to remind Her of Krishna, so she says: hareh pada mulat, from Hari’s lotus feet. Radharani then asks: kuto’sau? “Where is He?harh” Vrinda replies: kundaranye: “In the forest around Your lake.” “What is He doing there?” “He is learning how to dance.” guruh kah “Who is His Guru?” “Your image, behind which He is dancing like mad. He perceives Your image in all directions, between the trees and vines.” In this way Radharani arrives at Madananandada Kunja or Madana Sukhada Kunja, the grove which delights Cupid and which is situated in the north-eastern corner of Sri Radhakunda. This amazing grove is managed by Visakha. In all four corners there are huge Campakatrees. The sky is covered by the intertwining branches of the Campaka-trees, that meet overhead. There are four Campaka trees there, one is yellow, one is green, one is black and one is blue. Surrounding these trees are lots and lots of blossoming flowers. There are four gates in four directions. These gates are made of stakes with flowers stuck on them. This verse describes this kunja. Srila Gosvamipada writes:

nana pushpair kvanita madhupair devi sambhavitabhih

“Oh Devi, most beautiful and radiant girl!

devi kohe dyotamana parama sundari;

kim va krishna pujya krida vasati nagari
(Caitanya Caritamrita, Adi-lila, 4.84)

“Devi means the radiant, most beautiful girl, or She who is worshipped by Krishna and resides in the city of His play.”

Now when She sees Govinda She is radiant. When Govinda looks at Radharani’s luster He cannot distinguish it, so He thinks:

kim kanteh kula devata kim uta va tarunya lakshmir iyam sampad va kim u madhuri tanumati lavanya vanya nu kim kim vananda tarangini kim athava piyusha dhara srutih kantasav uta va mamendriya gananahladayanty agata
(Govinda Lilamrita 8.109)

“Is this the family-deity of lustre? Her lustre is pervading the entire bank of Radhakunda! Is it the goddess of youthful beauty? No, the goddess of fortune is not that beautiful. Is it the wealth of sweetness personified? No, because sweetness requires elegance. Is it then a flood of elegance? What is elegance without ecstasy? Is it then a river of bliss? Who else but My Radha could give Me such ecstasy? Is it the source of a stream of nectar, or is it My beloved, who is coming here to delight My senses?”

Radharani also sees Govinda in the Madana Sukhada Kunja, accompanied by Tulasi. Now how does Tulasi see this Madana Sukhada Kunja? She says: kvanita madhupair nana pushpaih sambhavitabhih. This cottage has four gates, each decorated with flowers and guarded by bumblebees, that will stop intruders from entering. On both side of the door are lust-inciting pictures, that are made of vermilion (ghusrina vilasat kama citrali). Why were they drawn? To remind Radha and Madhava that the kunja is created for Them to make love in. Visakha’s assistent Manjumukhi is in charge of this kunja. The gates that are made of stakes, on which flowers and leaves are stuck, are headed by garlands of flowers. This also will awaken great amorous desires within the hearts of Radha and Madhava. Like gatekeepers the bees are buzzing around the abundance of flowers that are decorating the gates, making sure that no one will intrude while Radha and Madhava are meeting inside. They will also warn Them when someone is intruding, and chase the intruders out with their buzzing. That’s why these bees are there. How wonderful is that gate! What a beautiful place! madanandandabhikya gehe. Madana (Cupid) is giving joy to Sri-Sri Radha-Madhava here, hence this place is called Madananandada.

Here is no mundane Cupid, there is a transcendental Cupid. This is directly the meeting of prema. This is prema’s kingdom, prema’s country. Where is Cupid here? The Gosvamis say: “No, there is no Cupid here. Cupid came once in the beginning of the Rasa dance, when Krisna and the gopis first met in the ecstasy of the Rasa. Then Cupid thought he was fortunate to serve Govinda and the gopis in this way. Then when Cupid came, then uttambhayan ratipatim ramayam cakara (sb 10.29.46) – Krishna began to enjoy the gopis.” [Krishna ordered:] “You will be situated in thousands and thousands of pastimes – Go!” uttambhayan ratipatim. Who is this Cupid described here? Here the commentators write: Cupid is actually there, but it is the transcendental youthful Cupid, but now in a playful form. This mundane Cupid, that is bewildering millions of universes, has a transcendental counterpart. Cupid is a demigod, and all demigods have transcendental counterparts. The Cupid that delights the Divine Couple, presides over the Madana Sukhada Kunja. Krishna is actually Himself the transcendental youthful Cupid of Vrindavana. sakshan manmatha manmatha. This kunja gives delight for eternal lovemaking. Is there any place in the whole of Vrajamandala that can delight Krishna as much as Sri Radhakunda? Sripada Raghunatha das Gosvami writes [in Vraja Vilasa Stava, 53] —

sri vrinda vipinam suramyam api tacchriman sa govardhanah sa rasa sthalikapy alam rasamayi kim tavad anyat sthalam. yasyapyamsa lavena narhati manak samyam mukundasya tat pranebhyo’pyadhika priyeva dayitam tat kundam evasraye

“I have taken shelter of Radhakunda. I am not going anywhere. This is my firm vow.” “Why? Why not live in Vrindavana?” Gosvamipada says: “Allright, Vrindavana is very lovely, since the Rasa dance takes place there, but more lovely than that is Sri Govardhana, who is personally the greatest servant of Hari and where all His pastime-places are situated.” “Accha, so that means that Govardhana is the greatest?” “No, because at the edge of Govardhana we find Sri Radhakunda. This Radhakunda is the crownjewel of Vraja, since there is no place anywhere in which such intimate pastimes of the Divine Couple take place.” Furthermore, the scriptures proclaim:

yatha radha priya vishnos tasya kundam priyam tatha sarva gopishu saivaika vishnor atyanta ballabha

“Just as Radharani is dear to Vishnu (Krishna), so is Her kunda.”

kundera madhuri yeno radhar madhurima;
kundera mahima yeno radhar mahima.
sei kunda eka bar je kore snana;
radha sama prema krishna kore dana
(Caitanya Caritamrita, Madhya-lila, 18.11)

“The kunda is as sweet as Radha and the kunda is as great as Radha. Krishna bestows a love like that of Radha to anyone who bathes in this kunda even once.”

Hence this kunda is bestowing amorous happiness [madana sukhada] upon Sri Sri Radha Madhava. It delights the transcendental youthful Cupid of Vrindavana, Sri Govinda, and the kunja lilas are thus taking place in Madana Sukhada Kunja. What does Tulasi Manjari do? Outside she is decorating the stakes that form the gates to the kunja with flowers and leaves. She knows that Radha and Krishna will sit there on a jewelled throne. She makes a bed of flowers there. How? With jasmine flowers. She picks Mallika or jasmine flowers. After picking the flowers, she removes the stems and then spreads them out to make a bed of jasmine flowers. Then she spreads a thin cador over the flowers, so that the flowers will not fly here and there during the upcoming powerful love-game. The chador is very soft and tender. There are also pillows and cushions. She knows what pastimes will take place there, she is so sensitive and expert! The maidservants experience and anticipate all this by the grace of Radharani, since they are the embodiments of devotional service. They decorate the kunja and the bed in such a way that Radha and Govinda will immediately feel inspired to make love there. No one is as expert in devotional service as they are. This is the great gift of Mahaprabhu. They make not only a bed, but also pillows of Jasmine flowers. Then they will go outside to bring Radharani inside.

When Tulasi sees Radharani’s face she calls Her sasimukhi, or moon-faced girl. Who is called sasimukhi? The moon has spots, but this face is free from spots and excites everyone, upto Govinda. This address of Sasimukhi is a rasika one, centered around Radha and Govinda. Why? When the maidservant seats Them on Their jewelled throne, Radhika casts one glance at Govinda’s face. Srila Prabodhananda Sarasvatipada says: “This is not an ordinary glance. There is so much relish in it for He who is rasa personified, raso vai sah. rasanam rasatamah (Upanishads). Still Govinda cannot resist it.

venuh karan nipatita skhalitam sikhandam bhrashtam ca pitavasanam vrajarajasunoh— “His flute falls from His hand, His peacock feather crown and His yellow garment slip and fall off the prince of Vraja”.

yasyah kataksha-sara ghata vimurcchitasya tam radhikam paricarami kada rasena

“When Radhika casts Her arrow-like glance at Him He faints.”
(Radha Rasa Sudhanidhi 39)

These maidservants are called rasa paricarikas, rasika maidservants, so they delight both Radha and Krishna. “Come on, Syama! Come on, Radhe! Let’s go into the kunja!” Holding Radharani’s hand she takes Her inside the kunja, then she sees her hands are empty. The transcendental vision has ceased, so she prays: “When will I bring You into Madana Sukhada Kunja?”

First Radha, then Syama. When Syama makes any trouble, we will take Him by the hand and kick Him out of the kunja. In this way it is revealed in Sripada Dasa Gosvami’s heart. Thus far. A stream of nectar is flowing, and is relished by him. A huge fire of separation is mounting. Then he prays: “When can I be so fortunate to make a bed of jasmine flowers for You? Weeping and weeping Sripada once more floats along on a wave of prayer. He has attained direct service. In the next verse he attains one along with Rupa Manjari. By Radharani’s grace we will relish that verse tomorrow.

Thus ends Sri Ananta das Mahantaji’s patha on the 71st verse of Vilapa Kusumanjali at Radhakunda on April 6, 1999