Abhīṣṭa Sūcanam
(by Śrī Raghunātha dāsa Gosvāmī)

“Indication of my desires”

Translation: Advaita das

VERSE 4

MAN MĀNASONMĪLAD ANEKA SAṄGAMA PRAYĀSA KUÑJODARA SAṄGA LABDHAYOḤ
NIVEDYA SAKHY ARPAYA MĀṀ SVA SEVANE VĪṬĪ PRADĀNĀVASARE VRAJEŚAYOḤ

O sakhi! The King and Queen of Vraja, who are manifest in my mind, have met in the kuñja after great effort.
Please engage me in offering Them betelleaves while you are serving Them!

Stavāmṛta Kaṇā Vyākhyā:
Once when Śrī Raghunātha dāsa is humbly weeping he suddenly sees Śrīmatī Rūpa Mañjarī standing before him. How many tears of compassion are streaming from her eyes! Śrī Raghunātha, now in the identity of Tulasī mañjarī, rolls before Śrī Rūpa mañjarī’s feet and prays to his beloved in the following two verses: “O sakhi! The King and Queen of Vraja, who are manifest in my mind, and who are difficult to obtain for Each other, have met in the kuñja after great effort!” Actually Rādhā and Kṛṣṇa are One, but They have divided in Two for the sake of performing amorous, extramarital pastimes that are arranged for Them by Yogamāyā, who can accomplish the impossible (aghaṭana ghaṭana paṭīyasī) and in which They rarely attain Each other. This extramarital relationship is much sweeter than wedded love because it is a hidden love which is faced with many obstacles. The pastimes of Śrī Rādhā and Mādhava meeting Each other in Vṛndāvana, where They have an extramarital relationship, is astonishing. Bhagavatī Yogamāyā very expertly fulfills the desires for enjoyment of the most wonderful and tasty pastimes of the Supreme Lord and His eternal consorts, amidst situations wherein They are difficult to attain for Each other, They must conceal Their love and They encounter many obstacles. Through a lot of endeavour and the support of Their sakhīs, crossing over many obstacles They meet Each other and relish the sweetness Their rarely attained mutual love, which is so full of eagerness.
Śrī Raghunātha dāsa says: “O sakhi Rūpa Mañjari! When Rādhā and Kṛṣṇa reveal Their sweet pastimes after having met Each other with great effort and you are serving them, then please engage me in the service of offering Them betelleaves!” Devotional service is the very life of the mañjarīs; without it they cannot live. How much their hearts are suffering when they have no service to render! Rādhā’s maidservants are made entirely of devotional service. When service does not come to those who are the embodiments of service they become so upset – a person who does not know the intricacies of service cannot fathom that! This service is rarely attained; if there is even a whiff of personal desire left in the heart it cannot be attained. Especially the confidential service of Śrī Rādhā-Mādhava, and most of all the confidential service rendered to Them when They enjoy with Each other, is only attainable for the maidservants of Śrī Rādhā, who are totally fixed in devotional service. That is why Śrīpāda humbly prays to Śrī Rūpa Mañjarī and other maidservants in the following, fifth verse, that he can witness their service.

VERSE 5:

NIVIḌA RATI VILĀSĀYĀSA GĀḌHĀLASĀṄGĪṀ
ŚRAMA-JALA KAṆIKĀBHIḤ KLINNA GAṆḌAṀ NU RĀDHĀM
VRAJAPATI SUTA VAKṢAḤ PĪṬHA VINYASTA DEHĀM
API SAKHI BHAVATĪBHIḤ SEVYAMĀNAṀ VILOKE

O sakhi, I see Śrī Rādhā being served by you all as She places Her body on the seat of the chest of the prince of Vraja (Kṛṣṇa),
when She becomes tired of passionate amorous sports with Him and Her cheeks are moistened with sweatdrops!

Stavāmṛta Kaṇā Vyākhyā:
“O sakhi Rūpa mañjari! When Rādhā and Mādhava meet Each other in the kuñja after great difficulty They become absorbed in passionate amorous sports. For the pleasure of the youthful Cupid of Vrndāvana (Kṛṣṇa) Śrīmatī Rādhārāṇī becomes mad of ecstasy in the viparīta vilāsa (reverse pastimes), through Her full mādana rasa. At the end of this amorous pastime Her vine-like body becomes languid out of fatigue and Her golden lotus-like cheeks become beautified by glistening sweatdrops that shine like pearls. When She places Her exhausted vine-like body on the couch of Śrī Nandanandana’s chest She looks like a lightning-vine embracing a steady raincloud, a golden ornament lying on a sapphire or a golden vine entwining a young Tamāla-tree. If I cannot be so fortunate to serve Her directly by offering Her betelleaves and water or by fanning Her as you and your maidservants do, let me be at least so fortunate that I can see Her in this way – this is my prayer!”

VERSE 6-7:

DITIJA KULA NITĀNTA DHVĀNTAM AŚRĀNTAM ASYAN
SVAJANA JANA CAKORA PREMA PĪYŪṢA VARṢĪ
KARA ŚIŚIRITA RĀDHĀ KAIRAVOTPHULLA VALLĪ
KUCA KUSUMA GULUCCHAḤ PĀTU KṚṢṆAUṢADHĪŚAḤ

RĀSE LĀSYAṀ RASAVATI SAMAṀ RĀDHAYĀ MĀDHAVASYA
KṢMĀBHṚT KACCHE DADHIKARA KṚTE SPHĀRA-KELĪ VIVĀDAM
ĀLĪ MADHYE SMARA PAVANAJAṀ NARMA-BHAṄGĪ TARAṄGAṀ
KĀLE KASMIN KUŚALA-BHARITE HANTA SĀKṢĀT KAROMI

May the Kṛṣṇa-moon, who destroys the deep darkness created by the demons,
who showers His Cakora-bird-like devotees with the nectar of love and who makes the lily-like breasts of the blooming Rādhā-vine open with His cooling rays, protect us! Alas! When will that auspicious time come when I can personally see Rādhikā dancing the Rāsa with Her Mādhava
and see Her quarreling with Him about yoghurt near the Govardhana Hill, floating on the waves made by Cupid’s gale amidst Her girlfriends?

Stavāmṛta Kaṇā Vyākhyā:
To free himself from the burning fire of love-in-separation Śrī Raghunātha dāsa takes shelter of the cooling Kṛṣṇa-moon. Just as the ordinary moon destroys the darkness of the night, the Kṛṣṇa-moon destroys the darkness of evil caused by different demons, and just as the moon does not have to battle the darkness to make light, the Kṛṣṇa-moon simply destroys the different demons in the natural course of His playful pastimes. He doesn’t have to use any weapons to kill the demons (in Vraja Ed.).
All the people of the world are very happy when the full moon rises in the sky, but the bliss of the Cakora-birds and the lilies is indescribable. When the thirsty Cakora-bird drinks the nectar given by the moonrays it rolls on the ground in topmost ecstasy and the moon satisfies him completely by giving him his nectarean rays. In the same way Śrī Kṛṣṇa’s devotees are like Cakora-birds that are absorbed in relishing Kṛṣṇa’s sweetness and Kṛṣṇa fully satisfies them with His beams of pure nectarean love. Although Kṛṣṇa is equal to all creatures, having no special love or hatred for anyone, still His devotees are specially dear to Him and the demons, out of their own fault, are outsiders and/or enemies to Him. samo’haṁ sarva bhūteṣu na me dveṣyo’sti na priyaḤ ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham (Bhagavad Gītā 9,29)
Śrī Raghunātha dāsa is Śrī Rādhā’s maidservant, therefore He has high realizations about Śrī Kṛṣṇacandra, the king of relishers. He experiences how His cool moonrays cause the Kumuda-flowers (lilies) of Rādhā’s vine-like body to blossom. Just as the lilies are soothed by the cooling moonbeams (kara) at night after having been scorched by the fierce sunrays in the daytime, so the lily-like breasts of Rādhā are blooming and soothed by the cooling hands (kara) of Śrī Kṛṣṇa at night after having been scorched by the fierce sunrays of separation from Him during the day. Śrī Raghunātha dāsa says: “May that moonlike Śrī Kṛṣṇa protect this lonely maidservant and bless her with the vision of the honey-sweet Yugala-pastimes, and engaging her in devotional service required at that time!”
One may ask: “Of all the innumerable pastimes of Rādhā and Kṛṣṇa, which one does Raghunātha dāsa like to see most and in which he would like to render service?” In this 7th verse he gives an indication: rāse lāsyaṁ rasavati samaṁ rādhayā mādhavasya – Śrīpāda’s only desire is to see the sweet dancing of Śrī Rādhārāṇī and Śrī Kṛṣṇa during the most tasty Rāsa-līlā. The Rāsa dance is the aggregate of all transcendental flavours and is therefore called sarva līlā mukuṭamaṇi, the crownjewel of all transcendental pastimes. All the different wonderfully relishable pastimes, starting with pūrva rāga (first love) and abhisāra (rendez-vous), up to utkaṇṭhitā (the eagerly anticipating girl), māna (pique), viraha (love-in-separation) and sambhoga (love-in-union) are there. There is no pastime that can madden the Lord and His devotees as much as the Rāsa-līlā. Śrīpāda Śrīdhara Svāmī has written: rāso nāma bahu nartakī yukta nṛtya viśeṣaḤ “The Rāsa is a kind of dance involving many dancing girls and many dancing men, holding hands, turning around in a circle, dancing and singing.” Although this is a concrete explanation, there is also a more symbolical explanation, according to Śrī Jīva Gosvāmī: rāsaḤ parama rasa kadambamaya “It is the aggregate of all transcendental flavours.” The gopīs’ mahā bhāva is the highest rasa, and on top of that even is Śrī Rādhā’s mādana mahā bhāva. As Rāseśvarī, the Queen of the Rāsa-dance, She is the primeval cause of the Rāsa-dance and without Her there can be no Rāsa-dance. Therefore the very sweet rasa līlā wherein Śrī Rādhārāṇī dances in a circle and sings with all the mahābhāva-vatī Gopasundarīs and Śrī Kṛṣṇa is called the Rāsa līlā. Because Śrī Raghunātha dāsa Gosvāmī is Śrī Rādhā’s eternal maidservant he likes to serve water and betelleaves and fan Her while he sees Śrī Kṛṣṇa enjoying dancing the Rāsa with his Īśvarī Śrī Rādhārāṇī.
Then Śrīla dāsa Gosvāmī says: kṣmābhṛt kacche dadhikara kṛte sphārakeli vivādam ālī madhye smara pavanajaṁ narma-bhaṅgī taraṅgam “When will I see Rādhikā and Mādhava quarreling about yoghurt near the Govardhana Hill, floating on the waves made by Cupid’s gale amidst Their girlfriends?” Seeing this pastime is also Raghu’s sole wish. To witness this quarrelsome, yet humorous pastime of Śrī Rādhā and Mādhava about tex levied on yoghurt at the Dāna Ghāṭī near Govardhana, and the wonderful erotic flavours that are tasted in the gestures of Their words, eyes and limbs – this another one of Raghunātha’s greatest wishes. It is said that Raghunātha came to the verge of death after reading Śrī Rūpa Gosvāmī’s ‘Lalita Mādhava Nāṭaka’, which describes the pangs of separation Śrī Rādhārāṇī suffered, and that the relish of Śrī Rādhā-Mādhava’s Dāna-līlā through Śrī Rūpa Gosvāmī’s ‘Dāna Keli Kaumudī’ cooled off his heart, that was burning in the fire of love-in-separation. Śrī Raghunātha exclaims with regret – ‘Alas! When will that auspicious moment come when I will be so fortunate to see all these pastimes of Śrī Rādhā-Mādhava?”

VERSE 8:

ROHIṆYĀGRE KṚTĀŚĪḤ ŚATAM ATHA SABHAYĀNANDAM ĀBHĪRA BHARTĀ
BHĪTYĀ ŚAŚVAN NṚSIṀHE HALINI SAKHIKULE NYASYA SĀSRAṀ VRAJEŚYĀ
SĀṬOPA SNEHAM UDYAD VRAJA-JANA NIVAHAI RĀDHIKĀDI PRIYĀBHIḤ
SAŚLĀGHAṀ VĪKṢYAMĀṆAḤ ŚRITA SURABHIR AṬAN NAVYA GOPAḤ SA PĀYĀT

May the young cowherd boy, who is looked upon by mother Rohiṇī, who stands before Him and blesses Him a hundred times with mixed feelings of fear and bliss,
who is placed into the care of Lord Narasiṁhadeva, His elder brother Balarāma and His friends by His anxious mother, the Queen of Vraja,
with tear-filled eyes, who is gazed at with pride and love by the people of Vraja and who is praised and looked upon by Śrī Rādhikā and His other beloveds before He goes out into the forest to wander with His cows, to whom He has given shelter, protect me!

Stavāmṛta Kaṇā Vyākhyā:
In this verse Śrī Raghunātha dāsa has a vision of Kṛṣṇa’s goṣṭha gamana (departure for the pasture lands)-pastime in Nandīśvara. Śrī Kṛṣṇa and Baladeva and all of Their cowherd boyfriends dress up and assemble while all kinds of propitious ceremonies take place. brāhmaṇas chant mantras from the Vedas and the cowherd-women blow conchshells, make the ulu-dhvani (a sound made by moving the tongue horizontally between the lips) and shower barley. Rohiṇī-devī offers hundreds of auspicious blessings to Balarāma and Kṛṣṇa with mixed feelings of fear and ecstasy. She is afraid that some accident may happen to the boys, and she is happy to see Them going into the goṣṭha so enthusiastically. Tulasī Mañjarī sees Rohinī Mā as the embodiment of sweet and ever-fresh parental love. Mother Yaśodā stands behind mother Rohiṇī, overwhelmed by sorrow and lamentation. With tear-filled eyes she pronounces Narasiṁha-mantras for Gopāla’s protection, fearing some mishap for Him. While she sprinkles her chest with tears from her eyes and milk from her breasts she places Gopāla, who is the jewel in her apron, in the safe care of Śrī Balarāma and all the other cowherdboys. hero āya re balarāma hāta de mora māthe; dhaḍa rākhiyā prāṇa diye tora hāte; ………yāciyā navanī diho nikaṭe rākhibe; beli avasāna hoile sakāle āsibe: “Look, O Balarāma! Promise me that You will protect my Gopāla with Your own hands as if He were Your very life! If He asks You for cream, then give it and always keep Him near You, and as soon as it is time You must come home at once!” Embracing her Gopāla and sprinkling Him with her tears and her breast milk, mother Yaśodā sings:

āmāra śapati lāge, nā dhāiho dhenur āge, parāṇera parāṇa nīlamaṇi
nikaṭe rākhiho dhenu, pūriho mohana veṇu, ghare bosi āmi jeno śuni
balāi dhāibo āge, āra śiśu vāma bhāge śrīdāma sudāma sob pāche
tumi tāra mājhe dhāio, saṅga chāḍā nā hoiyo, māthe boḍo ripubhoy āche
kṣudhā hoile cāhi khāio, patha pāne cāhi yāi-o, atiśaya tṛṇāṅkura pathe
kāru bole boḍo dhenu, phirāite nā yāio kānu hāta tuli deho more māthe
ṭhākiyo tarura chāya, minati koriche māya, ravi yeno nā lāgaye gāya.

“O Life of my life, blue gem of mine! I swear You, don’t run in front of the cows! Keep them close to You and play Your enchanting flute, so that I can hear You when I sit at home! Balāi (Balarāma) should run in front of You, all the other boys on Your left and Śrīdāma and Sudāma behind You! Stay between them and don’t leave them! I’m very much afraid of our enemies, the demons! When You feel hungry then eat and look in front of You while You walk, there are many bulbs and pebbles on the road! Promise me, O Kānu (Kṛṣṇa), that You won’t wander in front of the big cows! Mother humbly asks you: Stay in the shade of the trees so that the sun will not scorch Him!” At that time the Vrajavāsīs proudly and lovingly stare at their Gopāla. They are proud because they are cowherders and are happy to see that Gopāla is so enthusiastic about performing His occupational duty, and their hearts melt of affection when they see how mother Yaśodā weeps and embraces her Gopāla before He goes into the forest. The mood in which Śrī Rādhā and the young gopīs stare at Kṛṣṇa is somewhat special. Unlike the others they are actually very happy that Kṛṣṇa leaves the village, because they know that they will soon meet Him on the bank of Śrī Rādhākuṇḍa. Gopāla has already indicated His desires for meeting them there by giving a hint to Śrī Rādhikā with His eyes: “I hope to meet You later on the bank of Rādhākuṇḍa!” Śrīmatī shyly replies with Her eyes: “Surely You will meet Me there!” Śrī Rādhikā praises Gopāla with Her eyes for giving Her such a clever hint, and Tulasī, who is Svāminī’s beloved maidservant, understands everything. Suddenly the vision ends, and in external consciousness Śrī Raghunātha prays: “May that young Gopāla, who is the protector of all the cowherds and who always engages in serving the Surabhī-cows, protect me as He goes into the meadows!” In other words, “May He save me from the fire of love-in-separation by showing me His honey-sweet pastimes – this is my prayer!”

VERSE 9:

ADṚṢṬĀ DṚṢṬEVA SPHURATI SAKHI KEYAṀ PURA VADHUḤ
KUTO’SMINN ĀYĀTĀ BHAJITUM ATULĀ TVĀṀ MADHU-PURĀT
APŪRVENĀPŪRVĀṀ RAMAYA HARIṆAINAM ITI SA RĀ-
DHIKODYAD BHAṄGY UKTYĀ VIDITA YUVATITVAḤ SMITAM ADHĀT

(Once Kṛṣṇa came to appease Rādhikā’s pique by dressing like a girl and visiting Her.)
Śrī Rādhā said: “O sakhi! Who is this city girl? Where has She come from? Although She’s unknown to Me it seems as if I have seen Her somewhere before!”
The sakhī replied: “This matchless girl has come from Mathurā just to worship You!”
Śrī Rādhā then said: “This girl is truly amazing, let Her make love with the unprecedented Śrī Hari!”
Hearing these clever words of Rādhā, Hari understood that Rādhikā had seen through His disguise and smiled.

Stavāmṛta Kaṇā Vyākhyā:
This verse can also be found in Śrī Raghunātha dāsa Gosvāmī’s “Prārthanāmṛta Stotram (16)”.
VERSE 10:

RĀDHETI NĀMA NAVA SUNDARA SĪDHU MUGDHAṀ
KṚṢṆETI NĀMA MADHURĀDBHUTA GĀḌHA DUGDHAM
SARVA KṢAṆAṀ SURABHI RĀGA HIMENA RAMYAṀ
KṚTVĀ TAD EVA PIBA ME RASANE KṢUDHĀRTE

“O My tongue suffering from thirst!
Please mix the delicious fresh enchanting nectar of the name Rādhā with the wonderfully sweet condensed milk of the name Kṛṣṇa,
add the fragrant delightful ice of pure passionate love and drink this charming drink at every moment!”

Stavāmṛta Kaṇā Vyākhyā:
In external consciousness Śrīla Raghunātha dāsa reveals his desire to constantly relish the delicious nectarean sweetness of Śrī Rādhā and Kṛṣṇa’s holy names. There is no difference between God and His holy name, therefore the full flavour of God is also invested in His holy name. Although rock candy is naturally sweet, a person suffering from jaundice cannot relish it; in the same way the tongue which is polluted by offenses cannot relish the sweetness of the holy name. The only evidence for the ecstasy that exists in the holy name is the experience of the pure devotees, who are chanting it without committing offenses. Śrī Jīva Gosvāmī has written: ataevānanda rūpatvam asya mahad hṛdaya sākṣikaṁ yathā śrī vigrahasya. “The holy name of the Lord, which is like another direct form of the Lord, is the embodiment of transcendental bliss. The best evidence of that is the experience of the great souls.” And the pure devotees experience Kṛṣṇa nāme ye ānanda sindhu āsvādana; brahmānanda tāra āge khātodaka sama (C.C.) “The bliss of brahman is only a shallow ditch of water compared to the ocean of ecstasy that is relished while chanting the holy name of Kṛṣṇa.” ānandāmbudhi vardhanaṁ pratipadaṁ pūrṇāmṛtāsvādanam (Śikṣāṣṭakam) “The holy name of Kṛṣṇa increases the ocean of ecstasy and makes one relish the full nectar at every moment.” This is the experience of Prema Puruṣottama Śrī Caitanya Mahāprabhu. Śrī Raghunātha dāsa Gosvāmī is Śrīman Mahāprabhu’s beloved associate and the object of His full mercy, so he has an unlimited taste for the nectar of the holy name. Not only does he fully relish the sweet nectar of the holy name himself, he also encourages all the devotee-aspirants of the world to relish this nectar.
Śrī Raghunātha dāsa addresses his own tongue, saying: “O my tongue, suffering from thirst!” There is a secret in this address: Without hunger and thirst the sweetness of food and drink cannot be relished, and similarly the sweetness of the holy name cannot be relished without having transcendental thirst for it. A nice teaching is invested in this address, meant to awaken taste for nāma bhajana. Taste for chanting is compared to hunger and thirst here. Instructing a person who has absolutely no faith in or taste for the holy name will result in an offense to the holy name, because these faithless people will not start chanting after having been told of the glories of the holy name. There will be no result of such preaching; rather, the glories of the holy name will seem diminished. The glories of the holy name should only be preached to a person who has already developed some faith and liking for it. On the other hand, the more the chanter advances, the stronger his thirst for the nectar of the holy name becomes. He becomes just like a person suffering from cholera, who is always thirsty, no matter how much water he drinks. Then the more he thirsts the more he relishes and the more he relishes the more he thirsts. Śrī Raghunātha is on the stage of mahā bhāva, therefore his thirst for the holy name is uncontrollable.
Śrī Raghunātha says: “The name of Śrī Rādhā is as sweet as fresh enchanting delicious nectar.” There is nothing as delicious in this world as nectar. It is not available on earth; only the gods in heaven relish it and thus attain immortality. But the fresh nectar of the name ‘Rādhā’ makes the nectar of heaven greatly insignificant. In the book Rasa Sāgara it is written:

mṛdvikā rasitā sitā samasitā sphītaṁ nipītaṁ payaḤ
svaryātena sudhāpy apāyi katidhā rambhādhara khaṇḍitaḤ
satyaṁ bruhi madīya jīva bhavatā bhūyo bhave bhrāmyatā
rādhety akṣarayor ayaṁ madhurimodgāraḤ kvacil lakṣitaḤ

“O living entity! You have wandered many times through the material creation and thus you were able to relish grape juice mixed with sugar, milk mixed with sugar, the nectar of heaven and the lips of the angel Rambhā. But tell me truly, did you ever taste anything as sweet as the two syllables that form the name “Rādhā”?”
And although the demigods become immortal by drinking celestial nectar, their bodies are also composed of five material elements and are therefore mortal. At the end of Brahmā’s day they all persish, but the body one attains after drinking the nectar of Śrī Rādhā’s name and consequently attaining prema is immortal and transcendental. Attainment of such a body is the true blessing upon a living entity.
Śrī Raghunātha dāsa says: “The name ‘Kṛṣṇa’ is as wonderfully delicious as condensed milk!” Śrīla Rūpa Gosvāmī has described the sweet taste of Śrī Kṛṣṇa’s holy name as follows in Vidagdha Mādhava:

tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī labdhaye
karṇa kroḍa kaḍambinī ghaṭayate karṇārbudebhyaḤ spṛhām
cetaḤ prāṅgaṇa saṅginī vijayate sarvendriyānāṁ kṛtiṁ
no jane janitā kiyadbhir amṛtaiḤ kṛṣṇeti varṇa-dvayī

Śrīla Yadunandana Ṭhākura has given a following wonderful padyānuvāda (song-translation) of this verse, which we quote below:

mukhe loite Kṛṣṇa nāma, nāce tuṇḍa avirāma, ārati bāḍhāya atiśaya
nāma sumādhurī pāiyā, dharibāre nāre hiyā, aneka tuṇḍera vāñchā hoy
ki kohobo nāmera mādhurī
kemona amiyā diyā, ke jāni gaḍhilo ihā, Kṛṣṇa ei du ākhara kori
āpana mādhurī guṇe, ānanda bāḍāya kāṇe, tāte kāle aṅkura janame
vāñchā hoy lakṣa kāṇa, yabe hoy tabe nāma, mādhurī koriye āsvādane
Kṛṣṇa du ākhara dekhi, juḍāya tapata āṅkhi, aṅga dekhibāre āṅkhi cāya
yadi hoy koṭi āṅkhi, tabe Kṛṣṇa rūpa dekhi, nāma āra tanu bhinna noy
citte Kṛṣṇa nāma yabe, praveśa koroye tabe, vistārita hoite hoy sādha
sakala indriya gaṇa, kore ati āhlādana, nāme kore prema unamāda
ye kāṇe paśaye nāma, se tejaye āna kāma, sab bhāva koroye udoy.
sakala mādhurya sthāna, saba rasa Kṛṣṇa nāma, e yadunandana koy.

“When the mouth takes Kṛṣṇa’s name the tongue dances without stopping and the eagerness increases greatly! When I taste the sweetness of the holy name I cannot hold my heart and I desire many tongues to taste it. What can I say about the sweetness of the holy name? Who knows how much nectar comes from the two syllables ‘kṛ-ṣṇa’? The sweet qualities of the holy name increase the ecstasy of the ears and in due course of time a sprout is born. Then I desire hundreds of thousands of ears through which I can relish the sweetness of the holy name. When my burning eyes see the two syllables ‘kṛ-ṣṇa’ they are soothed and I desire eyes to see Kṛṣṇa’s form also. If I had millions of eyes then I could see Kṛṣṇa’s form, because there is no difference between Kṛṣṇa and His name. When Kṛṣṇa’s name enters the heart it expands itself and delights all the senses, making them mad with divine love! When the holy name enters the ears it makes one give up all other desires and causes all ecstasies to arise”. Yadunandana says: “The holy name of Kṛṣṇa is the abode of all sweetness and it contains all transcendental flavours!”
Śrī Raghunātha dāsa says: “O My tongue suffering from thirst! Please mix the delicious fresh enchanting nectar of the name Rādhā with the wonderfully sweet condensed milk of the name Kṛṣṇa, add the fragrant delicious ice of pure passionate love and drink this charming drink at every moment!” When fresh delicious nectar is mixed with wonderful condensed milk and fragrant ice the relish becomes most astonishing. Similarly, when the naturally sweet names of Rādhā-Kṛṣṇa is mixed with anurāga, the heart of the sādhaka will be blessed with sweet transcendental relish forever and will be constantly enlivened.
This cannot be accomplished merely by the efforts of the sādhaka, it is dependent on the mercy of the Self-manifest holy name and the great soul who is attached to chanting that holy name. In the present age of Kali this is easily available by the grace of the nāma-premāvatāra Śrī Gaurasundara, and therefore Śrī Raghunātha dāsa Gosvāmī dedicates the 11th verse to Śrī Caitanya Candra.

‘rādhā’ ei du ākhara, madhu hoite sumadhura,
prema makaranda niketana
‘Kṛṣṇa’ ei du’ṭi varṇa, yeno ghana dugdhe pūrṇa,
sudhāsāra svādu vinindana
gāḍha dugdhe makaranda, tāra yei svādu gandha,
rādhā Kṛṣṇa nāmera mādhurya
tāhā hoite adabhuta, pade pade parāmṛta,
nava nava yāhāra prācurya
he kṣudhārta rasanā mora, premāmṛta rasapūra,
yugalera rādhā-Kṛṣṇa nāma.
suvāsita rāga hime, ḍubāiyā rātri dine,
tumi tāhā sadā koro pāna.

“The two syllables ‘Rādhā’ are sweeter than honey and are the abode of the honey of divine love, and the two syllables ‘Kṛṣ-ṇa’ are like condensed milk, mocking the relish of the essence of nectar. The names of Rādhā-Kṛṣṇa are even more wonderful than the delicious fragrance of honey-sweet condensed milk and they are full of ever-fresh nectar at every step. O thirsty tongue of mine! The dual name Rādhā-Kṛṣṇa is full of the essence of delicious nectar. Always drink this nectar and drown in the icy flavours of its sacred passion day and night!”