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Bhakti Ratnkara

The Ocean Of Devotion,
By r Narahari Cakravart

CONTENTS

1. Lord Advaita crya and the wicked brhmin of Mathur ....................................1
2. Santana Gosvm and the girls' braids ..................................................................3
3. Ganthul Grma and Gull Kua .........................................................................4
4. Kokilavana..............................................................................................................4
5. Ajanaka.................................................................................................................5
6. Umro.....................................................................................................................6
7. Nar Semar .............................................................................................................8
8. Pvana Sarovara......................................................................................................9
9. Caraa Phi.......................................................................................................10
10. Vndvana's Cra Gha........................................................................................11
11. rla Rpa Gosvm's vision in Vndvana...........................................................12
12. rla Narottama Dsa Thkura's Mental service at Rdhkua. .........................13
13. rla Santana Gosvm's love for the people of Vraja. .........................................13
14. rla Raghuntha Dsa Gosvm and the tigers. ...................................................16
15. Gopvara Mahdeva in Vndvana. .....................................................................16
16. Bhravana. .......................................................................................................17
17. Hroyla................................................................................................................18
18. uka-rik Pralpa ..............................................................................................18
19. rla Raghuntha dsa Gosvm reads Lalita Mdhava.........................................20
20. M Jhnav's stay at Rdhkua.........................................................................20
21. Raghuntha dsa Gosvm's indigestion...............................................................23
22. Raghuntha dsa Gosvm and the leafcup ..........................................................23
23. r Jva Gosvm at Nandagh (ejected by Rpa Gosvm).................................24



1. LORD ADVAITA CRYA AND THE WICKED BRAHMIN OF MATHURA

This is a story about Advaita crya in the Bhakti Ratnkara (5.174-196), which I
overlooked and thus forgot to include in my book The Glories of Sri Advaita Acarya.
Rghava Pandit narrates this story to rnivscrya:

trtha paryaana kle advaita gosi; dekhi mathurra obh chil ei hi
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mathurya anude eka viprdhama; vaiave nindaye sad e tra niyama
paitbhimn dua sakala prakre; mathurra ia loka kpe tra are

When Advaita crya was on pilgrimage He came here to admire the beauty of
Mathur. A fallen brahmin who lived there was always criticizing Vaiavas it was his
regular habit. He was very proud of his learning and wicked in all respects. The gentle people
of Mathur trembled of fear of him.

eke dina prabhu advaitera sannidhne; koroye vaiava nind dusaha ravae
uni advaitera krodhvea atiaya; kpe ohdhara, rakta vara netra-dvaya
mah-darpa koriy kohoye br bra; ore re paa! tora nhiko nistra
cakra loiy hte ei dekho vidyamna; tora mua kiy koribo khn khn

One day he criticized Vaiavas in a way that was impossible to tolerate, in Advaita
Prabhus presence. When Advaita heard it He was overcome with great anger divine. With
trembling lips and reddened eyes He said time and again in a greatly challenging way: O you
atheist! There is no redemption for you! Look here at the disk in My hand I will slice your
head of with it!

eto kohiyi prabhu caturbhuja hoil; dekhi viprdhama bhoye kpite lgil
kara-jor koriy kohoye br br; ye ucit daa prabhu koroho mr
dusaga prayukta mora buddhi-na hoilo; n jni vaiava-tattve apardh koilo
koinu apardha yoto sakhy nhi tr; mo heno paa prabhu koroho uddhr

Saying this, Advaita Prabhu assumed a four-armed form, seeing which the brahmin
began to tremble of fear. Folding his hands, he said time and again, O Lord, punish me as
You deem fit! My intelligence was destroyed through bad company not knowing the facts
about Vaiavas I committed offences. There is no limit to the number of offences I
committed O Lord, please redeem a godless heretic like me!

eto kohi viprdhama koroye rodana; caturbhuja mrti prabhu koil samvaraa
dekhiy viprera da day hoilo mane; anugraha kori kohe madhura vacane

Saying this, the fallen brahmin wept and the Lord withdrew His four-armed form.
When He saw the condition of the brahmin, Advaita Prabhu became compassionate and
mercifully spoke these sweet words:

koil apardha mah-naraka bhujite; ebe ye kohiye th koro svahite
panke spardha hoiy sarva-kaa; sarva tyga kori koro nma-sakrtana
pra-paa kori santoib vaiavere; sad svadhna hob vaiavera dvre
bhakti aga yjanete niyukta hoibe; dekhile ye mrti th gopane rkhibe

You committed offences so you should suffer a terrible hell, so listen carefully now to
what I will say you have been offensive all along, now give all this up and engage in nma
sakrtan. Stake your life in the effort of pleasing the Vaiavas and always deal with them
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carefully. Engage in the different limbs of devotional practise, and dont tell anyone of the
form of mine you have just seen.

aiche koto kohi prabhu gelen bhramae; vipra mah-matta hoil r nma-krtane
mathury vaiavera ghare ghare giy; koroye rodan mah-dainya prakiy

Saying this much, Advaita Prabhu continued His pilgrimage, while the brahmin went
mad in the ecstasy of harinm sakrtan. Weeping he went from door to door, seeing all the
Vaiavas of Mathur, showing great humility.

dekhiy viprera ce vaiava sakala; prasanna hoiy cinte viprera magala
keho kohe akasmt carya dekhiye; keho kohe chaye kraa nivediye
mathurya si eka tairthika brhmaa; chilen gopane tr tejo srya-sama
vicrinu se vara manuya kra; tr anugrahe vipra hoilo e prakra

When the resident Vaiavas saw the brahmins behaviour they were very pleased and
thought of his welfare. Someone said - What an amazing sudden (change) I saw! Another
one said: I tell you how this happened one brahmin pilgrim came to Mathur. Although He
tried to conceal Himself He shone like the sun. I now realize that He was God in a human
form it is by His mercy only that this brahmin changed like this.

*

2. SANTANA GOSVM AND THE GIRLS' BRAIDS

(Fifth Wave, verses 754 - 764)

ahe rnivsa ei vkera talya; hoilo ye raga th kohiye tomya
eka dina santana govardhana hoite; eth il rpa raghunthera dekhite

"O rnivsa!", Rghava Paita told rnivscrya, "I will tell you what pastime took
place at the base of this tree! One day Santana Gosvm came here (to Rdhkua) from
Govardhana to see r Rpa and r Raghuntha Dsa Gosvm!" (754-5)

r rpa gosvm padya koroye racan; vera upam dilo vylgan phan
santana gosvm dekhiy kichu koy; dil e upam - ih hoy v n hoy

"r Rpa Gosvm had written a verse in which he compared rmat Rdhrn's braid
with the hoods of a female snake. Seeing this verse, Santana Gosvm said: "I don't know if
this is a good comparison or not!" (756-7)

eto kohi' siy nmil kuajale; dekhaye - blikgaa khele vkatale
blik mastake ve phete loya; santana dekhe - sarpa-bhrama hoilo ty
blikgaa prati kohe ati vyaghra hoiy; mthya cahaye sarpa phadea diy
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abodha blikgana ho svadhna!; eto kohi nivrite koril payna

"Saying this, he went down to the lake and saw (reflected) in the water that some girls
were playing under a tree. When Santana Gosvm saw the braids of these girls, that hung
down their backs, he mistook them for snakes. Very anxiously he told the girls: "O stupid
girls! Be careful! Snakes are crawling up your backs!", and ran up to them to stop these
snakes. Seeing that Santana Gosvm was very upset, the girls giggled and disappeared!"
(758-62)
santana atiaya vykula dekhiy; antardhna hoil sobe at hsiy
santana vihvala hoil ekhne; sthira hoiy gel rpa gosvmra sthne
rpe kohe - ye likhil sei satya hoy; r rpa jnile santanera hdoy

"Here (on the eastern bank of Rdhkua) Santana Gosvm became overwhelmed.
After calming down he went to r Rpa Gosvm and said: "What you wrote (about the
snake) was true!" r Rpa understood what was on Santana's mind (and that he had
understood the purport of the verses)." (763-764)

3. GANTHULI GRMA AND GULL KUA

The village of Gnthuli lies 3 km. west of the town of Govardhana. Here r Caitanya
Mahprabhu saw the Gopla-deity (see Caitanya Caritmta Madhya-ll chapter 18)

aiche parikram kori govardhana diy; gelena gnthuli grme ullasita hoiy
rghava paita rnivsa prati koy; kohiye gthuli grma nma yaiche hoy
eth holi kheli dohe boise sihsane; sakh duhun vastre gnthi dil sagopane
sihsana hoite dohe uhil yokhon; dekhaye bosoye gnthi hse sakh-gaa
hoilo kautuka ati dohe lajj pil; phguya loiy keho gnthi khuli dil
e hetu gthuli - e gull kua jale; ebe phgu dekhe loka vasantera kle

They blissfully proceeded on the parikram of Govardhana Hill until they reached the
village of Gnthul. Here Rghava Paita explained to rnivsa why the village was named
Gnthul. He said: "During the Holi pastimes, Rdh and Ka sat down on Their throne
here and the sakhs secretly went up to Them from behind to tie up Their clothes. Then they
sat down and laughed when the Divine Couple wanted to get up and dance, but were unable
to separate because of the knot. Rdh and Ka became very shy then and one of the sakhs
loosened the knot and threw some coloured powder at Them. That is why this village is
named Gnthul (the word is derived from the Sanskrit word grantha, which means knot).
Even now every spring season people can see that the lake near this village, named Gull
kua (gull is a colored substance used for celebrating Holi) is filled with colour!"

4. KOKILAVANA

Kokilavana lies on the left side of the road, halfway between Nandagrma and Kosi, and
can only be reached on foot.
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ka mah kautuki paramnandamoy; kokila saubhgya hetu se abde miloy
yvatera pacime e vana manohara; laka laka kokila kuhare nirantara
eka dina ka ei vanete siy; kokila sada abda kore hara hoiy
sakala kokila hoite abda sumadhura; ye une breka tra dhairya yya dra

"In great bliss and to the great fortune of the cuckoos Ka sang here just like a cuckoo!
This beautiful forest lies west of Yvata (where Rdhr lives with Her in-laws) and
hundreds and thousands of cuckoos always sing there very beautifully. One day Ka came
to this forest and sang there as beautiful as a cuckoo. The patience of anyone who heard His
sweet song even once would go far away." (1160-1163)

jatil kohoye vikhre priya-v; kokilera abda aiche kabhu nhi uni
vikh kohoye - ei mo sabhra mane; yadi koho e kokile dekhi giy vane

"With a pleasant voice Jail, r Rdhik's mother-in-law, told Vikh: "I've never heard
such sweet singing of the cuckoos!" Vikh said: "That's also what we think! If you will
allow us, we will go into the forest to see this cuckoo!" (1164-1165)

vddh kohe yo uni ullsa aea; ri - sakh saha vane koril pravea
hoilo mah kautuka sukhera sm ni; sakalei siy milil eka hi
kokilera abde ka mile rdhikre; ei hetu kokilavana kohoye ihre

"Old Jatil said: "Allright, go!" Hearing this, Ri and Her sakhs entered that forest in
boundless bliss. In this way Ka managed to meet r Rdhik by singing like a cuckoo and
that is why this forest is named Kokila-vana." (1166-1168)

5. AJANAKA

This village lies two miles south of Khadirvana and is sometimes mentioned as being the
birthplace of Indulekh-sakh.

ahe rnivsa dekho ajanaka grma; eth rdh-kera vilsa anupama
r rdhik nija vea koroye nirjane; hoil bhita nn ratndi bhae
vea bandhandi kori ajana porite, akasmt va-dhvani pravee karete
sei kae r rdhik sakh-gaa sage; eth si ka mililen mah rage

"Ohe rnivsa! Behold this village of Ajanaka! Here Rdh and Ka had a great
pastime! Once r Rdhik privately dressed and ornamented Herself here with different
jewels. When She applied Her own eyeliner the sound of Ka's flute suddenly entered Her
ear, so She ran to this place with Her girlfriends and very blissfully met Ka there."
(1169-1172)
gusari ni ka vihvala hoil; vnd viracita pupsane bosil
dekhe aga sobh - netre n dekhe ajana; jijsite vttnta kohila sakhgaa
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rasera vee ka ajana loiy; dilen rdhik netre mah hara hoiy
ajanera chale nn parihsa koilo; e hetu e sthna nma ajanaka hoilo

"Ka ecstatically seated Rdhik on a seat of flowers arranged by Vnd, but when He
beheld Her bodily beauty He saw that She had no mascara on Her eyes. He asked the sakhs
what was the matter and then took some mascara and applied it to Rdhik's eyes in loving
ecstasy. Because there was so much fun here about eyeliner (ajana) this place is named
Ajanaka." (1173-1176)

6. UMRO

Umro lies closest to Cht, a bigger town in the center of Vraja Maala.

chatravane ka rj kori sakhgaa; rj j bole kore sarvatra sana
madhumagaldi sabe pragalbha vacane; kera dohi diy phire vane vane
mahrja chatrapati nandera kumra; tra e rjyete ni anya adhikra
yadi keho pupa cayanete eth ise; tabe daa dibo tare loiy rj pe

"In Chatravana Ka declared Himself king of Vraja, and His friends went out on His
order to control the kingdom. Headed by Madhumagala, they went from forest to forest,
boldly declaring Ka the King of Vraja. They said: "Ka, the son of Nanda Mahrja, is the
king, and no-one else but He is in power here! If anyone comes here to pick flowers, we will
take that person before the king to be punished!" (1220-1223)

lalitdi sakh krodhe kohe bra br; rdhikra rjye ke koroye adhikra
aiche koto kohi lalitdi sakhgaa; rdhikra umro koil seikaa
umro yogya sihsane bosi ri; sakhgaa prati kohe caturdike ci
more rjye adhikra kore yi jana; parbhava kori tre no eikaa

"But Lalit and her friends were angry and asked again and again: "Who wants to have
any power in Rdhik's kingdom?" Thus they established Rdhik's kingdom, by seating Her
on a suitable throne and faithfully surrounding Her. r Rdhik ordered: "Defeat anyone who
wants to control My kingdom and bring Him here!" (1224-1227)

uni sajj hoiy cole yuddha koribre; vnd vinirmita pupa-yai loiya kare
sahasra sahasra sakh cole cri bhite; subaldi sakh th dekhe dra hoite
r madhumagala n kohiya plilo; kon sakh giy madhumagala dharilo
pupaml diy hasta bandhana koril; umro pe ghra loiy il

"Hearing this, the sakhs dressed themselves and set out for battle, carrying a flower-
scepter made by Vnd with them. Thousands and thousands of sakhs scattered in all four
directions and Subala and other cowboys saw them coming from a distance. r
Madhumagala fled without saying anything, but one sakh caught him, bound his hands
with a flowergarland and quickly brought him before empress Rdh."

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dekhi' madhumagala kohoye bra br; kro rjye koro khra adhikra
tom sab saha daa dibo se rjre; yeno yaiche karma ro kabhu nhi kore
uni' madhu kohoye koriya mua heta; aiche daa koro yte bhare mora pea
umro kohe - e perthi brhmae; chi deho yuk rjra sannidhne

"Seeing Madhumangala, empress Rdhik said: "Which king's order carrier are you? I
will punish you and all of your companions so that you will never be so bold again!" Hearing
this, Madhumagala lowered his head and said: "Punish me in such a way that my belly will
become full!" The empress said: "Let this brhmaa, who is only interested in his belly, go
back to his Lord!" (1232-1235)

sakhgaa dil madhumagale chiy; bandhana sahita madhu colilo dhiy
mah darpe rj bosi' rja sihsane; madhumagalere kohe - aiche da kene
vimara hoiy madhu kohe bra br; tomra korinu rj ei phala tra
teho umro - tra pratpa apra; tumi ki koribe tra rjye adhikra

"So the sakhs let Madhumagala go. He ran away with his hands still bound. When king
Ka, who very proudly sat on His throne, saw Madhumagala, He asked him: "How did you
end up in this condition?" Madhumagala morosely replied: "You see, this is the result of my
trying to maintain Your kingdom! The power of that empress is unlimited! How can You ever
usurp Her empire?" (1236-1239)

ye kandarpa jagatera dhairya-dhana hare; se kandarpa kampe tra netra-bhag dvre
thte mnaho tumi mra vacana; nijga samarpi leho thra araa
ka kohe - madhu ye kohil sarvopari; tomre bandhilo duka sahite na pri
madhu kohe - tomra magala mtra ci; apamna hoile-o kono duka ni

"That Cupid, who destroys the patience of everyone in this world, himself shivers when
She even blinks with Her eyes, so heed my words and take shelter of Her, offering Your own
body to Her!" Ka said: "Madhu, what you say is the best advice! I cannot tolerate to see
you suffer in this bondage!" Madhumangala said: "I only desire Your welfare! Although I was
dishonoured I don't feel any misery!" (1240-1243)

eto kohi ka hasta kori karaa; rdhikra nikae ise sei kaa
prantha gamana dekhiy sukhe ri; hoilen adhairya - lajj sm ni
umro vea ri ghucite cy; sakh kohe - ei vee rahibe ethy
rdhikra aiche vea ka' dekhi dre; hoilo asthira dhairya dharite na pre

"Saying this, Madhumagala took Ka by the hand and brought Him at once to r
Rdhik. Seeing the Lord of Her Heart coming, r Rdhik was very happy and She became
impatient. There was no limit to Her bashfulness and She wanted to give up Her royal dress,
but Her sakhs told Her: "This dress will stay here (You will have to wear it still!)!" Seeing
Rdhik's dress from a distance, Ka could not remain calm." (1244-1247)

ka ce dekhi madhu ullsa hiyya; rdhik sampe ke nilo tvarya
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rdhik daksina pe ke bosilo; ka vme ri ki adbhuta obh hoilo
rdhikra prati madhu kohe bra br; ebe ka loho rjye koro adhikra
ka ye diben eka ligana ratna; se tomra bheta - t loibe kori yatne

"Madhumagala was very happy at heart when He saw Ka's condition and He quickly
brought Him before Rdhik, seating Him on Her right side. How beautiful Rdhik looked,
sitting on Ka's left! Again and again Madhumagala told Rdhik: "Now take Ka (as
Your husband) and rule Your empire! The prize You will get for that is His jewel-like
embrace! Accept that prize carefully!" (1248-1251)

uni madhu vacana lalit hsi sukhe; dilena modaka madhumagalera mukhe
madhu kohe koil doa bndhil mya; aiche laka lau bhujile doa yya
eto kohi bhagi kori' modaka bhujaye; sakh suveita duhe obh nirkaye
modaka bhujiy ati sumadhura bhse; bahu krya che - boli coloye ullse

"Hearing Madhumagala's words, Lalit blissfully laughed and put a sweetmeat in his
mouth. Madhumagala said: "You have offended me, but you will be forgiven if you give me a
hundred thousand laus like that!" Saying that, he made many gestures and ate the sweets,
while gazing at the beauty of Rdh and Ka being surrounded by Their sakhs. While
enjoying the sweets, he sweetly said: "I have a lot of things to do!" and blissfully went off.

umro, rj - donhe nikuja bhavane; koril pravea ati ullasita mane
surata samare dohe rama yukta hoil; vividha kautuke sakh rama dra koil
ahe rnivsa raga kohite ki ra; umro grma nma e hetu ihra

"Then the emperor and the empress joyfully entered into a grove cottage. When They
became tired of Their lovesports there, the sakhs soothed Them in different expert ways. Ahe
rnivsa! What more can I say about all the fun that went on there? For this reason this
village was named Umro!" (1256-1258)

7. NAR SEMAR

paita kohoye - nar semar - e grme; ymar kinnar - e grmera prva nma
rdhikra mna bhaga upy n dekhi; eikhne r ka hoil ym sakh
v yantra bjiya il ethy; r rdhik kohe - e kinnar sarvathy
uni v vdya ri vihvala hoil; nija ratna-ml tra gale poril
kinnar kohe - mna ratna more deho; anugraha koriy pana kori leho
e vkya uniy ri manda manda hse; dre gelo mna - magna hoil ullse

Rghava Paita said: "This village Nar Semar was previously called ymar Kinnar.
One time r Ka found no means to soothe r Rdhik's proud huff, so He dressed Himself
like a gop named ym-sakh here, playing a V. r Rdhik, hearing the sound of this
V, was overwhelmed with joy and said: "This must be a Kinnar (demigoddess)!" She took
Her own jewel necklace and hung it around ym-sakh's neck. That Kinnar then said: "Give
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Me the jewel of Your pride (give up Your anger towards Me)!" Hearing these words, Rdhik
smiled slightly. Her anger was gone and She was once again immersed in bliss." (1270-1275)

8. PVANA SAROVARA

rla Rghava Paita describes a pastime of Santana Gosvm by this celebrated lake
near Nandagrma.

vndvana hoite si' e nirjana vane; premete vihvala sad ka rdhane
sagopane rahe bhakaera ce ni; keho n jnaye - ke chaye ei hi

"rla Santana Gosvm came from Vndvana to this lonely forest and constantly
worshiped Ka here in ecstatic love. He stayed here without even endeavouring to collect
any food. No one knew that he was there." (1301-1302)

ka gopa blakera chale dugdha loiy; dil gosvm sammukhe hara hoiy
go rakaka vea mthe ua obhya; dugdha bhaa hte dhari' gosvmre koy
chaho nirjane tom keho nhi jne; dekhilm tomre siy gocraEe
ei dugdha pn koro mra kothy; loiy yibo bhEa rkhilo ethy

"Ka then came to him dressed as a cowherdboy, blissfully standing before Him with
some milk. He had a beautiful turban on His head and a milkpot in His hand as He told
Santana Gosvm: "Nobody knows that you're here all alone! I saw You here when I came
here to herd My cows. Please drink this milk! I will pick up the pot later, just keep it here!"
(1303-1306)

kure rohile mo sabhra sukha hobe; aiche raho ithe vrajavs duka pbe
eto kohi' goplera hoilo gamana; mugdha hoiy pn koilo santana
dugdha pn mtre preme adhairya hoilo; netrajale sikta hoiy bahu kheda koil
alakite prabhu santana prabodhil; vrajavs dvre eka kure koril
aiche santanera hoilo vsloy; madhye madhye eth r rpera sthiti hoy

"We will all be happy if you would stay in a hut (instead of outside)! If you stay here like
this, the people of Vraja will be very sad!" Saying this, Gopla went away and Santana drank
the milk in an enchanted state. After he drank, he became overwhelmed with ecstatic love and
he sprinkled himself with tears. The Lord secretly addressed Santana Gosvm and had the
people of Vraja make a hut for him. In this way Santana Gosvm got his own dwellingplace
there. Sometimes r Rpa Gosvm also stayed there." (1307-1311)

eka dina r rpa gosvmi santane; bhunjite dugdhnndi korilen mane
aiche mane kori puna sakocita hoil; r rpera manovtti rdhik jnil
ghta dugdha taula arkardi loiy; gopa blikra chale il hara hoiy

"One day r Rpa Gosvm thought of feeding Santana Gosvm (his guru) some kra
(sweet rice). He became hesitant, but r Radhika had seen what was on his mind, so She
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blissfully came before Him as a cowherd girl, bringing gh (clarified butter), milk, rice and
sugar with Her." (1312-1314)

rpa prati kohe svm ei sab leho; ghra pk kori ke samarpi bhunjho
mt mora ei koth kohilo kohite; kono-i sakoca yeno nhi kabhu cite
eto kohi r rdhik kautuke colil; r rpa gosvm sukhe sghra pk koil

"She told r Rpa: "O Svmj! Take all these ingredients, quickly cook for Ka and
offer it to Him! My mother told Me to do this, so don't feel shy at all!" After saying this, r
Rdhik joyfully left and r Rpa Gosvm blissfully began to cook." (1315-1317)

ke samarpiy gosvmi santana; kori pariveana paramnanda mane
santana gosvm smagr sugandhite; n jne kautuka sukha upajya cite
dui eka grsa mukhe diy santana; hoil adhairya - aru nahe nivrana
santana smagr vttnta jijsilo; r rpa kramete sab vttnta kohilo

"After offering the food to Ka, Rpa Gosvm served it to Santana Gosvm. I cannot
describe Santana Gosvm's ecstasy when he smelled the nice fragrance of these dishes! After
he had eaten one or two mouthfuls, Santana became agitated with ecstasy and could not
withold his tears of love. When Santana Gosvm inquired about the origin of the
ingredients, r Rpa Gosvm gradually told him everything." (1318-1321)

uniy gosvmi niedhaye bra br; aiche bhakya dravya ce n koriho r
eto kohi' mah prasda sev koil; r rpa gosvm ati kheda yukta hoil
svapna cchale r rdhik diy daraane; prabodhil r rpe jnil santane

"Hearing the story, Santana Gosvm repeatedly forbade r Rpa Gosvm to prepare
food for which r Rdhik personally had to come to provide the ingredients. After that he
honoured the prasda, leaving r Rpa repenting his act. r Rdhik then appeared to r
Rpa in a dream and consoled him. Santana Gosvm was aware of that (so he did not blame
Rpa Gosvm anymore)." (1322-1324)

ahe rnivsa yaiche rpera dhairya; vaiava samje vyakta hoilo carya
eka dina rdh-ka viccheda kathte; kndaye vaiava murcchgata pthivte
agni-ikh prya jvale rpera hdoy; tathpi bhire kichu praka n hoy
kru dehe r rpera nivsa sparilo; agni dagdha pry tra dehe braa hoilo

"Ahe rnivsa! The Vaiava-world was astonished at the gravity of Rpa Gosvm! One
day he felt so much separation from Rdh and Ka that he cried and fainted, falling on the
ground before the Vaiavas. His heart was as if burning in the high flames of a fire, but still
none of this was externally visible. But if r Rpa's outgoing breath touched anyone's body,
that body was burned and caught a blister!" (1325-1328)

9. CARAA PHI

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11
At this place, which is just outside of Nandagrma, on the right side of the road to
Kmyavana, Ka's footprints are visible.

caraa phi ei parvatera nma; eth ka-candrera kautuka anupama
sakh suveita ka criy parbate; gogaa carave dre - dekhe cri bhite
bhuvana mohana vee va kore loiy; dil vkatale tribhaga hoiy

"This hill is named Carana Phi. Here Kacandra had lots of fun. Surrounded by His
friends He climbed upon the hill and saw His cows grazing everywhere from afar. He took His
flute in His hand and stood under a tree in His beautiful threefold bending form and His
world- enchanting dress." (1391-1393)

vam vdyrambha mtre jagata mtilo; ye yath chilen saba dhiy silo
va gna ravane sthagita sabe hoil; tulan ki gna - ei parvata dravil
va dhvani suniy ye ilo ethya; tn sabra pada cihna dekhaho silya
r kera pda padma cihna e rahilo; ei hetu carana phri nma hoilo

"As soon as He began to play His flute, He maddened the whole world, and everyone
came running to Him from wherever he was. Everyone was stunned by His flutesong; what
can it be compared with? It made even this mountain melt! Just look at all these footprints on
this rock! These are the footprints of all those who came to see Ka after hearing His flute
song! Because r Ka's lotusfoot prints are here, this place is named Carana Phi (the hill
with footprints)." (1394-1397)

10. VNDVANA'S CRA GHA

ahe rnivsa ei cra gha hoy; keho v cayana gha ihre kohoy
eka dina rdh-ka sakhgaa sage; rsdi vilsa ante eth il sthne
vastrdika rakhi ei npa vka tale; skma kharva vastra pare nmilena jale
hoiychilen rnta vividha vilse; rama rnti hoilo snigdha yamun parae

"Ohe rnivsa! This Cra Gha (on the bank of the Yamun) is also called Cayana
Gha by some! One day, at the end of the Rsa-ll, Rdh and Ka came here with Their
sakhs. They kept Their clothes here under this Kadamba-tree, put on thin short dresses and
went into the water. They felt great relief from Their fatigue (of dancing the Rsa) by
touching the Yamun-water." (2359-2362)

vri viharane mahraga upajilo; sakalei giy padma vane praveilo
ka kono chalete siy vkatale; kori vastra gopana pravee puna jale
kotokae jala keli kori uhe tre; vastra n dekhiy sabe cintita antare
ka se samaye adbhuta obh heri; dilena sabre vastra parihsa kori

"They had a lot of fun playing in the water and they all entered into a cluster of lotus
flowers there. Then Ka, through some trick, came back to the Kadamba-tree, hid the gops'
clothes and went back into the water. The gops continued their water sports for some time
Excerpts from 'Bhakti Ratnkara'
12
more and then climbed back on the shore again. They became worried when they could not
find their clothes back, but Ka returned their clothes after He had admired their amazing
beauty. Such are His joking sports!" (2363-2366)

11. RLA RPA GOSVM'S VISION IN VNDVANA

eka dina r rpa gosvm vndvane; bhvaye mnase mah ullasita hoiy
rdhikra vea viracaye sakhgana; pha dee rahi ka kore nirkaa
ka ye dekhen th rdhik n jne; jnite sakhra kautuka bdhe mane
vicitra bandhane kesa koriy bandhana; rdhikra ge sakh dharil darpana

"One day r Rpa Gosvm blissfully meditated in Vndvana that the sakhs were
dressing r Rdhik while Ka secretly stood behind them, watching them. r Rdhik did
not notice it, and Ka increased His own pleasure by making His presence known to the
sakhs only. After the sakhs had braided Rdhik's hair with a beautiful string, they held a
mirror before Her." (3805-3808)

r rdhik nija mukha obh nirakhite; ka mukhacandra dekhe sei darpaete
vyasta hoilen ri lajj atiaya; loiy vasana ghra sarvga jhpaya
sakhgana hse mah kautuka hoilo; r rpa gosvm sei sangei hasilo

"When r Rdhik beheld the beauty of Her own face in the mirror, She saw Ka's
moonlike face behind Her. She became very shy and quickly took a garment to cover Herself
with. When the sakhs saw this fun, they began to laugh and r Rpa Gosvm (in his
spiritual identity as r Rpa Majar) laughed with them." (3809-3811)

heno kle il vaiava eka jana; r rpe dekhite ati utkahita mana
r rpa hsen dekhi' kichu n kohil; vimara hoiy santana ge gel

"Just then one Vaiava came who was eager to see r Rpa Gosvm. r Rpa just laughed
without saying anything to that Vaiava-devotee, so the devotee became displeased and went
to Santana Gosvm." (3812-3813)

vaiava kohoye genu r rpa dekhite; mre dekhiy teho lgil hsite
mano duk hoiy re kichu n kohinu; na bujhi kraa kichu jijsite inu
ye nimitta hse t kohil santana; uni vaiavera hoilo kheda yukta mana
vaiava kohen e samaya keno genu; tra mna n bujhiy apardha koinu

"That Vaiava said: "I went to see r Rpa Gosvm, but he only laughed at me! I
became sad and I did not say anything, although I came to him to ask him something. I
cannot understand why he behaved like that!" So Santana Gosvm explained that Vaiava
why Rpa Gosvm was laughing. When the Vaiava heard this, he felt very sorry for
misunderstanding Rpa Gosvm in this way and he said: "Why did I go to see him just now?
I committed a great offense to him, not understanding his mind!" (3814-3817)

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13
12. RLA NAROTTAMA DSA HKURA'S
MENTAL SERVICE AT RDHKUA

(Sixth Wave, Verses 168-174)

eka dina rdh ka sakhgaa sage; vilasaye nikuje parama prema rage
r rdhik kautuke kohoye sakh prati; eth bhakya dravya ghra koro susagati

"One day Rdh and Ka were playing in the nikuja with Their sakhs with great love
and r Rdhik eagerly told Her friends: "Quickly arrange for something to eat here!"

lalitdi sakh mah ullasita hoiy; bhakaa smagr sabe kore yatna piy
narottama ds rpe ati yatna mate; dugdha vartana kore sakhra igite

Lalit and her sakhs then very blissfully collected the ingredients for the picknick and
Narottama Dsa, in his spiritual body as Rdhik's maidservant, very carefully stirred the milk
on the sakhs' indication." (170-171)

uhali paraye dugdha dekhi vyasta hoil; culli hoite dugdha ptra haste nmil
hasta dagdha hoilo - th kichu smti ni; dugdha vartana kori' dil sakh hi
manera nande rdh-ke bhunjilo; avaea labhya mtre bhya jna hoilo

"He became very upset when he saw that the milk boiled over and he quickly lifted the
milkpot from the fire with his hand. In this way he burned his hand, but he was not aware of
it and gave the milk to another sakh to stir it. In great joy he mentally offered the milk to
Rdh and Ka and only when They left him Their remnants He returned to external
conciousness. (In other words, he burned his material hand, although he was rendering
devotional service in a mentally conceived spiritual body)." (172-174)

13. RLA SANTANA GOSVM'S LOVE FOR THE PEOPLE OF VRAJA

eka grme rahi ra grme yabe jy; grmavs loka gosvmra pche dhy
kib bla vddha keho dhairya nhi mane; gosvmra vicchede kndaye sarva jane
santana gosvm-o krandana koriy; nija nija ghe phyena prabodhiy
krandana samvari sobe nija ghe gele; tabe santana anya grme ghra cole
ye grme jibo sei grmavsigaa; dre hoite dekhe santanera gamana
kib bla vddha yub str puruagae; sabe kohe ei dekho rpa santane

When Santana Gosvm moved from one village to the other, the villagers were
running after him. Neither the young or the old could remain calm; all of them wept out of
separation from him. Santana Gosvm would also weep while sending them back home. All
the villagers wept as they returned home, while Santana Gosvm hurried to the next village.
Whatever village Santana Gosvm visited, the villagers saw him coming from afar. The
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14
young, the old, the children, women and men all said: Look! There are Rpa and
Santana! (1346-1351)

vrajavsigaera adbhuta sneha hoy; rpe dekhile-o rpa santana koy
grm lokagaa keho sthira hoite nre; gusari cole santane nibre
bahu ratna labhye daridrera sukha yaiche; santana darane sabra sukha taiche
ativddha vddha yoto str puruagaa; putrabhve santane koroye llana
kohe keho- are putra! mo sabe bhliy; ki rpe chil koth mori e cintiy
aiche kohisabe santana mukha ci; pan nirmache mone mahsukha pi

The people of Vraja had a wonderful affection when they saw only Rpa Gosvm they
would still say Rpa-Santana. None of the villagers could remain calm they would rush
forward to bring Santana in, happy to see him, like a poor man who just found many jewels.
The old and the very old women and men fondled Santana Gosvm like their own child.
Some would say: O my son! How could you survive while forgetting us? We die while
thinking of this! Saying this they would look at Santanas face and find great happiness,
considering themselves blessed. (1352-1357)

str purua vddha yuv jra janma se grmete; t sabra bhrt-bhva vihvala snehete
keho kohe bhrt tumi chil kemone; bujhi mo sabre kabhu na koril mone
kene bhrt ! mo sabre hoil nirdaya; aiche koto kohe netre arudhr boy
blik blaka se caraa sparite; kore nivraa sabe nre nivrite
kichu dre rohiy grmera vadhgaa; sakocita hoiy sabe koroye darana

Whoever was born in that village women, men, young or old they were all
overwhelmed with feelings of fraternal affection. Some said: Brother, how are you? I
understand you never think of us! Why, brother, are you so merciless towards us? As they
spoke like that, tears flowed from their eyes. Girls and boys came to touch his feet. Others
tried to stop them, but in vain. The newly married women of the village kept some distance
and timidly took his darana from a distance. (1358-1362)

ahe rnivsa! santanera darane; pramdi kriy kru smti nhi mone
grme praveite ye ye ise dhiy; haste dhari loiy cole dha ligiy
divya vka tale sabe monera ullse; santane bosi boisoye cri pe
dadhi dugdha navanta di gha hoite; ne yatne sabe santane bhujate
bhojana kautuka samdhiy kotokhone; susthira hoiy sukhe boise sarva jane

O rnivsa! When they saw Santana, no one thought of offering formal obeisances to
him in whatever village he entered into they held his hand and firmly embraced him. They
all seated him at the base of a divine tree and sat all around him. They carefully brought
yoghurt, milk and butter from their homes and fed it to Santana. After completing the
tumult of feeding him they calmed down and blissfully sat with him. (1363-1367)

santana gosvm parama snehvee; sabe sarva prakrei magala jijse
kro koto kany putra vivha kothy; ki nma khra kaiche pravna nirbhya
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15
gbh vdika koto kkarma karo; kro ghe asya koto kaiche vyavahro
arra ayogya ko kaiche manovtti; aiche jijsite sabe hon hara ati
gosvmte krame sabe sab nivedaya; kru duka unitei mah duk hoya
santana prabodhe thra duka khoy; ei sab prasage rtri prabhta koroya

(Although Santana Gosvm was most renounced, his love for the people of Vraja
transcended all his rules of renunciation and out of great love for them he would speak about
worldly subjects with them all night). "Most affectionately Santana Gosvm inquired from
the Vrajavss about their welfare: How many sons and daughters do you have and where are
they married? What are their names and how do they live? How much harvest you collected
in your house and how much ploughing have you done? Are you physically unwell? How do
you feel mentally?" The Vrajavss were all very happy when he asked these things from them
and they gradually informed him of everything. If anybody was suffering that would make
Santana Gosvm very unhappy. Santana would then mitigate their distress by speaking to
them. In this way they passed the whole night, speaking until sunrise." (1368-1373)

prte prta kriy ghro kori santana; snndika koritei ise sarva jana
dadhi dugdhdika sabe ghro nayay; santana gosvmre bhujite kohoy
bhujena r gosvm sabre bhujiy; dekhaye sabra obh ullasita hoiy
prva mata grma hoite korite gamana; vykula hoiy knde vrajavsigaa
yaiche snehacary t kohite anta ni; vividha prakre sabe prabodhe gosi

Santana Gosvm then quickly went to do his morning duties; after his bath all the
villagers came out quickly to serve him milk and yoghurt. They told Santana Gosvm to eat
and he also fed all of them. When he saw how beautiful they were he was very happy. Like
before, the Vrajavss were very upset when he left the village. There is no end to the
narrations of their affection Santana Gosvm addressed them in various ways. (1374-
1378)
katho dre sage sabe gamana korite; den nija apatha sabre phirite
ei rpe grme grme koriy bhramaa; aisen baihn grmete santana
santane dekhiy grmera loka joto; ye nande magna t kohibe keb koto
santana sabra magala jijsoy; gowyen div nii ullsa hiyy
eka rtri vsa e nirbandha sabe jne; hoiy vykula tei kohe santane
kotho din thkile sabra bhlo hoy; mno t sabra koth n hao nirday
prta kle jbe ei nirbandha tomra; chaho nirbandha pra rkhoho sabra
aiche grmavs koto kohen kndiy; e hetu rohilo eth sabe sukha diy
baihn grmya ra nikaastha joto; sabe santana gue magne avirata

They would all follow him for a long way until he swore them to return. In this way
Santana wandered from village to village until he arrived at Baihn village. Seeing Santana
all the villagers were immersed in indescribable bliss. Santana inquired from all about their
welfare and spent a day and a night there with a happy heart. Everyone knew that Santana
had taken a vow just to stay for one day and one night at one place, but still they anxiously
begged him: Everyone will be so happy if you would stay for some days. Please heed our plea
and dont be cruel to us. According to your vow you will leave us the next morning please
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16
give up your vow and save our lives. Thus the villagers spoke to him and wept and he felt
compelled to stay [for a while] to the joy of all. All the villagers of Baihn and the
surrounding area were always immersed in the glorious attributes of Santana Gosvm.
(1379-1387)

14. RLA RAGHUNTHA DSA GOSVM AND THE TIGERS.

eka dina santana vndvana hoite; eth il r gopla bhaera vste
mnasa pvana ghe colilen snne dekhe; eka vyaghra jala piye seikhne
raghuntha dhynvee chen bosiy; vyghra vane gela tra nikaa hoiy

"One day Santana Gosvm came here (to Rdhkua) from Vndvana to stay with r
Gopla Bhatta. When he came to the bathingplace (on the northern bank of ymakua)
named Mnasa Pvana Gha (where r Rdhik daily takes Her bath before worshiping the
Sungod) he saw one tiger drinking water there. Raghuntha Dsa sat there, absorbed in
meditation, while the tiger passed him, going into the forest."

kotokae raghuntha che cri pne; dekhena r santana isen snne
bhmite poiy santane praamiy; santana snehvae ligana koil

"After a while Raghuntha Dsa looked in all four directions and saw that r Santana
had come there for his bath. He fell to the ground to offer his obeisances to Santana
Gosvm, who affectionately embraced him"

raghuntha prati snehe kohe dhre dhre; vkatala hoite ebe rohibe kure
jniya viea gosvm gel snne; kurera rambha hoilo sei dine
anya hita hetu raghuntha sei hoite; rahilena kure gosira j mate

"Gently and affectionately Santana Gosvm told Raghuntha Dsa: 'Leave the base of
this tree now and stay in a hut from now on!' After making this very clear, Santana Gosvm
went for his bath. From that day on the kura-system began (Vaiavas at Rdhkua now
live in small cottages instead of in the open air). From then on, for the benefit of others,
Raghuntha Dsa stayed in a hut, on the order of Santana Gosvm."

15. GOPVARA MAHDEVA IN VNDVANA

ki aprva obh ei vanera bhitora; gutta linga rpa nma gopvara
ei sadiva vnd-vipina playa; ihke pjile sarva krya siddhi hoy
gopgaa sad ka sagera lgiy; nirantara pje yatna nn dravya diy
kohite ki pri ye mahim gurutara; gopik pjita teho nma gopvara
indrdi devat stuti koroye sadya; vndvane prti vddhi ihra kpya

"How wonderful is the beauty of this forest! Here is the transcendental liga-vigraha
named Gopvara! This Sadiva (the transcendental source of all ivas) protects Vndvana;
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17
anyone who worships Him will be successful in all his duties! The gops always desired
Ka's association, and therefore they always carefully worshiped Gopvara with different
ingredients. How can I describe His great glories? Because the gopks worship Him, He is
called Gopvara (master of the gops). The demigods like Indra always praise Him, and by His
grace one's love for Vndvana increases"

vndvanvani pate jaya soma soma-
maule sanandana santana nradehya
gopevara vraja vilsi yugghri padme
prema prayaccha nirupdhi namo namas te

(Vivantha Cakravart's Sakalpa Kalpadruma - 103)

"Glory to You, O Lord of Vndvana with the moon-crest! O Gopvara, who is
worshipable by Sanandana and the four Kumras, Santana Gosvm and Nrada Muni! We
offer our obeisances unto You! Give us causeless love for the lotusfeet of the two enjoyers of
Vraja, r-r Rdh-Ka!"

16. BHRA VANA

This forest lies on the eastern bank of the Yamun, about 20 km. north of Vndvana.
Here was the famous huge Bhra-banyantree which is mentioned in the Puras as being a
playground for Ka and His cowherd boys.

eka dina ka eka bhra talya; va vdya koilo yate jagata mtya
va-dhvani uni rdh adhairya hoil; sakh saha si ghra kere milil
hoilo paramnanda dohra antare; sakhgaa sage nn ragete vihre

"One day Ka maddened the world by playing His flute at the base of this Bhra-
tree. Hearing the sound of the flute, Rdh became impatient and quickly came here with Her
girlfriends to meet Ka. Both Rdh and Ka became most happy at heart and began to
play here in different ways with Their girlfriends."

r rdhik ka prati kohe mdu bhe; sakh saha kaiche kr koro e pradee?
r ka kohena - eth mallavea dhari; sakhgaa saha sukhe malla-yudha kori
mora sama malla-yuddha keho n jnoy; anyse kori anya malle parjoy

"r Rdhik softly asked Ka: "What kind of games do You play here with Your
friends?" r Ka said: 'I dress like a wrestle and blissfully wrestle with My friends here! No
one knows how to wrestle like Me! I easily defeat everyone in wrestling!""

hsiy lalit ke kohe bra bra; mallavee yuddha ji dekhibo tomra
eto kohi sakalei koila malla-vea; ka mallavee darpa koroye aea
ka pne chi ri manda manda hse; mallayuddha hetu yuddha sthalete pravee
mah malla-yuddhe nhi jaya parjaya; hoilo nanda kandarpera atiaya
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18

"Lalit laughed and told Ka time and again: 'Let me see You fight in that wrestlers
dress today! When Lalit said that, everyone dressed like wrestlers and Ka acted with
unlimited pride in His wrestlingdress! Ri (Rdhik) slightly smiled while She blinked at
Ka and entered the wrestling arena to combat Ka. A great wrestling match then began,
in which no one won and no one was defeated, and which greatly delighted Cupid!"

17. HROYLA

(Fifth Wave, 1398 - 1403)

The village of Hroyla is now named Hroyna and is situated about 11 km. west of the
town of Ko.

dekho kakua ei hroyla grma; eth vilasaye rage ri-ghanayma
p-khelite ri ka hril; khelya hriy ka mah-lajj pil
lalit kohoye - ri paka krte; anyse tumi hril pranthe
hoilo tomra jita aneka prakra; dekhibo - kandarpa-yuddhe keb jita hoy
eto kohi nikuja mandire dohe thuiy; sakhgaa dekhe raga alakita hoiy
hoilo paramnanda - kohite ki ra; ei hroyla hoy adbhuta vihra

"Behold this Ka-kua in this village named Hroyla; here Ri and Ghanayma
enjoyed Their pastimes. Here Ri defeated Ka in a game of dice, greatly embarrassing
Ka. Lalit said: "Ri! You easily defeated Your Prantha in this dice-game! You were
victorious in so many ways, let us see who will win the battle of Cupid now!" Saying this, she
brought Them into a nikuja-mandira and the sakhs all viewed (Rdh and Ka's lovegame)
from hidden places. What words can I use to describe that topmost bliss? All these amazing
pastimes took place in the village named Hroyla!"

18. R UKA-ARIK PRALPA

The male and female parrots sing Rdh and Ka's glories in the Saaga Medin Rga
(Fifth Wave, Verses 2903-2911)

uka prha - aaga medin gte yath :

jaya janarajana kaja-nayana ghana ajana nibha nava ngara ai ai
gokula kulajkula dhti mocana candra vadana gua sgara ai ai
nanda tanuja vraja bhaa rasamaya majula bhuja muda vardhana ai ai
r vabhnutanay hdi sampada madanrbuda mada mardana ai ai

"All glories to You, O delighter of the people, O lotus-eyed One, O young lover with the
lustre of a monsoon cloud or eyeliner! You agitate the daughters of the cowherders of Gokula
and release them from their patience, Your face shines like the moon and You are an ocean of
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19
virtues! O son of Nanda! O Ornament of Vraja! O Relisher wiht the beautiful arms! O
increaser of bliss! O treasure of the heart of Vabhnu's daughter! O destroyer of the pride of
billions of Cupids!"

gta nipuna nidhuvana nayanandita nirupama tava-paita ai ai
bhnu tanay pulingana parisara rama nikara maimaita ai ai
vadhara dharadhara kta bandhura adharrua sundara ai ai
kunda radana kamanya kodara vndvipina purandara ai ai
ka keli kalahaika dhurandhara dh dh dhi dhi t ga dhenn ai ai
sa sari gari narahari-ntha ei t iti ai ai a tenn ai ai

"O expert singer, who enjoys erotic pastimes in Nidhuvana! O peerless dancer! O You
who is ornamented (surrounded) by many jewellike girls on the broad bank of the Yamun, O
holder of the flute, holder of the Govardhana Hill with Your beautiful red lips! O You with
the beautiful teeth, that resemble Kunda-flowers! O slender hero of Vndvana! O Ka! O
Leader in all playful quarrels! O Lord of Narahari! (dh dh dhi dhi t ga dhenn sa sari gari ei
t iti ai ai a tenn ai ai)"
*
rik prha - medin gte yath -

jaya jagata vandin, vidita npa-nandin, rdhik candra vadan,
duka mocan
yma manorajin, dhairya bhara bhajin, kaja khajana mna gaji
mga locan

"All glories to She who is praised by the whole world, the famous princess Rdhik with
the moon-like face, the destroyer of misery! She enchants yma's mind, destroys His
patience and Her eyes defeat the beauty of lotusflowers, wagtailbirds, fishes and does!"

knti jita dmin, parama abhirmin, bhmin sindhu-kanydi mada mardhin
maju mdu hsin, lalita kala bhi, bhuvanamohin, lalitdi muda vardin

"Her lustre defeats the lightning and is most pleasing, She is so powerful that She can
destroy the pride of the goddess of fortune and others, She smiles lovely and sweetly, speaks
lovely and inarticulate words, She enchants the world and increases the joy of Her friends like
Lalit."

subhaga gri, nava nava vihrin, vnd vipina vinodin, gaja gmin.
rsa rasa ragi, madhura taragi, sakala rama mai, narahari svmin
jhnt jh jhnt ttth vitakato thunn dmiki trigao takat t thaiy,
sari rigama pamaga mana gari ss sti ai tenn tenn tenn ti ti ai

"She is beautifully decorated, She plays always fresh pastimes, She rejoices in Vndvana,
She walks as elegantly as an elephant, She enjoys the flavours of the Rsa-dance, She is a river
of sweetness, She is the jewel of all women and She is the mistress of Narahari Cakravarti"
Excerpts from 'Bhakti Ratnkara'
20
(jhnt jh jhnt ttth vitakato thunn dmiki trigao takat t thaiy. sari rigama pamaga
mana gari ss sti ai tenn tenn tenn ti ti ai ).

19. R DSA GOSVM READS LALITA MDHAVA:

lalita mdhava - vipralambha sm yte; prve diychil raghunthe svdite
grantha phe raghuntha div nii knde; hoilo unmda duke - dhairya nhi bnde
kabhu dre rahe giy grantha parihari; kabhu bhme pai rahe vake kori
khene khene nn da hoy upasthita; sabe cintyukta yabe hoyena mrcchita
r rpa gosvm mone auadha vicri; dna keli kaumud varil ghra kori
raghunthe kohe ih koro svdana; prva grantha deho more koribo odhana

"(rla Rpa Gosvm) had previously given Raghuntha dsa his 'Lalit Mdhava', in
which the limit of love-in-separation is experienced, to relish. When Raghuntha read this
book he wept day and night and he became almost mad of misery, unable to remain calm.
Sometimes he kept the book far away from himself, and sometimes he fell to the ground,
holding it to his chest. While weeping he manifest different conditions of ecstatic love and
when he fainted everyone present became very worried. r Rpa Gosvm then thought of a
medicine that could save Raghuntha's life and he quickly wrote a book named Dna Keli
Kaumud (dealing with the meeting of Rdh and Ka)
1
, telling Raghuntha: "Why don't
you relish this? Give me the book I gave you before back, I have to proofread it still!"

20. M JHNAV'S STAY AT RDHKUA

Eleventh Wave, verses 150-189

r rdhik kua-vs r dsa gosi; uni hara hoilcolibre sdhya ni (150)
r rpa vicchede sad adhairya hdaya; anndi vihane deha ka atiaya (151)
niyama nirvha yaiche ye cea antare; se sab dekhite kr hiy n vidare (152)

"When, rla Raghuntha ds Gosvm, who resided at Rdhik-kua, heard that
Mother Jhnav had arrived in Vraja, he became very happy but unfortunately he was
unable to go and see her. His heart was always agitated by feelings of separation from rla
Rpa Gosvm and he had given up all solid food. Consequently his body had become greatly
emaciated. Whose heart will not break by seeing how he followed all his regulative duties?"

ka dsa kavirja di bahu jan; praami yite koilo tma nivedane (153)
gopla, rghava paitdi ek sthe; cole nandvara govardhandi hoite (154)
sabe vndvane kori var darana; jnil dsa gosvmra nivedana (155)

"Many great devotees like Ka dsa Kavirja Gosvm went (to Mother Jhnav) to
offer obeisances to her and surrender themselves to her. Gopla, Rghava Paita and others

11
That this book was especially written for Raghuntha dsa Gosvm is proven by a verse that
appears in the end of the book, starting with the words rdhkua-ta kura vasati.
Excerpts from 'Bhakti Ratnkara'
21
came together from Nandvara and Govardhana to Vndvana to see Jhnav var. They all
told her of Dsa Gosvm's plea."

r jhnav varra ye hoilo antare; th vivariy ke kohite akti dhare? (156)
r gopla bhaa di gosvm sakale; jnilr kua yibo prta kle (157)
sabe kohe r kudi koriy darana; ghra kori eth koriben gamana (158)
rama upaama hoibek bhlo mate; tabe jiben ban-bhramaa korite (159)

"Who is able to describe the feelings within r Jhnav var's heart? She told r
Gopla Bhaa and all the other Gosvms "Tomorrow morning I will go to r
Rdhkua." They all replied: "Yes, quickly go to see r Rdhkua and other places. After
properly resting you can then go on a forest tour of Vraja."

ih uni r var ullasita mone; colilen r kue veita vija gae (160)
r kuete gelen bahulvana diy; kua obh dekhi' preme umaaye hiy (161)
raghuntha dsa gosvmra sthiti yath; mone eitre giy dekhiben tath (162)
r dsa gosvm se nirjana kua tre; korena r nma grahadi dhre dhre (163)
ka ds kavirja agrete siy; dsa gosvmra ge chil diy (164)
avasara piy koroye nivedana; 'r jhnav varra hoilo gamana' (165)

"Hearing this, r var (Jhnav) was very happy at heart and she went to Rdhkua,
surrounded by her wise and learned devotees. She went to r Rdhkua through
Bahulvana. Seeing the beauty of the kua her heart was startled with ecstatic love, and she
thought: 'Let me go there where r Raghuntha dsa Gosvm is staying." r Dsa Gosvm
was softly chanting nma on a solitary bank of the kua when Kads Kavirja came before
him and told him on the opportune moment: 'r Jhnav var has come."

uni ki adbhuta prema vypilo hdaye; gusari cole aru yukta netra dvaye (166)
r var dekhe dsa gosvm gamana; atiaya ka tanu, teja srya-sama (167)
r var antara bujhite keb pre?; jhare dui netre vrinivrite nre (168)

"When r Dsa Gosvm heard this, such a wonderful prema pervaded his heart, and he
came forward with tear-filled eyes. r var saw how Dsa Gosvm walked, how greatly
emaciated his body was and how he shone like the sun. Who can understand the heart of r
var? She could not stop the tears streaming from her eyes."

r dsa gosvm praamite dhairya dhari; koilo ye ucit premamay r var (169)
r var ge dsa gosi ye koy; th uni kra v n vidare hdaya (170)
mdhava crya di sabra sahite; milane adbhuta prema uthalaye cite (171)
ki adbhuta aru-dhr sabra nayane; sakalei sthira hoilen koto kae (172)
ri grmera vrajavs lokagaa; sabe hara varra koriy darana (173)

"r Dsa Gosvm calmed down and offered his obeisances unto Mother Jhnav. Loving
r var then did what was proper. Whose heart will not break after hearing what r var
told Dsa Gosvm? Dsa Gosvm's heart also overflowed with astonishing prema as he met
with all the other devotees, like Mdhava crya. What wonderful streams of tears flowed
Excerpts from 'Bhakti Ratnkara'
22
from everyone's eyes! After a while everyone calmed down. The Vrajavss from rt village
(the present Rdhkua village) were all very happy to see Jhnav var."

dina tina cri rahi r rdhkuete; korilen pka kriy parama yatnete (174)
ke bhoga samarpiy ullsa antare; bujil vrajavs vaiava sabre (175)
prasda sevane ye nanda premoday; keb n dekhite sdha kore se samaya (176)
r jhnav varra alaukika rti; ki bujhibo? mo chrera nhi buddhi gati (177)

"She stayed at r Rdhkua for three or four days, and very attentively cooked there.
With a blissful heart she offered her preparations to Ka and then fed the prasda to all the
Vrajavss and Vaiavas. Who was not fulfilled at that time by seeing the ecstatic love that
arose from the service (eating) of this prasda? Who am I to understand the extraordinary
activities of r Jhnav var? The brain of a fool like me cannot conceive of them."

eka dina madhyhna samaye kua tre; uni' se vara dhvani sthira hoite nre (178)
kautuka dekhilo se anya agocara; vije vistribo e prasaga manohara (179)
tathpi kohiye kichu var ullse; va-dhvani uniy chaye cri pe (180)

"One day at noontime Mother Jhnav heard the sound of a flute on the bank of
Rdhkua and she could not remain calm anymore. She could perceive this curiosity, but
others couldn't. Still, for the realised devotees I will recount some of this captivating
narration. Hearing the flute-sound, Mother Jhnav blissfully looked all around."

kadambera tale dekhe yma cikaniy; tribhaga bhagim koi kandarpa jiniy (181)
manda manda hsi' se madhura va rya; ke dhare dhairaya jte jagat mty (182)
r rdhik lalitdi sakhgaa-sage; behiyche yamala sundare mah rage (183)
se adbhuta obh dekhi' jhnav var; hoil mrcchita yaiche kohite n pri (184)

"At the base of a Kadamba-tree she saw glossy ymasundara, standing in a threefold
bending form, His beauty defeating that of millions of Cupids. Who in the world would not
be maddened at the sight of this slightly smiling, sweet flute-player? Very blissfully r
Rdhik, Lalit and the other sakhs stood surrounding this very playful ymasundara. When
Jhnav var saw this astonishing beauty she fainted in a manner that I cannot describe."

koto kae cetan piy sthira hoil; nirjane e ragaanye praka n koil (185)
jiben r govardhandi daranete; th jnil dsa gosvm agrete (186)
r dsa gosvm bhme poi praamiy; dil anumati dainye nimagna hoiy (187)
unite se dainya kra hiy n vidare?; ki kohibo varra ye hoilo antare (188)
paricrikdi madhye jhnav var; kua hoite govardhane gel dhri dhri (189)

"After a short while she regained her composure and kept this curiosity to herself,
without revealing it to others. Then she went to rla Raghuntha dsa Gosvm and told him
that she was going to have darana of Govardhana and other places. r Dsa Gosvm fell to
the ground and offered prostrated obeisances unto her before granting her permission to
leave, immersed in an ocean of humility as he was. Whose heart will not break after hearing
Excerpts from 'Bhakti Ratnkara'
23
of this humility? And what can I say to describe var's heart? Thus Jhnav var slowly left
Rdhkua to go to Govardhana, surrounded by her servants."

21. RAGHUNTHA DSA GOSVM'S INDIGESTION

l-<l o7- << -l<; 9 - l- Zl7l 6 9l6 |
7l" .79l< 65; .79l< . -l < <5 |
l<9 5 l<-l< C-, 5l l - |
-l5l .7 <l< <l<; 6 ll l < .79l< |
l<-l< 5l <5; 6 l< @< 9 -5 |
<< -l< .l o 76) <-; l- <6 6l .9l7- |
C-5l <l< - l<; << -l< 55l < < |

ahe rnivsa eka dina raghuntha; bhujilena mnase prasd dugdha bhta |
hoilo ajra deha bhra atiaya; kaiche dehabhra hoilo keho n bujhaya ||
rballabhaputra rvihalantha uni, dui cikitsaka loiy il pani ||
n dekhi cikitsaka kohe bra bra; dugdha anna khil iho ithe dehabhra ||
rvihalantha kohe hoiy vismaya; dugdha anna ihre sambhava kabhu noy ||
raghuntha kohe ei susatya vacana; mnase korinu mui dugdhnna bhojana ||
uniy sabra mane hoilo camatkra; aiche raghuntha kriy ki kohibo ra ||

Aha rnivsa! One day Raghuntha Dsa Gosvm mentally ate some offered sweet rice and
thus got indigestion and overweight. No one could understand how he (such an austere
person) could get obese like that. When Raghuntha Dsa Gosvms friend r Vihalantha,
the son of r Vallabha, heard this he called for two doctors who felt his pulse and confirmed
time and again: He has become obese due to overeating on sweet rice. In astonishment r
Vihalantha said: It is impossible for him to eat sweet rice (let alone overeat). Raghuntha
Dsa Gosvm, however, confirmed They speak the truth I ate sweet rice within my mind.
Everyone was astonished to hear this. Such are the activities of Raghuntha Dsa Gosvm
what more can I say?


22. RAGHUNTHA DSA GOSVM AND THE LEAFCUP

7l -l o <7<ll o< <5; 7l ."l+ll< 6l< . 65 ||
.6l o 7- l7l 9l ."l; < l 5 .7 6 ' -l ||
7l ."l+ll< <l - - ; l7 6)l" l 7l<" << ||
o .7l-l 65 5 -5 6ll<; < 6<S < l< ||
- < << .7l-l l; 6l 65 5l << -l< " l ||
-<) 5 .7l-l .7' 78l ."ll; o < 5 7 ll .l- l ||
7l - l7l ."6 ."ll<"; l5l 5o 5 -6 ol- ||
Excerpts from 'Bhakti Ratnkara'
24
l7l -l C-' .5l< " l; 65 .7l-l 7 < .<l5l 7l |
6 " 7< 5l 7l Z6; . l<l< 7l- - - <l<l 6< ||

dsa nme eka vrajavs etha roy; dsa gosvmra tre sneha atioy
teho eka dina sakh-sthal grme gel; bhat pala patra dekhi tuli' nil
dsa gosvmra koth mone mone kohe; anndika tyga koil drua virahe
eka don takra piye niyama thra; ithe kichu atirikta hoibe hra
aiche mone kori ghare si don koil; the takra loiy raghuntha ge il
navya patra don dekhi' jijse gosi; e bhat patra ji pil kon hi
dsa kohe - sakh-sthal genu gocrae; piy uttama patra ninu ekhne
sakh-sthal nma uni' krodhe pra hoil; takra saha don dre pheliy dil
koto kae sthira hoiy kohe dsa prati; se candrvalra sthna - na yib tathi

"There was one Vrajavs (inhabitant of Vraja) named Dsa who loved Raghuntha
Dsa Gosvm very much. He went to the village of Sakhsthal (close to the town of
Govardhana) and found a big leafcup there, which he brought along, thinking of Raghuntha
Dsa Gosvm, who had given up eating all solid food out of coarse separation from
Rdhr. Dsa thought: "It is Raghuntha Dsa's rule to drink only one cup of buttermilk a
day. When I give Him this bigger leafcup he can eat a little more", and brought some
buttermilk from his house to fill up the big leafcup. When he came before him, Raghuntha
Dsa Gosvm, seeing the new cup, asked him: "Where did you get this big leaf cup from?"
Dsa said: "I went to Sakh-sthal to herd my cows and I found this good leaf cup there and
brought it to you!" Hearing the name 'Sakh-sthal', Raghuntha Dsa became filled with
anger and threw the leaf cup with the buttermilk far away. After some time he calmed down
and told Dsa: "That is the place where Candrval lives! Don't go there!"

23. R JVA GOSVM AT NANDAGHT

[r Rpa Gosvm rebukes r Jva Gosvm for breaking etiquette] - 5:1626-1670

rnivs kohe ei nirjana ethte; r jva chilen ati ajta rpete [1626]
kohi se prasaga eka dina vndvane; r rpa likhen grantha bosiy nirjane [1627]
grma samayete sveda vypaye agete; r jva bts kore rohi eka bhte [1628]
yaiche rpa gosvmra saundarytiay; taiche r jvera obh yauvan samay [1629]

rnivscrya said: In this solitary place ri Jva Goswm lived incognito. I will tell
you the context one day in Vndvana r Rpa Gosvm was writing a book in solitude.
Due to the summer-heat his body was studded by sweatdrops, so r Jva was by his side
fanning him. Just as Rpa Goswmi was very beautiful, r Jva was also very beautiful in his
youth.
keb n koroye sdha r rpe dekhite; r vallabha bhaa si milil nibhte [1630]
bhakti rasmta grantha magalcaraa; dekhi bhaa kohe ih koribo odhana [1631]

Excerpts from 'Bhakti Ratnkara'
25
Who was not fulfilled by seeing r Rpa Goswm? Once r Vallabha Bhaa came to
meet r Rpa Gosvm in his solitary place. When he saw the introduction to the Bhakti
Rasmta Sindhu, he told Rpa Gosvm I will edit it.

eto kohi gel snne yamunra kule; r jva colil jala nibra chale [1632]
r vallabha bhaa saha nhi paricoy; magalcarae ki sandeho jijsoy [1633]

After saying this, he went to bathe in the Yamuna and r Jva followed him, on the
pretext of fetching water. Though he was not acquainted with r Vallabha Bhaa, he asked
him: What is your doubt about the introduction of the book?

uni r vallabha-bhaa ye kichu kohilo; r jva se sob ighro khaana korilo [1634]
prasage hoilo nn stera vicra; r jvera vkya bhaa nre khaibre [1635]
kotokaa kori carc, carc samdhiy; r rpera prati bhaa kohe puna giy [1636]
alapa boyos ye chilen toma-pe; tr paricoy hetu inu ullse [1637]

Hearing this, r Vallabha Bhaa gave his explanation which r Jva then swiftly
refuted, point for point. During the discussion r Jva Goswm quoted various scriptures,
which Vallabha Bhaa was unable to refute. They debated for a while and after it was all done
Vallabha Bhaa returned to r Rpa Gosvm and told him: I have come here in glee to
inquire from you who this young man is that is staying with you.

r rpa kohen kib dibo paricoy; jva nma iya mora, bhrtra tonoy [1638]
ei katho din hoilo il dea hoite; uni bhaa praas korilo sarva mate [1639]

r Rpa Gosvm said: What can I say about him? He is named Jva and is my
student and nephew. He has been staying with me for a while, having come from Bengal.
Hearing this, Bhaa praised him in all respects.

rpa samdare bhaa koril gamana; r jva yamun hoite il sei-kaa [1640]
r rpa kohen r jvere mdu bhe; more kp kori bhaa il mora pae [1641]
mora hita lgi grantha udhibo kohil; e ati alapa vkya sahite nril [1642]
the prba dea ghro koroho gaman; mana sthira hoile sib vndvana [1643]

After offering his respect to r Rpa Gosvm, Bhaa left. Just then r Jva returned
from the Yamun. r Rpa Gosvm told him softly: Out of the kindness of his heart
Bhaaj came to me and offered to help me by editing my book, but you could not tolerate
even this little from him. Return to your home land and when your mind has become stable
you may return to Vndvana.

gosvmra jya colil prba-pne; katho dre mana sthira koil sbdhne [1644]
gosvmra j ni nikae site; ehetu il eth nirjana banete [1645]
rahi patra kuire khedita atiaya; kabu kichu bhuje, kabhu upavsa hoy [1646]
deha hoite pra bhinna koriy tvarite; prabhu-pdapadma pbo ei cint cite [1647]

Excerpts from 'Bhakti Ratnkara'
26
r Jva Gosvm thus left, on r Rpa Gosvms order. After travelling for a while
his mind calmed down. Thinking Rpa Gosvm ordered me not to come near him he came
to this solitary forest where he stayed in a hut, feeling very distressed. Sometimes he ate a
little, sometimes he fasted. He was rapidly proceeding to leave his body as he was absorbed in
thoughts of how to attain Rpa Prabhus lotus-feet.

akasmt santana gosvm il; grmi-loka gusari grme loiy gel [1648]
parama ullse bosiy gosvmre; jijsi kuala puna kohe dhre dhre [1649]
alapa boyos eka tapasv sundara; katho dina hoilo rohe e bana bhitor [1650]
bhujite yatna kori anek prakra; kabhu phala-mla bhuje, kabhu nirhra [1651]
bahu yatne kicit godhuma cra loiy; koroye bhakaa th jale miiy [1652]
aiche uni jnilo chaye jva eth; btsalye hoiy rdra colilen tath [1653]

Suddenly Santana Goswm appeared there. The villagers came out to greet him and
take him into the village. In great bliss they seated Goswmpda and when he inquired about
their welfare they calmly replied: Since a few days a young ascetic is staying in the nearby
woods. We tried to feed him in so many ways, but he sometimes fasts and sometimes just eats
fruits and roots. With great effort we convinced him to accept some wheat and he is now
eating that, raw, mixing it with some water. Hearing this, Santana Goswm understood
that it was Jva Goswm, so, melting with parental affection, he went there.

r jva chilen patra-kuire bosiy; gosvmra darane dharite nre hiy [1654]
loiy poe gosvmra padatale; r jvera ce dekhi vismita sakale [1655]
snehvee santana jijsilo yh; r jva sakepe krame nivedilo th [1656]

r Jva was sitting in a leaf-hut; when he saw Santana Goswm coming, his heart
ran after him and he fell and rolled at his feet. Seeing r Jvas activities, everyone was
astonished. Overwhelmed with affection, Santana Goswm asked him what had happened
and r Jva briefly told him everything in good order.

uni r gosvm jbe rkhi seikhne; grmi-loke prabodhi gelen vndvane [1657]
gosvmra gamana uniy sei-kae; r rpa gelen gosvmra daraane [1658]
gosvm r rpe jijsen samcra; bhakti rasmta sindhu apek ki ra [1659]
r rpa kohen prya hoilo likhan; jva rahile-i ghro hoto odhan [1660]
gosvm kohen jva jy mtra che; dekhinu thra deha btse hliche [1661]

Hearing this, r Santana Goswm kept Jva Goswm there and went to Vndvana
after addressing the villagers. When, in Vndvana, r Rpa Goswm heard that Santana
Goswm had arrived, he at once came to see him. Santana Goswm asked him: How much
longer until Bhakti Rasmta Sindhu is ready? r Rpa replied: I almost finished writing it,
but it would be quickly edited had Jva been here. Santana Goswm said: Jva is only still
barely alive he is so emaciated that the slightest breeze could blow him away.
aiche kohi jvera vttnta jnilo; r rpa jve sei-kae nilo [1662]
r jvera da dekhi r rpa gosi; korilen ur kpra sm ni [1663]
r jvera rogye sabra hoy mana; dilena sakala bhra rpa-santana [1664]
Excerpts from 'Bhakti Ratnkara'
27

Saying this, he elaborated on Jva Goswms condition. Hearing this, r Rpa had
Jva brought at once. When r Rpa Gosvm saw r Jvas condition he personally nursed
him out of his limitless mercy. Everyone was concerned about r Jvas recovery and Rpa
and Santana Goswm personally took all responsibility over it.

r rpa-santana anugraha hoite; r jvera vidy-bol vypilo jagate [1665]
vndvane il digvijay eka jan; bahu-loka sage sarva stre vicakaa [1666]
teho kohe yadi carc n pro korite; tabe mora jayapatr phho tvarite [1667]
uniy r jva ghro patr philo; patr phe digvijay parbhava hoilo [1668]
aiche darpa kori joto digvijay ise; parbhava hoiy polya nija dee [1669]
r jvera prabhva kohite nhi pro; ahe rnivsa ei kura thra [1670]

By the mercy of r Rpa and Santana the power of r Jvas learning spread over the
world. Once a dig-vijayi (conquerer of the directions, a travelling scholar that challenges
other scholars wherever he goes) came to Vndvana. He was expert in all the scriptures and
was accompanied by many followers. Challenging the resident scholars, he said: If you
cannot debate with me then quickly send me your acknowledgement of defeat. Hearing this,
r Jva quickly sent him a letter of defeat (here it means a letter to defeat the scholar instead),
reading which the Dig-vijay was himself conquered. In this way any such arrogant Digvijayi
who came there was defeated and fled back to his own region. I cannot describe the prowess
of r Jva Goswm. O rnivsa, this here is his hut.

Thus ends a selection from rla Narahari Cakravarti's 'Bhakti Ratnkara'.
All translations by Advaitads 1986-2009