Rādhā-Kṛṣṇa-līlā
tad evaṁ sandarbha-catuṣṭayena sambandho vyākhyātaḥ
tad evaṁ sandarbha-catuṣṭayena sambandho vyākhyātaḥ | tasminn api sambandhe śrī-rādhā-mādhava-rūpeṇaiva prādurbhāvas tasya sambandhinaḥ paramaḥ prakarṣaḥ | etad-artham eva vyatāniṣamimāḥ sarvā api paripāṭīr iti pūrṇaḥ sambandhaḥ |
(Kṛṣṇa Sandarbha: 189)
“Thus, in this way, the sambandha [i.e., the relation of the referrer, viz., the text, Śrīmad Bhāgavatam, with its referent, the subject of the text] has been explained in [the first] four sandarbhas. Furthermore, in this sambandha, the supreme excellence of its sambandhi [i.e., its referent, lit., the bearer of a relation with the text, viz., the sambandhi-tattva] is specifically the manifestation with the form of Śrī Rādhā-Mādhava [i.e., among all the manifestations of the Para-tattva, which is the subject (viṣaya) taught in Śrīmad Bhāgavatam, the manifestation of Śrī Rādhā-Mādhava is supreme]. Only for this purpose [i.e., to establish this conclusion] all these methods [i.e., all the various means employed to establish this conclusion] were presented. Thus, [the discussion of] the sambandha is complete.”
madhyasthau rādhikā-kṛṣṇau gaura-śyāmojjvalāṅgakau
madhyasthau rādhikā-kṛṣṇau gaura-śyāmojjvalāṅgakau |
divya-veśa-svalaṅkṛtau hāsyonmukha-parasparau ||
(Śrī Manohara Dāsa Bābājī’s Nāma-ratna-mālā: 42)
“Situated in the middle [of the yogapīṭha lotus]
Are the fair and swarthy radiant figures
Rādhikā and Kṛṣṇa,
Finely adorned with divine garments,
And facing towards one another with smiles.”
preyāṁs te’haṁ tvam api ca mama preyasīti pravādas
preyāṁs te’haṁ tvam api ca mama preyasīti pravādas
tvaṁ me prāṇā aham api tavāsmīti hanta pralāpaḥ |
tvaṁ me te syām aham iti yat tac ca no sādhu rādhe
vyāhāre nau na hi samucito yuṣmad-asmat-prayogaḥ ||
(Alaṅkāra-kaustubha: 5.27)
“‘[Śrī Kṛṣṇa:] [Our saying,] “I am your lover and you are my beloved” is [just] prattle. Oh! “You are my prāṇas and I am yours” is [just] chatter. O Rādhe! [Even] “You are mine and I am yours” is not correct, since usage [even] of [the words] “you” and “I” in our speech is not befitting.’
ekadā kṛṣṇa-patnyas tu śrī-kṛṣṇa-virahāturāḥ
ekadā kṛṣṇa-patnyas tu śrī-kṛṣṇa-virahāturāḥ |
kālindīṁ muditā vīkṣya papracchur gata-matsarāḥ ||
śrī-kṛṣṇa-patnya ūcuḥ |
yathā vayaṁ kṛṣṇa-patnyas tathā tvam api śobhane |
vayaṁ viraha-duḥkhārtās tvaṁ na kālindi tad vada ||
tac chrutvā smayamānā sā kālindī vākyam abravīt |
sāpatnyaṁ vīkṣya tat tāsāṁ karuṇāpara-mānasā ||
śrī-kālindy uvāca |
ātmārāmasya kṛṣṇasya dhruvam ātmāsti rādhikā |
tasyā dāsya-prabhāveṇa viraho’smān na saṁspṛśet ||
tasyā evāṁśa-vistārāḥ sarvāḥ śrī-kṛṣṇa-nāyikāḥ |
nitya-sambhoga evāsti tasyāḥ sāmmukhya-yogataḥ ||
(Skanda Purāṇa: Vaiṣṇava-khaṇḍa, Bhāgavata-māhātmya, 2.8–12)
“Once, wives of Kṛṣṇa who were distressed in separation from Śrī Kṛṣṇa [and had come to Śrī Vṛndāvana] saw Kālindī [i.e., Yamunā Devī] delighted, and been covetous, inquired [from her]. Śrī Kṛṣṇa’s wives said, ‘As we are wives of Kṛṣṇa, so too are you, O splendid one. We are stricken with sorrow in separation, but you are not, O Kālindī. Please explain this.’ Hearing this [inquiry], observing their rivalry [towards her as a co-wife], and being of compassionate mind towards them, she, Kālindī, smiling, spoke this statement [to them]. Śrī Kālindī said, ‘Rādhikā is the eternal self (ātmā) of Kṛṣṇa, he whose joy is in the self [i.e., he who is known to be ātmārāma]. By the influence of service to her, separation [from Kṛṣṇa] cannot touch us. All of Śrī Kṛṣṇa’s mistresses (nāyikās) are extensions of a part of her alone. There is certainly perpetual union [with Kṛṣṇa] (nitya-sambhoga) as a result of being present before her [alt., as a result of her favor, or, as a result of attentive service to her].”
Grantha-kartuḥ prārthanā
The author [of Stavāvalī’s] earnest prayer to Śrī Kṛṣṇa
By Śrīmad Raghunātha Dāsa Gosvāmīpāda
Śrī Rādhikāṣṭakam
Eight verses in prayer for the service of Śrī Rādhikā
By Śrīmad Raghunātha Dāsa Gosvāmīpāda
tasmin śrī-hari-rādhayor yugalitaṁ yad bhāti kuṇda-dvayaṁ
tasmin śrī-hari-rādhayor yugalitaṁ yad bhāti kuṇda-dvayaṁ
saṁsaṅgena parasparaṁ parimalān manye tayos tan-miṣam |
premāsīt prakaṭaṁ yataḥ
śvasanakaiḥ kampānvitaṁ jāḍya-yug
bhaktārdra-sthiti-kṛc ca tad ghana-rasākāraṁ darīdṛśyate ||
(Gopāla-campū: 1.9)
“The united pair of Śrī Hari and Rādhā’s kuṇḍas
Which shine there [i.e., at Govardhana]—
On account of the fragrance (parimala) [arising] from meeting one another [as their garlands are crushed against each other],
I consider that their [i.e., Rādhā and Śrī Hari’s] prema [for one another]
Has manifested on this pretext [i.e., in the forms of these kuṇḍas]
Since that [i.e., their prema] is fully visible [in these kuṇḍas]
In the form of water (ghana-rasa)
Which is filled with wavering (kampānvitaṁ)
Because of the winds (śvasanakaiḥ),
Possessed of coolness (jāḍya-yug),
And a cause of wetness (ārdra-stithi) for bhaktas [who bathe in them]
[Alt., I consider that their prema has manifested in the forms of these kuṇḍas]
Since their prema is experienced at the site of these kuṇḍas
In the form of thick rasa (ghana-rasa)
Which leads to one becoming filled with trembling (kampānvitaṁ)
As a result of breathing heavily (śvasanakaiḥ),
Creates stupor (jāḍya-yug),
And causes meltedness (ārdra-stithi) [of the heart] of bhaktas.”