||Radhe Radhe Kahat hee, sab Biyadha mitjay
koti janm kee aapada, shri Radhe kahe se kat jay ||
||Radhe tu bad bhagini, Kyon tapsya keen
tenn lok taran tarad ,tere hee Adheen ||
||Vrindawan ke vrikh ko, Maram na jane koie
Jaha dal dal or pat pat pe ,Shri Radhe Radhe hoia||
Sunday, December 16, 2012
Radhe tu bad bhagini
Meaning Of Radha and Krishna
\
In this way, without Radha there is no meaning to Krishna and without Krishna there is no meaning to Radha. Because of this, in the Vaishnava tradition we always pay respects first to the Lord's internal energy in the form of Radha, and then to the Lord. Thus They are referred to as Radha-Krishna, or in other names as Sita-Rama, Lakshmi-Narayana, and so on. In this way, Radha and Krishna are one, but when Lord Krishna wants to enjoy, He manifests Himself as Radharani. Otherwise, there is no energy in which Krishna can attain pleasure outside Himself.
The Hare Krishna mantra
The Hare Krishna mantra, also referred to
reverentially as the Maha Mantra ("Great Mantra"), is a sixteen-word
Vaishnava mantra which first appeared in the Kali-Santarana Upanishad,
and which from the 15th century rose to importance in the Bhakti
movement following the teachings of Chaitanya Mahaprabhu.
According to Gaudiya Vaishnava theology, one's original consciousness and goal of life is pure
According to Gaudiya Vaishnava theology, one's original consciousness and goal of life is pure
love of God (Krishna). Since the 1960s, the mantra has been made well
known outside of India by A. C. Bhaktivedanta Swami Prabhupada and his
International Society for Krishna Consciousness (commonly known as "the
Hare Krishnas").
The Hare Krishna mantra is composed of Sanskrit names in the vocative case: Hare, Krishna, and Rama (in Anglicized spelling, the transliteration of the three vocatives is hare, kṛṣṇa and rāma, pronounced [ˈhɐreː, ˈkr̩ʂɳɐ, ˈraːmɐ]). It is an anustubh poetry stanza:
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
"Hare" can be interpreted as either the vocative of Hari, another name of Vishnu meaning "he who removes illusion", or as the vocative of Harā, a name of Rādhā, Krishna's eternal consort or Shakti. According to A. C. Bhaktivedanta Swami Prabhupada, Harā refers to "the energy of God" while Krishna and Rama refer to God himself, meaning "He who is All-Attractive" and "He who is the Source of All Pleasure". Rama can refer to Ramachandra or to Krishna as Radha-Raman, another name of Krishna meaning beloved of Radha. In the hymn Vishnu Sahasranama spoken by Bhishma in praise of Krishna after the Kurukshetra War, Krishna is also called Rama. Rama can also be a shortened form of Balarama, Krishna's first expansion.
The mantra is repeated, either out loud (kirtan), softly to oneself (japa), or internally within the mind. A.C Bhaktivedanta Swami describes the process of chanting the Maha Mantra as follows:
Krishna consciousness is not an artificial imposition on the mind; this consciousness is the original energy of the living entity. When we hear the transcendental vibration, this consciousness is revived ..... This chanting of 'Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare' is directly enacted from the spiritual platform, and thus this sound vibration surpasses all lower strata of consciousness - namely sensual, mental, and intellectual ... As such anyone can take part in the chanting without any previous qualification.
The Hare Krishna mantra is composed of Sanskrit names in the vocative case: Hare, Krishna, and Rama (in Anglicized spelling, the transliteration of the three vocatives is hare, kṛṣṇa and rāma, pronounced [ˈhɐreː, ˈkr̩ʂɳɐ, ˈraːmɐ]). It is an anustubh poetry stanza:
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
"Hare" can be interpreted as either the vocative of Hari, another name of Vishnu meaning "he who removes illusion", or as the vocative of Harā, a name of Rādhā, Krishna's eternal consort or Shakti. According to A. C. Bhaktivedanta Swami Prabhupada, Harā refers to "the energy of God" while Krishna and Rama refer to God himself, meaning "He who is All-Attractive" and "He who is the Source of All Pleasure". Rama can refer to Ramachandra or to Krishna as Radha-Raman, another name of Krishna meaning beloved of Radha. In the hymn Vishnu Sahasranama spoken by Bhishma in praise of Krishna after the Kurukshetra War, Krishna is also called Rama. Rama can also be a shortened form of Balarama, Krishna's first expansion.
The mantra is repeated, either out loud (kirtan), softly to oneself (japa), or internally within the mind. A.C Bhaktivedanta Swami describes the process of chanting the Maha Mantra as follows:
Krishna consciousness is not an artificial imposition on the mind; this consciousness is the original energy of the living entity. When we hear the transcendental vibration, this consciousness is revived ..... This chanting of 'Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare' is directly enacted from the spiritual platform, and thus this sound vibration surpasses all lower strata of consciousness - namely sensual, mental, and intellectual ... As such anyone can take part in the chanting without any previous qualification.
The relationship of Radha and Krishna
The relationship of Radha and Krishna is the embodiment of love, passion and devotion Radha's passion for Krishna symbolizes the soul's intense longing and willingness for the ultimate unification with God...Shri Krishna is the soul of Radh
a and Radha is definitely the soul of Shri Krishna..She is the undivided form of Shri Krishna She will remain a mystery unless one can know her inexpressible divine elements..She is worshipper as well as his deity to be worshipped..She being a beloved of Shri Krishna is known as "Radhika".
Lord Krishna's love stories
Radha: The romance between Lord Krishna and Radha is known to everyone. She was the romantic lover of Krishna. Radha was the childhood friend and lover of Krishna. The love affair of divine Krishna and devotee
Radha
(a gopi) has been written down in many scriptures of Bhagwata Vaivarta
Purana and the Gita Govinda poem of the Vaisnava traditions. Radha is
not just a cowherd maiden, but is the base behind the origin of gopis
(women who also performed Rasa dance for Krishna). Radha and Krishna
idols are found in many temples across the world. The details of this
love story of Krishna and Radha is given in Brahma Vaivarta Purana .
A story of Radha Rani
One
day Radha came to learn that Krishna was talking at great length with
one of the gopis named Brinda. Radha became furious. She fully intended
to scold and insult both Krishna and Brinda.
Brinda heard that Radha was burning with anger,
Brinda heard that Radha was burning with anger,
and she was filled with fear. She did not know what the consequences would be and so she committed suicide.
Krishna happened to be with one of his dearest friends, Sridhama, when Radha arrived to give Krishna his scolding. Sridhama was always for Krishna, and he could not bear to hear Krishna insulted. Sridhama faced Radha and said, “If you scold my Lord even once, I shall curse you.”
“It is I who am cursing you!” said Radha, her voice shaking with anger. “You have to take incarnation in a very low family, and you will suffer enormously.”
Sridhama immediately responded, “Radha, I am cursing you. For one hundred years you will not be able to meet with my Lord. There will be a great separation for one hundred years!”
Radha and Sridhama exchanged their terrible curses and both the curses came true. In Radha’s case, it is said that she was with Sri Krishna for the first eleven years of Krishna’s life. Then Krishna left Brindaban and stayed in Mathura and other places for one hundred years. He was a king and a warrior. It was during this time that the battle of Kurakshetra took place and Krishna became the charioteer of Arjuna. Afterwards, Krishna retired and Radha came to be with him for the last fourteen years of his life. According to the Purana that contains this version, Sri Krishna lived for a total of 125 years.
If this story is true, and Krishna’s lifespan was 125 years, then the story of the hunter whose arrow pierced Krishna’s foot cannot be valid. It is said that this hunter was responsible for Krishna’s earthly departure.
Once the battle of Kurukshetra was over, Krishna’s son, Samba, was instigated by some relatives to misbehave. As a result, he was cursed by three great sages and Krishna’s whole family was destroyed. The curse pronounced on Samba was preceded by the curse of Gandhari. She felt that Krishna could have prevented the war altogether.
In this particular version of the story, Radha does not re-enter Sri Krishna’s life at all after their childhood together in Brindaban. Of course, there are some great Indian scholars who say that Radha did not even exist! They say it is all in the imagination-world. So many volumes have been written about the non-existence of Radha!
I am reminded of our greatest Vedantin scholar, Shankaracharya. He went from one end of India to the other, only to preach his philosophy that the world is unreal. People asked him, “If the world is unreal, as you say, why are you wasting your time going from place to place? From your room you can declare that the world is unreal. But we feel that this world is real.”
Shankaracharya’s answer was, “If I do not go from place to place and offer the message that the world is unreal, people will not hear my philosophy. You live in one place and your friends live in another place. I must also visit your friends to share my realisation with them.”
Again, his critics asked, “If this world is unreal, why are you wasting your time and energy? Just pray to God to take you away!”
Shankaracharya said, “No, I cannot do that. God is asking me to tell people that the world is unreal.”
There are so many funny, funny stories like this in our Indian history. I find them so entertaining and illumining. In the case of Sri Krishna, who is actually going to know what happened so long ago? Historians say that he lived five thousand years ago; but, according to me, he lived nine or ten thousand years ago. That is my inner feeling.
What we do know is that the supreme Lord Krishna is ever-transcending. Right from his very birth, he performed miracle after miracle. Even today, thousands of years later, his consciousness is guiding us, illumining us and protecting us in unimaginable ways.
Krishna happened to be with one of his dearest friends, Sridhama, when Radha arrived to give Krishna his scolding. Sridhama was always for Krishna, and he could not bear to hear Krishna insulted. Sridhama faced Radha and said, “If you scold my Lord even once, I shall curse you.”
“It is I who am cursing you!” said Radha, her voice shaking with anger. “You have to take incarnation in a very low family, and you will suffer enormously.”
Sridhama immediately responded, “Radha, I am cursing you. For one hundred years you will not be able to meet with my Lord. There will be a great separation for one hundred years!”
Radha and Sridhama exchanged their terrible curses and both the curses came true. In Radha’s case, it is said that she was with Sri Krishna for the first eleven years of Krishna’s life. Then Krishna left Brindaban and stayed in Mathura and other places for one hundred years. He was a king and a warrior. It was during this time that the battle of Kurakshetra took place and Krishna became the charioteer of Arjuna. Afterwards, Krishna retired and Radha came to be with him for the last fourteen years of his life. According to the Purana that contains this version, Sri Krishna lived for a total of 125 years.
If this story is true, and Krishna’s lifespan was 125 years, then the story of the hunter whose arrow pierced Krishna’s foot cannot be valid. It is said that this hunter was responsible for Krishna’s earthly departure.
Once the battle of Kurukshetra was over, Krishna’s son, Samba, was instigated by some relatives to misbehave. As a result, he was cursed by three great sages and Krishna’s whole family was destroyed. The curse pronounced on Samba was preceded by the curse of Gandhari. She felt that Krishna could have prevented the war altogether.
In this particular version of the story, Radha does not re-enter Sri Krishna’s life at all after their childhood together in Brindaban. Of course, there are some great Indian scholars who say that Radha did not even exist! They say it is all in the imagination-world. So many volumes have been written about the non-existence of Radha!
I am reminded of our greatest Vedantin scholar, Shankaracharya. He went from one end of India to the other, only to preach his philosophy that the world is unreal. People asked him, “If the world is unreal, as you say, why are you wasting your time going from place to place? From your room you can declare that the world is unreal. But we feel that this world is real.”
Shankaracharya’s answer was, “If I do not go from place to place and offer the message that the world is unreal, people will not hear my philosophy. You live in one place and your friends live in another place. I must also visit your friends to share my realisation with them.”
Again, his critics asked, “If this world is unreal, why are you wasting your time and energy? Just pray to God to take you away!”
Shankaracharya said, “No, I cannot do that. God is asking me to tell people that the world is unreal.”
There are so many funny, funny stories like this in our Indian history. I find them so entertaining and illumining. In the case of Sri Krishna, who is actually going to know what happened so long ago? Historians say that he lived five thousand years ago; but, according to me, he lived nine or ten thousand years ago. That is my inner feeling.
What we do know is that the supreme Lord Krishna is ever-transcending. Right from his very birth, he performed miracle after miracle. Even today, thousands of years later, his consciousness is guiding us, illumining us and protecting us in unimaginable ways.
Krishna's Childhood in Vrindavana
When Yasoda and Nanda found Krishna as their son, they performed all the religious ceremonies in secret, to avoid Kamsa's wrath. The family astrologer, Gargamuni, told the family, "Your son Krishna is the
Supreme
Personality of Godhead. He will protect you from Kamsa's persecutions,
and by His grace only, you will surpass all difficulties. Therefore
raise Him carefully, because many demons will try to attack him."
This warning proved true because throughout His childhood, Krishna fought Kamsa's demons, along with all the other demons and jealous and misguided demigods who approached Him.
This warning proved true because throughout His childhood, Krishna fought Kamsa's demons, along with all the other demons and jealous and misguided demigods who approached Him.
Hey Kanaha
"Kanahaaaaaaa..........
Teri murli pe balihari jau,
tu murli bajaye main sunti jau,
meri baho ka haar tere gale me ho,
or teri murli ki dhun mere dil ke paas,jab bhi tu murli bajaye main rahu sada tere paas,or dil me bas teri hi surat ho,hatho me rahe mere tere hatho ka sath.....
मेरा आपकी कृपा से
मेरा आपकी कृपा से, सब काम हो रहा है, (2)
करते हो तुम कन्हैया, मेरा नाम हो रहा है
पतवार के बिना हे, मेरी नाव चल रही है,
हैरान हे ज़माना, मंजिल भी मिल रही है (2)...
करता नहीं में कुछ भी, सब काम हो रहा है...
करते हो तुम कन्हैया.......
तुम साथ हो जो मेरे, किस चीज़ की कमी है,
किसी और चीज़ की अब, दरकार ही नहीं नहीं है...
तेरे साथ से गुलाम, गुलफाम हो रहा है...
करते हो तुम कन्हैया.......
मैं तो नहीं हूँ काबिल, तेरा प्यार कैसे पाऊ,
टूटी हुई वाणी से, गुणगान कैसे ग़ाऊ,
तेरी प्रेरणा से हे, ये नाम हो रहा है...
करते हो तुम कन्हैया.......
मुझे हर कदम कदम पर, तुने दिया सहारा,
मेरी ज़िन्दगी बदल दी, तुने करके एक इशारा,
एहसान पे तेरा ये, एहसान हो रहा है...
करते हो तुम कन्हैया.......
तूफ़ान आंधियों में, तुने हे मुजह्को थामा,
तुम कृष्ण बन के आये, मैं जब बना सुदामा,
तेरा करम ये मुझपर, सरे आम हो रहा है...
करते हो तुम कन्हैया.......
मेरा आपकी कृपा से, सब काम हो रहा है, (2)
करते हो तुम कन्हैया, मेरा नाम हो रहा है
श्री राधा-कृपा-कटाक्ष-स्तव-राज
श्री राधा-कृपा-कटाक्ष-स्तव-राज
Śrī Rādhā-kṛpā-kaṭākṣa-stava-rāja
Text 1
मुनीन्द्र–वृन्द–वन्दिते त्रिलोक–शोक–हारिणि
Śrī Rādhā-kṛpā-kaṭākṣa-stava-rāja
Text 1
मुनीन्द्र–वृन्द–वन्दिते त्रिलोक–शोक–हारिणि
प्रसन्न-वक्त्र-पण्कजे निकुञ्ज-भू-विलासिनि
व्रजेन्द्र–भानु–नन्दिनि व्रजेन्द्र–सूनु–संगते
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥१॥
munīndra-vṛnda-vandite triloka-śoka-hāriṇi
prasanna-vaktra-paṇkaje nikuñja-bhū-vilāsini
vrajendra-bhānu-nandini vrajendra-sūnu-saṅgate
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||1||
O goddess worshiped by the kings of sages, O goddess who remove the sufferings of the three worlds, O goddess whose face is a blossoming lotus, O goddess who enjoy pastimes in the forest, O daughter of Vrishhabhanu, O companion of Vraja's prince, when will You cast Your merciful sidelong glance upon me?
Text 2
अशोक–वृक्ष–वल्लरी वितान–मण्डप–स्थिते
प्रवालबाल–पल्लव प्रभारुणांघ्रि–कोमले ।
वराभयस्फुरत्करे प्रभूतसम्पदालये
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥२॥
aśoka-vṛkṣa-vallarī-vitāna-maṇḍapa-sthite
pravāla-vāla-pallava prabhā ’ruṇāṅghri-komale
varābhaya-sphurat-kare prabhūta-sampadālaye
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||2||
O goddess staying in a vine-cottage by an ashoka tree, O goddess whose delicate feet are as splendid as red blossoms, O goddess whose hand grants fearlessness, O abode of transcendental opulence's, when will You cast Your merciful sidelong glance upon me?
Text 3
अनङ्ग-रण्ग मङ्गल-प्रसङ्ग-भङ्गुर-भ्रुवां
सविभ्रमं ससम्भ्रमं दृगन्त–बाणपातनैः ।
निरन्तरं वशीकृतप्रतीतनन्दनन्दने
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥३॥
anaṅga-raṅga-maṅgala-prasaṅga-bhaṅgura-bhruvāṁ
sa-vibhramaṁ sa-sambhramaṁ dṛganta-bāṇa-pātanaiḥ
nirantaraṁ vaśī-kṛta-pratīti-nanda-nandane
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||3||
O goddess who, playfully shooting the arrows of Your glances from the curved bows of Your auspicious, amorous eyebrows, have completely subdued Nanda's son [Krishna], when will You cast Your merciful sidelong glance upon me?
Text 4
तडित्–सुवर्ण–चम्पक –प्रदीप्त–गौर–विग्रहे
मुख–प्रभा–परास्त–कोटि–शारदेन्दुमण्डले ।
विचित्र-चित्र सञ्चरच्चकोर-शाव-लोचने
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥४॥
taḍit-suvarṇa-campaka-pradīpta-gaura-vigrahe
mukha-prabhā-parāsta-koṭi-śāradendu-maṇḍale
vicitra-citra-sañcarac-cakora-śāva-locane
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||4||
O goddess whose form is as splendid as champaka flowers, gold, and lightning, O goddess whose face eclipses millions of autumn moons, O goddess whose eyes are wonderful, restless young chakora birds, when will You cast Your merciful sidelong glance upon me?
Text 5
मदोन्मदाति–यौवने प्रमोद–मान–मण्डिते
प्रियानुराग–रञ्जिते कला–विलास – पण्डिते ।
अनन्यधन्य–कुञ्जराज्य–कामकेलि–कोविदे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥५॥
madonmadāti-yauvane pramoda-māna-maṇḍite
priyānurāga-rañjite kalā-vilāsa-paṇḍite
ananya-dhanya-kuñja-rājya-kāma keli-kovide
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||5||
O young girl intoxicated with passion, O goddess decorated with cheerful jealous anger, O goddess who passionately love Your beloved Krishna, O goddess learned in playful arts, O goddess expert at enjoying amorous pastimes in the kingdom of the peerlessly opulent forest groves of Vrindavana, when will You cast Your merciful sidelong glance upon me?
Text 6
अशेष–हावभाव–धीरहीरहार–भूषिते
प्रभूतशातकुम्भ–कुम्भकुम्भि–कुम्भसुस्तनि ।
प्रशस्तमन्द–हास्यचूर्ण पूर्णसौख्य –सागरे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥६॥
aśeṣa-hāva-bhāva-dhīra-hīra-hāra-bhūṣite
prabhūta-śāta-kumbha-kumbha-kumbhi kumbha-sustani
praśasta-manda-hāsya-cūrṇa-pūrṇa-saukhya-sāgare
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||6|
O goddess decorated with a pearl necklace of bold amorous hints, O goddess as fair as gold, O goddess whose breasts are great golden waterpots, O ocean of happiness filled with the scented powders of gentle smiles, when will You cast Your merciful sidelong glance upon me?
Text 7
मृणाल-वाल-वल्लरी तरङ्ग-रङ्ग-दोर्लते
लताग्र–लास्य–लोल–नील–लोचनावलोकने ।
ललल्लुलन्मिलन्मनोज्ञ–मुग्ध–मोहिनाश्रिते
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥७॥
mṛṇāla-vāla-vallarī taraṅga-raṅga-dor-late
latāgra-lāsya-lola-nīla-locanāvalokane
lalal-lulan-milan-manojña mugdha-mohanāśrite
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||7||
O goddess whose arms are lotus stalks dancing on the waves, O goddess whose dark eyes are dancing vines, O playful, beautiful, charming goddess, when will You cast Your merciful sidelong glance upon me?
Text 8
सुवर्णमलिकाञ्चित –त्रिरेख–कम्बु–कण्ठगे
त्रिसूत्र–मङ्गली-गुण–त्रिरत्न-दीप्ति–दीधिते ।
सलोल–नीलकुन्तल–प्रसून–गुच्छ–गुम्फिते
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥८॥
suvarṇa-mālikāñcita-trirekha-kambu-kaṇṭhage
tri-sūtra-maṅgalī-guṇa-tri-ratna-dīpti-dīdhiti
salola-nīla-kuntala prasūna-guccha-gumphite
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||8||
O goddess who wear a golden necklace on the three-lined conchshell of Your neck, O goddess splendid with three jasmine garlands and three jewelled necklaces, O goddess whose moving locks of dark hair are decorated with bunches of flowers, when will You cast Your merciful sidelong glance upon me?
Text 9
नितम्ब–बिम्ब–लम्बमान–पुष्पमेखलागुणे
प्रशस्तरत्न-किङ्किणी-कलाप-मध्य मञ्जुले ।
करीन्द्र–शुण्डदण्डिका–वरोहसौभगोरुके
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥९॥
nitamba-bimba-lambamāna-puṣpa-mekhalā-guṇe
praśasta-ratna-kiṅkiṇī-kalāpa-madhya mañjule
karīndra-śuṇḍa-daṇḍikā-varoha-saubhagoruke
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||9||
O goddess who wear a sash of flowers on Your curved hips, O goddess charming with a sash of tinkling jewelled bells, O goddess whose beautiful thighs punish the regal elephant's trunk, when will You cast Your merciful sidelong glance upon me?
Text 10
अनेक–मन्त्रनाद–मञ्जु नूपुरारव–स्खलत्
समाज–राजहंस–वंश–निक्वणाति–गौरवे ।
विलोलहेम–वल्लरी–विडम्बिचारु–चङ्क्रमे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥१०॥
aneka-mantra-nāda-mañju-nūpurā-rava-skhalat
samāja-rāja-haṁsa-vaṁśa-nikvaṇāti-gaurave
vilola-hema-vallarī-viḍambi-cāru-caṅkrame
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||10||
O goddess whose anklets' tinkling is more beautiful than the sounds of many mantras and the cooing of many regal swans, O goddess whose graceful motions mock the moving golden vines, when will You cast Your merciful sidelong glance upon me?
Text 11
अनन्त–कोटि–विष्णुलोक–नम्र–पद्मजार्चिते
हिमाद्रिजा–पुलोमजा–विरिञ्चजा-वरप्रदे ।
अपार–सिद्धि–ऋद्धि–दिग्ध–सत्पदाङ्गुली-नखे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥११॥
ananta-koṭi-viṣṇu-loka-namra-padmajārcite
himādrijā-pulomajā-viriñcajā-vara-prade
apāra-siddhi-ṛddhi-digdha-sat-padāṅgulī-nakhe
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||11||
O goddess worshiped by Brahma, O goddess to whom countless millions of Vaishnavas bow down, O goddess who give blessings to Parvati, shaci, and Sarasvati, O goddess whose toenails are anointed with limitless opulence's and mystic perfections, when will You cast Your merciful sidelong glance upon me?
Text 12
मखेश्वरि क्रियेश्वरि स्वधेश्वरि सुरेश्वरि
त्रिवेद–भारतीश्वरि प्रमाण–शासनेश्वरि ।
रमेश्वरि क्षमेश्वरि प्रमोद–काननेश्वरि
व्रजेश्वरि व्रजाधिपे श्रीराधिके नमो˜स्तु ते ॥१२॥
makheśvari kriyeśvari svadheśvari sureśvari
triveda-bhāratīśvari pramāṇa-śāsaneśvari
rameśvari kṣameśvari pramoda kānaneśvari
vrajeśvari vrajādhipe śrī rādhike namo ’stu te ||12||
O queen of Vedic sacrifices, O queen of pious activities, O queen of the material world, O queen of the demigods, O queen of Vedic scholarship, O queen of knowledge, O queen of the goddesses of fortune, O queen of patience, O queen of Vrindavana, the forest of happiness, O queen of Vraja, O empress of Vraja, O Sri Radhika, obeisance's to You!
Text 13
इती ममद्भुतं-स्तवं निशम्य भानुनन्दिनी
करोतु सन्ततं जनं कृपाकटाक्ष-भाजनम् ।
भवेत्तदैव सञ्चित त्रिरूप–कर्म नाशनं
लभेत्तदा व्रजेन्द्र–सूनु–मण्डल–प्रवेशनम् ॥१३॥
itī mam adbhutaṁ-stavaṁ niśamya bhānu-nandinī
karotu santataṁ janaṁ kṛpā-kaṭākṣa-bhājanam
bhavet tadaiva-sañcita-tri-rūpa-karma-nāśanaṁ
bhavet tadā-vrajendra-sūnu-maṇḍala-praveśanam ||13||
Upon hearing this most astonishing prayer of mine being recited by a devotee, may Sri Vrishhabhanu-nandini constantly make him the object of Her most merciful sidelong glance. At that time all his karmic reactions - whether mature, fructifying, or lying in seed - will be completely destroyed, and then he will gain entrance into the assembly of Nandanandana's eternal loving associates.
Text 14-15
राकायां च सिताष्टम्यां दशम्यां च विशुद्धधीः ।
एकादश्यां त्रयोदश्यां यः पठेत्साधकः सुधीः ॥१४॥
यं यं कामयते कामं तं तमाप्नोति साधकः ।
राधाकृपाकटाक्षेण भक्तिःस्यात् प्रेमलक्षणा ॥१५॥
rākāyāṁ ca sitāṣṭamyāṁ daśamyāṁ ca viśuddha-dhīḥ |
ekādaśyāṁ trayodaśyāṁ yaḥ paṭhet sādhakaḥ sudhīḥ ||14||
yaṁ yaṁ kāmayate kāmaṁ taṁ tamāpnoti sādhakaḥ |
rādhā-kṛpā-kaṭākṣeṇa bhaktiḥ syāt prema-lakṣaṇā ||15||
If a sadhaka with purified intelligence recites this stava with a fixed mind on the lunar days known as the full-moon day, the bright ashtami, the dashami, the ekadashi, and the trayodashi, then each and every one of his desires will be fulfilled, one by one. And by the merciful sidelong glance of Shri Radha he will obtain devotional service that has the special symptom of being imbued with pure, ecstatic love of God (prema).
Text 16-17
ऊरुदघ्ने नाभिदघ्ने हृद्दघ्ने कण्ठदघ्नके ।
राधाकुण्डजले स्थिता यः पठेत् साधकः शतम् ॥१६॥
तस्य सर्वार्थ सिद्धिः स्याद् वाक्सामर्थ्यं तथा लभेत् ।
ऐश्वर्यं च लभेत् साक्षाद्दृशा पश्यति राधिकाम् ॥१७॥
ūru-daghne nābhi-daghne hṛd-daghne kaṇṭa-daghnake |
rādhā-kuṇḍa-jale sthitā yaḥ paṭhet sādhakaḥ śatam ||16||
tasya sarvārtha-siddhiḥ syād vāk-sāmarthyaṁ tathā labhet |
aiśvaryaṁ ca labhet sākṣād dṛśā paśyati rādhikām ||17||
That sadhaka who recites this stava 100 times while standing in the waters of Shri Radha-kunda up to his thighs, navel, chest, or neck will attain complete perfection in the five goals of human existence, namely dharma, artha, kama, moksha, and prema. He also will attain the power by which everything he says will come true. He becomes very powerful and opulent due to attaining transcendental majesty, and he gets to meet shri Radhika face to face, seeing Her even with his present eyes.
Text 18
तेन स तत्क्षणादेव तुष्टा दत्ते महावरम् ।
येन पश्यति नेत्राभ्यां तत् प्रियं श्यामसुन्दरम् ॥१८॥
tena sa tat-kṣaṇād eva tuṣṭā datte mahāvaram |
yena paśyati netrābhyāṁ tat-priyaṁ śyāmasundaram ||18||
[By such chanting of this prayer in Radha-kunda] Shri Radhika becomes so pleased that She instantly bestows a great benediction on the devotee, which is that he sees Her beloved Shyamasundara with his very own eyes.
Text 19
नित्यलीला–प्रवेशं च ददाति श्री-व्रजाधिपः ।
अतः परतरं प्रार्थ्यं वैष्णवस्य न विद्यते ॥१९॥
nitya-līlā-praveśaṁ ca dadāti śrī-vrajādhipaḥ |
ataḥ parataraṁ prārthyaṁ vaiṣṇavasya na vidyate ||19||
Then that Lord of Vrindavana grants the devotee entrance into His eternal pastimes. Genuine Vaishnavas hanker for nothing beyond this.
॥ इति श्रीमदूर्ध्वाम्नाये श्रीराधिकायाः कृपाकटाक्षस्तोत्रं सम्पूर्णम ॥
|| iti śrīmad-ūrdhvāmnāye śrī-rādhikāyāḥ kṛpā-kaṭākṣa-stotraṁ sampūrṇam ||
Thus ends the śrī-rādhikāyāḥ kṛpā-kaṭākṣa-stotraṁ
found in the ūrdhvāmnāya tantra
Beautiful Sri Radha
PHALA SRUTI (THE BENEFIT OF RECITING THIS PRAYER)
The aspirant who recites this hymn on the full-moon day, on the eighth day of the waxing moon, and on the tenth, eleventh and thirteenth days of the waxing and waning moons, achieves the fruition of his desires and, by the grace of Sri Radhika's compassionate sidelong glance, bhakti characterized by prema sprouts in his heart.
The aspirant who recites this hymn one hundred times, while immersed in the waters of Sri Radha-kunda, either up to his waist, up to his navel, up to his chest, or up to his neck, achieves the perfection of his desired ends and whatever he speaks comes true, he is endowed with full spiritual opulence and gets the direct, personal darshan of Srimati Radharani.
Being pleased with him, Srimati Radhika immediately grants him the greatest benediction and he gets to see with his own eyes Her darling sweet Lord, Sri Syamasundara. The Lord of Vraja, in His turn, grants that devotee an entrance into His eternal sports. For the Vaisnavas there is no greater goal to be achieved than this.
व्रजेन्द्र–भानु–नन्दिनि व्रजेन्द्र–सूनु–संगते
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥१॥
munīndra-vṛnda-vandite triloka-śoka-hāriṇi
prasanna-vaktra-paṇkaje nikuñja-bhū-vilāsini
vrajendra-bhānu-nandini vrajendra-sūnu-saṅgate
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||1||
O goddess worshiped by the kings of sages, O goddess who remove the sufferings of the three worlds, O goddess whose face is a blossoming lotus, O goddess who enjoy pastimes in the forest, O daughter of Vrishhabhanu, O companion of Vraja's prince, when will You cast Your merciful sidelong glance upon me?
Text 2
अशोक–वृक्ष–वल्लरी वितान–मण्डप–स्थिते
प्रवालबाल–पल्लव प्रभारुणांघ्रि–कोमले ।
वराभयस्फुरत्करे प्रभूतसम्पदालये
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥२॥
aśoka-vṛkṣa-vallarī-vitāna-maṇḍapa-sthite
pravāla-vāla-pallava prabhā ’ruṇāṅghri-komale
varābhaya-sphurat-kare prabhūta-sampadālaye
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||2||
O goddess staying in a vine-cottage by an ashoka tree, O goddess whose delicate feet are as splendid as red blossoms, O goddess whose hand grants fearlessness, O abode of transcendental opulence's, when will You cast Your merciful sidelong glance upon me?
Text 3
अनङ्ग-रण्ग मङ्गल-प्रसङ्ग-भङ्गुर-भ्रुवां
सविभ्रमं ससम्भ्रमं दृगन्त–बाणपातनैः ।
निरन्तरं वशीकृतप्रतीतनन्दनन्दने
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥३॥
anaṅga-raṅga-maṅgala-prasaṅga-bhaṅgura-bhruvāṁ
sa-vibhramaṁ sa-sambhramaṁ dṛganta-bāṇa-pātanaiḥ
nirantaraṁ vaśī-kṛta-pratīti-nanda-nandane
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||3||
O goddess who, playfully shooting the arrows of Your glances from the curved bows of Your auspicious, amorous eyebrows, have completely subdued Nanda's son [Krishna], when will You cast Your merciful sidelong glance upon me?
Text 4
तडित्–सुवर्ण–चम्पक –प्रदीप्त–गौर–विग्रहे
मुख–प्रभा–परास्त–कोटि–शारदेन्दुमण्डले ।
विचित्र-चित्र सञ्चरच्चकोर-शाव-लोचने
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥४॥
taḍit-suvarṇa-campaka-pradīpta-gaura-vigrahe
mukha-prabhā-parāsta-koṭi-śāradendu-maṇḍale
vicitra-citra-sañcarac-cakora-śāva-locane
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||4||
O goddess whose form is as splendid as champaka flowers, gold, and lightning, O goddess whose face eclipses millions of autumn moons, O goddess whose eyes are wonderful, restless young chakora birds, when will You cast Your merciful sidelong glance upon me?
Text 5
मदोन्मदाति–यौवने प्रमोद–मान–मण्डिते
प्रियानुराग–रञ्जिते कला–विलास – पण्डिते ।
अनन्यधन्य–कुञ्जराज्य–कामकेलि–कोविदे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥५॥
madonmadāti-yauvane pramoda-māna-maṇḍite
priyānurāga-rañjite kalā-vilāsa-paṇḍite
ananya-dhanya-kuñja-rājya-kāma keli-kovide
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||5||
O young girl intoxicated with passion, O goddess decorated with cheerful jealous anger, O goddess who passionately love Your beloved Krishna, O goddess learned in playful arts, O goddess expert at enjoying amorous pastimes in the kingdom of the peerlessly opulent forest groves of Vrindavana, when will You cast Your merciful sidelong glance upon me?
Text 6
अशेष–हावभाव–धीरहीरहार–भूषिते
प्रभूतशातकुम्भ–कुम्भकुम्भि–कुम्भसुस्तनि ।
प्रशस्तमन्द–हास्यचूर्ण पूर्णसौख्य –सागरे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥६॥
aśeṣa-hāva-bhāva-dhīra-hīra-hāra-bhūṣite
prabhūta-śāta-kumbha-kumbha-kumbhi kumbha-sustani
praśasta-manda-hāsya-cūrṇa-pūrṇa-saukhya-sāgare
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||6|
O goddess decorated with a pearl necklace of bold amorous hints, O goddess as fair as gold, O goddess whose breasts are great golden waterpots, O ocean of happiness filled with the scented powders of gentle smiles, when will You cast Your merciful sidelong glance upon me?
Text 7
मृणाल-वाल-वल्लरी तरङ्ग-रङ्ग-दोर्लते
लताग्र–लास्य–लोल–नील–लोचनावलोकने ।
ललल्लुलन्मिलन्मनोज्ञ–मुग्ध–मोहिनाश्रिते
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥७॥
mṛṇāla-vāla-vallarī taraṅga-raṅga-dor-late
latāgra-lāsya-lola-nīla-locanāvalokane
lalal-lulan-milan-manojña mugdha-mohanāśrite
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||7||
O goddess whose arms are lotus stalks dancing on the waves, O goddess whose dark eyes are dancing vines, O playful, beautiful, charming goddess, when will You cast Your merciful sidelong glance upon me?
Text 8
सुवर्णमलिकाञ्चित –त्रिरेख–कम्बु–कण्ठगे
त्रिसूत्र–मङ्गली-गुण–त्रिरत्न-दीप्ति–दीधिते ।
सलोल–नीलकुन्तल–प्रसून–गुच्छ–गुम्फिते
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥८॥
suvarṇa-mālikāñcita-trirekha-kambu-kaṇṭhage
tri-sūtra-maṅgalī-guṇa-tri-ratna-dīpti-dīdhiti
salola-nīla-kuntala prasūna-guccha-gumphite
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||8||
O goddess who wear a golden necklace on the three-lined conchshell of Your neck, O goddess splendid with three jasmine garlands and three jewelled necklaces, O goddess whose moving locks of dark hair are decorated with bunches of flowers, when will You cast Your merciful sidelong glance upon me?
Text 9
नितम्ब–बिम्ब–लम्बमान–पुष्पमेखलागुणे
प्रशस्तरत्न-किङ्किणी-कलाप-मध्य मञ्जुले ।
करीन्द्र–शुण्डदण्डिका–वरोहसौभगोरुके
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥९॥
nitamba-bimba-lambamāna-puṣpa-mekhalā-guṇe
praśasta-ratna-kiṅkiṇī-kalāpa-madhya mañjule
karīndra-śuṇḍa-daṇḍikā-varoha-saubhagoruke
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||9||
O goddess who wear a sash of flowers on Your curved hips, O goddess charming with a sash of tinkling jewelled bells, O goddess whose beautiful thighs punish the regal elephant's trunk, when will You cast Your merciful sidelong glance upon me?
Text 10
अनेक–मन्त्रनाद–मञ्जु नूपुरारव–स्खलत्
समाज–राजहंस–वंश–निक्वणाति–गौरवे ।
विलोलहेम–वल्लरी–विडम्बिचारु–चङ्क्रमे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥१०॥
aneka-mantra-nāda-mañju-nūpurā-rava-skhalat
samāja-rāja-haṁsa-vaṁśa-nikvaṇāti-gaurave
vilola-hema-vallarī-viḍambi-cāru-caṅkrame
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||10||
O goddess whose anklets' tinkling is more beautiful than the sounds of many mantras and the cooing of many regal swans, O goddess whose graceful motions mock the moving golden vines, when will You cast Your merciful sidelong glance upon me?
Text 11
अनन्त–कोटि–विष्णुलोक–नम्र–पद्मजार्चिते
हिमाद्रिजा–पुलोमजा–विरिञ्चजा-वरप्रदे ।
अपार–सिद्धि–ऋद्धि–दिग्ध–सत्पदाङ्गुली-नखे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥११॥
ananta-koṭi-viṣṇu-loka-namra-padmajārcite
himādrijā-pulomajā-viriñcajā-vara-prade
apāra-siddhi-ṛddhi-digdha-sat-padāṅgulī-nakhe
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||11||
O goddess worshiped by Brahma, O goddess to whom countless millions of Vaishnavas bow down, O goddess who give blessings to Parvati, shaci, and Sarasvati, O goddess whose toenails are anointed with limitless opulence's and mystic perfections, when will You cast Your merciful sidelong glance upon me?
Text 12
मखेश्वरि क्रियेश्वरि स्वधेश्वरि सुरेश्वरि
त्रिवेद–भारतीश्वरि प्रमाण–शासनेश्वरि ।
रमेश्वरि क्षमेश्वरि प्रमोद–काननेश्वरि
व्रजेश्वरि व्रजाधिपे श्रीराधिके नमो˜स्तु ते ॥१२॥
makheśvari kriyeśvari svadheśvari sureśvari
triveda-bhāratīśvari pramāṇa-śāsaneśvari
rameśvari kṣameśvari pramoda kānaneśvari
vrajeśvari vrajādhipe śrī rādhike namo ’stu te ||12||
O queen of Vedic sacrifices, O queen of pious activities, O queen of the material world, O queen of the demigods, O queen of Vedic scholarship, O queen of knowledge, O queen of the goddesses of fortune, O queen of patience, O queen of Vrindavana, the forest of happiness, O queen of Vraja, O empress of Vraja, O Sri Radhika, obeisance's to You!
Text 13
इती ममद्भुतं-स्तवं निशम्य भानुनन्दिनी
करोतु सन्ततं जनं कृपाकटाक्ष-भाजनम् ।
भवेत्तदैव सञ्चित त्रिरूप–कर्म नाशनं
लभेत्तदा व्रजेन्द्र–सूनु–मण्डल–प्रवेशनम् ॥१३॥
itī mam adbhutaṁ-stavaṁ niśamya bhānu-nandinī
karotu santataṁ janaṁ kṛpā-kaṭākṣa-bhājanam
bhavet tadaiva-sañcita-tri-rūpa-karma-nāśanaṁ
bhavet tadā-vrajendra-sūnu-maṇḍala-praveśanam ||13||
Upon hearing this most astonishing prayer of mine being recited by a devotee, may Sri Vrishhabhanu-nandini constantly make him the object of Her most merciful sidelong glance. At that time all his karmic reactions - whether mature, fructifying, or lying in seed - will be completely destroyed, and then he will gain entrance into the assembly of Nandanandana's eternal loving associates.
Text 14-15
राकायां च सिताष्टम्यां दशम्यां च विशुद्धधीः ।
एकादश्यां त्रयोदश्यां यः पठेत्साधकः सुधीः ॥१४॥
यं यं कामयते कामं तं तमाप्नोति साधकः ।
राधाकृपाकटाक्षेण भक्तिःस्यात् प्रेमलक्षणा ॥१५॥
rākāyāṁ ca sitāṣṭamyāṁ daśamyāṁ ca viśuddha-dhīḥ |
ekādaśyāṁ trayodaśyāṁ yaḥ paṭhet sādhakaḥ sudhīḥ ||14||
yaṁ yaṁ kāmayate kāmaṁ taṁ tamāpnoti sādhakaḥ |
rādhā-kṛpā-kaṭākṣeṇa bhaktiḥ syāt prema-lakṣaṇā ||15||
If a sadhaka with purified intelligence recites this stava with a fixed mind on the lunar days known as the full-moon day, the bright ashtami, the dashami, the ekadashi, and the trayodashi, then each and every one of his desires will be fulfilled, one by one. And by the merciful sidelong glance of Shri Radha he will obtain devotional service that has the special symptom of being imbued with pure, ecstatic love of God (prema).
Text 16-17
ऊरुदघ्ने नाभिदघ्ने हृद्दघ्ने कण्ठदघ्नके ।
राधाकुण्डजले स्थिता यः पठेत् साधकः शतम् ॥१६॥
तस्य सर्वार्थ सिद्धिः स्याद् वाक्सामर्थ्यं तथा लभेत् ।
ऐश्वर्यं च लभेत् साक्षाद्दृशा पश्यति राधिकाम् ॥१७॥
ūru-daghne nābhi-daghne hṛd-daghne kaṇṭa-daghnake |
rādhā-kuṇḍa-jale sthitā yaḥ paṭhet sādhakaḥ śatam ||16||
tasya sarvārtha-siddhiḥ syād vāk-sāmarthyaṁ tathā labhet |
aiśvaryaṁ ca labhet sākṣād dṛśā paśyati rādhikām ||17||
That sadhaka who recites this stava 100 times while standing in the waters of Shri Radha-kunda up to his thighs, navel, chest, or neck will attain complete perfection in the five goals of human existence, namely dharma, artha, kama, moksha, and prema. He also will attain the power by which everything he says will come true. He becomes very powerful and opulent due to attaining transcendental majesty, and he gets to meet shri Radhika face to face, seeing Her even with his present eyes.
Text 18
तेन स तत्क्षणादेव तुष्टा दत्ते महावरम् ।
येन पश्यति नेत्राभ्यां तत् प्रियं श्यामसुन्दरम् ॥१८॥
tena sa tat-kṣaṇād eva tuṣṭā datte mahāvaram |
yena paśyati netrābhyāṁ tat-priyaṁ śyāmasundaram ||18||
[By such chanting of this prayer in Radha-kunda] Shri Radhika becomes so pleased that She instantly bestows a great benediction on the devotee, which is that he sees Her beloved Shyamasundara with his very own eyes.
Text 19
नित्यलीला–प्रवेशं च ददाति श्री-व्रजाधिपः ।
अतः परतरं प्रार्थ्यं वैष्णवस्य न विद्यते ॥१९॥
nitya-līlā-praveśaṁ ca dadāti śrī-vrajādhipaḥ |
ataḥ parataraṁ prārthyaṁ vaiṣṇavasya na vidyate ||19||
Then that Lord of Vrindavana grants the devotee entrance into His eternal pastimes. Genuine Vaishnavas hanker for nothing beyond this.
॥ इति श्रीमदूर्ध्वाम्नाये श्रीराधिकायाः कृपाकटाक्षस्तोत्रं सम्पूर्णम ॥
|| iti śrīmad-ūrdhvāmnāye śrī-rādhikāyāḥ kṛpā-kaṭākṣa-stotraṁ sampūrṇam ||
Thus ends the śrī-rādhikāyāḥ kṛpā-kaṭākṣa-stotraṁ
found in the ūrdhvāmnāya tantra
Beautiful Sri Radha
PHALA SRUTI (THE BENEFIT OF RECITING THIS PRAYER)
The aspirant who recites this hymn on the full-moon day, on the eighth day of the waxing moon, and on the tenth, eleventh and thirteenth days of the waxing and waning moons, achieves the fruition of his desires and, by the grace of Sri Radhika's compassionate sidelong glance, bhakti characterized by prema sprouts in his heart.
The aspirant who recites this hymn one hundred times, while immersed in the waters of Sri Radha-kunda, either up to his waist, up to his navel, up to his chest, or up to his neck, achieves the perfection of his desired ends and whatever he speaks comes true, he is endowed with full spiritual opulence and gets the direct, personal darshan of Srimati Radharani.
Being pleased with him, Srimati Radhika immediately grants him the greatest benediction and he gets to see with his own eyes Her darling sweet Lord, Sri Syamasundara. The Lord of Vraja, in His turn, grants that devotee an entrance into His eternal sports. For the Vaisnavas there is no greater goal to be achieved than this.
![Photo: श्री राधा-कृपा-कटाक्ष-स्तव-राज
Śrī Rādhā-kṛpā-kaṭākṣa-stava-rāja
Text 1
मुनीन्द्र–वृन्द–वन्दिते त्रिलोक–शोक–हारिणि
प्रसन्न-वक्त्र-पण्कजे निकुञ्ज-भू-विलासिनि
व्रजेन्द्र–भानु–नन्दिनि व्रजेन्द्र–सूनु–संगते
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥१॥
munīndra-vṛnda-vandite triloka-śoka-hāriṇi
prasanna-vaktra-paṇkaje nikuñja-bhū-vilāsini
vrajendra-bhānu-nandini vrajendra-sūnu-saṅgate
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||1||
O goddess worshiped by the kings of sages, O goddess who remove the sufferings of the three worlds, O goddess whose face is a blossoming lotus, O goddess who enjoy pastimes in the forest, O daughter of Vrishhabhanu, O companion of Vraja's prince, when will You cast Your merciful sidelong glance upon me?
Text 2
अशोक–वृक्ष–वल्लरी वितान–मण्डप–स्थिते
प्रवालबाल–पल्लव प्रभारुणांघ्रि–कोमले ।
वराभयस्फुरत्करे प्रभूतसम्पदालये
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥२॥
aśoka-vṛkṣa-vallarī-vitāna-maṇḍapa-sthite
pravāla-vāla-pallava prabhā ’ruṇāṅghri-komale
varābhaya-sphurat-kare prabhūta-sampadālaye
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||2||
O goddess staying in a vine-cottage by an ashoka tree, O goddess whose delicate feet are as splendid as red blossoms, O goddess whose hand grants fearlessness, O abode of transcendental opulence's, when will You cast Your merciful sidelong glance upon me?
Text 3
अनङ्ग-रण्ग मङ्गल-प्रसङ्ग-भङ्गुर-भ्रुवां
सविभ्रमं ससम्भ्रमं दृगन्त–बाणपातनैः ।
निरन्तरं वशीकृतप्रतीतनन्दनन्दने
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥३॥
anaṅga-raṅga-maṅgala-prasaṅga-bhaṅgura-bhruvāṁ
sa-vibhramaṁ sa-sambhramaṁ dṛganta-bāṇa-pātanaiḥ
nirantaraṁ vaśī-kṛta-pratīti-nanda-nandane
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||3||
O goddess who, playfully shooting the arrows of Your glances from the curved bows of Your auspicious, amorous eyebrows, have completely subdued Nanda's son [Krishna], when will You cast Your merciful sidelong glance upon me?
Text 4
तडित्–सुवर्ण–चम्पक –प्रदीप्त–गौर–विग्रहे
मुख–प्रभा–परास्त–कोटि–शारदेन्दुमण्डले ।
विचित्र-चित्र सञ्चरच्चकोर-शाव-लोचने
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥४॥
taḍit-suvarṇa-campaka-pradīpta-gaura-vigrahe
mukha-prabhā-parāsta-koṭi-śāradendu-maṇḍale
vicitra-citra-sañcarac-cakora-śāva-locane
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||4||
O goddess whose form is as splendid as champaka flowers, gold, and lightning, O goddess whose face eclipses millions of autumn moons, O goddess whose eyes are wonderful, restless young chakora birds, when will You cast Your merciful sidelong glance upon me?
Text 5
मदोन्मदाति–यौवने प्रमोद–मान–मण्डिते
प्रियानुराग–रञ्जिते कला–विलास – पण्डिते ।
अनन्यधन्य–कुञ्जराज्य–कामकेलि–कोविदे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥५॥
madonmadāti-yauvane pramoda-māna-maṇḍite
priyānurāga-rañjite kalā-vilāsa-paṇḍite
ananya-dhanya-kuñja-rājya-kāma keli-kovide
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||5||
O young girl intoxicated with passion, O goddess decorated with cheerful jealous anger, O goddess who passionately love Your beloved Krishna, O goddess learned in playful arts, O goddess expert at enjoying amorous pastimes in the kingdom of the peerlessly opulent forest groves of Vrindavana, when will You cast Your merciful sidelong glance upon me?
Text 6
अशेष–हावभाव–धीरहीरहार–भूषिते
प्रभूतशातकुम्भ–कुम्भकुम्भि–कुम्भसुस्तनि ।
प्रशस्तमन्द–हास्यचूर्ण पूर्णसौख्य –सागरे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥६॥
aśeṣa-hāva-bhāva-dhīra-hīra-hāra-bhūṣite
prabhūta-śāta-kumbha-kumbha-kumbhi kumbha-sustani
praśasta-manda-hāsya-cūrṇa-pūrṇa-saukhya-sāgare
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||6|
O goddess decorated with a pearl necklace of bold amorous hints, O goddess as fair as gold, O goddess whose breasts are great golden waterpots, O ocean of happiness filled with the scented powders of gentle smiles, when will You cast Your merciful sidelong glance upon me?
Text 7
मृणाल-वाल-वल्लरी तरङ्ग-रङ्ग-दोर्लते
लताग्र–लास्य–लोल–नील–लोचनावलोकने ।
ललल्लुलन्मिलन्मनोज्ञ–मुग्ध–मोहिनाश्रिते
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥७॥
mṛṇāla-vāla-vallarī taraṅga-raṅga-dor-late
latāgra-lāsya-lola-nīla-locanāvalokane
lalal-lulan-milan-manojña mugdha-mohanāśrite
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||7||
O goddess whose arms are lotus stalks dancing on the waves, O goddess whose dark eyes are dancing vines, O playful, beautiful, charming goddess, when will You cast Your merciful sidelong glance upon me?
Text 8
सुवर्णमलिकाञ्चित –त्रिरेख–कम्बु–कण्ठगे
त्रिसूत्र–मङ्गली-गुण–त्रिरत्न-दीप्ति–दीधिते ।
सलोल–नीलकुन्तल–प्रसून–गुच्छ–गुम्फिते
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥८॥
suvarṇa-mālikāñcita-trirekha-kambu-kaṇṭhage
tri-sūtra-maṅgalī-guṇa-tri-ratna-dīpti-dīdhiti
salola-nīla-kuntala prasūna-guccha-gumphite
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||8||
O goddess who wear a golden necklace on the three-lined conchshell of Your neck, O goddess splendid with three jasmine garlands and three jewelled necklaces, O goddess whose moving locks of dark hair are decorated with bunches of flowers, when will You cast Your merciful sidelong glance upon me?
Text 9
नितम्ब–बिम्ब–लम्बमान–पुष्पमेखलागुणे
प्रशस्तरत्न-किङ्किणी-कलाप-मध्य मञ्जुले ।
करीन्द्र–शुण्डदण्डिका–वरोहसौभगोरुके
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥९॥
nitamba-bimba-lambamāna-puṣpa-mekhalā-guṇe
praśasta-ratna-kiṅkiṇī-kalāpa-madhya mañjule
karīndra-śuṇḍa-daṇḍikā-varoha-saubhagoruke
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||9||
O goddess who wear a sash of flowers on Your curved hips, O goddess charming with a sash of tinkling jewelled bells, O goddess whose beautiful thighs punish the regal elephant's trunk, when will You cast Your merciful sidelong glance upon me?
Text 10
अनेक–मन्त्रनाद–मञ्जु नूपुरारव–स्खलत्
समाज–राजहंस–वंश–निक्वणाति–गौरवे ।
विलोलहेम–वल्लरी–विडम्बिचारु–चङ्क्रमे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥१०॥
aneka-mantra-nāda-mañju-nūpurā-rava-skhalat
samāja-rāja-haṁsa-vaṁśa-nikvaṇāti-gaurave
vilola-hema-vallarī-viḍambi-cāru-caṅkrame
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||10||
O goddess whose anklets' tinkling is more beautiful than the sounds of many mantras and the cooing of many regal swans, O goddess whose graceful motions mock the moving golden vines, when will You cast Your merciful sidelong glance upon me?
Text 11
अनन्त–कोटि–विष्णुलोक–नम्र–पद्मजार्चिते
हिमाद्रिजा–पुलोमजा–विरिञ्चजा-वरप्रदे ।
अपार–सिद्धि–ऋद्धि–दिग्ध–सत्पदाङ्गुली-नखे
कदा करिष्यसीह मां कृपाकटाक्ष–भाजनम् ॥११॥
ananta-koṭi-viṣṇu-loka-namra-padmajārcite
himādrijā-pulomajā-viriñcajā-vara-prade
apāra-siddhi-ṛddhi-digdha-sat-padāṅgulī-nakhe
kadā kariṣyasīha māṁ kṛpā-kaṭākṣa-bhājanam ||11||
O goddess worshiped by Brahma, O goddess to whom countless millions of Vaishnavas bow down, O goddess who give blessings to Parvati, shaci, and Sarasvati, O goddess whose toenails are anointed with limitless opulence's and mystic perfections, when will You cast Your merciful sidelong glance upon me?
Text 12
मखेश्वरि क्रियेश्वरि स्वधेश्वरि सुरेश्वरि
त्रिवेद–भारतीश्वरि प्रमाण–शासनेश्वरि ।
रमेश्वरि क्षमेश्वरि प्रमोद–काननेश्वरि
व्रजेश्वरि व्रजाधिपे श्रीराधिके नमो˜स्तु ते ॥१२॥
makheśvari kriyeśvari svadheśvari sureśvari
triveda-bhāratīśvari pramāṇa-śāsaneśvari
rameśvari kṣameśvari pramoda kānaneśvari
vrajeśvari vrajādhipe śrī rādhike namo ’stu te ||12||
O queen of Vedic sacrifices, O queen of pious activities, O queen of the material world, O queen of the demigods, O queen of Vedic scholarship, O queen of knowledge, O queen of the goddesses of fortune, O queen of patience, O queen of Vrindavana, the forest of happiness, O queen of Vraja, O empress of Vraja, O Sri Radhika, obeisance's to You!
Text 13
इती ममद्भुतं-स्तवं निशम्य भानुनन्दिनी
करोतु सन्ततं जनं कृपाकटाक्ष-भाजनम् ।
भवेत्तदैव सञ्चित त्रिरूप–कर्म नाशनं
लभेत्तदा व्रजेन्द्र–सूनु–मण्डल–प्रवेशनम् ॥१३॥
itī mam adbhutaṁ-stavaṁ niśamya bhānu-nandinī
karotu santataṁ janaṁ kṛpā-kaṭākṣa-bhājanam
bhavet tadaiva-sañcita-tri-rūpa-karma-nāśanaṁ
bhavet tadā-vrajendra-sūnu-maṇḍala-praveśanam ||13||
Upon hearing this most astonishing prayer of mine being recited by a devotee, may Sri Vrishhabhanu-nandini constantly make him the object of Her most merciful sidelong glance. At that time all his karmic reactions - whether mature, fructifying, or lying in seed - will be completely destroyed, and then he will gain entrance into the assembly of Nandanandana's eternal loving associates.
Text 14-15
राकायां च सिताष्टम्यां दशम्यां च विशुद्धधीः ।
एकादश्यां त्रयोदश्यां यः पठेत्साधकः सुधीः ॥१४॥
यं यं कामयते कामं तं तमाप्नोति साधकः ।
राधाकृपाकटाक्षेण भक्तिःस्यात् प्रेमलक्षणा ॥१५॥
rākāyāṁ ca sitāṣṭamyāṁ daśamyāṁ ca viśuddha-dhīḥ |
ekādaśyāṁ trayodaśyāṁ yaḥ paṭhet sādhakaḥ sudhīḥ ||14||
yaṁ yaṁ kāmayate kāmaṁ taṁ tamāpnoti sādhakaḥ |
rādhā-kṛpā-kaṭākṣeṇa bhaktiḥ syāt prema-lakṣaṇā ||15||
If a sadhaka with purified intelligence recites this stava with a fixed mind on the lunar days known as the full-moon day, the bright ashtami, the dashami, the ekadashi, and the trayodashi, then each and every one of his desires will be fulfilled, one by one. And by the merciful sidelong glance of Shri Radha he will obtain devotional service that has the special symptom of being imbued with pure, ecstatic love of God (prema).
Text 16-17
ऊरुदघ्ने नाभिदघ्ने हृद्दघ्ने कण्ठदघ्नके ।
राधाकुण्डजले स्थिता यः पठेत् साधकः शतम् ॥१६॥
तस्य सर्वार्थ सिद्धिः स्याद् वाक्सामर्थ्यं तथा लभेत् ।
ऐश्वर्यं च लभेत् साक्षाद्दृशा पश्यति राधिकाम् ॥१७॥
ūru-daghne nābhi-daghne hṛd-daghne kaṇṭa-daghnake |
rādhā-kuṇḍa-jale sthitā yaḥ paṭhet sādhakaḥ śatam ||16||
tasya sarvārtha-siddhiḥ syād vāk-sāmarthyaṁ tathā labhet |
aiśvaryaṁ ca labhet sākṣād dṛśā paśyati rādhikām ||17||
That sadhaka who recites this stava 100 times while standing in the waters of Shri Radha-kunda up to his thighs, navel, chest, or neck will attain complete perfection in the five goals of human existence, namely dharma, artha, kama, moksha, and prema. He also will attain the power by which everything he says will come true. He becomes very powerful and opulent due to attaining transcendental majesty, and he gets to meet shri Radhika face to face, seeing Her even with his present eyes.
Text 18
तेन स तत्क्षणादेव तुष्टा दत्ते महावरम् ।
येन पश्यति नेत्राभ्यां तत् प्रियं श्यामसुन्दरम् ॥१८॥
tena sa tat-kṣaṇād eva tuṣṭā datte mahāvaram |
yena paśyati netrābhyāṁ tat-priyaṁ śyāmasundaram ||18||
[By such chanting of this prayer in Radha-kunda] Shri Radhika becomes so pleased that She instantly bestows a great benediction on the devotee, which is that he sees Her beloved Shyamasundara with his very own eyes.
Text 19
नित्यलीला–प्रवेशं च ददाति श्री-व्रजाधिपः ।
अतः परतरं प्रार्थ्यं वैष्णवस्य न विद्यते ॥१९॥
nitya-līlā-praveśaṁ ca dadāti śrī-vrajādhipaḥ |
ataḥ parataraṁ prārthyaṁ vaiṣṇavasya na vidyate ||19||
Then that Lord of Vrindavana grants the devotee entrance into His eternal pastimes. Genuine Vaishnavas hanker for nothing beyond this.
॥ इति श्रीमदूर्ध्वाम्नाये श्रीराधिकायाः कृपाकटाक्षस्तोत्रं सम्पूर्णम ॥
|| iti śrīmad-ūrdhvāmnāye śrī-rādhikāyāḥ kṛpā-kaṭākṣa-stotraṁ sampūrṇam ||
Thus ends the śrī-rādhikāyāḥ kṛpā-kaṭākṣa-stotraṁ
found in the ūrdhvāmnāya tantra
Beautiful Sri Radha
PHALA SRUTI (THE BENEFIT OF RECITING THIS PRAYER)
The aspirant who recites this hymn on the full-moon day, on the eighth day of the waxing moon, and on the tenth, eleventh and thirteenth days of the waxing and waning moons, achieves the fruition of his desires and, by the grace of Sri Radhika's compassionate sidelong glance, bhakti characterized by prema sprouts in his heart.
The aspirant who recites this hymn one hundred times, while immersed in the waters of Sri Radha-kunda, either up to his waist, up to his navel, up to his chest, or up to his neck, achieves the perfection of his desired ends and whatever he speaks comes true, he is endowed with full spiritual opulence and gets the direct, personal darshan of Srimati Radharani.
Being pleased with him, Srimati Radhika immediately grants him the greatest benediction and he gets to see with his own eyes Her darling sweet Lord, Sri Syamasundara. The Lord of Vraja, in His turn, grants that devotee an entrance into His eternal sports. For the Vaisnavas there is no greater goal to be achieved than this.](https://fbcdn-sphotos-b-a.akamaihd.net/hphotos-ak-ash4/c0.0.403.403/p403x403/320326_438029346255282_1715009680_n.jpg)
Saturday, December 15, 2012
राधे राधे
"तुम्हे जब देखा कृष्णमय मेरे मन मे कृष्ण का जन्म हुआ,
मदिर मै रोज जाता,श्री कृष्ण के दर्शन करता,
श्री कृष्ण की स्तुती करता,श्री कृष्ण को महसुस करता,
हर वर्ष जन्माष्टमी आती,खुशिया एवम हर्षोल्लास लाती,
दही-मक्खन के मट्के बधते,मट्के फुटते,दही-मक्खन बटते,
श्री कृष्ण का जन्म होता,भजन-कीर्तन होता,मन भाव्-विभोर होता,
मथुरा-वृदावन्-बरसाना,गोकुल्,
विचरा मै मदिर्-मदिर जाना ना कृष्ण का असल मोल,
जिस दिन मैने
तुम्हे देखा मदिर मे श्री कृष्ण की भक्ति मे डुबे,
दोनो हाथ जोडे,कृष्ण मे डुबी,
शान्त चेहरा,सिर पे दुपट्टा,
आन्खो मे कृष्ण्,होठो पे राधा-कृष्ण्,
मन मे श्रद्धा,दिल मे भक्ति,
आस्था और विश्वास का सगम लगी,
उस दिन मैने जाना कृष्ण का असल मोल,
मनमोहन को निहारती तुम मनमोहनी लगी,
श्रद्धा से जुडे तुम्हारे हाथ ,और हो गई मुझ पर कृपा,
कन्हैया की बासुरी से निकली तुम कोई मधुर धुन लगी,
तुम्हारे होठो से निकले राधा-कृष्ण की स्तुती
मेरे रोम रोम को श्री कृष्ण का अहसास करा गये,
तुम्हारे कृष्ण प्रेम से मेरी भक्ति को एक नयी परिभाषा मिली,
मन के तार श्री कृष्ण से जुडे,मेरे जन्म को एक नया आधार मिला,
तुम्हारी कृष्ण्-भक्ति देख,मेरा कृष्ण से सवाद हुआ,
अब कृष्ण की भक्ति मेरा धर्म है,
कृष्ण नही तो कुछ भी नही,
अब तो जहा भी हु जैसा भी हु कृष्णमय् हु,
तुम हो तो कृष्ण हो, मै हु तो कृष्ण हु,
मन मे कृष्ण्,जुबान मे कृष्ण्,
सुबह मे कृष्ण्,शाम मे कृष्ण्,
जल मे कृष्ण्,धरा मे कृष्ण्,
गगन मे कृष्ण्,ब्र्म्हाड मे कृष्ण्,
कण्-कण मे श्री कृष्ण्, हर तरफ् कृष्ण ही कृष्ण है।
तुम्हे जब देखा कृष्णमय,मेरे मन मे कृष्ण का जन्म हुआ,"
Subscribe to:
Posts (Atom)