Oṁ viṣṇupāda paramahaṁsa parivrājakācārya aṣṭottara-śata Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja
Dig-darśinī-vṛtti
As Śrī Satyavrata Muni was offering prayers to Śrī Dāmodara-Kṛṣṇa, he considered, “In order to please Śrī Dāmodara-Kṛṣṇa, I must first please His associates, and especially His most beloved, Śrīmatī Rādhikā. If I please Her, I will easily attain the mercy of Śrī Dāmodara-Kṛṣṇa.” With this consideration in mind, the sage proceeded to offer his respects to Śrīmatī Rādhikā with the words namo rādhikāyai tvadīya-priyāyai.
In the fifth verse, in the course of Śrī Satyavrata Muni’s prayer, we notice an escalation in his mood of deep longing. The escalation of this mood culminates in this verse in which he prays to Śrīmatī Rādhikā with wholehearted devotion for the perfection of his cherished goal. Following his example, the rāgānuga sādhaka, after determining his cherished goal, should engage his time in praying, remembering and worshipping Śrī Bhagavān along with those associates of His who have the same sort of love for Śrī Kṛṣṇa as he longs to attain. Therefore, it is stated in the scriptures:
kṛṣṇaṁ smaran janaṁ cāsya
preṣṭhaṁ nija-samīhitam
tat-tat-kathā-rataś cāsau
kuryād vāsaṁ vraje sadā
(Bhakti-rasāmṛta-sindhu 1.2.294)
The devotee should constantly remember Śrī Kṛṣṇa along with Śrī Kṛṣṇa’s dear most associates whom he chooses to follow. While permanently living in Vraja, he should become attached to always hearing the narrations of their pastimes with Śrī Kṛṣṇa.
The methodology of rāgānuga-bhakti is as follows: the devotee should remember his beloved, worshipful Lord, the youthful Nanda-nandana Śrī Kṛṣṇa, and the Lord’s dear associates (such as Śrī Rūpa Mañjarī or any other associate) who possess the mood that the devotee aspires for. Absorbed in hearing about their pastimes with Śrī Kṛṣṇa, he should reside forever in the cowherd settlement of Śrī Nanda – including Śrī Vṛndāvana, Śrī Govardhana, Śrī Rādhā-kuṇḍa and so on – which are saturated with the particular humours of those pastimes. These pastime-places of Śrī Kṛṣṇa are enriched with the vrajavāsīs’ love, especially śṛṅgāra-rasa (conjugal love). Moreover, they act as stimulus to evoke a sādhaka’s emotions in his own specific mood (rasa-uddipaka) and prompt his remembrance of Śrī Kṛṣṇa’s pastimes (līlā-uddipaka). Therefore, it is prescribed that, if possible, one should physically reside in places such as Śrī Vṛndāvana within the area of Śrī Nanda’s Vraja. But if it is not possible for him to reside there physically, he should always reside there by mind:
sevā sādhaka-rūpeṇa
siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
vraja-lokānusārataḥ
(Śrī Bhakti-rasāmṛta-sindhu 1.2.295)
Desiring to obtain their particular bhāva, he should closely follow in the footsteps of a particular associate in Vraja. Under their guidance, he should engage in service both in his external form as a sādhaka, and internally with his perfected spiritual body.
The devotee should mentally serve Śrī Kṛṣṇa (manasī-sevā) in the way that he most cherishes in his internally conceived, perfected spiritual body (siddha-rūpa), which is perfectly suited for rendering such service. He should perform such manasī-sevā under the guidance and direction of the sakhīs such as Śrī Lalitā and Śrī Viśākhā, and of the mañjarīs like Śrī Rūpa Mañjarī. With his physical body in which he performs sādhana (sādhaka-rūpa), he should serve in the footsteps of Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī and the other Gosvāmīs in their line.
Śrī Satyavrata Muni realises that Śrī Bhagavān has never allowed Himself to be bound in any of His other incarnations. Even Śrī Baladeva Prabhu, despite living in Vraja where He is always absorbed in natural human-like pastimes, has never allowed Himself to be bound. Yet the Lord of all lords, Vrajendra-nandana Śrī Kṛṣṇa – the son of Śrī Nanda and Yaśodā – was bound with the rope of His mother’s affection (vātsalya-prema) for Him. Therefore, that rope is not an ordinary piece of string. Rather it is the direct embodiment of Śrī Yaśodā’s maternal affection. Eager to fulfil his cherished desire or to become as fortunate as the rope, the sage begins this verse by first praying to that rope – namas te ’stu dāmne.
The sage says tvadīyodarāyātha viśvasya dhāmne, which indicates that Śrī Kṛṣṇa’s belly is boundless, endless, fathomless and indivisible. It has no limit, neither above nor below, so no one can bind it. Once when Śrī Kṛṣṇa was drinking His mother’s breast milk, He yawned and showed her the countless universes present within His mouth. On another occasion, He ate some dirt while playing with His friends. After they complained to His mother, she forced open His mouth to see whether or not He had actually eaten any. When she looked inside His mouth she saw countless universes. She began to wonder:
“Am I asleep or awake?
Perhaps some illusion has overwhelmed me.”
She then bathed Kṛṣṇa with cow dung and cow urine in order to ward off any evil spirits. She called for brāhmaṇas to recite special mantras in order to protect her child, and she also gave in charity to everyone so He would live a long, healthy life. Just see, the Vrajavāsīs give in charity so that Kṛṣṇa will be blessed with a long and healthy life, yet Śrī Kṛṣṇa is He who blesses all the inhabitants of the three worlds. They perform so many rituals with vows and fervent prayers for His protection. Such are the sweet, intimate pastimes of Vraja. It is this intimacy that controls Śrī Kṛṣṇa.
Śrī Kṛṣṇa’s belly is the shelter of all the universes full of moving and non-moving entities. It is therefore not possible to bind His belly. Yet, although it is boundless, it became limited because of His bhakta-vātsalya, and was bound. Therefore, Śrī Satyavrata Muni says, “I offer my obeisances to Your glorious belly.”
Near the very end of his aṣṭaka, the sage pays his obeisances to Śrī Rādhikā: namo rādhikāyai tvadīya-priyāyai.
Who is Śrīmatī Rādhikā?
It is said:
kṛṣṇa-vāñchā-pūrti-rūpa kare ārādhane
ataeva ‘rādhikā’ nāma purāṇe vākhāne
(Śrī Caitanya-caritāmṛta Ādi-līlā 4.87)
Because She worships Śrī Kṛṣṇa by fulfilling all His desires, She has been called “Rādhikā” in all the Purāṇas.
rādhā-kṛṣṇa eka ātmā, dui deha dhari’
anyonye vilase rasa āsvādana kari’
(Śrī Caitanya-caritāmṛta Ādi-līlā 4.56)
Śrī Rādhā-Kṛṣṇa are one soul, but They have manifested two forms just to relish each other’s love by performing various sweet pastimes.
Śrī Prabodhānanda Sarasvatī glorifies Śrī Rādhā as follows:
yasya kadāpi vasanāñcala-khelanottha-
dhanyāti-dhanya-pavanena kṛtārtha-māni
yogīndra-durgama-gatir madhusūdano ’pi
tasya namo ’stu vṛṣabhānu-bhuvo diśe ’pi
(Śrī Rādhā-rasa-sudhā-nidhi 2)
I offer my obeisances to even the direction facing the daughter of Vṛṣabhānu Mahārāja – Śrī Rādhikā. She completely captivates the heart of Madhusūdana Śrī Kṛṣṇa, the performer of honey-like pastimes whom the greatest yogīs rarely attain. When a gentle gust of wind playfully touches Her cloth and carries its sweet fragrance towards Kṛṣṇa and touches His body, He embraces it to His heart and feels that His life has become blessedly fulfilled.
He also prays:
venuṁ karān nipatitaṁ skhalitaṁ śikhaṇḍaṁ
bhraṣṭaṁ ca pīta-vasanaṁ vraja-rāja-sūnoḥ
yasyāḥ kaṭākṣa-śara-ghāta-vimūrcchitasya
tāṁ rādhikāṁ paricarāmi kadā rasena
(Śrī Rādhā-rasa-sudhā-nidhi 39)
When the heart of Vrajarāja’s son, Śrī Kṛṣṇa, is pierced by the arrows of Śrīmatī Rādhikā’s sidelong glance, He drops His flute, His peacock feather falls from His turban, and His upper cloth becomes dishevelled as He begins to faint.
Oh, when will I render Her loving service that is saturated with rasa?
In Śrīmad-Bhāgavatam (10.30.28), it is described that while the gopīs were anxiously searching for Śrī Kṛṣṇa, they saw a young lady’s footprints next to His, and exclaimed:
anayārādhito nūnaṁ
bhagavān harir īśvaraḥ
yan no vihāya govindaḥ
prīto yām anayad rahaḥ
Surely this gopī (Śrīmatī Rādhikā) has truly worshipped (ārādhito) Bhagavān Śrī Hari, the supreme autocrat.
Otherwise why has Govinda left us all and only taken Her with Him?
Śrī Rādhā is Śrī Kṛṣṇa’s eternal beloved. Śrīla Sanātana Gosvāmī confirms this in his commentary by saying, “tataś-cārādhanādyanapekṣayā sā nitya-priyaiveti – Even without considering Her worship of You, She is eternally Your dear most beloved (nitya-priyā).” Consequently, Śrī Rādhā is dear to all.
Śrīla Raghunātha dāsa Gosvāmī displays his firm dedication to Śrī Rādhā in Śrī Manaḥ-śikṣā (9):
madīśa nāthatve vraja-vipina-candraṁ vraja-vaneśvarīṁ
tan nāthatve tad atula-sakhītve tu lalitām
viśākhāṁ śikṣālī-vitaraṇa-gurutve priya-saro
girindrau tat-prekṣā lalita-rati datve smara manaḥ
O mind, always regard vraja-vipina-candra Śrī Kṛṣṇa to be the life and soul of my worshipful Goddess, Śrī Rādhikā, the Queen of Vṛndāvana. Meditate on Her as my worshipful Goddess, and consider Śrī Lalitā to be Her peerless friend. Respect Śrī Viśākhā as my instructor in serving the Divine Couple, and regard Śrī Rādhā-kuṇḍa and Girirāja-Govardhana to be those who grant darśana of Śrī Rādhā-Kṛṣṇa and bestow sublime attachment to Their lotus feet.
Here, Śrīla Dāsa Gosvāmī’s inner feeling is:
“My most worshipful Goddess is Śrī Rādhikā alone, and Śrī Kṛṣṇa is the beloved of Her life. My relation with Śrī Kṛṣṇa, and my love for Him is based on my relationship with Śrīmatī Rādhikā.”
Śrī Kṛṣṇa’s unlimited intimate pastimes with Śrī Rādhikā are especially difficult to describe. For this reason, Śrī Satyavrata Muni uses the words namo ’nanta līlāya in order to offer his obeisances to the quintessence of all of Śrī Kṛṣṇa’s unlimited pastimes: rāsa-līlā. Śrīla Jīva Gosvāmī writes:
“Sporting in the water, feeding each other, roaming about in the forest, drinking honey-liquor and dancing are all included in rāsa-līlā.” Moreover, by saying namo ’nanta līlāya Śrī Satyavrata Muni is offering his obeisances to the performer of ananta-līlā, or to He whose pastimes have no end: Śrī Kṛṣṇa.”
Nothing but the mercy of the associates of Śrī Rādhikā and Śrī Kṛṣṇa can fulfil our longing. Even if Śrī Kṛṣṇa wanted to give us prema, He could only give us the prema that resides within His own heart, which is viṣaya-jātiya prema (or the type of love that is felt by He who is the object of everyone’s devotion). But our aim is to attain the prema that the Gopīs have, which is āśraya-jātiya prema (or the type of love for Śrī Kṛṣṇa that is felt by the devotees). Especially for those of us following the rūpānuga line, only Śrī Rūpa Mañjarī and other mañjarīs, the maidservants of Śrīmatī Rādhikā, can make our deepest hopes come true because they know the perfect art of serving Śrī Rādhā-Kṛṣṇa.
Our final prayer is:
bhajāmi rādhām aravinda-netraṁ
smarāmi rādhāṁ madhura-smitāsyām
vadāmi rādhāṁ karuṇā-bharādraṁ
tato mamānyāsti gatir na kāpi
(Śrī Viśākhānandadābhidhā Stotram 131)
I worship Śrīmatī Rādhikā who has lotus-petal eyes, I remember Śrīmatī Rādhikā whose face is sweetly smiling, and I speak of Her whose heart is melting with compassion. My life has no other purpose than serving Her.
~ Thus ends the Dig-Darśinī-Vṛtti on the eighth verse ~
Dig-darśinī-vṛtti
As Śrī Satyavrata Muni was offering prayers to Śrī Dāmodara-Kṛṣṇa, he considered, “In order to please Śrī Dāmodara-Kṛṣṇa, I must first please His associates, and especially His most beloved, Śrīmatī Rādhikā. If I please Her, I will easily attain the mercy of Śrī Dāmodara-Kṛṣṇa.” With this consideration in mind, the sage proceeded to offer his respects to Śrīmatī Rādhikā with the words namo rādhikāyai tvadīya-priyāyai.
In the fifth verse, in the course of Śrī Satyavrata Muni’s prayer, we notice an escalation in his mood of deep longing. The escalation of this mood culminates in this verse in which he prays to Śrīmatī Rādhikā with wholehearted devotion for the perfection of his cherished goal. Following his example, the rāgānuga sādhaka, after determining his cherished goal, should engage his time in praying, remembering and worshipping Śrī Bhagavān along with those associates of His who have the same sort of love for Śrī Kṛṣṇa as he longs to attain. Therefore, it is stated in the scriptures:
kṛṣṇaṁ smaran janaṁ cāsya
preṣṭhaṁ nija-samīhitam
tat-tat-kathā-rataś cāsau
kuryād vāsaṁ vraje sadā
(Bhakti-rasāmṛta-sindhu 1.2.294)
The devotee should constantly remember Śrī Kṛṣṇa along with Śrī Kṛṣṇa’s dear most associates whom he chooses to follow. While permanently living in Vraja, he should become attached to always hearing the narrations of their pastimes with Śrī Kṛṣṇa.
The methodology of rāgānuga-bhakti is as follows: the devotee should remember his beloved, worshipful Lord, the youthful Nanda-nandana Śrī Kṛṣṇa, and the Lord’s dear associates (such as Śrī Rūpa Mañjarī or any other associate) who possess the mood that the devotee aspires for. Absorbed in hearing about their pastimes with Śrī Kṛṣṇa, he should reside forever in the cowherd settlement of Śrī Nanda – including Śrī Vṛndāvana, Śrī Govardhana, Śrī Rādhā-kuṇḍa and so on – which are saturated with the particular humours of those pastimes. These pastime-places of Śrī Kṛṣṇa are enriched with the vrajavāsīs’ love, especially śṛṅgāra-rasa (conjugal love). Moreover, they act as stimulus to evoke a sādhaka’s emotions in his own specific mood (rasa-uddipaka) and prompt his remembrance of Śrī Kṛṣṇa’s pastimes (līlā-uddipaka). Therefore, it is prescribed that, if possible, one should physically reside in places such as Śrī Vṛndāvana within the area of Śrī Nanda’s Vraja. But if it is not possible for him to reside there physically, he should always reside there by mind:
sevā sādhaka-rūpeṇa
siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
vraja-lokānusārataḥ
(Śrī Bhakti-rasāmṛta-sindhu 1.2.295)
Desiring to obtain their particular bhāva, he should closely follow in the footsteps of a particular associate in Vraja. Under their guidance, he should engage in service both in his external form as a sādhaka, and internally with his perfected spiritual body.
The devotee should mentally serve Śrī Kṛṣṇa (manasī-sevā) in the way that he most cherishes in his internally conceived, perfected spiritual body (siddha-rūpa), which is perfectly suited for rendering such service. He should perform such manasī-sevā under the guidance and direction of the sakhīs such as Śrī Lalitā and Śrī Viśākhā, and of the mañjarīs like Śrī Rūpa Mañjarī. With his physical body in which he performs sādhana (sādhaka-rūpa), he should serve in the footsteps of Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī and the other Gosvāmīs in their line.
Śrī Satyavrata Muni realises that Śrī Bhagavān has never allowed Himself to be bound in any of His other incarnations. Even Śrī Baladeva Prabhu, despite living in Vraja where He is always absorbed in natural human-like pastimes, has never allowed Himself to be bound. Yet the Lord of all lords, Vrajendra-nandana Śrī Kṛṣṇa – the son of Śrī Nanda and Yaśodā – was bound with the rope of His mother’s affection (vātsalya-prema) for Him. Therefore, that rope is not an ordinary piece of string. Rather it is the direct embodiment of Śrī Yaśodā’s maternal affection. Eager to fulfil his cherished desire or to become as fortunate as the rope, the sage begins this verse by first praying to that rope – namas te ’stu dāmne.
The sage says tvadīyodarāyātha viśvasya dhāmne, which indicates that Śrī Kṛṣṇa’s belly is boundless, endless, fathomless and indivisible. It has no limit, neither above nor below, so no one can bind it. Once when Śrī Kṛṣṇa was drinking His mother’s breast milk, He yawned and showed her the countless universes present within His mouth. On another occasion, He ate some dirt while playing with His friends. After they complained to His mother, she forced open His mouth to see whether or not He had actually eaten any. When she looked inside His mouth she saw countless universes. She began to wonder:
“Am I asleep or awake?
Perhaps some illusion has overwhelmed me.”
She then bathed Kṛṣṇa with cow dung and cow urine in order to ward off any evil spirits. She called for brāhmaṇas to recite special mantras in order to protect her child, and she also gave in charity to everyone so He would live a long, healthy life. Just see, the Vrajavāsīs give in charity so that Kṛṣṇa will be blessed with a long and healthy life, yet Śrī Kṛṣṇa is He who blesses all the inhabitants of the three worlds. They perform so many rituals with vows and fervent prayers for His protection. Such are the sweet, intimate pastimes of Vraja. It is this intimacy that controls Śrī Kṛṣṇa.
Śrī Kṛṣṇa’s belly is the shelter of all the universes full of moving and non-moving entities. It is therefore not possible to bind His belly. Yet, although it is boundless, it became limited because of His bhakta-vātsalya, and was bound. Therefore, Śrī Satyavrata Muni says, “I offer my obeisances to Your glorious belly.”
Near the very end of his aṣṭaka, the sage pays his obeisances to Śrī Rādhikā: namo rādhikāyai tvadīya-priyāyai.
Who is Śrīmatī Rādhikā?
It is said:
kṛṣṇa-vāñchā-pūrti-rūpa kare ārādhane
ataeva ‘rādhikā’ nāma purāṇe vākhāne
(Śrī Caitanya-caritāmṛta Ādi-līlā 4.87)
Because She worships Śrī Kṛṣṇa by fulfilling all His desires, She has been called “Rādhikā” in all the Purāṇas.
rādhā-kṛṣṇa eka ātmā, dui deha dhari’
anyonye vilase rasa āsvādana kari’
(Śrī Caitanya-caritāmṛta Ādi-līlā 4.56)
Śrī Rādhā-Kṛṣṇa are one soul, but They have manifested two forms just to relish each other’s love by performing various sweet pastimes.
Śrī Prabodhānanda Sarasvatī glorifies Śrī Rādhā as follows:
yasya kadāpi vasanāñcala-khelanottha-
dhanyāti-dhanya-pavanena kṛtārtha-māni
yogīndra-durgama-gatir madhusūdano ’pi
tasya namo ’stu vṛṣabhānu-bhuvo diśe ’pi
(Śrī Rādhā-rasa-sudhā-nidhi 2)
I offer my obeisances to even the direction facing the daughter of Vṛṣabhānu Mahārāja – Śrī Rādhikā. She completely captivates the heart of Madhusūdana Śrī Kṛṣṇa, the performer of honey-like pastimes whom the greatest yogīs rarely attain. When a gentle gust of wind playfully touches Her cloth and carries its sweet fragrance towards Kṛṣṇa and touches His body, He embraces it to His heart and feels that His life has become blessedly fulfilled.
He also prays:
venuṁ karān nipatitaṁ skhalitaṁ śikhaṇḍaṁ
bhraṣṭaṁ ca pīta-vasanaṁ vraja-rāja-sūnoḥ
yasyāḥ kaṭākṣa-śara-ghāta-vimūrcchitasya
tāṁ rādhikāṁ paricarāmi kadā rasena
(Śrī Rādhā-rasa-sudhā-nidhi 39)
When the heart of Vrajarāja’s son, Śrī Kṛṣṇa, is pierced by the arrows of Śrīmatī Rādhikā’s sidelong glance, He drops His flute, His peacock feather falls from His turban, and His upper cloth becomes dishevelled as He begins to faint.
Oh, when will I render Her loving service that is saturated with rasa?
In Śrīmad-Bhāgavatam (10.30.28), it is described that while the gopīs were anxiously searching for Śrī Kṛṣṇa, they saw a young lady’s footprints next to His, and exclaimed:
anayārādhito nūnaṁ
bhagavān harir īśvaraḥ
yan no vihāya govindaḥ
prīto yām anayad rahaḥ
Surely this gopī (Śrīmatī Rādhikā) has truly worshipped (ārādhito) Bhagavān Śrī Hari, the supreme autocrat.
Otherwise why has Govinda left us all and only taken Her with Him?
Śrī Rādhā is Śrī Kṛṣṇa’s eternal beloved. Śrīla Sanātana Gosvāmī confirms this in his commentary by saying, “tataś-cārādhanādyanapekṣayā sā nitya-priyaiveti – Even without considering Her worship of You, She is eternally Your dear most beloved (nitya-priyā).” Consequently, Śrī Rādhā is dear to all.
Śrīla Raghunātha dāsa Gosvāmī displays his firm dedication to Śrī Rādhā in Śrī Manaḥ-śikṣā (9):
madīśa nāthatve vraja-vipina-candraṁ vraja-vaneśvarīṁ
tan nāthatve tad atula-sakhītve tu lalitām
viśākhāṁ śikṣālī-vitaraṇa-gurutve priya-saro
girindrau tat-prekṣā lalita-rati datve smara manaḥ
O mind, always regard vraja-vipina-candra Śrī Kṛṣṇa to be the life and soul of my worshipful Goddess, Śrī Rādhikā, the Queen of Vṛndāvana. Meditate on Her as my worshipful Goddess, and consider Śrī Lalitā to be Her peerless friend. Respect Śrī Viśākhā as my instructor in serving the Divine Couple, and regard Śrī Rādhā-kuṇḍa and Girirāja-Govardhana to be those who grant darśana of Śrī Rādhā-Kṛṣṇa and bestow sublime attachment to Their lotus feet.
Here, Śrīla Dāsa Gosvāmī’s inner feeling is:
“My most worshipful Goddess is Śrī Rādhikā alone, and Śrī Kṛṣṇa is the beloved of Her life. My relation with Śrī Kṛṣṇa, and my love for Him is based on my relationship with Śrīmatī Rādhikā.”
Śrī Kṛṣṇa’s unlimited intimate pastimes with Śrī Rādhikā are especially difficult to describe. For this reason, Śrī Satyavrata Muni uses the words namo ’nanta līlāya in order to offer his obeisances to the quintessence of all of Śrī Kṛṣṇa’s unlimited pastimes: rāsa-līlā. Śrīla Jīva Gosvāmī writes:
“Sporting in the water, feeding each other, roaming about in the forest, drinking honey-liquor and dancing are all included in rāsa-līlā.” Moreover, by saying namo ’nanta līlāya Śrī Satyavrata Muni is offering his obeisances to the performer of ananta-līlā, or to He whose pastimes have no end: Śrī Kṛṣṇa.”
Nothing but the mercy of the associates of Śrī Rādhikā and Śrī Kṛṣṇa can fulfil our longing. Even if Śrī Kṛṣṇa wanted to give us prema, He could only give us the prema that resides within His own heart, which is viṣaya-jātiya prema (or the type of love that is felt by He who is the object of everyone’s devotion). But our aim is to attain the prema that the Gopīs have, which is āśraya-jātiya prema (or the type of love for Śrī Kṛṣṇa that is felt by the devotees). Especially for those of us following the rūpānuga line, only Śrī Rūpa Mañjarī and other mañjarīs, the maidservants of Śrīmatī Rādhikā, can make our deepest hopes come true because they know the perfect art of serving Śrī Rādhā-Kṛṣṇa.
Our final prayer is:
bhajāmi rādhām aravinda-netraṁ
smarāmi rādhāṁ madhura-smitāsyām
vadāmi rādhāṁ karuṇā-bharādraṁ
tato mamānyāsti gatir na kāpi
(Śrī Viśākhānandadābhidhā Stotram 131)
I worship Śrīmatī Rādhikā who has lotus-petal eyes, I remember Śrīmatī Rādhikā whose face is sweetly smiling, and I speak of Her whose heart is melting with compassion. My life has no other purpose than serving Her.
~ Thus ends the Dig-Darśinī-Vṛtti on the eighth verse ~
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