Radha Cinta Nivesana Yasya lyrics

rādhā-cintā-niveśena yasya kāntir vilopitā śrī-kṛṣṇa-caraṇaṁ vande rādhāliṅgita-vigraham

radha-cinta-nivesena yasya kantir vilopita sri-krsna-caranam vande radhalingita-vigraham

राधाचिन्तानिवेशेन यस्य कान्तिर विलोपिता श्रीकृष्णचरणं वन्दे राधालिङ्गितविग्रहम

I worship the lotus feet of that form of Sri Krsna when, due to being thoroughly immersed in separation from Srimati Radhika (who is displaying mana, Her mood of jealous anger), His own dark complexion vanishes and He assumes Her bright, golden luster or, I worship the lotus feet of Sri Krsna as He is embraced by Srimati Radhika (after Her mana has broken).

sevya-sevaka-sambhoge dvayor bhedaḥ kuto bhavet vipralambhe tu sarvasya bhedaḥ sadā vivardhate

sevya-sevaka-sambhoge dvayor bhedah kuto bhavet vipralambhe tu sarvasya bhedah sada vivardhate

सेव्यसेवकसम्भोगे द्वयोर भेदः कुतो भवेत विप्रलम्भे तु सर्वस्य भेदः सदा विवर्धते

When Sri Krsna (sevya , who always takes service from sevaka*) and Srimati Radhika (sevaka , who is always doing seva to sevya) meet together and enjoy each other, how can there be any distinction between Them? But in vipralambha Their feelings of separateness perpetually intensify. [*Sevya is bhokta Bhagavan , who is always enjoying. Sevaka is bhogya , who is enjoyed. At time of meeting there is no bheda, difference, between Them , They are abheda, non-different whereas in separation Their mood of difference especially increases.]

cil-līlā-mithunaṁ tattvaṁ bhedābhedam acintyakam śakti-śaktimator aikyaṁ yugapad vartate sadā

cil-lila-mithunam tattvam bhedabhedam acintyakam sakti-saktimator aikyam yugapad vartate sada

चिल्लीलामिथुनं तत्त्वं भेदाभेदम अचिन्त्यकम शक्तिशक्तिमतोर ऐक्यं युगपद वर्तते सदा

By the influence of acintya-sakti, the Divine Couple, sakti (potency) and saktiman (the possessor of potency) who perform unlimited transcendental pastimes, are forever simultaneously different and non-different. [Para-tattva is never without sakti. When sakti-saktiman are one svarupa, in one body, then gaura-tattva is manifest, and when They are separate in two bodies, Krsna as lila-purusottama enjoys lila with Srimati Radhika.]

tattvam ekaṁ paraṁ vidyāl līlayā tad dvidhā sthitam gauraḥ kṛṣṇaḥ svayaṁ hy etad ubhāv ubhayam āpnutaḥ

tattvam ekam param vidyal lilaya tad dvidha sthitam gaurah krsnah svayam hy etad ubhav ubhayam apnutah

तत्त्वम एकं परं विद्याल लीलया तद द्विधा स्थितम गौरः कृष्णः स्वयं ह्य एतद उभाव उभयम आप्नुतः

Although the Supreme Truth is one, His pastimes appear in two forms: those ofSyamasundara Krsna and Sri Gaurasundara, both of whom are directly Svayam Bhagavan (and whose contradictory qualities are fully harmonized by acintya-sakti). [The usage of the word varna (complexion) in verse 5 and the word guna (quality) in verse 6 establishes sri-gaura-tattva to be as worshipable as sri-krsna-tattva:]

sarve varṇāḥ yatrāviṣṭāḥ gaura-kāntir vikāśate sarva-varṇena hīnas tu kṛṣṇa-varṇaḥ prakāśate

sarve varnah yatravistah gaura-kantir vikasate sarva-varnena hinas tu krsna-varnah prakasate

सर्वे वर्णाः यत्राविष्टाः गौरकान्तिर विकाशते सर्ववर्णेन हीनस तु कृष्णवर्णः प्रकाशते

Wherever all the colours are combined, a golden hue (gaura-kanti) is manifest for example, although all colours are present in the sun, its hue is golden. On the other hand, in the absence of all colour, black (syama-kanti) is manifest (and according to the opinion of modern scientists, black is actually devoid of colour).

saguṇaṁ nirguṇaṁ tattvam ekam evādvitīyakam sarva-nitya-guṇair gauraḥ kṛṣṇau rasas tu nirguṇaiḥ

sagunam nirgunam tattvam ekam evadvitiyakam sarva-nitya-gunair gaurah krsnau rasas tu nirgunaih

सगुणं निर्गुणं तत्त्वम एकम एवाद्वितीयकम सर्वनित्यगुणैर गौरः कृष्णौ रसस तु निर्गुणैः

There is no difference between the supreme truth manifest as saguna (possessed of transcendental attributes , gaura-kanti) and nirguna (devoid of material attributes , syama-kanti). They are one and the same. Sri Gaurasundara possesses all eternal divine qualities and Sri Krsna is the embodiment of rasa which is completely devoid of mundane qualities.

śrī kṛṣṇaṁ mithunaṁ brahma tyaktvā tu nirguṇaṁ hi tat upāsate mṛṣā vijñāḥ yathā tuṣāvaghātinaḥ

sri krsnam mithunam brahma tyaktva tu nirgunam hi tat upasate mrsa vijnah yatha tusavaghatinah

श्री कृष्णं मिथुनं ब्रह्म त्यक्त्वा तु निर्गुणं हि तत उपासते मृषा विज्ञाः यथा तुषावघातिनः

Sri Krsna and Sri Gauranga are both the supreme Brahman. Those who abandon serving Them to worship the formless Brahman never attain factual liberation and are precisely like those who try to extract rice by beating empty husks , all they obtain is their fruitless, hard labor.

śrī vinoda-vihārī yo rādhayā milito yadā tadāhaṁ vandanaṁ kuryāṁ sarasvatī-prasādataḥ

sri vinoda-vihari yo radhaya milito yada tadaham vandanam kuryam sarasvati-prasadatah

श्री विनोदविहारी यो राधया मिलितो यदा तदाहं वन्दनं कुर्यां सरस्वतीप्रसादतः

By the mercy of my Gurudeva Srila Sarasvati Prabhupada, I worship Sri Vinoda-bihari and Srimati Radhika as They meet and take Their darsana at that time.

iti tattvāṣṭakaṁ nityaṁ yaḥ paṭhet śraddhayānvitaḥ kṛṣṇa-tattvam abhijñāya gaura-pade bhaven matiḥ

iti tattvastakam nityam yah pathet sraddhayanvitah krsna-tattvam abhijnaya gaura-pade bhaven matih

इति तत्त्वाष्टकं नित्यं यः पठेत श्रद्धयान्वितः कृष्णतत्त्वम अभिज्ञाय गौरपदे भवेन मतिः

Whoever daily recites this astakam with great faith will fully comprehend Krsna-tattva and become immersed in meditation upon the lotus feet of Sri Gaurasundara.