I worship the holy mother Paurnamasi Devi, who always arranges for Vraja’s welfare, who secretly makes Lalita and the most expert sakhis lovingly and nicely nourish Sri Radha and Krishna’s festivals like māna (pique) and abhisāra (love-journey), and who always relishes the resultant nectarean blissful flavours.
gūḍhaṁ tat-suvidagdhatārcita-sakhī-dvāronnayantī tayoḥ
premnā suṣṭhu-vidagdhayor anudinaṁ mānābhisārotsavam
rādhā-mādhavayoḥ sukhāmṛta-rasaṁ yaivopabhuṅkte muhur
goṣṭhe bhavya-vidhāyinīṁ bhaga vatīṁtāṁ paurṇamāsīṁ bhaje
Stavāmṛta Kaṇā Vyākhyā: In this verse Raghunath Das Goswami praises the holy mother Sri Paurnamasi Devi, who is Sri Krishna’s Yogamāyā potency, that is expert in accomplishing the impossible (aghaṭana ghaṭana paṭīyasī):
kāṣāya-vasanā gaurī kāśa-keśī darāyatā
mānyā vrajeśvarādīnāṁ sarveṣāṁ vraja-vāsinām;
devarṣeḥ priya-śiṣyeyam upadeśena tasya yā
sāndīpaniṁ sutaṁ preṣṭhaṁ hitvāvantī purīm api;
svābhīṣṭa-daivata-premnā vyākulā gokulaṁ gatā
pitā surata devaś ca mātā candrakalā satī;
prabalas tu patis tasyā mahā-vidyā-yaśaskarī
bhrātāpi devaprasthaś ca vraje siddhā-śiromaṇiḥ;
nānā sandhāna kuśalā dvayoḥ saṅgama-kāriṇī
Vraja Dham is like an enchanting garden full of different flowers of love. Each associate there is a love flower filled with the honey of bhāva, which always intoxicates the heart of the Krishna honeybee.
In the scriptures it is seen that although the Lord is endless, before the devotee he becomes finite, and although he is unlimited he becomes limited when he is held in the rope-like arms of his devotees. Although he has no form he reveals his completely delicious form before the loving eyes of his devotees.
There is no limit to the good fortune of the Vraja associates! Here, in keeping with human custom, they have completely accepted the Supreme Lord Krishna out of great love as “my son, my friend, my lover” (mora putra, mora sakhā mora prāṇa-pati). This divine sweetness covers any awareness they have of his divine prowess.
Bhagavati Paurnamasi as Yogamāyā brings this all about, for she is expert in accomplishing the impossible (aghaṭana ghaṭana paṭīyasī). In the Vraja-līlā more than anywhere else aghaṭana ghaṭana paṭīyasī Yogamāyā can enchant and stimulate the Lord. God can have no intimate līlā of love if there is no forgetfulness of his svarūpa, or divine status. Just as the conditioned soul plays his saṁsāra-līlā, his game of material life, forgetting his real status (svarūpa) under the influence of māyā, similarly the yoga-māyā potency, which is a part of the Lord’s svarūpa-śakti (intrinsic energy) makes the Lord and his devotees forget their own divine status and engage in their most blissful eternal intrinsic transcendental pastimes.
The holy mother Yogamāyā Paurnamasi covers the Lord’s entire intrinsical prowess for his associates in Vraja, so that they can mould him as they like. That is her eternal welfare-work. Therefore she is called bhavya-vidhāyinī in the goṣṭha.
Although Bhagavatī Paurnamasi is a greatly assistant in all of Sri Krishna’s Vrindavan pastimes her service in the intimate erotic pastimes of Krishna and the gopis stands above the rest.
yogamāyā koribeka āpana prabhāve
āmiho nā jāni tāhā – nā jāne gopīgaṇa;
doṅhāra rūpa guṇe doṅhāra nitya hare mana
dharma chāḍi rāge doṅhe korāya milana;
kabhu mile, kabhu nā mile daivera ghaṭana
Although intrinsically the Vraja-gopīs belong to Sri Krishna’s internal transcendental svarūpa-śakti potency, they have such a passionate exchange of love with him that it causes them to give up the religious principle of fidelity to their husbands and families and thus forget what is proper and improper. Passionate eagerness alone accomplishes their meeting. The Vraja-devīs thus see Krishna as their paramour, and this is the most relishable position for a lady love. Such a meeting is the highest state of sweet amorous love: parakīya bhāve ati rasera ullāsa (Caitanya-caritāmṛta).
No such relish and bliss can be found in a free meeting between hero and heroine. Unless there are many obstacles in a meeting the great eagerness will be absent, and without such great eagerness to meet, the relish of meeting will be dimmed.
But how can Sri Krishna’s consorts, who belong to his intrinsic potency, become aware of this feeling of adultery, and how does the eagerness and anxiety for meeting swell in Sri Krishna and the gopīs, so that this meeting will be accomplished? The full burden of this responsibility lies with Bhagavati Yogamāyā Paurnamasi.
It has been arranged that billions of gopīs perform pastimes like the Rāsa-dance with Sri Krishna, just to nourish the bhāva of Vṛṣabhānu-nandinī Sri Radharani, who is the crown jewel of Krishna’s lovers. bahu kāntā vinā nahe rasera ullāsa “There can be no joy of rasa without the presence of many ladyloves.” (Caitanya-caritāmṛta)
Every day Paurnamasi Devi arranges for Sri Sri Radha and Krishna’s pastimes such as māna (pique), abhisāra (love-journey) or milana (meeting), through the agency of Lalitā and her most clever sakhīs, and thus she most blissfully drowns in the rasa-ocean of Yugala-līlās. Das Goswami says: “I worship the lotus feet of this holy mother Paurnamasi Devi.”
The devoted practitioners also thoroughly requires to worship Yogamāyā, because she is the presiding goddess of the samvid-aṁśa (consciousness-particle) of the Lord’s svarūpa-śakti (innate energy) called bhakti that spontaneously causes the devotees to experience and realize the truth about God within the heart. This Yogamāyā potency, which reveals the practising devotee’s loving transcendental body through its dravya-vṛtti (materialising faculty) and which establishes the practising devotee’s self-identification with either dāsya, sakhya, vātsalya or mādhurya-rasa through its guṇa-vṛtti (attributing faculty), which infuses the spiritual body in the womb of a gopī at the time the practising devotee attains perfection, and that blesses the practising devotee by bestowing direct devotional service in Vraja’s human-like pastimes on him/her, is manifest in Vraja in the personal form of Sri Paurnamasi. Hence her mercy is indispensible for the practising devotee, if he wishes to reach perfection.
cāturye korāna yini māna abhisāre
navīna śrī yugalera milana rasa raṅge;
upabhoga kore yei parama ānande
ei vraja-maṇḍalera kalyāṇa kāmanā;
ei yāra vrata, dhyāna, ei to sādhanā
sei paurṇamāsīra śrī caraṇa bhajibo;
vr1aje rādhā-kṛṣṇa sevā tabe to pāibo