dyuti-parimala-viddhaṁ śyāma-vediṁ prakaṣya |
rasikavarakulānāṁ modamāsphālayan me
nija-nikaṭa-nivāsaṁ dehi govardhana tvam||4||
O Govardhan! Revealing the beautiful and fragrant śyāma-vedī (or Dāna Ghāṭī), the place witnessing the dāna-keli (tax game) of the young Divine Couple Radha and Krishna, Who are an ocean of rasa (spiritual flavors), you increase the ecstasy of the rasika devotees (spiritual connoisseurs) ! Please allow me to live close to you!
Stavāmṛta Kaṇā Vyākhyā by Radha Kund Mahant Pandit Ananta Das Babaji Maharaj: In this verse Shripad Raghunath perceives the great glories of Śyāma-vedī at the Dāna Ghāṭī, one of the pastime-places of Shri Shri Giriraj. The dāna-līlā is one of the very delicious pastimes of Shri Shri Radha Madhava. Remembering this dāna-līlā Shripad Raghunath calls it the pastime of the rasa-nidhi-nava-yūnoḥ, the ocean of rasa, Shri Shri Radha Madhava, the hero and heroine also known as the Shri Shri Yugala Kishor.
Just as the acharyas have defined Shri Krishna as the embodiment of all nectarean spiritual flavors (akhila-rasāmṛta-mūrtiḥ), the object of everyone’s purest love, the embodiment of the erotic transcendental flavors, the transcendental youthful Cupid of Vrindavan and the agitator of even Cupid who attracts everyone’s mind, including his own, they have described Shri Radha as akhaṇḍa-rasa-vallabhā (the lady love who embodies all rasa), ānanda-cinmaya-rasa-ghana-vigrahā (the embodiment of all condensed transcendental flavors), mahā-bhāva-svarūpinī (the personification of the pinnacle of spiritual ecstatic love), viśuddha-kṛṣṇa-prema-ratnākarā (the jewel-mine ocean of pure love for Krishna) and the mine of transcendental attributes like beauty, sweetness and good fortune. The rasika pastimes of akhaṇḍa-rasa-vigraha Shri Krishna and akhaṇḍa-rasa-vallabhā Vrishabhanu-nandini are like an ocean of rasa which is hard to cross, hard to enter and boundless.
Who can ascertain how unlimited is the power of him who is able to inundate the whole universe with a mere drop of his being? Great rasika-mukuṭa-maṇi devotees (the crown jewels of transcendental connoisseurs) come and stand on the shore of this transcendental ocean in astonishment. Perhaps they are standing there on the shore, desiring to touch a single drop of it and thus consider all their sādhana to be successful.
Beyond all that, even Shri Krishna, the embodiment of condensed transcendental bliss, stands on the shore of the ocean of Shri Radha’s mādanākhya-rasa, the source of all bhāvas, speechless like a wooden doll, for it awakens a wonderful intoxication even in him! How wonderful is the manifestation of this transcendental ocean of emotions!
In this ocean there are thousands of experiences of union such as embraces and kisses as well as thousands of kinds of separation, appearing like a mutually opposed mixture of nectar (union) and poison (separation) that is most extraordinary. The supreme culmination of this prema-tattva of blended poison and nectar is found in Shrimati Bhanu-nandini. In Her we find the summit of all ecstatic transcendental flavors. The manifestation of rasika bliss in the dāna-keli is vast and enormous, hence it is the rasa-nidhi of hero and heroine Shri Shri Radha Madhava.
At Śyāma-Vedī, near the Dāna Ghāṭī, the sensitive rasika devotees of Krishna relish the mellows of Shri Shri Radha Mādhava’s dāna-līlā. On the one hand this pastime is full of billowing waves of joking and laughter and on the other hand it is deeper than millions of oceans: boundless and never able to touch the bottom. A billowing ocean may have high waves on its surface, but on the bottom it is still and deep. Similarly the dāna-līlā is billowing with the wave-like exchanges of humorous words between Shri Shri Radha Krishna, Who are surrounded by their boyfriends and girlfriends, but when he dives deep a rasika devotee will feel the depth of complete and causeless love.
The wave-like vyabhicārī bhāvas (passing moods) like joy, fear, anger and jealousy are dancing on the ocean of their sthāyi-bhāva (permanent mood) called prīti (love) here. Shri Radhika and her sakhis walk on, carrying pots of ghee on their heads, but that is just a pretext. Their actual purpose is to see Krishna: dāna cchale bheṭibo kānāi. When she is suddenly stopped on the way by Shri Krishna and his chums, Shrimatī reveals the kila-kiñcita-bhāva, a mixture of seven contradicting moods: joy-producing pride, desire, crying, smiling, jealousy, fear and anger. When one high wave of the ocean hits the other, an explosive collision of waterdrops takes place which extends to all four directions. In the same way, the wave of Shri Bhanu Nandini’s joy is covered over by a wave of negligence in the ocean of her love, as she tries to conceal the bliss that swells up in her when she sees Krishna. Because of the resultant clash, all abovementioned seven moods are externally revealed. Such is the fathomless ocean of rasa and bhāva of this encounter.
The Vraja-sundarīs want to serve Shri Krishna without reward. In Shrimad Bhāgavata (10.31.2) the gopīs call themselves Krishna’s unpaid maidservants – aśulka-dāsikāḥ. But in this dāna-keli Krishna asks payment from them! These contradictions are only possible in the transcendental kingdom of ecstasy and are inconceivable to the Vedas. Actually Krishna wants only love from the gopīs, and the Dāna-Keli is just an external cause. Shri Krishna begs causeless love from them, hence He is named Mahā Dānīndra (the great king of taxcollectors) at the Dāna Ghāṭī. Shri Radha is unlikely to go anywhere without offering mahādāna (the great gift of love).
Therefore Paurnamasi Devi has said: the dāna-līlā only serves to show the world (viśva-prakaṭa-dāna) how Dānīndra Shri Krishna is controlled by love alone. The banner of this attribute of prema-vaśyatā, through which he can relish the mellows of Shri Vrishabhanu Nandini’s love, flies in all directions in the sky of loving devotion.
Vishwanath says, sa ca tāsāṁ dāna vyavahāro bāhyaḥ abhilaṣita vāstava eva: “The actual relish of the mellows of love, which was Their highest aspiration, was concealed by the external event of the dāna-līlā.”
Shrimat Rūpa Goswamipāda has written:
yasyādhyakṣaḥ sakala-haṭhinām ādade cakravartī
śulkaṁ nānyad vraja-mṛgadṛśām arpaṇād vigrahasya
ghaṭṭasyoccair madhukara-rucas tasya dhāma prapañcaiḥ
śyāma prasthaḥ prathayatu sadā śarma govardhano naḥ
May Govardhan Hill, where Krishna became the king of the toll-station, which was coloured like a blackbee, and which made the tableland become colored bluish-black, and where He did not ask any other tax from Vraja’s doe-eyed gopīs but their bodies, grant us all auspiciousness!” (Stavamālā)
The rasika devotees can still experience all of this. Shripad Raghunath says: “O Giriraj! The most fragrant and lustrous Śyāma-vedī at the Dāna Ghāṭī on top of your good self is a witness to this most relishable pastime even now.” In other words, when the rasika devotees of Krishna see this place they feel as if Radha Śyāma’s dazzling bodily luster illuminates the Śyāma-vedī and when they smell the fragrance of this place they feel that the transcendental fragrance of Their bodies is scenting this place.
“O Giriraj! Hankering for the relish of a drop from that ocean of bliss I am hoping to attain residence at your base!” nija nikaṭa nivāsaṁ dehi govardhana tvam.
ohe girirāja tomāra premamaya rūpa; rādhā-kṛṣṇera dāna līlāra sākṣi-svarūpa
divya kānti parimala ‘śyāma-vedī’ nāma; prakāśa koriyā tumi ati bhāgyavān
rasika bhakata gaṇera ānanda vardhana; koriteche sarva kṣaṇa ohe govardhana
parama nirjana sthāna tuyā pāda-deśe; sthāna diyā dhanya koro līlāra uddeśe
“Ohe Giriraj! Your love-filled form is the direct witness of Radha Krishna’s dāna-līlā, and you are very fortunate to reveal the place known as Śyāma-vedī, which is endowed with divine luster and fragrance and which increases the ecstasy of the rasika devotees at every moment. Please bless me by granting me a place to stay at your most solitary base, so that I can witness the transcendental pastimes there.”