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Night after Night

Night after night Krsna, disguised in various ways, would meet with Radha, who was anguished in separation from Him, and converse with Her, chasing away Her feelings of separation. Some examples of these pastimes are described below.

Seeing Krsna described as a girl who is a physician,

Radha said: "0 friend, You are a dark-limbed physician. Please cure the flames of anguish that burn in My heart."

Krsna-in-disguise took the pulse at Radha's hand. Then He proceeded to touch Radha's limbs, one after the other.

Finally Radha protested, "Stop. Why do You touch Me again and again"

To Krsna disguised as a girl flute-player,

Radha said, "You are a dark-limbed flute-playing girl. Your home is far away. Not one fo Your friends lives nearby. The night has half passed. You may sleep on My bed." .

When Krsna came disguised as a poetess,

Radha said, This dark girl is a peerless poetess. She is very learned. How does She know so many secret truths about Me, secret truths I did not even know Myself"

When Krsna came as a girl artist,

Radha said, "0 gopi-friend, this dark girl is an artist. In a secluded place She showed Me a colorful picture of a girl just like Me standing next to a peerlessly handsome boy."

When Krsna came as a girl betelnut-merchant,

Radha said, "0 gopi-friend, this secret I tell to you: In some past life this girl was someone extraordinary. She was not just a betelnut-seller. This girl knows mantras to bring others under Her spell."

When Krsna came disguised as a florist girl,

Radha said, "This dark florist girl has spread out many garlands for sale. Why does Her dark form fill Me with amorous desires"

When Krsna came disguised as a fruit-merchant girl,

Radha said, "This dark fruit-merchant girl has sprerad out many different fruits for sale. But why, amongst them all, does She look only at the bilva fruits

Translator's note: The bilva fruit's shape reminds Krsna of Radha's breasts.

When Krsna came disguised as a girl thief,

Radha said, "This dark girl is not honest. Unseen by others, She has switched Her necklace for one more valuable. Now She yearns to steal that pearl-necklace."

When Krsna came disguised as a perfume-merchant girl,

Radha said, "0 gopifriend, I purchase the aguru from this perfume-merchant girl. Aha! When making their purchase, My elder relatives will not say the words krsna (aguru) or akrsna (white sandalwood)."

The following are conversationas that hint at Krsna's Srivatsa mark.

Disguised as a seamstress,

Krsna says, "I feel great affection for You. I am very expert at sewing. 0 gopi-friend, look at the graceful bodice that rests on My chest."

Disguised as a cloth-dyer girl,

Krsna says, "I am a cloth-dyer girl. My name is Syama. I am famous in all the world. My colorful garments are like a lotus flower blossoming over My chest."

Disguised as a mirror-merchant girl,

Krsna says, I come selling mirrors, karmukas, coral, and pearls. 0 girl of Vraja, if You ask, in private I will show You My two jewelry cases."

Disguised as a masseuse,

Krsna says, "I am a slender and beautiful girl expert at giving massages. I wish to serve You.
0 glorious girl, My slightest touch brings happiness that defeats the happiness of Brahman."

Approaching Krsna, who was disguised as a bracelet-marchant girl,

the gopis thought, "Never have we met a girl, gentle or harsh, like this girl." . When, during a dark-fortnight, the people of Vraja went to Ambikavcana, Krsna manifested many charming forms. Before each gopi He appeared in the particular handsome form that gopi wished to see. If someone says Krsna's vraja-gopi-beloveds are like bumblebees flying along the pathways of the lotus flowers of Krsna's heart, then we doubt that statement is true. We say it is Radha alone who stays in the lotus flower of Krsna's heart.

Here the final conclusion is given: 0 Radha, handsome Krsna, who killed Bakasura and ended Vidyadhara Sudarsana's curse, loves You more than any other girl.

Source
http://sixgoswamis.blogspot.com/2015/05/gopala-champu.html

Maa

Mahant Ram Deen Das oversaw her deeksha(initiation ceremony),

Gave title Radhe Maa ("Mother Radha").
Later ousted of this title but she retained it.

https://en.wikipedia.org/wiki/Radhe_Maa

Site

http://www.radhemaa.com/

Press

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Blog

http://shriradhemaa.blogspot.in/

http://shri-radhe-maa-spiritual-quotes.blogspot.in/

Tilak

Dream

Legend of Hot Milk

The immeasurable love of Krishna for Radha made Krishna's wives jealous of Radha. Once, they all planned a mischief to make Radha suffer. They set out a bowl of burning hot milk. They gave the bowl to Radha, saying that Krishna had sent it for her. Radha readily drank the hot milk.

When the wives returned to Krishna, they found him full of painful ulcers. This shows that Krishna resides in every pore of Radha i.e. why the hot milk didn't touch Radha, but it affected Krishna. He took all her pain and miseries upon himself.

Unconscious

View

Boat

Radhe Radhe Kahat

Radhe Radhe Kahat hee, sab Biyadha mitjay
koti janm kee aapada, shri Radhe kahe se kat jay

Srimati Radharani is the direct counterpart of Lordi Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord . She is the chief associate and devotee of Lord Krishna, and topmost of all goddesses Srimati Radharani is the Supreme Goddess. She is most always seen with Krishna. She is the most excellent worshiper of Lord Krishna. However, She is also an expansion of the Lord's energy. Since She is also an extension of Krishna, She is the feminine aspect of God

https://www.google.com/search?q=Radhe+Radhe+Kahat

Bhagavat Purana - Contemporary - Radha-Krishna

Plate 1 - Sriya Suka - The Parrot of Srimati Radharani

Next Picture
From discourses by Srila Bhaktivedanta Narayana Maharaja

A reason given why Sukadeva Goswami didn't directly mention Srimati Radharani In the Srimad Bhagavatam is because Maharaja Pariksit had only seven days to live and uttering Srimatl Radharanl's name would have thrown Sukadeva into ecstatic trance for six months.

In the Brahma Vaivarta Purana it has been described "sri radha nama mantrena murch senmesiki bhavet noccareta mata spastam pariksit hit krin munih". If Sukadeva Goswami uttered the name of Srimati Radhika, he would at once remember Radhika's pastimes. Due to the Radha-prem he would experience, he would become filled with "avista citta," excited and fixed in remembering Her pastimes and activities in the service of Krishna. He would then have become internally fixed on Krishna and externally inert for six months. Parikslt Maharada had only seven days to live, and Sukadeva Goswami wanted him to have the benefit of hearing the entire Srimad Bhagavatam.

His Worshipful Deity

Why would Sukadeva Goswami go into an ecstatic trance at the mere mention of the name of Srimati Radharani? Srila Sanatana Goswami writes as follows in his own commentary to his Brhad Bhagavatamrta, Kanda 1, Chapter 7, verses 156-158:

"Srimati Radharanl was the worshipable Deity, the isthavdev, of Sukadeva Goswami. When he used to utter the name of Radhika, he used to become avista citta, - internally spiritually excited and externally inert." So in the Srimad Bhagavatam he has given the name of Radhika and other gopis in a hidden way."

Indirectly Uttered

Sukadeva Goswami has therefore not uttered the name directly, but only indirectly. According to rasa sastra, an indirect utterance is better than a direct utterance.

veda brahmanatma-visayas,
tri-kanda-visaya ime
paroksa-vada rsaya,
paroksam mama ca priyram

"The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I am also pleased by such confidential descriptions." (SB 11.21.35)

Rasika Bhakta

So, Sukadeva Goswami also uttered the gopis' names indirectly, as in aniyaradhito SB 10.30.28, anya, by Her who has aradhito, perfectly worshlped. This refers to Srlmatl Radhika. A rasika bhakta can understand that it was Srimati Radharani, the one who has most perfectly worshipped Krishna, and the one that Krishna has taken away from the rasa sthala, and who He has disappeared with. It was only this gopi whose head and feet Krishna had decorated In a secluded place.

Aradito

But, uttering the words aradito which indlcates Srimati Radharani and which sounds so much like the name of Radhika, Sukadeva Goswami became at once avistha-citta. After becoming so emotional, he changed the sublect. Also in Srimad Bhagavatam 2.4.14, Sukadeva Goswami uttered radhasa, which defines Srimati Radharani as opulence.

By the Grace of Sanatana Goswami

Sanatana Goswami also says that in Rasa Panchadhya of the Srimad Bhagavatam, and in the Gopi Gita, in the Uddhava Sandesha and in the Bhrahara (Bee) Gita, Sukadeva Goswami has also carefully used other words to indirectly denote Srimati Radharani. We are grateful to Sanatana Goswami, for without his revealing these truths to us, we could never understand.

Sukadeva Goswami has used the words ksacit doham hitva in SB 10.29.5, the words tais taih padais in SB 10.30.26, the words yam gopim anayat in SB 10.30.35, the words sa vadhur anvatapyata in SB 10.30.38, the words kacit karambujam saurer in SB 10.32.4, and the words kacin madhukaram drstva. Each of these quotes denotes Srimati Radhika and other gopis. Those who are rasika bhaktas, with open eyes, can see the names of the gopis and the name of Sri Radhika everywhere. But the blind can not see.

The Parrot of Sri

But why would Sukadeva Goswami become so emotional at the mere mention of the name of Srimati Radhika? In the Srimad' Bhagavatam it is often stated, srl sukadeva uvaca. Sri means sriya sukadeva, or the suka, parrot of Sri - Srimati Radharani. Jlva Goswami, in Golpal Campu, explains that this suka originally was Srimati Radhika's and used to sit on Srimati Radhika's left hand while She would affectionately feed him the seeds from a pomegranate fruit. She would pet him affectionately telling him, "Bolo Krishna! Krishna! Thls parrot would then sweetly utter the names of Krishna.

One day that suka flew away to Nandagram to Krishna who was sitting within a kunja (garden) with His friend Madhu Mangala and others. The suka sat on a branch of a pomegranate tree and very sweetly began to utter Krishna's name, "Krishna, Krishna." Krishna looked toward the suka and was moved. The parrot spoke again, "Oh, I am very wretched and unfortunate. I am kritghna - ungrateful and do not recognize the good qualities of anyone. For I have left my mistress and have come here." He uttered this In such a pitiable manner that Krishna was both astonished and Impressed. He at once took the parrot, who was Srimati Radhika's own, in His hand and began to fondle htm.

Radha Bhagavatam

After Krishna's manifest lila ended, by the order of Krishna, the parrot, to manifest Radha Bhagavatam, remained In this world. Later, he entered into the mouth of Vyasadeva's wife and remained for 18 years. This Sukadeva Is sriya suka, the Suka of Srimati Radhika. This is why he was so rasika that he couldn't utter the name of Radhika.

Puranas

Other Puranas do mention Srimati Radharani directly, but these Puranas are never the less not one hundred percent free from tinges of karma and jnana.The Srimad Bhagavatam is beyond the other Puranas and unique in its freedom from all goals other than the glorification of Krishna bhakti. No hint of karma or jnana taint its pages.

The goal of the Srimad Bhagavatam, in essence, even more than glorifying Krishna, is to glorify Srimati Radharani. This is so because Srimati Radharani possesses the most selfless love for Krishna, even more full than the other residents of Vrindaban, and even more than the other gopis.

The Glory of Srimati Radharani

This being true, the Srimad Bhagavtam thus mentions the glories of Srimati Radharani in practically every verse. Those who have eyes to see can see Srimati Radharani's name everywhere, in every verse. But Sukadeva Goswami has carefully spoken Srimad Bhagavatm so that these glories are mentioned only indirectly. This is natural, for one keeps those things dearest to him well hidden, protected from the unqualifled who cannot appreciate them.

As a chaste wife in public covers her head with her sari and uncovers it only in the presence of her husband, so Sukadeva has presented the truth about Srimati Radharani in a covered fashion. Only the rasika bhaktas who possess the proper adhikara,- the proper eligibility, can actually pierce Sukadeva's covering.

Another analogy can help us understand. The naked body of a woman Is not beautiful. But if she covers her body with a fine transparent cloth and then water is poured on that cloth, each of her features are revealed. This is how-to appreciate the beautiful features of a woman. Similarly, the glories of Srimati Radharani are only enhanced through the thin coverlng supplied by the author, the most intelligent Sukadeva Goswami.

Covering Srimati Radharani's supreme position also enhances the ultimate revelation of those glories, as things obtained with hardship are appreciated more than those easily attained. The attainment of prema must include the overcoming of obstacles.

Chaitanya Mahaprabhu

Sri Caitanya Mahaprabhu is Krishna, Himself, having assumed the mood of Srimati Radharani. He tells us that the gopis are the best worshipers of Krishna. If Srimad Bhagavatam did not contain the glories of Srimati Radharani, Sri Caitanya Mahaprabhu would never have touched it. But because Radha's glories are within every sloka (verse), He embraced Srimad Bhagavatam close to His breast.

Like oil hidden within mustard seeds or butter hidden within milk, the glories of Srimati Radharani are hidden within the Srimad Bhagavatam But the foolish cannot recognize them. However, the commentaries of Srila Jiva Goswami and Srila Visvannath Cakravartl Thakur reveal those glories to us. Here are some Srimad Bhagavatam verses and their glorification of SrImati Radharani:

1. Brahma prayed to become grass in Vrindaban so he could catch the dust from the feet of all the Vraja residents. (SB 10.14.34) Uddhava, on the other hand, also wanted to become the grass of Vrindaban, but only wished to obtain the dust of one gopi. The word padarenu, "dust from the feet," is singular in SB 10.47.61 He wanted the dust from the feet of that gopl who had gone off alone durlug the rasa dance. Who is that gopi? It is Srimati Radhika.

2. Krishna, after leaving the gopis during the rasa dance, was smiling with a mild, closed smile. Inside, the Lord felt some shame that he had caused the gopis difficulty. One gopi took the feet of Krishna in her lap, another took His hand, and still another took another hand. One gopi mildly chastised HIm, a second gopi with some sarcasm said, "You are a very good friend," and one gopi was crying. (Candravali, Shyamala, Padama, Lalita, and Badra) SB 10.32.4-5 & 7-8. A fourth gopi, stayed apart She expressed through Her glance that Krishna was ungrateful, considering all that the gopis had done for him. She showed her mana, which is like anger towards Him from a distance. This was Srimati Radharani. SB 10.32.6

These points are explained within the commentary of Visvannath Cakravarti Thakur. Thus the Srimad Bhaganatam is certainly amala purana, and without a doubt the most authorized book. It is also rasa grantha and siddhanta grantha.
http://www.goloka.com/docs/gallery/contemporary/01contemporary/01-contmp-01-rk-parrot.html

Twisted in Eight Places

It was a moonlit night and Lord Krishna was playing on his flute most hauntingly. Radha and the other gopis were all listening. They were admiring the music of Krishna;s flute and drinking in his celestial beauty. They were in the seventh Heaven of delight.

After some time, Krishna stopped playing and said, "I have transported you all to a world of purest delight. Now that you are all filled with happiness, I am going to take a walk in the forest." Krishna saw that Radha wanted to accompany him and he said to her, "You may come." The other gopis did not dare to join them. They had the utmost respect for Radha.

So Krishna and Radha walked and walked until they came to a particular place in the forest. Krishna turned to Radha and said, "Radha, I am in the mood to tell some stories. Would you care to listen to my stories?"

"Of course, my Lord!" exclaimed Radha. "Please tell me some stories. I am eager to hear them."

Krishna said, "Anything that comes into my mind, I will tell." Krishna was all ready to tell Radha some stories when, all of a sudden, a strange looking man appeared. His body was bent in eight different places. His legs were crooked, his arms were crooked; everything was unnatural. This man was known as Astabakra asta means eight, and Astabakra means crooked in eight places.

As soon as Radha saw this unfortunate human being, for some reason she began laughing and laughing.

"How can you laugh at this poor man?" asked Krishna.

"His body is bent in eight different places! I cannot refrain from laughing at such an odd spectacle," answered Radha. Krishna scolded her: "It is not kind to laugh at others. You should not behave in this way." But Radha kept laughing and laughing.

Astabakra had thought that Radha would be full of compassion for him because she was Krishna's dearest disciple. He simply could not understand why she was laughing at him so heartlessly. He was standing before her with tremendous devotion and love, but her laughter was hurting him deeply.

Krishna said to Radha, "If I tell you about Astabakra, will you stop laughing at him?"

"Of course, my Lord," came Radha's reply.

"Then stop laughing and listen to his unhappy story." As Krishna began to relate the story, Astabakra bowed to Krishna and Radha and silently left their presence.

This is the story that Krishna told. Astabakra was formerly a high-class Brahmin. He was married and he spent quite a few years with his wife. Then, for God knows what reason, he became disgusted with his wife. He took a vow, saying, "From now on I shall never, never mix with any woman! All women are so bad. Here is the absolute proof. My wife has proved that women are unbearable. I will have no connection, no association, with any woman whatsoever in God's entire creation. I shall not even look at a woman."

This was the strict vow that the Brahmin took after his sad experience with his wife. At that time his body was not crooked at all. In appearance he was very strong and handsome.

O God! A nymph in the palace of Lord Indra noticed this Brahmin and fell in love with him. The name of this nymph, or apsara, was Rambha. She was extremely beautiful. She came to the Brahmin and said to him, "I am in love with you. I want to marry you."

The Brahmin became furious. He said, "I have taken a vow that I shall never marry again. My first wife was enough for me. She was the first and the last!"

Rambha began pleading with him. She said, "You have to marry me, since I have declared my love for you."

"Never!" insisted the Brahmin. "I will not mix with any woman in this life."

When Rambha saw that the Brahmin would not change his mind, she became very angry and upset. "You have such a foul tongue! How dare you talk to me like this! I am a dancer in the palace of Lord Indra himself. I curse you for refusing my love. Your body will become crooked in eight different places. You will be so ugly that no woman will ever want to look at you again."

After cursing the Brahmin, Rambha vanished. The poor Brahmin! His body immediately be came twisted and bent. Each of his limbs went in a different direction. He could move only with the greatest difficulty.

In despair, the Brahmin said, "What is the use of keeping this life? Rambha has cursed me and this is what has happened. Why should I remain on earth any longer? I will immolate this body of mine."

Suddenly, Lord Vishnu appeared before him and said, "It is not good to kill yourself. Pray and pray and pray. After some time, I will come to you again and you will be cured. Then you will be happy on earth with your physical body as before. You say that you do not want to look at women. No harm! You will be able to keep your vow. Now start praying and I will soon appear before you."

The Brahmin listened to Lord Vishnu and began praying most sincerely.

"When will Lord Vishnu come and cure the Brahmin?" asked Radha when Krishna had reached this point in his story.

Krishna smiled sweetly. "Vishnu has already come," he said, and began walking home. Krishna was an Vishnu himself. They were and they are one and the same. So this was how Krishna cured Astabakra.

Seva

http://krishnaseva.blogspot.in/

jor

Beloved Krishna waiting for Radhika rani's dharshan

Sarkar

https://www.youtube.com/results?search_query=albeli+sarkar

Jaan

https://www.google.com/search?q=Jaan+Radha

tattva

http://gosai.com/writings/radha-tattva

https://www.youtube.com/results?search_query=radha+tatva

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Tears of Joy On Seeing Krishna / With Radha

Origin of all Kisses

Rādhākṛpākaṭākṣastuti

"Shri Radha Kripa Kataksha" "Merciful sidelong glance of Goddess Radha "

1
munindra-vrinda-vandite triloka-shoka-harini
prasanna-vaktra-pankaje nikunja-bhu-vilasini
vrajendra-bhanu-nandini vrajendra-sunu-sangate
kada karishyasiha mam kripa-kataksha-bhajanam

Meaning
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?

2
ashoka-vriksha-vallari-vitana-mandapa-sthite
pravala-vala-pallava-prabharunanghri-komale
varabhaya-spurat-kare prabhuta-sampadalaye
kada karishyasiha mam kripa-kataksha-bhajanam

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?

3
ananga-ranga-mangala-prasanga-bhangura-bhruvam
sa-vibhramam sa-sambhramam drig-anta-bana-patanaih
nirantaram vashi-krita-pratiti-nandanandane
kada karishyasiha mam kripa-kataksha-bhajanam

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?

4
tadit-suvarna-campaka-pradipta-gaura-vigrahe
mukha-prabha-parasta-koti-sharadendu-mandale
vicitra-citra-sancarac-cakora-shava-locane
kada karishyasiha mam kripa-kataksha-bhajanam

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?

5
madonmadati-yauvane pramoda-mana-mandite
priyanuraga-ranjite kala-vilasa-pandite
ananya-dhanya-kunja-rajya-kama-keli-kovide
kada karishyasiha mam kripa-kataksha-bhajanam

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?

6
ashesha-hava-bhava-dhira-hira-hara-bhushite
prabhuta-shatakumbha-kumbha-kumbhi kumbha-sustani
prashasta-manda-hasya-curna-purna-saukya-sagare
kada karishyasiha mam kripa-kataksha-bhajanam

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?

7
mrinala-vala-vallari-taranga-ranga-dor-late
latagra-lasya-lola-nila-locanavalokane
lalal-lulan-milan-manojna-mugdha-mohanashrite
kada karishyasiha mam kripa-kataksha-bhajanam

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?

8
suvarna-malikancita-trirekha-kambu-kanthage
tri-sutra-mangali-guna-tri-ratna-dipti-didhiti
salola-nila-kuntala-prasuna-guccha-gumphite
kada karishyasiha mam kripa-kataksha-bhajanam

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?

9
nitamba-bimba-lambamana-pushpa-mekhala-gune
prashasta-ratna-kinkini-kalapa-madhya-manjule
karindra-shunda-dandikavaroha-saubhagorake
kada karishyasiha mam kripa-kataksha-bhajanam

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?

10
aneka-mantra-nada-manju-nupurarava-skhalatsamaja-
raja-hamsa-vamsha-nikvanati-gaurave
vilola-hema-vallari-vidambi-caru-cankrame
kada karishyasiha mam kripa-kataksha-bhajanam

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?

11
ananta-koti-vishnu-loka-namra-padmajarcite
himadrija-pulomaja-virincija-vara-prade
apara-siddhi-riddhi-digdha-sat-padanguli-nakhe
kada karishyasiha mam kripa-kataksha-bhajanam

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?

12
makheshvari kriyeshvari svadheshvari sureshvari
triveda-bharatishvari pramana-shasaneshvari
rameshvari kshameshvari pramoda-kananeshvari
vrajeshvari vrajadhipe sri-radhike namo 'stu te

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!

13
iti mamadbhutam stavam nishamya bhanu-nandini
karotu santatam janam kripa-kataksha-bhajanam
bhavet tadaiva sancita-trirupa-karma-nashanam
bhavet tada vrajendra-sunu-mandala-praveshanam

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.

Poet: Lord Śiva

Source: Ūrdhvamnaya Tantra

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