Song Name: Radha Cinta Nivesana Yasya
Official Name: Radha Vinoda Vihari Tattvastakam
Author: Bhakti Prajnana Kesava Goswami
Book Name: None
rādhā-cintā-niveśena yasya kāntir vilopitā
śrī-kṛṣṇa-caraṇaḿ vande rādhālińgita-vigraham
sevya-sevaka-sambhoge dvayor bhedaḥ kuto bhavet
vipralambhe tu sarvasya bhedaḥ sadā vivardhate
cil-līlā-mithunaḿ tattvaḿ bhedābhedam acintyakam
śakti-śaktimator aikyaḿ yugapad vartate sadā
tattvam ekaḿ paraḿ vidyāl līlayā tad dvidhā sthitam
gauraḥ kṛṣṇaḥ svayaḿ hy etad ubhāv ubhayam āpnutaḥ
sarve varṇāḥ yatrāviṣṭāḥ gaura-kāntir vikāśate
sarva-varṇena hīnas tu kṛṣṇa-varṇaḥ prakāśate
saguṇaḿ nirguṇaḿ tattvam ekam evādvitīyakam
sarva-nitya-guṇair gauraḥ kṛṣṇau rasas tu nirguṇaiḥ
śrī kṛṣṇaḿ mithunaḿ brahma tyaktvā tu nirguṇaḿ hi tat
upāsate mṛṣā vijñāḥ yathā tuṣāvaghātinaḥ
śrī vinoda-vihārī yo rādhayā milito yadā
tadāhaḿ vandanaḿ kuryāḿ sarasvatī-prasādataḥ
iti tattvāṣṭakaḿ nityaḿ yaḥ paṭhet śraddhayānvitaḥ
kṛṣṇa-tattvam abhijñāya gaura-pade bhaven matiḥ
1) 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).
2) 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.]
3) 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.]
4) 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:]
5) 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).
6) 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.
7) 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.
8) 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.
9) 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.