Brahmadik ki kaun bat jehi,
ratat brahm Ghanshyam.
Shri Radha’s name is chanted not only by the three spiritual governors of this world (Brahma, Vishnu and Shiva), but also by the supreme Lord, Shri Krishna, Himself.

Jehi rati maharas-ras payo,
Shankar dhari tanu bam.
It was through the chanting Shri Radha’s name that Lord Shiva was able to assume the form of a Gopi during the age of Dwapar Yuga and experience the nectar of divine love bliss in the pastime of mahārāsa.

Nigam-agam nidhi rasikan deeni, binuhin mol binu dam.
The rasika Saints, through their causeless grace, have made available to you the treasure of the name, ‘Shri Radhey’, which is unattainable even through the Vedas.

Radhey nam pukarat aarat, bhajati taji nij dham.
No sooner does a devotee in distress call out to Her, saying ‘Radhey!’ from the bottom of his heart, than Shri Radha leaves Her divine abode and comes running to him with a deep longing to grace him.

Milyo Kripalu ratan amolak, kaha jagat son kam.
Jagadguru Shri Kripalu Jisays, “Since finding the priceless gem in the form of the name ‘Shri Radhey’ through the grace of the rasika Saints, now I have no concern with this material world.”

(Pad kirtan excerpted from the Siddhant Madhuri section of Prem Ras Madira, written and composed by Jagadguru Shri Kripalu Ji Maharaj)

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Bali jaun Ladli Lal ki.
I surrender myself again and again to Shri Radha Krishna.

Garbahin deeney dou viharat,
kunja-latan tamal ki.
Through flowering bowers and groves,
They stroll lovingly with Their arms around each other.

Kirti kunvari gaur tanu it, ut,
shyamal Yashumati-bal ki.
On one side is the golden-complexioned daughter of Kirti, Shri Radha, and on the other side, the blue-complexioned son of Yashoda, Shri Krishna.

Chhavi sorah singar itai ut,
nat vapu vesh rasal ki.
I offer my everything to Shri Radha, who is adorned with sixteen embellishments, and to Shri Krishna, who is dressed beautifully in a country style.

Prem divane, manmane dou, lajavat chal maral ki.
Lost in the ecstasy of divine love, Their free and intoxicating gait is putting even a swan to shame.

Yadapi ‘Kripalu’ ek dou Swamini, Swamini tadapi Gupal ki.
Jagadguru Shri Kripalu Ji Maharaj says, “Although both Shri Radha and Shri Krishna are one, from the point of view of the rasikas, Shri Radha is the Swamini of Shri Krishna.

(Pad kirtan excerpted from Yugal Madhuri section of Prem Ras Madira, written and composed by Jagadguru Shri Kripalu Ji Maharaj)

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Hamaro mai, Shri Barsano gam.
Oh mother! Divine Barsana abode is my home.

Maharani Radha thakurani, saras sukhada abhirama.
Here only Shri Radha, who is an ocean of love and bliss, is our Queen and supreme Governess.

Gahavara vana, Vrishabhanu-kunda vara, Prema Sarovara thama.
In this divine abode, loving leelas are enacted in many woodland places such as Gahvarvan, Vrishabhanu-kunda, Prema Sarovara, and many others.

Vidhi Hari Hara durlabha rajadhani, Shri Vrindavana dhama.
Divine Vrindavana, which is unattainable even by Brahma, Vishnu and Shiva, is our capital.

Biharata nija Swamini sanga kunjani, punjani athon yama.
Here we always enjoy the supreme bliss of mahārāsa, and stroll in its flowering arbours and bowers with our queen, Shri Radha.

Dagara buharata pantha niharata, rahata brahma ghanashyama.
In this land, supreme God Shri Krishna Himself sweeps the footpath to prepare it for Shri Radha, and every moment He anxiously awaits Her arrival.

Chhake ‘Kripalu’ prema ras dolata, lai lai Radhey nama.
Jagadguru Shri Kripalu Ji Maharaj says, “We, too, stroll leisurely in this divine abode, intoxicated with the nectarean wine of divine love, always chanting Radhey, Radhey.”

(Excerpted from the Dham Madhuri section of “Prem Ras Madira”, written and composed by Jagadguru Shri Kripalu Ji Maharaj)

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Prakatin ank Lali Kirati ke, deva vrinda dundubhihin bajayi.
It is today that Shri Radha appeared in the lap of her mother, Kirti. Overcome with excitement, the heavenly gods are playing loudly on celestial kettledrums.

Sab vidhi sajyo aju barsano, lakhi kotin vaikuntha lajayi.
Barsana, the village of Shri Radha’s descension, has been exquisitely decorated everywhere, and its splendour puts the beauty of millions of divine Vaikuntha abodes to shame.

Chahun dishi vividh bajane bajat, parat na kahun kacchu shabd sunayi.
In all directions, musical instruments are being played, and this tumultuous sound is not allowing anyone to hear the words of anyone else.

Bharibhari muthi manin motin ki, yadyapi Kirti matu lutayi.
Overwhelmed with joy, Mother Kīrti is freely throwing heaps of pearls and gems into the crowd,

Tadapi na lutani ki sudhi kahuhin, sabai videha, deh pad payi.
But not even a single person is picking them up. All the residents of Barsana have lost body consciousness and are completely drowned in divine love bliss.

Vidhi hari har sur kahat ek sur, jai jai hladini shakti suhayi.
Brahma, Vishnu and Shiva and all the celestial gods and goddesses are repeatedly acclaiming with one voice, “Glory to hladini shakti, the absolute supreme divine love power, Shri Radha!”

Karat ‘Kripalu’ nicchavar tapar, nij kar koti brahm sukh jayi.
Jagadguru Shri Kripalu Ji Maharaj says, “On the bliss of this birth celebration I, too, throw with my own hands as an offering the impersonal bliss of the gyanis multiplied millions of times.”

(Excerpted from the Shri Radha Bal Leela Madhuri section of “Prem Ras Madira”, written and composed by Jagadguru Shri Kripalu Ji Maharaj)

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Ayo braj ras bechan varo.
The seller of braj ras or the nectar of selfless divine love, Shri Krishna, has descended in Braj.

Jo ras nigamagamahun agam soi, det vanacharin kahan karo.
This same braj ras, which is unattainable even by the Vedas and other scriptures, is being given freely by Shri Krishna to the illiterate Gopis.

Jo braj ras hit shuk sanakadik, latan patan tan kari daro.
In order to attain this braj ras, even the greatest paramhansas and gyanis like Shuka, Sanaka and others have descended in Braj in the form of creepers, plants and trees.

So ras as jehi lagi Shiva-shankar, nar tey nari tanu dharo.
In order to attain this braj ras, Lord Shankar assumed the form of a Gopi.

So ras piyat soi jo vako, nij tan man pranan haro.
This braj ras can only be attained by the one who surrenders his body, mind and soul to Shri Krishna as its price.

So ras as ‘Kripalu’ chhin chhin badh, ras Vaikuntha lagat kharo.
Jagadguru Shri Kripalu Ji Maharaj says, “The bliss of that divine love increases every moment, and it is so great that even the almighty bliss of God’s Vaikuntha abode seems dull in comparison.”

(Exerpted from the Rasiya Madhuri section of “Prem Ras Madira”, written and composed by Jagadguru Shri Kripalu Ji Maharaj)

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Nagari aru Nagar jhuki jhoomat, bhal galabahin dar.
Shri Radha and Shri Krishna have placed Their arms around each others shoulders, and while swinging back and forth, They are bending and swaying in the intoxication of divine love.

Umadi ghumadi ghan garajat chamakati, chapala barambar.
Dark clouds are gathering in the sky and producing peals of thunder. Lightning is flashing again and again.

Pancham sur son tan alapati, gavati sakhin malar.
The Gopis are singing in raga malhāra with tānas in the fifth key.

Gavat hi ghan barsan lage, bheejat dou sarkar.
As soon as they start this raga, the clouds begin to shower, and Shri Radha Krishna are getting drenched.

Dhani ‘Kripalu’ so banki jhanki, dhani jin tahi nihar.
Jagadguru Shri Kripalu Ji Maharaj comments, “Blessed is this heart-stealing scene and blessed are they who are watching it!”

(Excerpted from the Nikunja Madhuri section of “Prem Ras Madira”, written and composed by Jagadguru Shri Kripalu Ji Maharaj)

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Jayati jaya, jaya sadguru maharaj.
All glory to my Guru (Spiritual Master).

Chake yugal-ras raas saras janu, moortiman rasaraj.
My Guru, who is always engrossed in the bliss of Shri Radha Krishna, is the true personification of divine love.

Binu karan karunakar jakar, asa swabhava bhal bhraj.
It is his inherent nature to uplift the fallen souls through his causeless grace.

Barabas patitan deta prem ras, asa rasikan sarataj.
The crest-jewel of all the rasiks, he forcibly imparts the bliss of divine love even on fallen worldly souls.

Dubata apu dubavat jana kahan, prem sindhu braj-raj.
Immersed in the blissful ocean of divine love himself, he immerses his surrendered disciple in the same ocean.

Haun ‘Kripalu’ guru charan sharan gahi, bhayo dhanya jag aj.
Jagadguru Shri Kripalu Ji Maharaj expresses the feelings of a disciple, “I am truly blessed to have taken refuge at the lotus feet of such an indescribably great Guru.”

(Excerpted from the Sadguru Madhuri section of “Prem Ras Madira”, written and composed by Jagadguru Shri Kripalu Ji Maharaj)

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Ghadi ghadi pal pal nam tiharo,
rate meri rasana, mere Ghanshyam.
Oh my Ghanshyam Shri Krishna! May my tongue each and every moment lovingly repeat Your divine name.

Lali-Lal dou dai garabahin,
hamare hiye basana, mere Ghanshyam.
Oh my Ghansham Shri Krishna! Please come with Shri Radha and, with Your arms lovingly placed around each others’ shoulders, eternally reside in my heart.

Bhav hindore dari hiye men,
jhulavun nit jhulana, mere Ghanshyam.
Oh my Ghanshyam Shri Krishna! I wish to swing both of You in my heart on the swing of my deepest devotional feelings.

Dai upahar har ansuvan ko,
banalun tujhe apana, mere Ghanshyam.
Oh my Ghanshyam Shri Krishna! I wish to gift You with a necklace made of my tears of devotional love and thus make You my very own forever.

Kaisehun kari ‘Kripalu’ prabhu apano,
puravo mam sapana, mere Ghanshyam.
Jagadguru Shri Kripalu Ji Maharaj says, “Oh my gracious Lord, please fulfill this dream of mine by making me Your own forever.”

(Excerpted from the Prakeern Madhuri section of “Prem Ras Madira”, written and composed by Jagadguru Shri Kripalu Ji Maharaj)

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(Synopsis of a lecture given by Jagadguru Shri Kripalu Ji Maharaj in Sitapaila, Nepal, explaining the first line of this pad kirtan from the Rasiya Madhuri of “Prem Ras Madira”)

Temporary worldly happiness is of 3 kinds: sattvic, rajas, tamas. These relate to the three qualities of Maya. Rajas happiness is much better than tamas happiness, and satvik happiness is much better than rajas happiness. Satvik happiness relates to happiness of swarga, the celestial abodes.

You all think about swarga with great respect. A Hindu will say when his father dies, that his father has received swargavas, in other words he is now residing in swarga (heaven). The happiness of the celestial abodes is millions of times greater than the happiness of this earth, but it is still destructible, temporary, material, limited and mixed with sorrow. But, as the saying goes, something is better than nothing. Despite these flaws, it is considered that the greatest material happiness is in swarga.

The second best form of material happiness is experienced by human beings on this earth. The third best is the happiness experienced by animals, birds, and insects. A person may wonder, “Do animals experience happiness?” Definitely. A cow finds a little green grass to eat today. As a result, she feels happy and thinks she is having a wonderful meal. Similarly, a poor man eats dry bread every day. Today he went to a feast and there he found fried breads, vegetable dishes, and sweets. He said, “Oh, I really enjoyed myself!” A rich man eats this kind of food every day, so it’s not special for him.

Everyone experiences happiness. For example, a queen hugs her son, the royal prince, and experiences happiness. In the same way, a sow licks her dirty little piglets and also feels happy. When a animal gives birth, it doesn’t go to a hospital to be taken care of. As soon as an animal gives birth, she cleans her baby herself with her own tongue, and she feels happy seeing and touching it. But all animals also suffer greatly. They have no idea where they will find shelter in at night. They don’t know where they will find water to drink. Some days they have enough to eat, some days they only find
half of what they need, and some days they find nothing.

But a human being has the greatest capacity because his foremost quality is knowledge. When he earns one million, he desires to have two million, and then four million. What will he do with all that wealth? He only has one child. He thinks, “That person has more than me. I have to get more than him.”

“Aahar-nidra-bhayamaythunan cha samanyametat pashubhir naranam.”

There is no difference in the quality of happiness experienced by all living beings. Just as we get great happiness from the things we consider best, so all other life forms experience the most happiness from what they consider best.

When celestial beings see what makes us happy they think, “How dirty!” The human form is such that it excretes waste from every pore, and waste is constantly excreted from its nine orifices. On the other hand, a celestial body is constantly exuding a fragrance and it doesn’t excrete waste of any kind. So when the celestial gods look towards us, they make a face and say, “How dirty!” But we make a similar face when we see pigs reveling in filth and say “What disgusting creatures!” But what is our actual condition? Whenever we see ourselves in a mirror we feel joy. But what is stored inside your body? If you were able to take out everything in your intestinal track you would run away.

So all life forms experience their own kinds of happiness and suffering. Similarly, the indescribable, unlimited divine happiness or ananda of the divine world is also of three kinds. These are brahm-ananda, paramatma-ananda, and prem-ananda.

The lowest of these is brahm-ananda. This relates to the impersonal, formless aspect of God which manifests only as a divine existence. It doesn’t have any form, name or qualities and it performs no actions or leelas. Naturally, if it has no form then what actions could it perform? This aspect of God is worshiped by gyanis or followers of the path of gyan. They refer to God as brahm. Still, this experience of bliss is absolutely unlimited. The one who attains brahm is forever free from Maya.

“Na sa punaravartatey, na sa punaravartatey.” (Brahm Sutra)

A greater experience of bliss is paramatma-ananda. Here God has a form, name, and qualities, but He does not perform leelas or divine actions.

Beyond this is the bliss of prem or divine love. This aspect of God is referred to as Bhagavan. This is Shri Krishna. He has a name, form, qualities, abode, leelas and eternal associates. He performs unlimited blissful leelas. This is the bliss of divine Barsana referred to in this pad kirtan.

“Brahmanando bhavedesha chetparardh gunikritah.
Naiti bhakti sukhambhodheh paramanu tulamapi.” (Bhakti Rasamrit Sindhu)

This is why it is said that if uncountable blisses of brahm were gathered together, collectively they still would not equal even one drop of divine love bliss. Even so, it’s important to remember that brahm-ananda is still related to Shri Krishna and that it is absolutely unlimited.

Understand this through a simple example. After a long time, a married woman becomes pregnant. She and her husband had prayed for a child, and had gone to many doctors to find out why she wasn’t conceiving. Even though her child is still in her womb, she feels very happy. Her husband is also very happy. She experiences the child’s body growing month by month and all his activity in her womb. She feels excited, “Oh, he’s moving! He’s kicking!” Men don’t understand what this feels like. Only mothers know. She feels great anticipation, “When will that day come that I will see my child? Will he be attractive or ordinary? Fair or dark?” Finally the child is born and the mother sees, touches and hugs her baby.

If you were to now ask the mother what the difference is between the happiness she felt when the child was still in her womb and the happiness she feels now when she sees her baby crawling on his little knees and making baby talk and performing endearing naughty acts, she will say, “What a foolish question! When I was pregnant, I had so much difficulty even moving around with my heavy body, and then, too, I had morning sickness. And now I am seeing my baby, kissing him, hugging him and listening to his innocent talk. There is an enormous difference in my happiness!”

Similarly, there is an enormous difference between the bliss of impersonal brahm and the bliss of Shri Krishna (divine love), although they actually are not two. Impersonal brahm does not manifest attributes such as a name, form, or any qualities, yet they are all present.

For example, a piece of grain has been kept in someone’s house for years. A visitor picks it up and says, “In this seed there is bread.” The homeowner may think his visitor is crazy for saying this. To prove it, he puts the piece of grain in the ground and waters it. It receives sunlight and fresh air, and a little fertilizer. It will almost immediately begin to sprout and grow. From one grain, a hundred other grains are formed, which can all be ground to make bread. All these things are inside a seed, but in a subtle, unmanifest form, just as the baby in the mother’s womb was not yet manifest externally.

Similarly, all of God’s powers are present in impersonal brahm, but in a seed-like unmanifest form. The bliss of impersonal brahm could be compared to the happiness that the mother felt for her unborn child. This is why this line of the kirtan says that uncountable blisses of brahm feel insignificant before divine love bliss.

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Anupama, jori Shyama Shyam.
Shri Radha (Shyama) and Shri Krishna (Shyam) are an utterly incomparable and unique divine pair.

Ika sorah singar sajin ika,
natavar bhesh lalam.
Shri Radha is decorated with all of the sixteen traditional adornments and Shri Krishna is dressed in a natural country style.

Galabahin dai dou Vrindavana,
viharat athon yam.
Their arms are lovingly placed around each other’s shoulders. They remain constantly engaged in transcendental leelas in Vrindavan.

Punja nikunjani manju raas ras,
khelata puranakam.
Although Shri Radha Krishna are ever-contented, yet They perform the divine pastime of raas in the beautiful flowering bowers and arbors of Vrindavan.

Sanak samadhi chandi sanakadik, bane vitapa brajdham.
The greatest paramhansas like Sanaka and others abandon their samadhi (meditative trances) and live in Braj in the form of trees just for a glimpse of these pastimes.

Atmaram ‘Kripalu’ Shyam ki, atma Shyama nam.
Jagadguru Shri Kripalu Ji Maharaj says that the very soul of ever-contented supreme God, Shri Krishna (Shyam), is known by the name of Shri Radha (Shyama).

(Exerpted from the Yugal Madhuri section of “Prem Ras Madira”, written and composed by Jagadguru Shri Kripalu Ji Maharaj)

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