Krishna Seva

[Pushtidas]

Jai Shree Krishna

Nirupaji, thank you for your kind words. You asked:

[Nirupa]

Jai Shree Krishna

Thank you Pustidasji for the reply. I have every faith that with Maiya's krupa either you or other knowledgeable vaishnavs will answer my questions.
_________________
Jai Shree Krishna
Darshan Abhilasi
Nirupa

[Nital]

Jai Shree Krishna,

That was a lovely leela explained beautifully Pushtidasji. I just find it so amazing that everything in Pushtimarg has an answer for what happens on bhutal - when you mentioned the four items represent north, east, south and west, it just made me smile and think..Thakorji and His leela's are undescribable!!

Nirupaji, you asked some very interesting questions, it would be nice to know the answers! However, Pushtidasji, the fact that you do not have the answers to them does not make you a 'simple simon minded Pushtidas' you have given the tibari and vaishnavs so much Pushti knowledge and satsang! Please do not say such things again!!

JSK

[Pushtidas]

Jai Shree Krishna

Wow, what a humble gesture Nitalji. Thank you for your compliment. I hope we receive the reply to Nirupaji's questions, we all live in anticipation.
_________________
Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna,

In our last posting we discussed the Tatsukh and Premdha Bhakti element of Shree Yamunaji; we also established that there was romantic interlude between Krishna and Yamunaji. There are evidently stories which have indicated their love for each other. We will now look at how much Shree Krishna loves her and also her Bhakta Vatsalia (love for Bhakta) as well as Bhakta Rakshak (Protection of Bhakta).

Bhakta Vatsalia and Rakshak

The raas leela with Krishna is only possible if Shree Radhaji (Svaminiji) bestows her grace upon Bhaktas. Without her grace, Bhaktas cannot pander to the Raas leela. Only Shree Thakorji can instigate her to include certain Bhaktas in the Raas Leela.

Raas Leela Daan is regularly bestowed on Leela Bhaktas who are selected by Svaminiji; and the ones who were unfortunate and did not get the invitation to Raas Leela were longing to get invited, hence were living in pangs of pain (hilag). They wanted to attain that ultimate Raas leela ras and within that boundary they were anxious to maintain that Param Ananda (legitimate pleasure) and closeness (nikat) with Krishna and this will never be attained until the intercession and the help from Shree Yamunaji. These leela Bhaktas constantly requested Shree Yamunaji to speak to Thakorji to include them in the Raas Leela. They knew that the only possible route was through Yamunaji, as Shree Krishna loved and respected her so much, He will bestow the grace and allow these Bhakta in Raas Leela.

Shree Yamunaji, very sympathetically and obliging, complied with their request and in turn asked (vinanti kari) Shree Thakorji.

‘It is impossible to do Raas with these Bhakta without Radhikaji’s permission. I cannot break the rules I have created and I do not want to undermine Svaminiji’s authority in this matter.’ Thakorji declared when Yamunaji asked on behalf of Leela Bhaktas for the favour.

The pressure from Bhaktas was constant and Yamunaji also politely kept that momentum and humble reminder to Thakorji. Shree Yamunaji with her graceful politeness finally enticed Thakorji and He had to comply with her request.

‘I cannot resist to your celestial, pure love for these Bhakta and I also love them dearly, so I will risk it and grant them their wish to Raas Leela. But we have to keep this as a secret from Svaminiji. If she finds out about the Raas, then it will be difficult for anyone to control her anger and then we will have unfathomable difficulties.’ Shree Thakorji explained.

On the Island, Yamuna Pulin, Thakorji invited these Leela Bhakta and graced them with most lavishing Raas Daan. Thakorji and Bhaktas were so engrossed with Raas that Thakorji lost the track of time along with his promise to meet Radhaji at a specific time and place. When Thakorji did not visit Radhaji at the designated place, she decided to look for Him. She went searching for Thakorji where they had their previously favourite rendezvous in Kunj.

Svaminiji finally decided to visit Shree Yamunaji, where she was sure to get information of Shree Thakorji’s where about. As usual Shree Yamunaji was alert and vigilant. She saw Svaminiji approaching the Pulin. Her heart started pacing faster in anticipating the anger of Svaminiji and she shivered at the thought of how she will react with Bhaktas with extreme and unrelenting intensity. Yamunaji quickly decided to convert all the Bhaktas into lotus flowers and then made them into a lovely garland (mala).

The lotus garland made from these lovely Kunj Bhaktas were held by Shree Yamunaji in her hand and when Svaminiji approached the Yamuna Pulin, Yamunaji quickly placed the garland around Thakorji’s neck.

This is the lotus garland we see in Shree Yamunaji’s hand in her chitraji. So this mala (Garland) are the Bhakta mala and Shree Yamunaji always presents them to Thakorji. This event demonstrates her protective instinct for Bhakta and also love for the Bhaktas.
_________________
Dasa nu das
Pushtidas

[Sital]

Jai Shree Krishna

Grateful for such wonderful satsang, enjoyed every posting thoroughly. Pusthidasji, I have a few questions which are related to the previous posting of Dwarkadish Leela, apologies for the delay, I was trying to configure the answers myself, unfortunately after many unsuccessful attempts found myself back at square one

Why were these specific symbolic gifts, chosen by Yamunaji for Krishna? Had this leela occurred prior to the creation of the universe? If not was it that during this leela the Universe was being formed?

How is each type of action related to the appearance of each object? For instance why did the soft biting produce a Sankh?

Thanking you in advance

JSK
_________________
Madhurkomalkant padavali namami
Sital

[Pushtidas]

Jai Shree Krishna,

After looking at different prasangs (stories) which have established the character and the love elements of Yamunaji for Krishna and Bhakta, we should now move on to Shree Yamunaji’s Gunna (super natural character) Leela. Shree Mahaprabhuji when discussing these Gunna compares them with Shree Thakorji’s six Gunna:

1. Ashwariya
2. Virya
3. Yash
4. Shree
5. Jnan (pronounced as ‘Gnan’)
6. Vairagiya

All above Gunna (virtues) are also found in Shree Yamunaji. This is established by Shree Mahaprabhuji in Shree Yamnastakam by describing ‘Anantgunabhushitai’. So this also establishes that Shree Yamunaji is that celestial (Bhagvad) swaroop.

Eight Ashwariyas (Super celestial assets)

On top of six Gunna Shree Yamunaji is said to have eight Ashwariya. Ashwariya is Yamunaji’s super assets and it also includes sodas shringar elements. These eight Ashwariyas are also described indirectly in the Yamnastakam. Many Pushtimargiya scholars (tikakaro) have analysed and studied Shree Yamnastakam and they all have come up with the eight Ashwariyas and agreed on its principle and its power. One remarkable point to note is that many scholars have tried to unfold these Ashwariya from the ‘Yamuna’s Octet’ (Yamnastakam’s) hymn’s (stotra) but most important for the Pushtimarga is the commentary by the Pushtimarga’s four greatest theologians after Shree Vallabh himself: namely Shree Vithalnathji, Shree Gokulnathji, Shree Hariraiji and Shree Purshottamji. Shree Vithalnathji draws our attention to the fact that this stotra is an octet (eight) and he touched it briefly (He gave us first four Ashwariya), but Shree Hariraiji analysed it systematically (gave us next four Ashwariyas) and wrote, ‘Blessed Lord has given Yamunaji his eight fold Power (Ashwariyas), ‘Aapshree noted that Shree Mahaprabhuji (Vallabh) praises Yamunaji with eight stanzas and these stanzas specify the ‘Power’ described in each one’.

Vithalnathji has given us four ‘powers’ which have a strong Path of Grace flavour, and then adds ‘etc’: all spiritual powers means attainment of a body fit for worshipping Shree Thakorji, vision of his leelas (games) experience of His moods, total love for Thakorji, ‘etc. Then Shree Hariraiji completes the list with analytical logic and application by naming four more ‘powers’ (siddhi). These eightfold powers that Yamuna Maiya uses for the Path of Grace are as follows:

1. Yamunaji is a source of all spiritual powers.
2. She strengthens love of Blessed Lord.
3. Is sanctifier of earth in that she makes pure the causes of fitness for experiencing Thakorji, by removing the obstacles to a relation with the Blessed Thakorji.
4. Effortless producer of relation with him because her qualities are identical with Thakorji’s.
5. Remover of (the effects of) the Kali-age (Kali-yug) from those dear to Thakorji.
6. Establisher of the superiority of those who belong to Thakorji.
7. Cause of making others dear to Thakorji.
8. Accomplisher of newness of body (Tanunavatva)

In addition to the above we have another list, the list of “all” the “spiritual powers” which Shree Yamunaji is the “source” of. (See Yamnastakam first stanza).

The eight the spiritual powers (Ashwariya):

1. Serva prakarni siddhi prapta karavavi (Aim to help Bhakta to acquire Siddhi (power))

Thus devotee may gain these siddhi. The siddhi here is not the material siddhi and is not those eight siddhi which are acquired by Yog-sadhna (Yog=meditation, sadhna=religious rites, achievements). These siddhi are simple and inferior compared to those which are bestowed by Shree Yamunaji. She is the source of all ‘power’ (siddhi) and with her grace the devotee may acquire these spiritual powers. This is the first Ashwariya.

2. Bhaktama Bhagvad bhava vadharvo (To Strengthen Bhagvad Bhava (love for Thakorji) Bhagvad rati).

Bhakti and Bhava is neither acquired by Jivan Sadhna (life time meditation) nor by Samarthiya (one’s ability, transcendental power), it is only achieved with grace (Bhagvad Krupa). (See Bhakti Vardhini - Shree Vallabh wrote that Bhakti is only sprung to its fruitful state if Jiva is bestowed the grace to sow its seed in its heart). Here it is depicted that Shree Yamunaji is the ‘source’ and ‘cause’ (hetu) of all spiritual powers, she represents devotion, and thus is worshipped both as ‘Bhakti’ and granter of ‘Bhakti’. She is known as Bhakti-Maharani. As Bhakti is in reference to grace of the highest reward on the Path of Grace, it is known as transcendent power bestowed by Yamunaji. Shree Krishna bestows Moksha most of the time and hardly bestows Bhakti, so it is left as Yamuna’s Grace.

3. Bhagvan sathe sambandh thavama pratibandh karnara tatva dur karva (Remover of (the effects of) the obstacle of material entity from those dear to Thakorji)

Jiva has been separated from Thakorji for many Parivatsar (many thousands of years) and during the separation it forgot its destiny and also real form of Thakorji, and when that Jiva surrenders to Bhakti after surrender Mantra (Brahmasambandh), Yamunaji starts her process on this soul. She cleans the spiritual part of Jivatma and make this Jiva ready for Thakorji, this is really highlighting as always Yamunaji’s central characteristic, her connection with Krishna. She also helps in clearing the obstacles of material world and its limited boundaries which hinders the soul for worshipping Thakorji.

4. Bhagvanni leela mate yogiya karva (To make devotee ready for leela games and transform common devotional Bhakti)

With the grace of Shree Yamunaji a devotee may gain a body which can be possessed by Blessed Thakorji internally even though there is external separation. She bestows a vision of Thakorji’s Leela games which manifest interiorly by a transformed vision. Thus this way she prepares devotees for entering into Thakorji’s Leela-games. Earlier on we saw how Thakorji agrees to Yamunaji’s plea and bestows His grace on Gopis for Raas-leela, and this is her way of rewarding leela ras daan on devotee.

5. Kali-yug na dosh nivrut karva (Remover of Kali-yug’s power from devotee)

Kali-yug has always been a hindrance to soul and this sometimes becomes an obstacle which removes Bhava from devotee in worshiping God (Thakorji). The external obstacle hinders the enjoyment of the multi love and moods of Krishna embodied in a form which can only be created by one’s love. The Kali-yug sins (dosh) make soul Bahimurkh (against celestial form) leaving the soul covered with Maya’s materialistic world and in this process soul casually drifts away from its natural destination (the Parmatma). Shree Yamunaji bestows spiritual power and removes the effects of Kali-yug from those dear to the Blessed Lord (Thakorji).

6. Bhagvadiya no Utkarsha (Give rise to Bhagvad Bhava)

In material world we thrive to rise in fortune, social structure and many lokik entities. One does indulge in this kind of attitude so they can achieve a rise in status (rise=utkarsha) and fame. But Shree Thakorji and Shree Yamunaji’s swabhava, characters are extremely opposite to our lokik utkarsha. They never think of their own utkarsha as they are constantly involved in raising their Bhakta’s utkarsha. Not only Bhaktas as we can see Shree Yamunaji bestowed her grace on Gangaji (River Ganges) and increased her (Gangaji’s) utkarsha. Gangaji bestows on Mariyada Bhakta with Bhakti but Shree Yamunaji is the only one who has been commissioned by Thakorji to bestow Bhakti on Pushti devotees. She also bestowed utkarsha on Dhruva, Parashar and Kishoribhai of 84 Vaishnavs. So Yamunaji has that Samarthiya (ability) who may bestow her Ashwariya on devotees.

7. Prabhu ne Priya Banavava (Make devotee Thakorji’s loved one)

In lokik life a lover always tries his/her best to do things for the lover and tries everything possible entice their love and enhance love for them. In Pushtimarga Radhaji, Gopis and Bhaktas try to entice Thakorji and win His love. But amazingly this attitude is not observed in Yamunaji. She has never insisted that Thakorji pay attention to her only and she never enticed or pressurised Thakorji for exclusive love. Tatsukh or what!

She has never shown anxiety or been afraid that her love for Thakorji is lesser than anyone else, ensuring how her amazing character shines out again. The tatsukh character is shown again for making sure that Pushti Bhakta gets umpteen love from Thakorji, they get leela-ras daan, and she does this without bothering about her own position with Thakorji, she constantly engages herself in scheming ways to present Bhaktas to Thakorji in such a way that it enhances love between Thakorji and His devotees. Only Shree Yamunaji can bestow this kind of Ashwariya.

8.Tanunavatva Prapta Karavavi (Presents devotee with newness of body)

In Yamnastakam (Yamuna’s Octet) Shree Vallabh when praying to Shree Yamunaji, mentioned ‘newness of the body’ and many questions were raised afterwards on this Ashwariya. To understand this lovely gift administered by Yamunaji, we have to look at some clarifications of phrases ‘Tanunavatva’ (newness of body) and ‘navatanutva’ (having a new body).

Tanunavatva:
The newness of the body refers to the highest reward on the Path of Grace, the one called
“Transcendent power, or capacity for transcendent” (alaukik (alokik) Samarthiya) This reward is given during life and transforms the devotee’s present body and mental powers so that experience of Thakorji and his games is possible, even frequent.

Navatanutva:
On the other hand having a new body, refers to reward (third reward) mentioned in “The Reward of Worship” (Sevaphalam) as a body fit for Vaikuntha (Gaulock).

Both the Ashwariyas are gifts that are constantly available with vivid love of Thakorji. It is the Path of Grace’s equivalent of ‘jivanmukti’, liberation while still living.

With Shree Yamunaji’s grace, Pushti Bhaktas, not only gets new body but also grace devotee, whereas Ganga’s flow is one of devotion according to scriptural limitation (maryadabhakti). Yamunaji is still embodies and represents devotion, and thus is worshipped both as ‘Bhakti’ and as a granter of Bhakti. She is really the devotees’ connection with Krishna’s life on earth-physically, historically and spiritually.

She is the most powerful and revered female in the Pushtimarga, for instance, an image of Svaminiji cannot be worshipped alone, but only with Krishna (Radha-Krishna), whereas an image of Yamunaji can be worshipped by itself.
_________________
Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna
and
Jai Jai Shree Gokulesh

We have seen how wonderful and full of tatsukh Shree Yamunaji is, we also through all the evident postings can now say how powerful Shree Yamunaji is and how important this powerful swaroop is in Pushtimarga. With this holstered knowledge, we now can indulge in Ektalish Pada itself.

In earlier stage of this subject I discussed how 41 Pada was compiled and how various poets’ Pada were selected to bead into the complete garland of 41 Pada. We shall discuss these Pada as in traditional compilation, and the sequence in its original form that has not changed over 300 years. The only change which has effected is those over the period in the society with use of the language. I shall point out these changes and its effect when discussing the Pada at the appropriate junctures.

I do apologise for a very lengthy introduction and I know that you all are most outstanding enthusiasts, anxious for reading the Ektalish Pada and are eager to entice your minds and overwhelm it with the sweet taste of the moods of Yamunaji’s Ektalish Pada.

Although these 41 Pada are from different poets and each group of four or as I call them as batch of four Pada, are independent from each other, yet there is a common denominator within the batch of fours and that is each cluster depicts that common bhava and emotions. These batches of Pada have unique elements, which conceive absolute theology of Pushtimarga, efficiently and substantially respect the law of chatusti (pair of fours). In Pushtimarga we have three batch of chatusti, they are as follows:

1. Pursharth chatusti: Dharma, Artha, Kaam and Moksha.
2. Bhagvad chatusti: Naam, Roop, Guna and Leela.
3. Sadhan chatusti: Praman, Pramay, Sadhan and Fal.

All above chatusti have been very cleverly and artistically woven into the group of four Pada. Any one of above three chatusti is seen in these batches of four Pada. For instance in the group of first four Pada of Shree Yamunaji we see the use of Pursharth chatusti, that is, Dharma, Artha, Kaam and Moksha. Next we see Bhagvad and Sadhan chatusti being woven in group of next four Pada and so on.

Now we quietly move on to the first Pada. Before we do, we will have a short introduction on Shree Hariraiji Prabhucharan. My intention is to introduce the poets before we indulge into their Pada. The first cluster of four Pada’s poet is Shree Hariraiji Prabhucharan, we will start with his introduction.

Hariraiji Prabhucharan

Shree Prabhucharan is 5th in the linage of Shree Vallabha vansa. In Pushti Sampradaya Shree Hariraiji Prabhucharan is also known as ‘Mahaprabhu’. He is also known as ‘Shiksha-sagar’ (ocean of knowledge), ‘Dinta-sagar’ (ocean of humbleness) and ‘Bhavna-sagar’ (ocean of celestial feelings and sentiments). Aapshree has written many granth in Vraj-bhasha (Vraj language). He has also written lovely Pada in Vraj-bhasha. Many of these renders have been on Shree Yamunaji. He was born in Gokul and even today in Gokul, close to Yamuna Banks, we have His Bethakji on the route leading to Yasoda-Ghat. This Bethakji had been his resident for many years. Shree Hariraiji Prabhucharan was so much engrossed with Shree Yamunaji’s and Shree Mahaprabhuji’s swaroop (form) that he constantly recited ‘Shree Yamnastakam’ and ‘Sarvottam stotra’. He loved both these swaroop and has written many articles about them.

Shree Hariraiji stayed on Bhutal (earth) for 125 years. His childhood was spent in Gokul. His Diksha Guru was Shree Gokulnathji (Gokulnathji was the fourth son of Shree Gusainji). Now we will indulge in first Pada of Ektalish Pada. I must thank Nirupaji for posting the first Pada on the Tibari.

Pada 1 Piya sang rang bhari….

Piya sanga ranga bhari, kari kalole
Sabanko sukh daina, Piyaso karate sen
Chit taba parat chain, jabhi bole || 1 ||

Atihi bikhyat, saba baat enake haath
Naam leta hi, krupa kari atole
Darasa kari parasa kari, dhyaan hiyame rahe
Sada Brajanath, ena sanga dole || 2 ||

Ateehi sukha karana, dukha saban ke haran
Ahee lino paran, de ju ko le
Aisi Yamune jaani, nita karou gunagaan
”Rasik” Pritam paye, naga amole || 3 ||

Word meaning and translation

Piya: Love (Lover) Preyatam (Piya here is addressed to Shree Krishna).

Sanga: together.

Ranga: permutation of all love and its colours of joy and excitement.

Bhari: indulging (with).

Kari kalole: happy commotion.

Sabanko: Everyone.

Sukh: happiness.

Daina: gives.

Piyaso: To Krishna.

Karata sen: to consummate relation (ratri-vilas).

Chit: Mind

Tab: then.

Parat: will.

Chen: relax.

Jabahi: when

Boley: speak
_________________
Dasa nu das
Pushtidas

[Trushna]

Jai Shree Krishna,

Pushtidasji the last two postings have been very insightful, the wonderful love and power of Maiyas swaroop is increasingly becoming apparent! Maiyas Tatsukh levels make her astonishing, no wonder Thakorji loves her so much, I have yet to meet a woman who does not worry about the way she is perceived but only wishes to perform every deed and action only to please her partner. Amazing! I'm sure there would be fewer divorces if people took this style of attitude! However, we are living in the Kaliyug so wishful thinking!

Our minds are eager to be enticed and overwhelmed with the sweet taste of moods that are Yamunajis ektalish pads, none the less we have thoroughly enjoyed the introduction! From your postings I believe the beauty of pushtimarg is clearly visible in the originality of the writings, which as you describe are unchanging. The strength lies in the ability to include so much within one sentence, one granth or in this case one pada. To include the foundations of pushimarg in 41 pad by including the three chatusti is incredible.
_________________
Yadi Shree Gokuladhisho dhrutah sarvatmana rudhayi, tathi kimparambruhi loukikai vedikai rapi
Jai Shree Krishna

[Pushtidas]

Jai Shree Krishna
and
Jai Jai Shree Gokulesh.

Thank you Trushnaji, yes you are absolutely right,Yamunaji is the most revered female figure in the Pushtimarga, and this is observed by Yamnastakam and many Padas which sings her glory. You will also observe this as we indulge in Ektalish (41) Padas. We do also know, an image of Svaminiji (Radhaji) cannot be worshipped alone, but only along with Thakorji (Krishna), whereas an image of Yamunaji can be worshipped by itself. She is flow of grace-devotion, she is 'illo tempore' (sacred time in leela), embodies and represents devotion and worshipped both as Bhakti and as granter of Bhakti. She is devotees' that supreme connection with Thakorji's life on this earth. We are grateful that Shree Vallabh has made us realise Shree Yamunaji's swaroop.
_________________
Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna
and
Jai Jai Shree Gokulesh.

Next stanza of Pada 1 and it’s word meanings:

Atihi bikhyat, saba baat enake haath
Naam leta hi, krupa kari atole
Darasa kari parasa kari, dhyaan hiyame rahe
Sada Brajanath, ena sanga dole || 2 ||

Atihi: Very (she is very)

Bikhyat: Famous (Yamunaji is very famous)

Saba: All (everything)

Baat: (everything and its element) every aspects.

Enke: In her (Yamunaji)

Haath: hands (in her hands)

Naam: name

Leta hi: in calling (the name)

Krupa: grace

Kari: bestow

Atole: very much (anahaad)

Darasa: To do darsan (vision of Yamnaji)

Kari: (here it means to do)

Parasa kari: to do charan sparsa (to touch Her lotus feet)

Dhyaan: keep (in mind)

Hiyame: in heart

Rahe: stay.

Sada: forever

Brajnath: the king of Vraj (Braj=Vraj, Nath=King)

Ena: them (Bhakta)

Sanga: with

Dolai (dole)


In the next posting we will do the word meaning of the stanza number three.
_________________
Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna
And
Jai hai Shree Gokulesh

Ateehi sukha karana, dukha saban ke haran
Ahee linaw paran, deway ju ko le
Aisi Yamune jaani, nita karou gunagaan
”Rasik” Pritam paye, naga amole || 3 ||

The words meanings:

Ateehi: tremendous

Sukha: happiness

Karana: doer (giver)

Dukha: unhappiness (misery)

Saban ke: Eveyryone (who praysYamuaji)

haran: hunt down, clears, destroys

Ahee: this way

Linaw: took

Paran: pledged

Dway ju: given to others

Ko le: who can take back?

Aisi: this is

Yamune: Shree Yamunaji

Jaani: know

Nita: always

Karou: indulge, do

Guna gaan: sing (her) glories

“Rasik”: pen name (pseudo name) of Shree Hariraiji Prabhucharan.

Pritam: Krishna (especially in this stanza)

Paye: seek

Naga: diamond

Amole: precious (amuliya)

This swiftly completes the meanings and breakdown of the words for first Pada of Ektalish Pada. Next we will translate and write commentary/interpretation of this first Pada. I would like to reiterate that there are only few commentaries available on this Pada. I have researched the subject for the last ten years,(finishing this work in its present form has taken its lazy author ten years !) , and with respect to the evidence on Shree Hariraiji, Aapshree’s movements and the period he lived in. I looked at Western historical critics and the way they approach Pushtimargiya subject compared them with the way Indian critics write commentaries, and taking all this into my stride, made decisions on which hermeneutic or methodology to use with reference to the huge volume of evidence we have on our medieval Hindi (Pushtimargiya) on Yamunaji. But enough of my self-excusing, I hope that what I have managed to produce on Ektalish Pada may make a worthwhile read and any error in this article will be mine.

Despite the vast volumes of knowledge on pusthtimarg there is very little specifically on the pada itself, therefore the bibliography, on the Pada, On Shree Yamunaji and Shree Hariraiji Prabhucharan, I would refer tibari visitors to ‘Chittmen Shree Jamuna Nisdin Rakho’ (1999), by Prof. Rameshbhai V. Parikh.
_________________
Dasa nu das
Pushtidas

[unnati]

Jai jai shri Gokulesh n Jai shri krishna

Pustidasji, Thanx for explaining this topic so minutely n word to word.. njoying thoroughly... Plz cont. at ur leisure..
_________________
Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....
Unnati M. Kadakia

[Pushtidas]

Jai Shree Krishna
and
Jai Jai Shree Gokulesh,

I am but humble vaishnav who simply indulges in satsang with Hari, Guru and vaishnav's grace. I just hope that I justify the topics on this tibari, I am graced by all the vaishnavs' lovely replies on this satsang tibari. Although, I am not worthy of these graceful praises, I am encouraged to write on the tibari, I think that is my shobhagiya (my luck) and krupa.

Thank you for kind words, it means a lot.
_________________
Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna
and
Jai Jai Shree Gokulesh


Pada1, stanza 1.

Piya sanga ranga bhari, kari kalole
Sabanko sukh daina, Piyaso karate sen
Chitmai taba parat chain, jabhi bole || 1 ||

Metaphrase (Pada no Artha):

Shree Yamunaji together with her love, Shree Krishna, is indulging in having exotic time of happy commotion, which allude explicit permutation of love games and the colours of transcendent (nirguna) quality. During this happy commotion, to bestow happiness to everyone who has surrendered to her, she urges her love (Krishna) to adorn Vaishnavs with happiness. When her love promises this she feels relaxed (in her mind) and lustily indulges to consummate the relationship (ratri vilas) with her lover (Krishna).

Pada1, stanza 2.

Atihi bikhyat, saba baat enake haath
Naam leta hi, krupa kari atole
Darasa kari parasa kari, dhyaan hiyame rahe
Sada Brajanath, ena sanga dole || 2 ||

It is a well known (famous) fact that Shree Yamunaji is very much considered a flow of grace-devotion so it is in her hand to give anything to Bhaktas. Any Bhakta who does her darshan, touches her lotus feet (charan sparsh, Yamuna Paan) and then indulge forever in singing/reciting continuously her glories with heart and mind, Yamunaji , always bestows her extreme (very much, atole) grace. Once Yamunaji extends her extreme grace, Shree Krishna (Brajnath) then in illo tempore (at that sacred time) dances (dole) with them.

Pada1, stanza 3.

Ateehi sukha karana, dukha saban ke haran
Ahee linaw paran, deway ju ko le
Aisi Yamune jaani, nita karou gunagaan
”Rasik” Pritam paye, naga amole || 3 ||

Shree Yamunaji gives (bestows) tremendous joy and happiness and destroys their (Bhaktas’) misery. This is her pledge and anyway, once such prize has been given, can anyone take it back? That is why Shree Hariraiji Prabhucharan (‘Rasik’) observed and says, ‘This is Yamunaji, know her, always indulge in singing her glories forever, in turn you will be able to seek the precious (amuliya, amole) diamond (apple of her eyes), Yamunaji’s love of her life, Shree Krishna (Pritam).
_________________
Dasa nu das
Pushtidas