(Ananta Das and Adwaita Das): In Sva Niyama Dashakam, Shri Raghunath Goswami instructs himself about how to remain steady in Braj where Radha Rani is always present and is always occupied in mercifully arranging service opportunities for Manjaris, saints and ordinary devotees.
sphuṭaṁ dvārāvatyām iti yadi śṛṇomi śruti-taṭe
tadāhaṁ tatraivoddhata-mati patāmi vraja-purāt
samuḍḍīya svāntādhika-gati-khagendrād api javāt
But if I hear even with faintly that out of loving madness Radha has gone to Dwarka, where she is clearly manifest and where Hari is holding her to his heart, then with a jubilant spirit I will immediately fly from Vraja faster than even Garuḍa, the king of birds who flies with the speed of mind, and blissfully land in Dwarka!
Stavāmṛta Kaṇā Vyākhyā: In the previous verse, Sri Raghunath Das, who suffers the pangs of separation from the Divine Couple, vowed that he would not leave Vraja Dham, the matchless playground of Radha Madhava, for even a moment, even if Krishna would personally call him to come to Dwarka. “Alright then,” one may ask, “now what if Sri Radharani went to Dwarka and Sri Raghunath Das would be blessed there with the sweetness of the Yugala Kishor, then would he go there or not?”
As an answer to this question Shri Raghunath begins this verse by saying that Shri Radharani is naturally not inclined ever to leave Vraja to go to Dwarka. This he has reasonably explained in the previous verse. But then again, maybe she would become so maddened out of separation from Krishna that she would lose her senses and go to Dwarka anyway!
In Srimad Bhāgavata it is described that Shri Radharani went to Kurukshetra on the occasion of a solar eclipse, and in Lalita-mādhava Nāṭakam Srila Rupa Goswami describes how she became completely mad out of separation from Krishna and committed suicide by jumping into the Yamunā at Khela Tirtha, from where she entered into the sunglobe, finally ending up in the Nava-Vrindavan garden in Dwarka. But, according to the scriptures and the ācāryas, these two forms of Radharani are mere expansions of the fountainhead Shri Vrishabhanu-nandinī. This fountainhead Vrishabhanu-nandinī never leaves Vrindavan. This daughter of Vrishabhanu has two manifestations – 1) Saṁyoginī and 2) Viyoginī. The former was manifest in Kurukshetra and the latter went to Dwarka’s Nava-Vrindavan garden in transit through the sunglobe. Srila Gopal Guru Goswami quotes the following verses from the Sanat Kumāra Samhitā in the Paddhati-traya:
“In Vraja there are three Radhas – Saṁyoginī or Kāmā, Viyoginī or Vāmā and Kīrtidā-putrī. Kāmā and Vāma are two expansions of Kīrtidā-putrī. Kīrtidā Putrī knows that: “My Prāṇa Ballabha never leaves Vraja!” When Mathuranātha (Krishna, the Lord of Mathura) leaves for Mathura in his Vāsudeva-prakāśa and Sri Nanda-nandana’s consequently disappears from Vraja, Kīrtidā-putrī relishes the rasa called ‘pravāsa’ (foreign sojourn of the beloved). The Munis call this loss of association ‘pravāsa’. Thinking “The Lord of My life has left Me to go to Māthurā!”, Vāmā Radha became totally overwhelmed by anguish and jumped into the Yamunā to go to another manifestation of Gokula, named Goloka, where she could relish the taste of union with her Lord once more. The other manifestation of Sri Radha, named Kāmā, suffered so much of separation after Krishna went to Mathura that she went on pilgrimage to Kurukṣetra, yearning to see him.”
Although this expansion of Sri Radha went to Kurukṣetra, eager to see Krishna, this meeting with him could not be as relishing as meeting him in Vraja. Weeping and weeping she sang:
mane vane eka kori jāni
tāhā tomāra padadvaya, korāho yadi udoy,
tabe tomāra pūrṇa kṛpā māni
prāṇanātha! śuno mora satya nivedana
vraja āmāra sadana, tāhā tomāra saṅgama,
nā pāile nā rahe jīvana
“For others the heart is the mind, but my mind is Vrindavan. I know this forest and my mind to be one and the same. If you would make your lotus feet appear there I would consider that to be your full mercy. O Lord of My life! Listen to My earnest prayer: Vraja is My abode, and if I cannot meet you there I cannot remain alive!”
Another expansion of Shri Radha, named Vāmā, jumped into the Yamunā and went to Dwarka through the sunglobe, but despite the fact that she lived in the new Vrindavan-garden and that Dwarkanātha came there dressed as Vrajendra-nandana, she still desired to meet Krishna in Vraja. From all these facts it is clearly understood that it is impossible for Kīrtidā-sutā (the original Radharani) to go to Dwarka and meet Dwarkanātha there.
“Despite that”, Shri Raghunath says, “I will heed to anyone who argues what would happen if Radhika became so maddened by feelings of separation from Krishna that she would actually leave Vraja go to Dwarka and stay with him there. If I hear such a thing I would fly there even faster than Garuḍa, who flies faster than the mind, I would land in Dwarka and would be blessed there with the sweet relish of the Yugala Kiśora.”
Shri Raghunath Das’s svarūpa is Shri Radha’s beloved maidservant, and the sweetness of the Yugala Kiśora is his very life. He is so attached to living in Vraja because that is the place where he can serve the Divine Couple and relish Their sweetness. Therefore he will take shelter with body, mind and words of any place where he can serve Them and relish Their boundless sweetness – this is the purport.
Especially the kiṅkarīs (maidservants) always stick to Shri Radhika like her shadow. They always stay with her when she feels separation from Krishna, to console her and to serve her. They cannot stay without her anywhere, not even for a moment. Therefore wherever Shri Radha is, there is Shri Raghunath’s most coveted shelter – that is the inner meaning of this verse. From this verse we also learn that Shri Radha possesses mental equipoise and does not leave Vraja to go elsewhere, even though she greatly desires to meet Krishna. This is why Shri Raghunath is so attached to living in Vraja!
dvārakāya gamana korile.
śrī kṛṣṇera āliṅgane, sukhe hon ageyāne,
nayanete dekhiche sakale
garuḍa hoite savegete
vraja cheḍe śighra uḍe, yāi dvārāvatī pure,
āṅkhi bhare yugale herite