Shri Radha-Vinoda-Vihari-Tattvashtakam
(Why Shri Krishna acquired a bright complexion)
Shri Shrimad Bhakti Prajnana Keshava Gosvami Maharaja
radha-cinta-niveshena yasya kantir vilopita
shri-krishna-caranam vande radhalingita-vigraham (1)
I worship the lotus feet of that form of Shri Krishna when, due to being thoroughly immersed in separation from Shrimati 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 Shri Krishna as He is embraced by Shrimati Radhika (after Her mana has broken).
sevya-sevaka-sambhoge dvayor bhedah kuto bhavet
vipralambhe tu sarvasya bhedah sada vivardhate (2)
When Shri Krishna (sevya - who always takes service from sevaka*) and Shrimati 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.]
cil-lila-mithunam tattvam bhedabhedam acintyakam
shakti-shaktimator aikyam yugapad vartate sada (3)
By the influence of acintya-shakti, the Divine Couple, shakti (potency) and shaktiman (the possessor of potency) who perform unlimited transcendental pastimes, are forever simultaneously different and non-different. [Para-tattva is never without shakti. When shakti-shaktiman are one svarupa, in one body, then gaura-tattva is manifest, and when They are separate in two bodies, Krishna as lila-purusottama enjoys lila with Shrimati Radhika.]
tattvam ekam param vidyal lilaya tad dvidha sthitam
gaurah krishnah svayam hy etad ubhav ubhayam apnutah (4)
Although the Supreme Truth is one, His pastimes appear in two forms: those of Shyamasundara Krishna and Shri Gaurasundara, both of whom are directly Svayam Bhagavan (and whose contradictory qualities are fully harmonized by acintya-shakti). [The usage of the word varna (complexion) in verse 5 and the word guna (quality) in verse 6 establishes shri-gaura-tattva to be as worshipable as shri-krishna-tattva:]
sarve varnah yatravishtah gaura-kantir vikashate
sarva-varnena hinas tu krishna-varnah prakashate (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 (shyama-kanti) is manifest (and according to the opinion of modern scientists, black is actually devoid of colour).
sagunam nirgunam tattvam ekam evadvitiyakam
sarva-nitya-gunair gaurah krishnau rasas tu nirgunaih (6)
There is no difference between the supreme truth manifest as saguna (possessed of transcendental attributes - gaura-kanti) and nirguna (devoid of material attributes - shyama-kanti). They are one and the same. Shri Gaurasundara possesses all eternal divine qualities and Shri Krishna is the embodiment of rasa which is completely devoid of mundane qualities.
shri krishnam mithunam brahma tyaktva tu nirgunam hi tat
upasate mrisha vijnah yatha tushavaghatinah (7)
Shri Krishna and Shri 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 labour.
shri vinoda-vihari yo radhaya milito yada
tadaham vandanam kuryam sarasvati-prasadatah (8)
By the mercy of my Gurudeva Shrila Sarasvati Prabhupada, I worship Shri Vinoda-bihari and Shrimati Radhika as They meet and take Their darshana at that time.
iti tattvashtakam nityam yah pathet shraddhayanvitah
krishna-tattvam abhijnaya gaura-pade bhaven matih (9)
