Green Message: The Evergreen Messages of Spirituality, Sanskrit and Nature

श्रीनारायण उवाच
राधा रासेश्वरी रासवासिनी रसिकेश्वरी ।
कृष्णाप्राणाधिका कृष्णप्रिया कृष्णस्वरूपिणी ॥१॥
Shriinaaraayanna Uvaaca
Raadhaa Raaseshvarii Raasavaasinii Rasikeshvarii |
Krssnnaapraannaadhikaa Krssnnapriyaa Krssnnasvaruupinnii ||1||

Sri Narayana said:
1.1: (The sixteen names of Radharani are) Radha, Raaseshwari, Raasavasini, Rasikeshwari, ...
1.2: ... Krishnapranadhika, Krishnapriya, Krishna Swarupini, ...






कृष्णवामाङ्गसम्भूता परमानन्दरूपिणी ।
कृष्णा वृन्दावनी वृन्दा वृन्दावनविनोदिनी ॥२॥
Krssnnavaamaanggasambhuutaa Paramaanandaruupinnii |
Krssnnaa Vrndaavanii Vrndaa Vrndaavanavinodinii ||2||

(The sixteen names of Radharani continued)
2.1: ... Krishna Vamanga Sambhuta, Paramanandarupini, ...
2.2: ... Krishnaa, Vrindavani, Vrindaa, Vrindavana Vinodini,






चन्द्रावली चन्द्रकान्ता शरच्चन्द्रप्रभानना ।
नामान्येतानि साराणि तेषामभ्यन्तराणि च ॥३॥
Candraavalii Candrakaantaa Sharaccandraprabhaananaa |
Naamaany-Etaani Saaraanni Tessaam-Abhyantaraanni Ca ||3||

(The sixteen names of Radharani continued)
3.1: ... Chandravali, Chandrakanta, Sharacchandra Prabhanana (Sharat Chandra Prabhanana),
3.2: These (sixteen) Names, which are the essence are included in those (thousand names),






राधेत्येवं च संसिद्धौ राकारो दानवाचकः ।
स्वयं निर्वाणदात्री या सा राधा परिकिर्तिता ॥४॥
Raadhe[a-I]tye[a-I]vam Ca Samsiddhau Raakaaro Daana-Vaacakah |
Svayam Nirvaanna-Daatrii Yaa Saa Raadhaa Parikirtitaa ||4||

4.1: (The first name) Radha points towards Samsiddhi (Moksha), and the Ra-kara is expressive of Giving (hence Radha means the giver of Moksha),
4.2: She Herself is the giver of Nirvana (Moksha) (through devotion to Krishna); She Who is proclaimed as Radha (is indeed the giver of Moksha by drowning the devotees in the divine sentiment of Raasa),






रासेश्वरस्य पत्नीयं तेन रासेश्वरी स्मृता ।
रासे च वासो यस्याश्च तेन सा रासवासिनी ॥५॥
Raase[a-I]shvarasya Patniiyam Tena Raaseshvarii Smrtaa |
Raase Ca Vaaso Yasyaash-Ca Tena Saa Raasavaasinii ||5||

5.1: She is the consort of the Raasheswara (Lord of Raasa) (referring to Krishna in the divine dance of Raasa in Vrindavana), hence She is known as Raasheswari,
5.2: She abides in Raasa (i.e. Immersed in the devotional sentiment of Raasa), hence She is known as Raasavasini (whose mind is always immersed in Raasa),






सर्वासां रसिकानां च देवीनामीश्वरी परा ।
प्रवदन्ति पुरा सन्तस्तेन तां रसिकेश्वरीम् ॥६॥
Sarvaasaam Rasikaanaam Ca Deviinaam-Iishvarii Paraa |
Pravadanti Puraa Santastena Taam Rasikeshvariim ||6||

6.1: Among all the Devis who are Rasikas (i.e. delight in the devotional sentiment), She is the highest, (She is) the goddess of Rasa (i.e. expresses the highest degree of Rasa),
6.2: Hence in ancient times the Saints called Her as Rashikeshwari (the goddess of Rasa) (through whom the fountain of Rasa flows),






प्राणाधिका प्रेयसी सा कृष्णस्य परमात्मनः ।
कृष्णप्राणाधिका सा च कृष्णेन परिकीर्तिता ॥७॥
Praanna-Adhikaa Preyasii Saa Krssnnasya Paramaatmanah |
Krssnnapraannaadhikaa Saa Ca Krssnnena Parikiirtitaa ||7||

7.1: She is the beloved of Sri Krishna, the Paramatman, dearer than His life (hence She takes the devotees beyond the Samsara to the Paramatman through Love of Krishna),
7.2: She is (called) Krishna Pranadhika, this has been proclaimed by Sri Krishna Himself,






कृष्णस्यातिप्रिया कान्ता कृष्णेन वास्याः प्रियः सदा ।
सर्वैर्देवगणैरुक्ता तेन कृष्णप्रिया स्मृता ॥८॥
Krssnnasya-Ati-Priyaa Kaantaa Krssnnena Vaasyaah Priyah Sadaa |
Sarvair-Deva-Gannair-Uktaa Tena Krssnnapriyaa Smrtaa ||8||

8.1: She is a very dear consort of Krishna, and always loves to be enveloped by Krishna (hence She attracts the grace of Krishna for the devotees),
8.2: Therefore all the Devas declare Her as Krishna Priya,






कृष्णरूपं संनिधातुं या शक्ता चावलीलया ।
सर्वांशौः कृष्णसदृशी तेन कृष्णस्वरूपिणी ॥३॥
Krssnna-Ruupam Samnidhaatum Yaa Shaktaa Ca-Avaliilayaa |
Sarva-Amshauh Krssnna-Sadrshii Tena Krssnnasvaruupinnii ||3||

9.1: She has the ability to effortlessly bring the form of Krishna near (hence She can effortlessly attract the grace of Krishna for the devotees),
9.2: In all parts She is a match of Krishna (they together forming one Soul); hence She is known as Krishna Swarupini,






वामाङ्गार्धेन कृष्णस्य यां सम्भूता परा सती ।
कृष्णवामाङ्गसम्भूता तेन कृष्णेन कीर्तिता ॥१०॥
Vaama-Angga-Ardhena Krssnnasya Yaam Sambhuutaa Paraa Satii |
Krssnna-Vaamaangga-Sambhuutaa Tena Krssnnena Kiirtitaa ||10||

10.1: She has manifested from the Left Half of Sri Krishna, and She is the Supreme Sati (One totally surrendered to Krishna) (hence She attracts the devotees towards the state of complete surrender to Krishna),
10.2: Therefore Sri Krishna Himself has declared Her as Krishna Vamanga Sambhuta,






परमानन्दराशिश्च स्वयं मूर्तिमती सति ।
श्रुतिभिः कीर्तिता तेन परमानन्दरूपिणी ॥११॥
Paramaananda-Raashish-Ca Svayam Muurtimatii Sati |
Shrutibhih Kiirtitaa Tena Paramaanandaruupinnii ||11||

11.1: She is Herself a fountain of Supreme Bliss (originating from complete surrender to Krishna), and personification of Sati (one-pointed devotion to Krishna) (hence She connects the devotees to the supreme bliss of Krishna),
11.2: Therefore the Scriptures have declared Her as Paramananda Rupini,






कृषिर्मोक्षार्थवचनो न एवोत्कृष्टवाचकः ।
आकारो दातृवचनस्तेन कृष्णा प्रकीर्तिता ॥१२॥
Krssir-Mokssa-Artha-Vacano Na Evo[a-U]tkrsstta-Vaacakah |
Aakaaro Daatr-Vacanas-Tena Krssnnaa Prakiirtitaa ||12||

12.1: The word "Krss" is indicative of Moksha (Liberation); The letter "Nna" is indicative of Excellence, ...
12.2: ... The letter "Aa" is indicative of Giver; (Combining them forms Krishnaa); Therefore She is proclaimed as Krishnaa (hence She takes the devotees to the excellent state of Moksha by devotion to Krishna),






अस्ति वृन्दावनं यस्यास्तेन वृन्दावनी स्मृता ।
वृन्दावनस्याधिदेवी तेन वाथ प्रकीर्तिता ॥१३॥
Asti Vrndaavanam Yasyaas-Tena Vrndaavanii Smrtaa |
Vrndaavanasya-Adhidevii Tena Vaa-[A]tha Prakiirtitaa ||13||

13.1: Vrindavana is Her; therefore She is declared as Vrindavani (hence She takes the minds of the devotees to the holy Vrindavana),
13.2: Or, She is the presiding Goddess of Vrindavana, therefore She is proclaimed thus (as Vrindavani),






सङ्घः सखीनां वृन्दः स्यादकारोऽप्यस्तिवाचकः ।
सखिवृन्दोऽस्ति यस्याश्च सा वृन्दा परिकीर्तिता ॥१४॥
Sangghah Sakhiinaam Vrndah Syaad-Akaaro-[A]py-Asti-Vaacakah |
Sakhi-Vrndo-[A]sti Yasyaash-Ca Saa Vrndaa Parikiirtitaa ||14||

14.1: The group of Sakhis (Female Companions) is (called) Vrinda, the A-kara (following the word Vrinda) is expressive of Her Presence (among the Sakhis),
14.2: Since She is present with Her Sakhis (Female Companions), therefore She is proclaimed as Vrindaa (hence She spreads the Love of Krishna among the devotees),






वृन्दावने विनोदश्च सोऽस्या ह्यस्ति च तत्र वै ।
वेदा वदन्ति तां तेन वृन्दावनविनोदिनीम् ॥१५॥
Vrndaavane Vinodashca So-[A]syaa Hy-Asti Ca Tatra Vai |
Vedaa Vadanti Taam Tena Vrndaavana-Vinodiniim ||15||

15.1: Her Pastimes and Joys (and Her entire mind) are in Vrindavana (in companionship and remembrance of Sri Krishna there ) (hence She attracts the minds of the devotees to Vrindavana),
15.2: Therefore the Vedas call Her as Vrindavana Vinodinim,






नखचन्द्रावली वक्त्रचन्द्रोऽस्ति यत्र संततम् ।
तेन चन्द्रावली सा च कृष्णेन परिकीर्तिता ॥१६॥
Nakha-Candraavalii Vaktra-Candro-[A]sti Yatra Samtatam |
Tena Candraavalii Saa Ca Krssnnena Parikiirtitaa ||16||

16.1: She captures the beauty of the Moon, stringing it from Toe-Nails (Nakha Chandra) to Her Face (Vaktra Chandra) (hence She illumines the devotees with the beauty of devotion to Krishna),
16.2: Therefore Sri Krishna called Her as Chandravali,






कान्तिरस्ति चन्द्रतुल्या सदा यस्या दिवानिशम् ।
सा चन्द्रकान्ता हर्षेण हरिणा परिकीर्तिता ॥१७॥
Kaantir-Asti Candra-Tulyaa Sadaa Yasyaa Divaa-Nisham |
Saa Candrakaantaa Harssenna Harinnaa Parikiirtitaa ||17||

17.1: Her Beauty and Loveliness always shine like the Moon, Day and Night (hence She fills the devotees with the joy of devotion to Krishna),
17.2: Therefore Sri Hari with great Joy called Her as Chandrakanta,






शरच्चन्द्रप्रभा यस्याश्चाननेऽस्ति दिवानिशम् ।
मुनिना कीर्तिता तेन शरच्चन्द्रप्रभानना ॥१८॥
Sharac-Candra-Prabhaa Yasyaash-Ca-[A]anane-[A]sti Divaa-Nisham |
Muninaa Kiirtitaa Tena Sharaccandraprabhaananaa ||18||

18.1: Her Face shines with the Splendour of the Autumn Moon, Day and Night (hence She fills the devotees with the splendour of Krishna Consciousness),
18.2: Therefore the Munis called Her as Sharat Chandra Prabhanana,






इदं षोडशनामोक्तमर्थव्याख्यानसंयुतम् ।
नारायणेन यद्दत्तं ब्रह्मणे नाभिपङ्कजे ।
ब्रह्मण च पुरा दत्तं धर्माय जनकाय मे ॥१९॥
Idam Ssoddasha-Naamo[a-U]ktam-Artha-Vyaakhyaana-Samyutam |
Naaraayannena Yad-Dattam Brahmanne Naabhi-Pangkaje |
Brahmanna Ca Puraa Dattam Dharmaaya Janakaaya Me ||19||

19.1: These sixteen Names uttered along with their meanings and expositions, ...
19.2: ... were given by Sri Narayana to Lord Brahma, who was sitting on the Lotus of His navel,
19.3: (Then) Lord Brahma in ancient times gave this to Dharmadeva, my father,






धर्मेण कृपया दत्तं मह्यमादित्यपर्वणि ।
पुष्करे च महातीर्थे पुण्याहे देवसंसदि ।
राधाप्रभावप्रस्तावे सुप्रसन्नेन चेतसा ॥२०॥
Dharmenna Krpayaa Dattam Mahyam-Aaditya-Parvanni |
Pusskare Ca Mahaa-Tiirthe Punnyaahe Deva-Samsadi |
Raadhaa-Prabhaava-Prastaave Suprasannena Cetasaa ||20||

20.1: Dharmadeva out of grace gave this during the Solar Eclipse ...
20.2: ... in the great holy pilgrimage of Pushkara, on the auspicious day in the assembly of Devas,
20.3: Discussing the topic of the majesty of Radharani, he with great joy of mind (gave these sixteen names),






इदं स्तोत्रं महापुण्यं तुभ्यं दत्तं मया मुने ।
निन्दकायावैष्णवाय न दातव्यं महामुने ॥२१॥
Idam Stotram Mahaa-Punnyam Tubhyam Dattam Mayaa Mune |
Nindakaayaa-Vaissnnavaaya Na Daatavyam Mahaa-Mune ||21||

21.1: This Stotra, which is very holy, is being given by me to you, O Muni,
21.2: This is not to be given to one who is censorious to Vaishnavas, O Mahamuni,






यावज्जीवमिदं स्तोत्रं त्रिसंध्यं यः पठेन्नरः ।
राधामाधवयोः पादपद्मे भक्तिर्भवेदिह ॥२२॥
Yaavajjiivam-Idam Stotram Tri-Sandhyam Yah Patthen-Narah |
Raadhaa-Maadhavayoh Paada-Padme Bhaktir-Bhaved-Iha ||22||

22.1: The person who recites this stotra throughout his life during the three junctures of the day (dawn, noon and sunset), ...
22.2: ... will attain devotion to the Lotus-Feet of Radha-Madhava, here, in this world,






अन्ते लभेत्तयोर्दास्यं शश्वत्सहचरो भवेत् ।
अणिमादिकसिद्धिं च सम्प्राप्य नित्यविग्रहम् ॥२३॥
Ante Labhet-Tayor-Daasyam Shashvat-Sahacaro Bhavet |
Annimaa-[A]dika-Siddhim Ca Sampraapya Nitya-Vigraham ||23||

23.1: At the end, he attains Dasya Bhava (Devotion with the attitude of Service) towards them (i.e. towards Radha-Madhava), and becomes their eternal Companion,
23.2: He attains Anima and other Siddhis in an Eternal form (i.e. in a Divine Body),






व्रतदानोपवासैश्च सर्वैर्नियमपूर्वकैः ।
चतुर्णां चैव वेदानां पाठैः सर्वार्थसंयुतैः ॥२४॥
Vrata-Daano[a-U]pavaasaish-Ca Sarvair-Niyama-Puurvakaih |
Caturnnaam Caiva Vedaanaam Paatthaih Sarva-Artha-Samyutaih ||24||

24.1: By Vrata (Religious observances), Daana (Charity) and Upavasa (Religious Fasting), performed following all the prescribed rules, ...
24.2: ... or by reciting the Four Vedas along with their meanings, ...






सर्वेषां यज्ञतीर्थानां करणैर्विधिबोधितैः ।
प्रदक्षिणेन भूमेश्च कृत्स्नाया एव सप्तधा ॥२५॥
Sarvessaam Yajnya-Tiirthaanaam Karannair-Vidhi-Bodhitaih |
Pradakssinnena Bhuumesh-Ca Krtsnaayaa Eva Saptadhaa ||25||

25.1: ... or by performing all Yagyas (Sacrifices) or going to Tirthas (Pilgrimages) following the prescribed rules, ...
25.2: .. or indeed by circumambulating the entire Earth seven times, ...






शरणागतरक्षायामज्ञानां ज्ञानदानतः ।
देवानां वैष्णवानां च दर्शनेनापि यत् फलम् ॥२६॥
Sharannaagata-Rakssaayaam-Ajnyaanaam Jnyaana-Daanatah |
Devaanaam Vaissnnavaanaam Ca Darshanena-Api Yat Phalam ||26||

26.1: ... by protecting the seekers of Refuge, or by giving Knowledge to the Ignorant, ...
26.2: ... or by seeing the Devas or even Vaishnavas, that Fruit ...






तदेव स्तोत्रपाठस्य कलां नार्हति षोडशीम् ।
स्तोत्रस्यास्य प्रभावेण जीवन्मुक्तो भवेन्नरः ॥२७॥
Tad-Eva Stotra-Paatthasya Kalaam Na-Arhati Ssoddashiim |
Stotrasya-Asya Prabhaavenna Jiivanmukto Bhaven-Narah ||27||

27.1: ... indeed is not one-sixteenth part (of the Fruit) obtained by reciting this Stotra,
27.2: By the efficacy of this Stotra, a person becomes Jivan Mukta (liberated while living).




Note: Click over each Sanskrit word to get the meaning.
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Translated by greenmesg

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