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Monday, April 05, 2021

Mercy and agency

Vaiṣṇava - Radhe! If you find the time, how would you answer this: 

"I have a question. Here our Gurudev said that

 "It is the perseverance and enthusiasm in the devotee's practice that unleashes the Lord's grace" 

and that it is "the practitioner's anxious prayers that unlock the grace of the beloved deity"

... which infers that  grace will not descend if we previously not do something. 

Our Gurudev confirms this "the Lord's grace will never descend" (if the devotee  neglects his bhajan). 

So these points are implying that there is a cause for the Lord's grace. 

Then, if there is a cause for the descending of His grace, how is it possible to say that it is causeless?

 Also in Bhagavad Gītā we may see many ślokas spoken by Kṛṣṇa that confirms that He will give His grace if they surrender to Him, if they dedicate to devotional service  or if they meditate on Him (4.11, 9.22, 10.10, 18.64) and that for those who discards the scriptural injunctions (16.23) His mercy (in the form of perfection, happiness and the Supreme destination) will not descend which seems that His grace has a cause.

Advaitadās - Although we have no free will and no independent agency, still śāstra encourages bhakti in this way. And yes, kṛpā eva hi kevalam - mercy is everything. Still we pray and endeavour. Rūpa Gosvāmī speaks of two types of siddhi - right? sādhana siddhi and kṛpā siddhi

Vaiṣṇava – Yes.

Advaitadās - In the end it is all only kṛpā-siddhi. sādhana siddhi is a lower understanding. 

Because we are not agents, neither materially nor spiritually - ekala īśvara kṛṣṇa - Kṛṣṇa is the only controller. 

So it is according to level of consciousness of being an agent and also - very important - to maintain a devotional attitude.

Vaiṣṇava - Purity of heart is necessary. Yes. that also - Humility.

Advaitadās - bhakta, bhakti, bhagavān and guru. They are all one but if we see it like that then bhakti is gone. So we maintain this 4-fold conception.

Vaiṣṇava - Yes. We have to be able to receive that mercy. The mercy is always causeless...but can we receive it?

Advaitadās - We cannot call anything down. Like 'I want to get siddhi before my Indian visa expires'  I really thought like that in the 1980s. Silly me...

Vaiṣṇava - Some still think like that....

Advaitadās - It will happen in its own time. Slow for some, fast for others. There is no rule in that.

Vaiṣṇava - Then why bother with sādhana? Endeavors must be there...

Advaitadās - We are conditioned to mathematical and causal thinking.

Vaiṣṇava - It's not a cheap ride either.

Advaitadās -

That also depends on the individual. anāyāse govinda bhajibo, Narottam Thākur Mahāśaya sang. "I will easily worship Govinda." 

It comes when it comes. Surprise surprise! For others, however, it is a steep climb.

Vaiṣṇava - So, in a nutshell  "We cannot call anything down."

Advaitadās - That is the gist. Ask for the definition of mercy. It is - getting something you do not necessarily deserve. It is not earned in any way. sādhya kobhu noy - The notoriously misunderstood verse. This nitya siddha bhāva is the goal, it is not to be achieved artificially. 

One sādhu, a śiṣya of my dādu, said 'I did staunch tapasya for 25 years but I got nothing out of it'. brāhmins may not get it, mlecchas may get it.

Vaiṣṇava - In the end, mercy means being able to do sādhana bhakti.

Advaitadās – Yes, and sādhya bhakti. All the way. Mercy is gotten within a moment or not in many lifetimes.

Vaiṣṇava - Yes. So the causeless point...And our endeavors. It has no cause, but our endeavors make our hearts a fertile place for kṛpā to descend.

Advaitadās - Our concept of endeavor is created by Guru and Kṛṣṇa too - sādhana abhimāna. That gives sweetness to bhakti - a sense of doership.

Vaiṣṇava - All our endeavors stem from kṛpā. But we think we do it.

Advaitadās - Yes, but even the awareness of kṛpā is nice too.

Vaiṣṇava – Sweet.

Advaitadās - It is natural for everyone to think they are the doer. It gives sweetness to sādhana.

Vaiṣṇava - Thank you.

Sunday, January 17, 2021

Violence in Goloka?

Vaiṣṇava - Sometimes in the Nikunjas deer skin is used...How to understand that? Deer skin?

Advaitadās -  Yes. āstīrya raṅkavam upary upayukta muktam ullocam unnata mudo militā babandhuḥ (Kṛṣṇa Bhāvanāmrta 3.6) - "The manjarīs spread out a deer-rug in Rādhā's room". Gokula (the eternal abode of divine sweetness) is a timeless world. There is no time there. There is no past in which anyone was slaughtered.

Vaiṣṇava - Translation mistake?

Advaitadās - No. Also Rādhā-Kṛṣṇa are decorated with deer musk (cibuke mṛga-nābhinā, Vilāpa-kusumānjali 39). Normally, the deer is killed for that.....

Vaiṣṇava - But how then does deer skin appear there?

Advaitadās - Nothing appears in Gokula. It is always there.

Vaiṣṇava  - Ok. Mystical

Advaitadās  - There is no past there.

Vaiṣṇava  - Ok. But still...why deer skin? Due to its softness?

Advaitadās - It is pleasant.

Vaiṣṇava - Ok.

Advaitadās - Musk smells delicious.

Vaiṣṇava - But no deer is killed.

Advaitadās - There is no death in Gokula.

Vaiṣṇava - Indeed.

Advaitadās - It is called amṛta. a = not, and mṛta = death.

Vaiṣṇava - Understood. So these things and substances exist eternally for the pleasure of Them.

Advaitadās - Śrīmad Bhāgavata (10.13.60) says in Vṛndāvana natural enemies love each other -

yatra naisarga-durvairāḥ sahāsan nṛ-mṛgādayaḥ |

mitrāṇīvājitāvāsa-druta-ruṭ-tarṣakādikam ||

"There (in the Lord’s abode) there is no anger, greed, and so. Natural born enemies like humans and animals such as deer, lived together there as friends."

The commentators to this verse mention natural enemies like men and lions, snakes and mongooses.

Vaiṣṇava - Thank you. We surely have limited minds...

Advaitadās - It is important to escape from time space limits we know here - linear time.

Vaiṣṇava - Exactly. And "origins" of things.

Advaitadās - Cause / effect. We lie in the causal ocean. It is our conditioning. Like 'where the jīva comes from'? It is a useless question.

Vaiṣṇava - Eternal existence = no cause.

Advaitadās - Yes.

Vaiṣṇava - Questions like "Who created the siddha deha?"

Advaitadās - Where there is no beginning, there is no cause.

Friday, December 25, 2020

Vrajavāsīs and Vṛṣṇis' distinction confirmed


In the famous Śrīmad-Bhāgavat-verse mallānām aśanir nṛṇāṁ nara-varaḥ strīṇāṁ smaro mūrtimān (10.43.17), which describes how all the spectators to Kṛṣṇa and Balarāma’s entry into King Kaṁsa’s arena had different feelings towards Kṛṣṇa, the Vṛṣṇis have a clearly different vision of Kṛṣṇa than the Vrajavāsīs - that shows that the distinction between their attitudes is not newly made up by the Gauḍīya Vaiṣṇava ācāryas. About the Vrajavāsīs the verse says gopānāṁ sva-jano - “The cowherds saw Him as their own”, meaning gopānāṁ śrīdāmādīnāṁ svajano vayasyaḥ (Vaiṣṇava Toṣaṇī ṭīkā), “The cowherd boys like Śrīdāma saw Him as a friend”, while vṛṣṇīnāṁ para-devateti vidito, "The Vṛṣṇis saw Him as the Supreme Lord." vṛṣṇīnāṁ paramārādhya iti, „The Vṛṣṇis saw Him as their most worshipable Lord” (Vaiṣṇava Toṣaṇī ṭīkā). In other words, the Vrajavāsīs clearly show a sweet, intimate human-like attitude towards Kṛṣṇa, while the Vṛṣṇis show a reverent attitude of awe towards Him. Everything the Gauḍīya Vaiṣṇavas teach about the difference between aiśvarya (reverential worship of Kṛṣṇa) and mādhurya (a sweet, intimate attitude towards Him) is anchored in the Śrīmad-Bhāgavata! Hence Śrīnātha Cakravartīpāda, the disciple of Śrī Advaita Ācārya, says: śāstraṁ bhāgavataṁ pramāṇam amalam – “The scripture Śrīmad-bhāgavata is the spotless authority.”


Friday, December 04, 2020

Vilapa 65 and Radhika 108 names corrections

I found minor mistakes in my translation or word-for-word of two texts of Śrīla Raghunātha Dās Goswāmī -

In my translation of Śrīla Raghunātha dās Gosvāmī’s 'Śrī Rādhikā’s 108 names-stotram', śloka 22, name 57, I found a mistake I made in the word-for-word translation.

Suvṛtta mauktika mukta nāsikā tila puṣpikā. "mukta" should have been mauktika+amukta.

The Bengali editions make it one word, mauktikāmukta. a-mukta = not free, so the pearl is not free from the sesame nose, so it is attached. mauktika already means pearl. The ṭīkā says tenāmuktam yuktam. So it is a-mukta (not free) which means yuktam (equipped with).

The Gaudiya Grantha Mandir-version is wrong - su-vṛtta-mauktika-muktā-nāsikā-ṭila-puṣpikā. having the word mukta twice is punar-ukti, a repetition, which is a fault.

Therefore it is amukta. The verse translation stays the same - Whose nose, that resembles a sesame flower, is adorned with a round pearl



Then there is my original translation of Vilāpa Kusumānjali  65, or it may have been done for me by Jagadānanda Dās back in 1983:







ayi - O!; vipinam - forest; aṭantaṁ - wandering; saurabheyī - of the Surabhī-cows; kulānāṁ - of the herds; vraja - of Vraja; nṛ-pati - king; kumāraṁ - son; rakṣaṇe - for keeping; dīkṣitaṁ - initiated; tam - him; vikala - agitated; mati - heart; jananyā - by mother; lālyamānaṁ - being cuddled; kadā - when; tvaṁ - You; smita - smile; madhura - sweet; kapolaṁ - cheek; vīkṣyase - seen; vīkṣyamāṇā - being seen.


When will the prince of Vraja (Kṛṣṇa) glance at You with His smiling face as He goes out to wander in the forest with the Surabhī-cows, in whose care He was initiated, being cuddled by His worried mother?


The words ‘smita madhura kapola’ do not come out well in the English translation, and the whole last line of the śloka seemed not properly done.


Kuśakratha's version is better -

"When will You be seen as You gaze at the prince of Vraja, His cheeks sweet with a smile, as He wanders in the forest fulfilling His vow to protect the surabhi cows, or as He is embraced by His mother, her heart overwhelmed?"

When asked, Satya-nārāyaṇa Bābājī commented: Whose smiling sweet cheeks are they? Kṛṣṇa's or Rādhā's?  Of Kṛṣṇa. vīkṣyase is in second person singular - so it means "you see or you will see". vīkṣamāṇā = being seen (feminine). So the meaning is: "When will You (Rādhā) see Kṛṣṇa (everything else qualifies Him, including smita madhura kapolam) while being seen or glanced by Him.

Then I asked Satya-nārāyaṇa Bābājī: I have another question, about the first half of the verse. Kusakratha says “..or as He is embraced by His mother, her heart overwhelmed?”, as if the cuddling by His mother is an alternative event, while Anantadas Babaji says ‘vrajendra-nandana go-samuhera rakṣaṇa viṣaye gṛhīta-vrata, se janya vana-gamaṇa–parayana ebong vyākula-cittā mātā yaśodā kartṛk lālyamāna’ - “Kṛṣṇa is cuddled by His worried mother BECAUSE he goes out herding cows.”

Satya-nārāyaṇa Bābājī replied : The "or" part in K's translation is wrong. There is no option described in the verse. ADB translation is correct.

Hence the translation becomes:

“O! When will You see the son of the king of Vraja, Kṛṣṇa, with His sweet smiling cheeks while also being seen by Him as He is cuddled by His worried mother because He goes out wandering in the forest to tend His herd of Surabhī-cows, in whose care He was initiated?”

Sunday, September 13, 2020

What is the prākṛta-bhakta?

arcāyām eva haraye

pūjāṁ yaḥ śraddhayehate

na tad-bhakteṣu cānyeṣu

sa bhaktaḥ prākṛtaḥ smṛtaḥ

Śrīmad Bhāgavata 11.2.47 speaks about the prākṛta-bhakta as the third class devotee. There are different opinions expressed about the meaning of the word 'prākṛta' -

"A devotee who faithfully engages in the worship of the deity in the temple but does not behave properly toward other devotees or people in general is called an unrefined devotee. "

"A devotee who faithfully worships the Deity, but does not properly respect the Vaiṣṇavas or the people in general is called a materialistic devotee, and is considered to be in the lowest position of devotional service." 

’A prākṛta, or materialistic devotee does not purposefully study the śāstra and try to understand the actual standard of pure devotional service…..”

However, sa bhaktaḥ prākṛtaḥ smrtaḥ in Śrīmad Bhāgavata 11.2.47 does not mean ‘material platform’. No ācārya translated prākṛtaḥ in this verse as ‘material’. The previous ācāryas all say the word prākṛta in Śrīmad Bhāgavata 11.2.47 means 'a beginner' -

Śrīdhara Swāmī, Sanātan Gosvāmī - prākṛtaḥ prakṛta-prārambhaḥ

Jīva Gosvāmī’s Krama-sandarbha - sa prākṛtaḥ prakṛti-prārabdho’dhunaiva prārabdha-bhaktir ity arthaḥ

Viśvanātha Cakravartī - prākṛtaḥ prakṛtiḥ prārambhaḥ

Actual materialistic devotees are described by Kapila-deva in Śrīmad Bhāgavata, 3rd canto -

|| 3.29.8 ||

abhisandhāya yo hiṁsāṁ

dambhaṁ mātsaryam eva vā

saṁrambhī bhinna-dṛg bhāvaṁ

mayi kuryāt sa tāmasaḥ

"The angry person, devoid of compassion, who worships me with intentions of violence, pride and hatred, is tamasic in his bhakti."

|| 3.29.9 ||

viṣayān abhisandhāya

yaśa aiśvaryam eva vā

arcādāv arcayed yo māṁ

pṛthag-bhāvaḥ sa rājasaḥ

"He who worships me with desire for other objects, with goals of material gain, fame or power has rajasic bhakti. "

|| 3.29.10 ||

karma-nirhāram uddiśya

parasmin vā tad-arpaṇam

yajed yaṣṭavyam iti vā

pṛthag-bhāvaḥ sa sāttvikaḥ

"He who worships me with a desire to destroy karma, making his works an offering the Supreme Lord, or executing the worship as a duty, having a desire for liberation, has sattvic bhakti."

Obviously this is a completely different thing than seeing the Lord only in the deities in the temple........

Sunday, June 21, 2020

śyāma they all are

Draupadī, Varāha, Arjuna and mother Yaśodā are all śyāma-complexioned, not golden. 
Practically all pictures that are made of them, be they Indian, be they western, are wrong. Here is the scriptural evidence -


Bhakti Rasāmṛta Sindhu 3.4.13 -

ḍori-jutita-vakra-keśa-paṭalā sindūra-bindūllasat 
sīmānta-dyutir aṅga-bhūṣaṇa-vidhim nāti-prabhūtaṁ śritā |
govindāsya-nisṛṣṭa-sāśru-nayana-dvandvā navendīvara
śyāma-śyāma-rucir vicitra-sicayā goṣṭheśvarī pātu vaḥ ||13||

The queen of the cowherds, Yaśodā, has wavy hair bound by cords, with a dot of sindūra at the parting of her hair. She does not wear many ornaments. Her eyes become filled with tears on seeing Kṛṣṇa. Her complexion is dark like a blue lotus, radiating a dark glow, and she wears colorful clothing. May she protect us!

mātā gopa-yaśo-dātrī yaśodā śyāmala-dyutiḥ

(Rādhā-kṛṣṇa Gaṇoddeśa Dīpikā 1.28)

Because she gives fame to the cowherds, Śrī Kṛṣṇa’s mother is called Yaśodā. Her complexion is blackish blue (śyāmala). 


In the Virāṭa Parva (39.20) of the Mahābhārata, Arjuna tells Uttara Kumāra how he got his ten names -

kṛṣṇa ityeva daśamaṁ nāma cakre pitā mama;
kṛṣṇāvadātasya sataḥ priyatvād bālakasya vai

"My father gave me this tenth name Kṛṣṇa because of my complexion and charm."

Sanjaya when visiting Upaplavya in Udyoga-parva (58.10) described Kṛṣṇa and Arjuna thus..

śyāmau bṛhantau taruṇau śāla skandhāv ivodgatau

Both Kṛṣṇa and Arjuna are described as tall, dark, and youthful.


Draupadī is described as dark in the Ādi-parva 1.155.42, 44, 50 of the Mahābhārata -

42 śyāmā padmapalāśākṣī nīlakuñcita mūrdhajā
mānuṣaṃ vigrahaṃ kṛtvā sākṣād amara varṇinī

And there arose, after this from the centre of the sacrificial platform, a daughter also, called Panchali, who, blessed with great good fortune, was exceedingly handsome. Her eyes were black, and large as lotus-petals, her complexion was dark, and her locks were blue and curly. 

44. tāṃ cāpi jātāṃ suśroṇīṃ vāg uvācāśarīriṇī
sarva yoṣid varā kṛṣṇā kṣayaṃ kṣatraṃ ninīṣati

'This dark complexioned girl will be the first of all women, and she will be the cause of the destruction of many kṣatriyas. This slender-waisted one will, in time, accomplish the purpose of the gods, and along with her many a danger will overtake the Kauravas.'

50.  kṛṣṇety evābruvan kṛṣṇāṃ kṛṣṇābhūt sā hi varṇataḥ
tathā tan mithunaṃ jajñe drupadasya mahāmakhe

And they also said, 'Because this daughter is so dark in complexion, she should be called Kṛṣṇā (the dark).'


Varāha-deva is also śyāma, not piggy-colored -

Śrīmad Bhāgavata 3.13.33 -

tamāla-nīlaṁ sita-danta-koṭyā kṣmām utkṣipantaṁ gaja-līlayāṅga

"Then the Lord, with a bluish complexion like that of a Tamāla-tree, playing like an elephant, placed the earth on the edge of His curved white tusks."

Wednesday, June 03, 2020

Authorship of Rādhā-Rasa-Sudhānidhi

In this last part of the Harivaṁśī / Haridāsī-trilogy we will discuss the issue of the authorship of Rādhā-Rasa-Sudhānidhi. As with the previous blogs, I want to open with a conciliatory introduction, quoting the late great Gopāl Ghosh of the Vṛndāvana Research Institute:
“(In the 1950s) Ānanda Gopāl Gosvāmī (12th generation direct descendant from Śrī Advaita Ācārya and pitṛdeva of my Gurudeva) gave wonderful lectures on Vilāpa Kusumāñjali and Rādhārasa Sudhānidhi in the Rādhā-Dāmodara temple for one fortnight. All the Gosvāmīs of the Rādhā-Vallabha temple (who believe that Rādhārasa Sudhānidhi was composed by Hita Harivaṁśa Gosvāmī instead of Prabodhānanda Sarasvatī, as is claimed by the Gauḍīya Vaiṣṇavas) attended. They all offered their obeisances to Prabhu. About the disputed authorship of Rādhārasa Sudhānidhi Ānanda Gopāl Gosvāmī told them: “Some person may come to a mango grove and inquire: “How many trees are there, how many fruits are there in them? Who constructed this grove? How are the fruits sold and who is the owner?” while another, who is very tired, will just come and purchase the mangoes, offer them, sit under a tree and say: “Aha, how sweet are these mangoes!” So similarly, Rādhārasa Sudhānidhi is a wonderful book, born by the grace of ‘Śrī Rādhārānī, whoever may have composed it. What matters is the relish of its contents – it is necessary to relish it. We need to become qualified to extract the rasa from this book. Rādhā-dāsya is the goal of our lives and Madangopāl becomes subdued by us if we can meditate on the footsoles of Rādhārānī. Rādhā-dāsya is our only shelter.” Ānanda Gopāl Gosvāmī said that again and again. His lectures were so amazing that all the Vrajavāsīs exclaimed “Jay Rādhe! Jay Rādhe!” Everyone was stunned and speechless with admiration because of his lectures and they would anoint him with sandalwood-pulp and flower garlands.”

For the analysis of the issue of the authorship of Śrī Rādhā-rasa-sudhānidhi I translated the Bengali introduction to his edition of  Rādhā-rasa-sudhānidhi by the late great Śrīmat Anantadās Bābājī –

Apart from the version of Śrī-Śrī Rādhā-Rasa-Sudhānidhi that has 272 verses, including a beginning and final verse about Śrīman Mahāprabhu, there is a version without these two verses, named ‘Rādhā-Sudhānidhi’ said to be written by Śrī Hita Harivaṁśa Gosvāmī Mahodaya. But from innumerable evidences from Śrī Rādhā-Rasa-Sudhānidhi and historical tradition it is excellently proven that it was written by Śrī Prabodhānanda Saraswatīpāda. Śrī Prabodhānanda Saraswatīpāda was a great Sanskrit poet while there is no example of any Sanskrit poetry by Śrī Harivaṁśajī. We can only find he wrote two Brajabhāṣā works – ‘Sphuṭa-vāṇī’ (26 or 27 verses) and ‘Chaurāśījī’ (84 verses). One Sanskrit work named Śrī Yamunāṣṭakam is ascribed to him but its authenticity is not established. On the other hand, the vast Sanskrit literature, poetry and commentaries written by Śrī Prabodhānanda Saraswatīpāda are celebrated within the scholarly community and are unanimously accepted by the disciples and followers of Śrī Harivaṁśa. Śrī Harivaṁśa’s follower Śrī Harirāma Vyāsa, who was a contemporary of Śrī Rūpa, Sanātana etc., wrote in one of his poems –

Prabodhānanda se kavi thore
Jina rādhā-ballabh-ki līlā-rasa meṁ sab rasa thore
Keval prem-vilās ās kari, bhava-bandhan dṛḍha bhore
Sahaja mādhurī vacanani ananyani ke cita core
Pāvan rūp nām guṇa ura dhari viṣay vikāra ju more

(Bhakta-kavi Vyāsajī, Hindi p.195, published by Prabhudayāl Mittal, Agarwala Press 2009 Samvat – 1952)

“Prabodhānanda was a great poet who was absorbed in Rādhā-Vallabha’s līlā-rasa. I only hope for prem vilāsa, being firmly bound by saṁsāra. His naturally sweet words steal my mind and heart. The sacred forms, names and qualities (he narrates) (extinguish) my materialistic feelings.”
Writers in Śrī Harivaṁśa’s sampradāya say that Śrī Harivaṁśajī was singing ‘Rādhā Sudhānidhi’  in the cradle as a 6-month old baby in Bād grām village.
(keval chaḥ mās kī hī avasthā ye āpane palane par hae ‘śrī rādhā sudhānidhi’ kā gān kiyā, jise āpke tāṭa śrī nṛsiṁhaśramajī ne lipibaddha kiyā – this can be found on p.30 of the biography which is part of Śrī Hita dāsa’s Hindi introduction to Śrī Rādhā Sudhānidhi (first Edition, Vilāsapura, 1950)
But the author of Śrī Rādhā-Rasa-Sudhānidhi has described Śrī Vṛndāvana’s beauty in many places in the book, saying that he had darśana of the residents of Vṛndāvana while he was writing the book. He developed a worshipful attitude towards them and he also described in the book that he received encouragement from them to compose the book. This clearly proves that Śrī Rādhā-Rasa-Sudhānidhi was not a song of a 6-month old baby in the cradle at Bād grām village. This is a stotra kāvya written by a greatly expert poet and scholar of Sanskrit kāvya, darśana and alaṅkāra who lived in Śrī Vṛndāvana and wrote scriptures like Śrī Vṛndāvana Mahimāmṛta and so. For instance –

     sad yogīndra sudṛśya sāndra rasadānandaika san mūrtayaḥ
     sarve'py adbhuta sanmahimni madhure vṛndāvane saṅgatāḥ
     ye krūrā api pāpino na ca satāṁ sambhāṣya dṛśyāś ca ye
     sarvān vastutayā nirīkṣya parama svārādhya buddhir mama

            When I look at even the cruel and sinful persons that meet in Vṛndāvana, the abode full of wonderful glorious sweetness, I consider even them to be most worshipable, although they are normally not fit to be seen or touched by saints. They are actually all good-looking like the true kings of mystics and they have sweet rasika and very blissful forms.” (Verse 264 of Rādha Sudhānidhi). It goes without saying that a 6-month old baby lying in a cradle in Bād-grāma can never say such things.

Evidences found in the books -
The phrase ‘śrī rādhā pada-nakha jyotiḥ’ is very dear to Śrī Saraswatīpāda. Just as he used the phrase ‘śrī rādhā pada-nakha-jyotir udgāt’ in Śrī Caitanya Candrāmṛta (68), similarly in many places in Śrī Rādhā-Rasa-Sudhānidhi he used words like ‘yasyāḥ sphurjjat pada-nakha maṇi jyotiḥ’ (137) tad padāmbhoja rājan nakha-maṇi vilasaj jyotiḥ (148) and ‘vṛṣabhānujā pada-nakha jyotiḥ’ (269).
In 2 ślokas of Śrī Saraswatīpāda’s ‘Saṅgīta Mādhava’ – ‘gatā dūre gāvo………prāṇi niṣavaḥ’ (4.8) and ‘aho mukhara nūpura……….surata saṅgaro jṛmbhate’ (2.6) the words are identical with the words and moods of the verses ‘gatā dūre gāvo……prāṇi niṣava’ (229) and ‘anaṅga jaya maṅgala ……rati raṇotsavo jṛmbhate’ (225) in Śrī Rādhā-Rasa-Sudhānidhi. In the same way there is full similarity in mood, words, meter and embellishments between the verses ‘caitanyeti kṛpāmayeti paramodareti’ in Śrī Caitanya Candrāmṛta (67) and the verse ‘śyāmeti sundara vareti manohareti’ (68) of Śrī Rādhā-Rasa-Sudhānidhi (38) and the verses ‘kṣaṇaṁ hasati roditi kṣaṇam atha kṣaṇaṁ mūrchati’ of Śrī Caitanya Candrāmṛta (134) and ‘kṣaṇaṁ madhura gānataḥ kṣaṇam amanda hindolataḥ’ in Śrī Rādhā-Rasa-Sudhānidhi (167).
Just as Śrī Saraswatīpāda said ‘dhyāyanto girikandareṣu bahavo brahmānubhūyāsate….ko vā gaura-kṛpāṁ vinādya jagati premonmado nṛtyati’ in Śrī Caitanya Candrāmṛta (98), he revealed a similar matter in the verse brahmanandaika vādāḥ katicana bhagavad-vandanānanda mattāḥ in Śrī Rādhā-Rasa-Sudhānidhi (148). Just as this proves the two books are written by the same person, similarly the words ‘brahmānubhava’ and ‘brahmānandaika vādī’ also show us what Śrī Saraswatīpāda’s life was like before. Just as Śrī Saraswatīpāda described examples of Śrī Kṛṣṇa doing japa of Śrī Rādhā-nāma in Śrī Vṛndāvana Mahimāmṛta (15.75) in the verse ‘rādhetyevaṁ japa tad aniśaṁ sārtha saṁsmṛtyananyaḥ’ and in Śrī Rāsa-prabandha (97) with the verse ‘rādhā-rādhety avirata jāpa prāṭati’, and how he also prays for love of that rādhā-nāma, similarly he prays in Śrī Rādhā-Rasa-Sudhānidhi for a vision of Śrī Kṛṣṇa chanting the holy name of Śrī Rādhā in the verse yaj jāpaḥ sakṛd eva gokula pateḥ…..yan nāmāṅkita mantra jāpana paraḥ prītyā svayaṁ mādhavaḥ śrī kṛṣṇo’pi tad adbhutaṁ sphuratu me rādheti varṇa dvayam. (95)
Authors of the Śrī Rādhā-Vallabhī-sampradāya like Śrī Bhagavat Mudita and Śrī Candralāl Goswāmījī both agree that the verse hare kṛṣṇa kṛṣṇeti kṛṣṇeti mukhyān…….kadā’bhyasya vṛndāvane syāṁ kṛtārthaḥ from Śrī Vṛndāvana Mahimāmṛta (17.89) is written by Śrī Prabodhānanda Saraswatīpāda. We can find a completely similar verse in Śrī Rādhā-Rasa-Sudhānidhi (55) ati snehād uccair api ca harināmāni gṛṇataḥ……parānandaṁ vṛndāvanam anucarantaṁ ca dadhato mano me rādhāyāḥ pada mṛdula padme nivasatu. This type of siddhānta is seen among the followers of Śrī Caitanya’s lotus-feet. Śrīmad Rūpa Goswāmīpāda has written in Śrī Ujjvala Nīlamaṇi (Śṛṅgāra-bheda prakaraṇa 46): 

mūrcchām āpnuvatī praviśya madhupair gītāṁ kadambāṭavīm
nāma vyāharatā hareḥ priyasakhī vṛndena sandhukṣitā

Here is a description of Śrī Rādhā’s activities just before Her ultimate condition during pūrva-rāga: “After entering the Kadamba-forest She fainted, so Her priya-sakhīs revived Her with (Hare-kṛṣṇa) nāma-kīrtan, which is like an elixir for revival.” In the Śrī Harivaṁśa-sampradāya the separation of the gopīs headed by Śrī Rādhā is not recognized and the hare kṛṣṇa mantra is not accepted as a siddha mantra. Hence it is easily understood that the author of Śrī Vṛndāvana Mahimāmṛta and Śrī Rādhā-rasa Sudhānidhi are the same person, and that he was a follower of Śrī Caitanya’s lotus-feet.