Śrī Śrī Rūpānuga-bhajana-darpaṇa – Song Nineteen – ‘parama caitanya hari’

(1)
parama caitanya hari    tāṅra śakti baneśwarī
parā śakti boli’ bede gāya
śaktimāne sebibāre   śakti kāya-byūha kore
nānā śakti tāhe bahirāya

 1) Lord Hari is the Supreme form of consciousness, and His potency is the Mistress of the Vṛndāvana forest. All the Vedas sing about Her being the transcendental internal potency (parā-śakti). To render service to Him Who is the potential source of all potencies, She expands Her internal potency into many bodily forms, with numerous different types of potencies flowing out and spouting from the energetic source in all directions simultaneously.

(2)
ādhāra-śaktite dhāma     ahwaya-śaktite nāma
sandhinī-śaktite bastu jata
sambit-śaktite jñāna    taṭasthā jība-bidhāna
hlādinīte koilo sakhī-brata

 2) Her internal potency is the abode and container of all potencies, and it invokes the other divisions called sandhinī, samvit, and hlādinī. With its sandhinī existence potency it transforms to produce all things of substance within the spiritual and material worlds. With its samvit cognizant potency it produces all knowledge, which has a marginal sector called jīva-śakti, the multitude of conscious spirit souls. With its hlādinī pleasure potency, the assembly of Rādhā’s girlfriends are produced and enlivened.

(3)
nitya-siddha sakhī saba   hlādinīra su-baibhaba
hlādinī-swarūpa mūla rādhā
candrābalī ādi jata    śrī-rādhāra anugata
keho nāhe rādhā-premerabādha

 3) The topmost divine wealth of the hlādinī pleasure potency is the multitude of Her girlfriends, who are all eternally perfect in spiritual bliss. And the original root cause and primeval source of this hlādinī-śakti is none other than Śrīmatī Rādhārāṇī Herself, Who is the embodiment of this supreme pleasure potency. Even the other apparently opposing gopīs, headed by Candrāvalī are all actually subordinate followers of this transcendental Goddess Śrī Rādhā, for the fact is that no one can possibly obstruct the gushing flow of Her pure selfless divine love for Lord Kṛṣṇa.

(4)
premera bicitra gati    prati-dwandwi ho’ye sati
candra kore rādhā-prema puṣṭa
saba sakhīra eka-mana   nānā-kaye nānā-jana
braja-juba-dwandwe kore tuṣṭa

4) The wonderful, unique movement of Their loving affairs is such that Candrāvalī appears to oppose and rival Rādhārāṇī, but this simulated competition is actually chaste, for it is meant to nourish Rādhārāṇī’s pure love for Kṛṣṇa. Indeed, all the sakhīs possess many different bodies and many different moods, but their mind is factually one and one only, for their sole, mutual interest is to give complete satisfaction and total pleasure to the youthful Divine Couple of Vraja.