84 Vaishnav Varta 83 - Kumbhandas

Now, the sevak of Shri Acharyaji Mahaprabhu, Kumbhandasji Gorva Kshatriya, lived in Jamunavata. The feelings behind his story are being told, as his verses are sung among the eight poets of Ashta Chhap.

Bhav Prakash (Revealing the Sentiment): This Kumbhandasji, in the divine play (Leela), is the same as Arjuna, the intimate friend of Shri Thakurji. In the daytime Leela, he is Arjuna the friend, and in the nighttime Leela, he becomes Vishakha Sakhi, a companion of Shri Swaminiji. The other form of Vishakhaji is Krishnadas Meghna, who always remained with Shri Acharyaji during the Earth circumambulation, and Kumbhandasji always remained with Shri Govardhannathji. Thus, in feeling, Kumbhandasji is Arjuna in the sakhabhav (mood of friendship) and Vishakha in the sakhībhav (mood of companion).

Giriraj (Govardhan) has eight gateways. One of them is near Anyor. He is the main sevak for the service of that gate. The village name “Jamunavata” is so called because, in the Saraswat Kalpa, there were two streams of the Yamuna River. One became Jamunavata flowing near Agra, and the other was Chirghat near Shri Gokul. Later, in that Kalpa, both streams united and flowed as one, and at that time there was no Agra or other villages. From Chirghat, the stream reached Govardhan, where the Rasa of the five chapters (Panchadhyayi) was performed in Parasoli above the Chandrasarovar.

The Braj devotees, when they became invisible (in divine absorption), went from Chandrasarovar asking the vine of Drumlata and reached near Govindkund. There they saw the lotus feet of Shri Thakurji, and because of that, there are footprints of Shri Thakurji at Apsarakund.

Then, proceeding further, the braids of Radha’s companion were hidden; she performed all her adornment there with vermilion, kohl, and other ornaments. Therefore, that place still has red (Sinduri), black (Kajali), and shining (Bajni) stones.

Afterwards, at Rudrakund, Radha’s companion became offended. She said to Shri Thakurji, “You do not go with me!” Then Shri Thakurji said, “Climb on my shoulders,” and near a tamarind tree He disappeared. Then Radha’s companion cried aloud saying, “O Lord, beloved of Ramana! Where are You, O mighty-armed? Out of mercy, show me Your presence, O friend!” Therefore, that pond is called Rudrakund. Even now people call that place Rudrakund. Later, all the Gopis gathered there.

Then proceeding further, asking from one tree to another, ‘Jaan’ and ‘Ajaan,’ they reached Jamunavata on the banks of Shri Yamunaji, where the Gopikas sang the Gopika Geet (“Jayati te’ dhikam...”) and all the devotees wept. Then Shri Thakurji Himself appeared and again performed the Rasa at Parasoli, Chandrasarovar, due to which He became tired. Then He enjoyed water sports in the waters of Shri Yamunaji.

Thus, in the Saraswat Kalpa, the Rasa of the five chapters took place near Shri Giriraj. The Braj devotees wandered far and wide in search of Shri Thakurji’s meeting, but seeing darkness, they returned—“Having entered the darkness, they turned back from there.”

That darkness was near the village “Samai,” ahead of Shyamdhak. There is Shyamvan, a very dense forest. Therefore, according to the Panchadhyayi, all places are shown there. From Kalidah Ghat onwards, that region too is called Shri Vrindavan, where also is Bansivat. In many Shvet Varaha Kalpas, the Rasa of the five chapters was performed there, and in the Saraswat Kalpa, in the autumn season, the Rasa was performed at Parasoli upon Shri Giriraj. Later, in the spring months of Chaitra and Vaisakh, the Rasa was performed near Kesighat, below Bansivat. Thus, the Rasa was performed at two places; however, the principal Rasa of the Panchadhyayi in the Saraswat Kalpa was at Giriraj. These are the distinctions in the divine plays.

Hence, in Jamunavata, one stream of Shri Yamunaji flowed during the Saraswat Kalpa; because of that, the village was named “Jamunavata.” Between Nandgaon and Barsana, near Sanket, the stream reached Shri Jamunavata. Therefore, near Sanket, there are marks of Shri Yamunaji’s arrival. Thus, it is said that nowadays people do not have firm faith; but when they see and hear these signs, they believe. And when the fruits of faith manifest, feelings increase; therefore, these things are explained openly.

Prasang 1 – Kumbhandas Lives in Jamunavata

In Jamunavata lived Kumbhandas. Above the Chandrasarovar in Parasoli, the fields of Kumbhandas’s forefathers were situated. There Kumbhandas cultivated the land. So in Parasoli, Kumbhandas possessed much farmland. From childhood, Kumbhandas had no attachment to household life, never told lies, and did not commit sinful acts. He lived in the simple manner of a pure Brajwasi.

When Kumbhandas grew up, he was married near the village ‘Jet’ in Bahulavan. The woman he married was ordinary and not related to the divine Leela. Yet, the company of a Vaishnav devotee like Kumbhandas cannot go fruitless—she too was uplifted. But at that time, Shri Govardhannathji had not yet manifested upon Shri Giriraj. When Shri Govardhannathji would call Shri Acharyaji near Him, then Shri Acharyaji would take shelter there, and this Kumbhandas would become known as a devotee of God.

Once, while performing Earth circumambulation, Shri Acharyaji came to the South in Jharikhanda. Then Shri Govardhannathji said to Shri Acharyaji, “We have manifested in Shri Govardhan. Please come here and bring us out, and manifest our service in this world so that it may spread.” Hearing this, Shri Acharyaji stopped the Earth circumambulation there in Jharikhanda and came straight to Braj. At that time, Damodardas Harsani, Krishnadas Meghna, Madhav Bhatt, Narayandas, and Ramdas of Sikandarpur — these five sevaks were accompanying Shri Acharyaji.

Then Shri Acharyaji, under the Govardhan mountain, near Anyor, sat upon a platform at the doorway of Saddu Pandey. Then, to know about the manifestation of Shri Govardhannathji, Shri Acharyaji asked Saddu Pandey, his brother Manikchand Pandey, and Naro Bhavani — all sevaks — who narrated the details as described earlier in the story of Saddu Pandey.

Later, Ramdas Chauhan, who lived in a cave near Puchhri, became a sevak, and Shri Acharyaji entrusted him with the service of Shri Govardhannathji. Ramdas, along with the Brajwasis and other sevaks, began to serve.

Kumbhandas lived in Jamunavata. There he heard the news that a great saint had come to Anyor and that Shri Govardhannathji, Shri Thakurji, had manifested from the Govardhan mountain, and that Saddu Pandey and many other Brajwasis had become sevaks. Hearing this, Kumbhandas said to his wife, “Let us go to Anyor and become sevaks of Shri Acharyaji. Through his grace, Shri Thakurji will also bless us.”

Then his wife said, “I will go if those great souls give me a son, as I have none.” Thinking thus, both of them came to Shri Acharyaji and bowed down. Shri Acharyaji asked, “Kumbhandas, have you come?” Then Kumbhandas bowed again and prayed, “Maharaj, I have been wandering for many days; now please show your mercy upon me.” Kumbhandas was a divine being, and at the very sight of Shri Acharyaji, he recognized Shri Acharyaji’s divine form. Then Shri Acharyaji said to Kumbhandas, “You both, husband and wife, go and bathe.”

Then both of them bathed in Sankarshan Kund and came to Shri Acharyaji. Shri Acharyaji then gave names to Kumbhandas and his wife. The wife prayed, “Maharaj, you are great. I have no son; please bless me with one.” Shri Acharyaji became pleased and said kindly, “You will have seven sons; do not worry.”

Hearing this, the wife became very happy. Then Kumbhandas said to his wife, “You asked for what you desired; if you had asked Shri Thakurji, He would have given that. You should have asked for Him.” The wife replied, “I asked for what I wanted; you may ask for what you desire.” Kumbhandas then remained silent.

After that, Shri Acharyaji built a small temple for Shri Govardhandhar and installed Shri Govardhandhar in it, giving the service to Ramdas Chauhan. Ramdas, Saddu Pandey, and other Brajwasis brought all necessary items. Milk, curd, and butter were offered to Shri Govardhannathji, and Ramdas sustained himself from that Mahaprasad.

And the Brajwasis—sevaks like Kumbhandas and other devotees—received the instruction of Shri Acharyaji: “Shri Govardhannathji is our everything. Therefore, remain devoted to His service, and do not take Mahaprasad without having the darshan of Shri Govardhannathji. Perform His service with full care and attention.”

Kumbhandas sang kirtans very beautifully; his voice was also very melodious. Therefore, Shri Acharyaji said to Kumbhandas, “At proper times, daily sing kirtans describing the divine plays of Shri Govardhannathji.” Every morning, after waking Shri Govardhannathji, Shri Acharyaji would say to Kumbhandas, “Now describe some divine Leela.” Then Kumbhandas would bow before Shri Govardhannathji and first sing this verse. The verse is:

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राग बिलावल- 

सांझ के सौचे बोल तिहारे। रजनी अनत जगे नंदनंदन आये निपट सवारे ॥।१॥ 

आतुर भए नीलपट ओढे पीयरे बसन बिसारे। 'कुंभनदास प्रभु' गोवर्द्धनधर भले बचन प्रतिपारे ॥२।।

Raag Bilawal –

 In the evening, I think upon Your gentle words. The night passes as I remain awake, Until Nandanandan arrives, fully adorned. ॥1॥

Restless with longing, He comes draped in a blue cloth, having forgotten even His yellow garments. ‘Kumbhandas Prabhu’ says — The Lord of Govardhan truly fulfills His sweet promises. ॥2॥

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So, hearing this kirtan from the mouth of Kumbhandas, Shri Acharyaji said, “Kumbhandas! Have you experienced the rasa related to the Nikunj-Leela (the intimate bower pastimes)?” Then Kumbhandas offered obeisance and said, “Maharaj! By your grace.” Then Shri Acharyaji said, “You have great fortune. First, the Lord has revealed to you the experience of the principle-strength (prameya-bala); because of this, you will always remain immersed in the nectar of Hari.” 

Then Kumbhandas made a request: “Maharaj! Above all, please grant me the experience of only this rasa.” Thus Kumbhandas performed all his kirtans related to the Yugal-Swarup (the Divine Couple). He did not sing congratulations, cradle-songs, or childhood pastimes. In this way, he became a recipient of grace, a devotee of God. In this manner, after showing grace to Kumbhandasji and other Vaishnavas, Shri Acharyaji—who had left the Earth-circumambulation in the South at Jharikhanda—again set out to perform the circumambulation for the sake of bestowing grace upon living beings.

Prasang 2 – Shri Nathji Moved to Tond ka Ghane

And here, Kumbhandasji would come every morning from “Jamunavata” to Shri Giriraj for the darshan of Shri Govardhannathji, and would sing kirtans at the appropriate times. Shri Govardhannathji Himself showed affectionate feelings toward Kumbhandas and began to play with him, speaking of playful matters.

After some days, there arose a disturbance from a mlechchha, who came from the west plundering and killing the entire village. He set up camp five kos ahead of Shri Giriraj. Then Saddu Pandey, Manikchand Pandey, Ramdasji, and Kumbhandasji—these four Vaishnavas—considered in their minds, “This mlechchha who has come is evil, an enemy of the religion of God. What should be decided?” These four Vaishnavas were intimate with Shri Nathji, and they spoke with Shri Govardhannathji. Therefore, the four Vaishnavas went into the temple and asked Shri Nathji, “Maharaj! What should we do now? A mlechchha hostile to dharma is coming, plundering. Please give a gracious command, and we will do that.” 

Then Shri Govardhannathji gave this command: “Seat Me and take Me to the thicket of Tond ka Ghana. My mind desires to go there.” Then the four Vaishnavas requested, “Maharaj! At this time, what mount should be used?” Shri Govardhannathji said, “There is a buffalo at Saddu Pandey’s house; bring that, and I will go mounted upon it.” Then Saddu Pandey brought that buffalo. Thereupon Shri Govardhannathji mounted that buffalo and departed.

Bhav Prakash (Revealing the Sentiment): That buffalo was a divine being. In the Leela, she is the gardener-woman (malin) of Shri Vrishabhanuji’s house. She would daily make flower garlands and take them to Shri Vrishabhanuji’s house. In the Leela, her name is “Vrinda.” One day, Shri Swaminiji came to the garden. At that time, Vrinda had a little daughter with her, whom she was feeding. So she did not rise and offer obeisance, nor did she show due regard. Even then, Shri Swaminiji did not say anything to her. After that, Shri Swaminiji said to Vrinda, “Go to Shri Nandarayaji’s house and, presenting the matter to Shri Thakurji, tell Him that we shall come here.” 

Hearing the words of Shri Swaminiji, Vrinda said, “Right now I must finish making the garlands and send them to Shri Vrishabhanuji; therefore I will not go.” Hearing this, Shri Swaminiji said to her, “When I came here, you did not rise and show honor, and even the task I asked of you you did not do. Therefore, you are not fit to remain in this garden. Fall from here and take birth as a buffalo.” Thus Shri Swaminiji gave this curse to that gardener-woman. Then that malin fell at the lotus feet of Shri Swaminiji and began to pray and praise greatly, and said, “Now please show such grace that I may come here again.” 

Then Shri Swaminiji said to her, “When Shri Thakurji mounts upon you and goes into the forest, then you will be accepted. After leaving the body of a buffalo, you will take the body of a sakhi again and become the gardener-woman of this garden.” Thus that malin became a buffalo in the house of Saddu Pandey.

Upon that very buffalo, Shri Nathji Himself mounted and went to “Tod ka Ghana.” Then, on one side of Shri Govardhannathji, Ramdasji held and walked, and on the other side Saddu Pandey held. Kumbhandas and Manikchand Pandey walked in the middle as support. On the way, many thorns pricked; their clothes were torn; they suffered greatly. The path was not good. In that “Tod ke Ghana,” there is a bower in the middle. There is a river there, so Kumbhandas and Manikchand Pandey—these two went ahead of Shri Nathji showing the path, pushing aside creepers and thorns as they went. In this way, within “Tond ka Ghana,” there is a platform in the middle, there is a small pond, and there is a round square in the form of a circle. There Ramdasji and Kumbhandasji asked Shri Nathji, “Where will You reside?” Then Shri Nathji Himself gave the command, “I will reside on this very platform.” Then, the cushion that had been placed beneath Shri Nathji on the buffalo— they spread that very cushion upon the platform and seated Shri Nathji upon it. 

Thereafter, Shri Nathji commanded Ramdasji, “Offer some bhog and then step aside and stand.” Then Ramdasji and Kumbhandasji thought in their minds, “Some Leela has been performed here to fulfill the desires of the Braj-devotees.” Then Ramdasji offered a little food. Then Shri Govardhannathji said, “Place all the items of food.” In his haste, Ramdasji had made two seers of wheat porridge, and he offered it all as bhog. Afterwards, Ramdasji said to Shri Govardhannathji, “All the food has been offered, but if we are to live here, then what will we do?” Then Shri Govardhannathji said, “We will not stay here. Only this much needed to be done.” Thereafter, along with Kumbhandas, Saddu Pandey, Manikchand Pandey, and Ramdasji—these four people—went and sat behind a tree.

Then, within the nikunj, Shri Swaminiji brought, with Her own hands, the items for fulfilling the devotees’ desires, which She had prepared. Then it was decided that they would dine together. While preparing the items, the delightful Shri Swaminiji became tired. Therefore, Shri Govardhannathji Himself, from His own mouth, gave a command to Kumbhandas: “Kumbhandas! If you sing some kirtan at this time, the mind will be pleased. And I shall arrange the items, so you sing the kirtan.” Then Kumbhandas thought in his mind, “The Lord wishes to hear something humorous.” And Kumbhandas and the other four Vaishnavas were hungry and also pricked by thorns, so at that time Kumbhandas sang a verse. That verse —

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राग सारंग - 

भावत है तोहिटोड कौ घनो । कांटा लागे गोखरू भागे फटयो जात यह तनो ॥१॥ 

सिंह कहा लोकरी कौ डर यह कहा बानिक बन्यो । 'कुंभनदास' तुम गोवर्द्धनधर वह कौन रांड ढेढ़नी कौ जन्यो ॥२॥

Raag Sarang –

It seems that your love for this prickly thicket forest is very great.
A thorn pricks, a bur-grass pierces, you run, and this body gets torn. ॥1॥

Why would a lion fear a fox? How did this come to be? ‘Kumbhandas’, You are Govardhandhar — Who is that low woman’s son who would speak such words? ॥2॥

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Hearing this kirtan, Shri Govardhannathji and Shri Swaminiji became very pleased. All the Vaishnavas too became joyful. After that, at the time of the garland ceremony, Kumbhandas sang this verse. The verse is:

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राग मालकोस – 

बोलत स्याम मनोहर बैठे कमल खंड और कदम की छैयां। कुसुमित दुम अलि पीक गूंजत कोकिला कल गावत तहियां ॥१॥

सुनत दूतिका के बचन माधुरी भयो हुलास तन मन महियां। कुंभनदास प्रभु ब्रज जुवति मिलन चली रसिक कुंवर गिरिधर पहियां ॥२॥

Raag Malkauns –

Speaking sweetly, Shyam Manohar sits upon a lotus seat, beneath the shade of the kadamba tree. There, the blossoms are blooming, the bees hum, the cuckoo sings in soft melody. ॥1॥

Hearing the messenger-girl’s words, sweetness arose, and joy swelled within His body and mind. ‘Kumbhandas Prabhu’ says — the young maiden of Braj went to meet the rasik prince, Giridhar. ॥2॥

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Hearing this kirtan, Shri Govardhannathji became very pleased. Then Shri Swaminiji asked Shri Govardhandhar, “By what means did you come here?” Shri Govardhannathji replied, “At Saddu Pandey’s house there was a buffalo, and I came upon it.”

Hearing these words of Shri Govardhannathji, Shri Swaminiji looked toward that buffalo with compassion and said, “This is my garden’s gardener-woman. Because she disobeyed me, she became a buffalo. But today she has performed good service, therefore her offense is now removed.” In this way, after performing many kinds of playful acts in Tond ka Ghana, Shri Swaminiji returned to Barsana.

Bhav Prakash (Revealing the Sentiment): There were many thorns there—so one may wonder, how did Shri Swaminiji pass through? The answer is that the trees of Braj are of the highest spiritual nature. Wherever a wish arises, there the creepers, vines, fruits, and flowers appear accordingly. The thorns that are seen exist only for worldly people. In that bower, Shri Thakurji, along with all the Braj devotees, performs divine pastimes. The thorns serve as a cover for concealment from outsiders and those bound by decorum; otherwise, the forest would be too dense. The devotees of Braj are always eager for service, so there is no doubt about that.

When Shri Govardhannathji mounted the buffalo and went to Tond ka Ghana, at that time four Vaishnavas were with Him. Along the path, many Brajwasis were met, but they did not see Shri Govardhannathji—thinking only that four people were leading a buffalo. If there had been no thorns, all the Brajwasis would have come there. In this way, this Leela of Shri Thakurji is a nectar of play performed only for the joy of the Braj devotees. To move hidden in fear is, in fact, the sweetness of this rasa.

In this rasa, the feeling of lordship (Ishwarata) is not to be contemplated. If one meditates only on His divinity, then where is the scope for loving devotion? The divine play includes a gentle fear, but that fear is born of love within the sweetness (madhurya) of rasa; in divinity there is no fear. Thus, the rasika devotees who behold with the eyes of divine love experience joy, and through their eyes of wisdom and their divine vision, they perceive the nectar of Leela. When Shri Swaminiji reached Barsana, Shri Govardhannathji called those four devotees close to Him.

Bhav Prakash (Revealing the Sentiment): One may wonder here—these devotees are His intimate ones. When they already perceive the divine Leela, why then did Shri Govardhannathji first seat them aside in concealment? The answer is that, although these devotees behold the Leela in the form of sakhis, yet when Shri Swaminiji, with Her own hands, engages in sweet playful acts and offers food to Shri Thakurji, if the sakhis were near, there would be modesty and hesitation. Therefore, when both Divine Forms perform Leela within the bower, the sakhis become watchers hidden behind the vines, joyfully observing the play. So Shri Govardhannathji had seated the devotees behind the screen of creepers, and then called them again.

When the four Vaishnavas came, Shri Govardhannathji said to Saddu Pandey, “Now see, has the disturbance been removed?” Then Saddu Pandey came out of Tond ka Ghana, and at that very time news arrived from Govardhan that the army of the mlechchha which had come had now retreated.

Then Saddu Pandey returned and said to Shri Govardhannathji, “The mlechchha army has fled away.” Then Shri Govardhandhar said, “Now take Me back and seat Me again in the temple on Giriraj.” Then they seated Shri Govardhannathji upon the buffalo, and the four Vaishnavas together carried Shri Nathji and reinstalled Him in the temple upon Shri Giriraj mountain. Then the buffalo descended from the hill, left its body, and regained its divine form in the eternal Leela.

Afterwards, all the Brajwasis came for the darshan of Shri Govardhannathji and were filled with great joy, saying, “Blessed are You, O Devadaman! By Your divine power, such a great calamity that had arisen disappeared in a single moment—none even knew how it happened.” Then Kumbhandas sang before Shri Nathji this verse. The verse is:

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राग श्रीराग - 

जयति जयति हरिदासवर्यधरने। वारि वृष्टि निवारि,घोख आरति टारि देवपति मान भंग करने ॥ १॥ 

जयति पट पीत दामिनी रुचिर वर मृदुल अंग सावल जलद वरने। कर अधर बेनु धरि गान कल-रव सब्द सहज बज युवती जन चित्त हरने ॥२॥ 

जयति वृन्दा विपिन भूमि डोलनि अखिल लोक वंदनि अंबुरुह चरने। तरनि-तनया-तीर विहार नंदगोप-कुमार दासकुंभन' नमित तुव शरने ॥।३॥ 

Raag Shrirag –

Victory, victory to the best among Hari’s servants, the lifter of Govardhan! Who stopped the rainstorm, removed the distress of the cowherds, And shattered the pride of the lord of the gods. ॥1॥

Victory to Him whose yellow garment flashes like lightning, Whose soft limbs are dark like a fresh raincloud. Holding the flute to His lips with His hand, He produces sweet melodious tones that naturally steal the hearts of the maidens. ॥2॥

Victory to Him whose lotus feet cause the whole land of Vrinda forest to tremble, Venerated by all the worlds. The son of Nanda enjoys Himself on the banks of the daughter of the sun (Yamuna). ‘Das Kumbhan’ bows at Your refuge. ॥3॥

राग श्रीराग - 

कृष्ण तरनी तनया तीर रासमंडल रच्यो अधर कर मधुर सुर बेनु बाजे। जुवती जन जूथ संग निर्तत अनेक रंग निरखि अभिमान तजि काम लाजे ॥१॥ 

श्यामतन पीत कौशेय सुभ पद-नख-चन्द्रिका सकल भुव तिमिर भाजे । ललित अवतंस भुव भु धनुस लोचन चपल चितवनि मनो मदनबान साजे ॥२॥ 

मुखर मंजीर कटि किंकनी कुनीत रव वचन गंभीर मनु मेघ गाजे। 'दास कुंभन' नाथ हरिदासवर्यधरन नखसिख स्वरूप अद्भुत बिराजे ॥३॥

Raag Shrirag –

Krishna created the Raas circle on the bank of Yamuna, And His flute played sweet tones from the touch of His lips and hands. Seeing the maidens dancing in groups in many colors, He abandoned all pride and even shamed Desire (Kāmadeva). ॥1॥

His dark body, adorned with yellow silk, The moonlike radiance from His toenails drove away all the darkness of the worlds. His charming earrings, the bow-like eyebrows, and His restless, darting glances All prepare the mind with the arrows of love. ॥2॥

The ringing of anklets on His feet, the girdle-bells at His waist, And the deep tone of His speech thunder like clouds in the heart. ‘Das Kumbhan’ sings — from toe to head,
The wondrous form of Hari, lifter of Govardhan, shines resplendently. ॥3॥

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Kumbhandas sang many such kirtans before Shri Govardhannathji. Hearing them, Shri Govardhannathji became deeply pleased with Kumbhandas, and the compositions (padas) of Kumbhandas became famous throughout the world.

Prasang 3 – Kumbhandas and the Emperor Akbar of Fatehpur Sikri

Kumbhandas composed many padas, and people everywhere began to sing them. Later, one court musician learned one of Kumbhandasji’s padas and sang it before the ruler of the land. The ruler’s camp was at Fatehpur Sikri, and there this pada was sung:

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राग धनाश्री - 

देखरी आवनी मदन गोपाल की। सक्रवाहन - गति निरख लाजत गजगति अनूप लटक चालकी ॥१॥ 

स्याम तन कटि बसन मन हरन सुन्दरता उरश्रीमाल की। भोह धनुस सजि मनह मदन सर चितवनी लोचन विसाल की ॥ २॥

 रेनुमण्डित कुंतल-अलक सोभा केसर कौ तिलक भाल की (य) 'दास कुंभन' चारु रास मोहे जगत गोवर्द्धनधर कुंवर रसाल की ॥३॥

Raag Dhanashri –

Behold the coming of Madan Gopal! Seeing His steady, powerful gait, even Indra’s mount would feel shy; His elephant-like, incomparable, gently swinging walk enchants all. ॥1॥

His dark body, the cloth at His waist stealing the mind, The beauty of the garland upon His chest — all captivate the heart. His arched brows, like a bow, prepare the arrows of love, And His broad eyes cast sidelong glances that pierce the mind. ॥2॥

His curls, dust-covered, shine beautifully; The saffron tilak upon His forehead adds to the splendor. ‘Das Kumbhan’ says — the charming Raas of the sweet prince, The Lord of Govardhan, fascinates the entire world. ॥3॥

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Hearing this kirtan, the ruler’s heart became absorbed in the pada. He struck his head with emotion and said, “Such great saints have existed on this earth, those who have had the divine vision of the Supreme Lord!” Then the musician said to the ruler, “Your Majesty! The great saint who composed this pada is alive even now.” The ruler became very pleased with the musician and asked, “Where is that great saint?” The musician replied, “Near Shri Govardhan, in the village called Jamunavata, that is where he lives. His name is Kumbhandasji.”

The ruler said, “Call him here. I wish to meet him.” Then the ruler sent his men with all kinds of carriages and mounts to bring Kumbhandas to him. They were sent to the village of Jamunavata. When the men arrived at Jamunavata with the horses and palanquin, Kumbhandasji was not in the village—he was sitting in his fields near Parasoli, at Chandrasarovar. The men first asked about him in the village, then learning where he was, took a local man along and went to Kumbhandasji.

The ruler’s messengers said to Kumbhandas, “The ruler has called for you.” Kumbhandas replied, “I am a poor Brajwasi; I am not a servant of anyone. What business do I have with the ruler that I should go?” The ruler’s men said, “Baba Sahib! We do not understand much. We only have an order from the ruler that we must bring you. The horses and the palanquin have come for your journey. We have been sent by the ruler to take you, and if we do not bring you back, the ruler will have us killed. Therefore, please come with us, meet him once, and then you may return.”

Kumbhandas thought to himself, “This difficulty has come upon me; I cannot avoid it now. Whatever hardship comes, I must bear it.” The ruler had sent carriages for him, and the men said, “Baba Sahib! Please mount the horse or the palanquin and come quickly.” Kumbhandas said to them, “I have never ridden in a carriage or on horseback. Do not speak to me of such things. I will go wearing my wooden sandals, walking on my own feet.” The men pleaded much, but Kumbhandas did not mount any carriage; he put on his sandals and walked on foot.

He reached the ruler’s camp near Fatehpur Sikri. The ruler was informed, “The great saint Kumbhandas has arrived.” Then the ruler called Kumbhandas inside. When he entered, the ruler said, “Baba Sahib! Come forward.” Kumbhandas was dressed simply — wearing a coarse dhoti, a torn and faded turban, an old scarf, and worn-out sandals — and he stood before the ruler.

The ruler said, “Baba Sahib! Please sit down.” There was a magnificent jeweled seat there, adorned with pearls and fragrant with perfumes, but in Kumbhandas’s heart arose great sorrow, thinking, “This place feels like hell while alive. Far better are the trees of my Braj, where Shri Govardhandhar Himself plays.” While Kumbhandas thought thus within his heart, the ruler spoke, “Baba Sahib! You have composed many songs in praise of Vishnu. I would like to hear one from your mouth. Please sing a Vishnu-pada.”

Hearing these words, Kumbhandas was troubled in his heart—already distressed, and now asked to sing before a ruler. He felt deeply pained and thought, “Without singing, I will not be released; yet before this mlechchha, I cannot sing the sacred songs of Shri Thakurji’s Leelas. What shall I sing then? My songs are meant only for Shri Govardhannathji, but this foreign ruler has called me here and separated me from my Lord. I must sing something that will displease him—and what harm if he is displeased? What can he do to me?”

Then this thought arose in his mind: “One who is accepted by Shri Manmohan— even if the whole world turns against him, not a single hair of his head will be harmed.” Thinking this, Kumbhandas composed a new pada and sang it before the ruler. The verse is:

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राग सारंग -

 भक्तन को कहा सिकरी काम । आवत जात पन्हैया टूटी बिसर गयो हरि नाम ॥ १॥ 

जाको मुख देखे दुःखे उपजे ताकों करनों परचो प्रनाम। 'कुंभनदास' लाल गिरिधर बिनु यह सब झूठो धाम ॥।२॥

Raag Sarang –

What use is the Sikri (Capital City) to a devotee? Going and coming, their sandals break — and they forget Hari’s name. ॥1॥

One whose very face causes sorrow to arise — Why should I bow to such a one?
‘Kumbhandas’ says — without Lal Giridhar, all this world is but a false abode. ॥2॥

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Hearing this pada sung by Kumbhandas, the ruler became very offended within his heart. Then he thought to himself, “If this man had any greed for reward, he would flatter me. But he cares only for his own Lord.” Thinking thus, Emperor Akbar said to Kumbhandas, “Baba Sahib! Please give me some command—whatever you wish, I shall do it.” Kumbhandas replied, “From today onward, never call for me again.” Then the ruler respectfully gave Kumbhandas permission to depart.

As Kumbhandas walked back along the road, his heart was filled with deep sorrow and longing for Shri Govardhannathji. He thought, “When will I again behold the face of Shri Govardhannathji?” Thinking thus, while returning on the road, Kumbhandas sang a pada of separation (viraha). The verse is:

✿✿✿

राग धनाश्री - 

कब ह। देखि हो इन नैननु ! सुंदर स्याम मनोहर मूरति अंग अंग सुख दैननु ।॥१॥ 

वृन्दावन बिहार दिन दिन प्रति गोप- वृन्द संग लेननु। हँसि हँसि हरखि पतौवनि पीवनु बाँटि बाँटि पय फेननु ॥२॥ 

'कुंभनदास' केते दिन बिते किए रेन सुख सैननु। अब गिरिधर बिनु निसि अरु बासर मन न परत कछु चैननु ॥३॥

Raag Dhanshri –

When will these eyes behold Him? The beautiful Shyam, the enchanting form, whose every limb gives joy. ॥1॥

Day after day he wanders in Vrindavan, taking along groups of Gopis. Laughing and rejoicing, He feeds them tender shoots and fruits, sharing and drinking the froth of milk with them. ॥2॥

‘Kumbhandas’ says — many days have passed, experiencing the happiness of serving his dust. Now, without Giridhar, at night or day, the mind finds no peace at all. ॥3॥

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Thus, singing this pada along the way, Kumbhandas came up to Shri Giriraj and had the darshan of Shri Govardhannathji. Two prahars (about six hours) had passed, but to Kumbhandas it felt as though two ages had gone by. Then, upon seeing the divine face of Shri Govardhannathji, all his sorrow instantly vanished. At that moment, Kumbhandas sang a pada. The verse is:

✿✿✿

राग धनाश्री - 

नैन भरि देख्यो नंदकुमार । ता दिन तें सब भूलि गई ह बिसरयो पति – परिवार ॥१॥ 

बिनु देखे हौ बिबस भईरी अंग- अंग सब हारि । तातें सुधि है सावरी मूरति लोचन भरि भरि वारि ॥। २॥

रूपरासी परिमित नहीं मानों कैसे मिले कन्हाई। 'कुंभनदास प्रभु' गोवर्द्धनधर मिली बहुरि उर लाई ॥३॥

Raag Dhanashri –

When my eyes beheld Nandakumar fully, from that day I forgot everything — husband and family slipped from memory. ॥1॥

Without seeing Him I became helpless, every limb lost its strength. Therefore only the image of the dark-complexioned One remains in awareness — My eyes take His darshan again and again. ॥2॥

The store of His beauty cannot be measured — How then shall I ever meet Kanhaiya?
‘Kumbhandas Prabhu’ says — when the Lord of Govardhan meets again, he takes one to His breast. ॥3॥

राग धनाश्री -

हिलगन कठिन है या मन की । जाके लिये देखि मेरी सजनी लाज गई सब तन की ॥ १॥ 

धरम जाउ और लोग हसौ सब अरु आवो कुलगारी। सो क्यों रहे ताहि बिनु देखे जो जाकौ हितकारी ॥२॥

रस- लुब्ध एक निमिष नहीं छांडत ज्य अधीन मृग गाने। 'कुंभनदास' यह सनेह मरम कौ श्रीगोवर्द्धनधर जाने ॥३॥

Raag Dhanashri –

The attachment of this mind is very difficult. For His sake, O my friend, all modesty of the body has gone. ॥1॥

Let religion go, let people laugh, let the whole lineage speak badly — How can one live without seeing Him who alone is the true well-wisher? ॥2॥

Greedy for his rasa, not leaving him even for a moment, like a deer under the control of the hunter’s song— ‘Kumbhandas’ says — only Shri Govardhan-dhar knows the secret of this love. ॥3॥

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Thus, Kumbhandas sang many such padas. Hearing them, Shri Govardhannathji Himself said, “Kumbhandas! You are blessed. Without Me, not even for a moment can you find peace. And without you, nothing pleases Me.” In this way, there was deep mutual love between Kumbhandasji and Shri Govardhannathji.

Prasang 4 – Raja Maan Singh’s Visit to Shri Govardhannathji

Once, Raja Maan Singh, after conquering many regions in his campaign of victory, came to Agra to meet the ruler of the land. After receiving counsel from the ruler, he prepared to return to his own kingdom. Then Raja Man Singh thought to himself, “Since I have come after a long time, it would be good if I bathed in Shri Mathura before returning to my country.”

Thinking thus, Raja Maan Singh came to Shri Mathura and bathed at Vishrant Ghat. The attendants (Chobas) met him and said, “Come for the darshan of Shri Keshorayji, Shri Thakurji.” It was the hot month of Jyeshtha (summer), and the Mathura attendants, knowing that the king was coming, dressed Shri Keshorayji with a zari (gold-embroidered) shawl, garments, backdrop, and canopy — all made of zari. They adorned the deity with gold ornaments.

After the darshan, Raja Maan Singh thought in his mind, “They have dressed Shri Thakurji in all this zari clothing just to show me.” Then he made his offerings and departed. Afterwards, they told him, “In Vrindavan there are temples of Shri Thakurji; let us go for darshan there.” So Raja Maan Singh came to Shri Vrindavan.

Hearing that Raja Maan Singh was coming for darshan, the saints and mahants of Vrindavan thought, “The king will come here for darshan.” Knowing this, they dressed their deities in heavy zari garments—rich robes, scarves, waistbands, trousers, and zari shawls—and adorned them with golden ornaments.

Then Raja Maan Singh went and had darshan in two or three grand temples of Vrindavan and made offerings there. But because of the great summer heat, he returned to his camp saying, “This has all been done just to impress me.”

Afterwards, Raja Man Singh left Vrindavan and by the third prahar (late afternoon) reached Shri Govardhan. Someone asked, “Will you go for the darshan of Shri Govardhannathji?” Raja Maan Singh said, “Yes, I must surely have the darshan of Shri Govardhannathji.”

Then, arriving at Gopalpur, he asked about the darshan time. Someone said, “The Utthapan darshan has been completed, and preparations for the Bhog darshan are underway.” Hearing this, Raja Maan Singh climbed up the hill of Govardhan. It was intensely hot, and walking barefoot under the blazing sun, the king was greatly distressed. Just then, the doors of the Bhog darshan opened. As Raja Maan Singh beheld Shri Govardhannathji, his eyes were filled with tears.

In those days, the service (seva) of Shri Govardhannathji was performed with great opulence. It was the season of heat; rose water was being sprinkled, and the fragrance of argaja flowers filled the air, with scented breezes spreading everywhere. A double-layered canopy of cool white cloth was hung; on Shri Nathji’s neck was a pearl garland, pearl earrings, and delicate pearl ornaments. The air was fragrant and refreshing.

Seeing this service arrangement, Raja Man Singh’s whole body felt cool and peaceful. He said, “This is true seva! Here Shri Thakurji is seated happily. In the Shrimad Bhagavat, it is said that Shri Krishna manifests directly—and here is that very Shri Govardhannathji. Today I am greatly blessed to have received such darshan.”

At that time, before Shri Govardhannathji, Kumbhandasji was singing a pada. As Shri Govardhandhar was the embodiment of beauty surpassing millions of Cupids, so too was the rasa-filled singing of Kumbhandas — charming and full of divine sweetness. The verse is:

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राग नट - 

रूप देखि नैनां पलक लगे नहीं। गोवर्द्धनघर के अंग अंग प्रति निरखि नैन मन रहत तहीं ॥१॥ 

कहा री कहों कछु कहत न आवे चित्त चोरयो वे मांग दहीं। 'कुंभनदास' प्रभु के मिलिवेकी सुंदर बात सखियन सों जु कही ॥ २॥

Raag Nat

Seeing His form, the eyelids do not blink. The eyes and mind remain fixed, gazing upon each and every limb of Govardhan-dhar. ॥1॥

What shall I say, O friend? Words do not come — He has stolen my mind by merely asking for curd. ‘Kumbhandas’ says — this beautiful matter of meeting the Lord
Was told only to the friends. ॥2॥

राग नट- 

पूतरी पोरिया इनके भएरी माई। को रोके या मग आवत खंजन छोरि दए पलक न कपाट दिये री माई ॥ १॥ 

ठाढे रहत प्रेम के बाढ़े निसबासर सब सुख चितए री माई। 'कुंभनदास' लाल गिरिधरन मन के भाजन फोरि ढोरि लिये री माई॥२॥ 

Raag Nat

These children have become their mother’s torment, O mother! Who can stop them on this path? Leaving the khanjan-bird (restless eyes), they do not even close their eyelids, O mother! ॥1॥

Standing there, absorbed in love, spending the whole day and night looking only for delight, O mother. ‘Kumbhandas’ says — Lal Giridhar, the thief of the mind, breaks pots and takes away the curd, O mother! ॥2॥

राग श्रीराग - 

आवत गिरिधर मन जू हरयो हो। हो अपने घर स सो बैठी निरखि वदन अचरा बिसरयो हो ॥। १॥

रूप निधान रसिक नंदनंदन निरखि नैन धीरज न धरचो हो 'कुंभनदास' प्रभु गोवर्द्धनधर अंग अंग प्रेम पीयूष भरयो हो ॥ २॥

Raag Nat

As Giridhar comes, he steals away the mind. Sitting at her own home, watching His face,
She forgets even her veil. ॥1॥

Seeing Nandanandan, the treasure of beauty and sweetness, her eyes cannot hold steady.
‘Kumbhandas’ says — the Lord of Govardhan has filled every limb with the nectar of love. ॥2॥

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Thus, Kumbhandasji sang such beautiful padas. After that, the time for Bhog (food offering) was completed, and the curtains were drawn. Then Raja Maan Singh bowed down with full prostration before Shri Govardhannathji and returned to his camp. Later, at the time of the evening ārti, Kumbhandasji sang this pada. The verse is:

✿✿✿

राग केदारो - 

लाल के बदन पर आरती वारों ॥ चारु चितवनि करों साज नीकी युक्तिबाती अगनित घृत कपूर सो बारों ॥१॥

संख धुनि मेरि - मृदंग झालर झाँझ ताल घंटा बाजे बहुत विस्तारों। गाऊं सामल सुजस रसना सुखस्वाद रस परम हरख तन चमर कर डारों ॥२॥ 

कोटि उद्योत रविकांति अंग अंग छबि सकल भूलोक को तिमिर टारों ॥ 'दासकुभन' पिय लाल गिरिधरन को रूप देखि नयनन भरि भरि निहारों ॥३॥

Raag Kedaro (केदारो) –

I perform ārti over Lal’s face. With beautiful sidelong glances I adorn Him; Using countless lamps with ghee and camphor I wave the flame. ॥1॥

The sound of the conch, the mridang drum, The jhālar, the cymbals, and the bells. All resound in great abundance. I sing the glories of Shyam; The tongue tastes the supreme sweetness of that nectar, and in great joy I wave the yak-tail fan over His body. ॥2॥

The radiance of a crore suns shines from every limb, driving away all the darkness of the whole world. ‘Das Kumbhan’ says — seeing the form of my beloved Lal Giridhar, My eyes drink it in again and again. ॥3॥

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In this way, after singing the kirtans filled with love, and completing his service, Kumbhandasji returned home to Jamunavata. Meanwhile, Raja Maan Singh went back to his camp and began telling his men about the beautiful service and adornment he had witnessed of Shri Govardhannathji. He said, “Before Shri Govardhannathji, someone was singing a Vishnu-pada. Who was that? The padas he sang entered straight into my heart. Never in my life have I heard such padas before.”

Then one Brajwasi said, “He is a Gorva by caste, and his name is Kumbhandasji. He lives by cultivating his fields. You must have already heard about him — earlier, when the ruler had summoned him, Kumbhandasji went but accepted nothing from him. He is a true mahapurush (great soul).” Raja Maan Singh said, “It is already night now; therefore, I will meet him in the morning.”

In the morning, Raja Maan Singh rose and began circumambulating Shri Giriraj. He came to Parasoli, where the Chandrasarovar is. There, Kumbhandasji had bathed and was sitting in his field. At that very moment, Shri Govardhannathji Himself came to Kumbhandasji. As soon as Kumbhandas saw the divine face of Shri Nathji, he said, “Baba! Come forward.” Then Shri Nathji Himself sat in the lap of Kumbhandasji and said, “Kumbhandas! I have come to tell you something.”

While Shri Nathji was speaking thus, Raja Maan Singh arrived before Kumbhandas. Immediately, Shri Govardhannathji, fearing disturbance, hid Himself behind a nearby tree. At that time, Kumbhandas’s sight had gone with Shri Govardhannathji, so his gaze was fixed in that direction where the Lord stood behind the tree. Raja Maan Singh came near and offered his salutations, sitting beside Kumbhandas, but Kumbhandas did not even look toward him.

Kumbhandasji had a niece. From Jamunavata, she was bringing lime in a small bowl (kathoti) for preparing the meal. On the way, a Brajwasi said to her, “Go quickly. Raja is sitting with Kumbhandasji; if he gives anything, you take it, because Kumbhandasji himself will not even touch it.” So the niece hurried and came to where Kumbhandasji was sitting. Seeing toward the tree, Kumbhandas said, “Baba! The king is sitting here; please make him satisfied with something.”

Then Kumbhandas said, “What can I do if he sits here? The one who was speaking with me has gone away. Now, will he speak again or not?” Then Shri Govardhannathji Himself, from the temple, said to Kumbhandas, “I am very pleased with you. Whatever I wish to say, I will say. Do not worry.” Hearing this, Kumbhandas’s mind became calm. No one, not even Raja Maan Singh or anyone else, could know the conversation between Kumbhandasji and Shri Govardhannathji.

Then Kumbhandasji said to his niece, “Daughter! Bring the mat and the bowl of water so that I may make my tilak.” The niece replied, “Baba! The mat has been eaten by the buffalo, and the water bowl has been drunk dry.” Kumbhandas said, “Then fetch another bowl of water; that will do.”

Hearing this, Raja Man Singh thought to himself, “The mat was eaten and the bowl was drunk from! What kind of poverty is this?” In the meantime, the niece brought a bundle of grass and a bowl filled with water. She spread the grass as a seat, and Kumbhandas sat upon it, using the water in the bowl as a mirror to see his reflection and apply his tilak.

Then Raja Maan Singh thought, “Kumbhandasji is so detached that even for a simple mat and mirror he feels hesitation.” Seeing his renunciation, Raja Man Singh called a man from his household and said, “Bring a mirror set in gold.” Soon a golden mirror inlaid with gems was brought and placed before Kumbhandas. Raja Man Singh said, “Baba Sahib! Please see your reflection in this mirror and apply your tilak.”

Kumbhandas replied, “O brother! Where would I even keep this? I live in a thatched hut. If such a thing were in my house, someone would steal my life for it. Therefore, I do not want it.” Then Raja Maan Singh thought to himself, “If he takes this mirror, what will he do with it? He will never sell it. Better I give him something useful, by which he can live his whole life.” So he placed before Kumbhandas a bag containing a thousand gold coins.

Kumbhandas said, “This is of no use to me. I have my fields; whatever grain grows, that I eat. I need nothing else.” Then Raja Maan Singh said, “Your village, Jamunavata, I will grant it to you in writing.” Kumbhandas replied, “I am not a Brahmin to take water from your hands. If you wish to give something, give it to some Brahmin; I want nothing of yours.”

Then Raja Maan Singh said, “At least tell me your grocer (modi), so that I may give it to him, and you can take supplies from him as needed.” Kumbhandas replied, “As I am, so is my grocer.” Raja Man Singh said, “Tell me, so I may give it to him.” Kumbhandas pointed to a karil tree and a ber tree and said, “In the summer season, my grocer is the karil tree — it gives flowers and pods. In the cold season, my grocer is the ber tree — it gives plenty of berries. Thus my needs are met.”

Then Raja Man Singh said, “Blessed indeed! Those whose trees are their grocers — such a one I have never seen before. I have seen many great renunciants and ascetics, but this householder is the truest renunciate of all. Such a person does not exist elsewhere on this earth.” Then Raja Maan Singh bowed down before Kumbhandasji and said, “Baba Sahib! Please command me to do something.” Kumbhandas said, “Will you do what I say?”

Raja Maan Singh replied, “Whatever you command, I shall consider it my highest fortune and will surely do it.” Kumbhandas said, “Then from today onward, never come to me again, and do not speak to me of anything.” Raja Maan Singh bowed down and said, “You are truly blessed. I have traveled all over the world and seen countless devotees of wealth, but a true devotee of Shri Thakurji like you I have seen only today.” Saying this, Raja Maan Singh departed.

Afterwards, the niece came near and said to Kumbhandasji, “There was nothing in the house. Why did you not take what the king was giving?” Kumbhandas said, “Sit down, foolish girl! If Shri Govardhannathji hears of this, He will be displeased, saying, ‘Kumbhandas’s niece is greedy.’” The niece said, “I was only joking! I do not want anything.” Kumbhandas said, “Daughter! Never even in jest should one speak of taking anything from anyone.”

Then Shri Govardhannathji came, sat in Kumbhandasji’s lap, and said, “Why have you become like this in a moment? What is in your mind? Tell Me.” Then Kumbhandasji sang this pada. The verse is:

✿✿✿

राग सारंग-

परम भावते जियके मोहन नैनन तें मति टो । जो लो जीऊं तो लो देखो बार बार पाइ लागों चित्त अनत न धरों ॥१॥

तब सुख चिंतत तोहि लो ले ले अंग भरों। रसिकन मांझ रसिक- नंदनंदन तुम पिय मेरे सकल दुःख हरो ॥२॥ 

आवहु सदा रहो घर मेरे स्याम मनोहर संग किन करो ? 'कुभनदास' प्रभु गोवर्द्धनधर तुम बिनु अंजन कासों करों ॥३॥

Raag Sarang (सारंग) –

O Mohan, supreme beloved of my heart, my mind is stolen by Your eyes. If I must live, then let me live only to behold You — Again and again I bow at Your feet; My mind will not settle anywhere else. ॥1॥

Then, thinking of that joy, take me fully into Your embrace. Among all the rasiks, You — Nandanandan — are the crown of rasikas; O my beloved, remove all my sorrows. ॥2॥

Come, and always remain in my home — O Shyam Manohar, why delay? ‘Kumbhandas’ says — O Lord Govardhan-dhar, without You, with what other collyrium could I anoint my eyes? ॥3॥

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Hearing this kirtan, Shri Govardhannathji embraced Kumbhandasji around the neck and said, “Kumbhandas! I have come to tell you something.” Kumbhandasji replied, “Please say it! That time, when You were about to speak, the unfortunate king arrived, and You left in haste. Since then, my mind has remained fixed upon that incomplete matter. Out of Your grace, please tell me now what You wished to say then.”

Then Shri Govardhannathji said to Kumbhandas, “Kumbhandas! Today there is a friendly contest among the sakhis — each one is preparing a meal in her own home, and it will be seen whose preparation is the most delightful. Would you also like to make an offering for this occasion? That is why I have come to tell you this.” Kumbhandasji asked, “What is your preference?” Shri Govardhannathji said, “Make some porridge of barley flour (jwar ki maheri), curd, milk, flatbread of bejhari grain, and curry of tender tamarind pods (tenti ka saag).”

Kumbhandasji said, “All these things are ready at home.” Shri Govardhannathji said, “Then quickly have them brought.” So Kumbhandasji said to his niece, “Go home and bring barley flour, tamarind-pod curry, curd, and milk at once.” The niece said, “I have already brought the barley flour, the tamarind curry, and the curd, but the milk is still warm and being set for curdling.” Then Kumbhandasji said, “Do not set the milk for curd today. Bring the pot of milk and the barley grain itself here; I will prepare the food here.” After bathing, Kumbhandasji sat and began cooking. He added salt and prepared flatbreads of bejhari grain on an earthen plate.

Meanwhile, the niece went to Jamunavata village, brought the barley grain and the pot of milk. Then Kumbhandasji poured water into the pot and cooked the barley mixture properly. Just then, from the sakhis’ side, the food platters were brought, and Kumbhandas’s offering was also placed before Shri Govardhannathji. Afterwards, the Lord tasted all the offerings from each house — and finally ate the food prepared by Kumbhandas himself.

Bhav Prakash (Revealing the Sentiment): Vishakhaji (whose earthly manifestation is Kumbhandasji) mixed sugar candy into the milk and offered it to Shri Swaminiji, making it extraordinarily sweet. When Shri Thakurji tasted Kumbhandasji’s preparation, He found it supremely delicious. At that time, Kumbhandasji sang a kirtan. The verse is:

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राग सारंग-

ब्रज में बड़ो मेवा यह टेंटी। जाकौ होत है साग संधानो और बेजर की रोटौ ।१॥

ले ले डलिया बीनन निकसी बड़े गोप की बेटी। 'कुंभनदास” लाल गिरिधर सो व्हे गई भेटा भेटी ॥२॥ 

Raag Sarang

In Braj, this tenti fruit is a great delicacy. From it is prepared a vegetable dish, and with it is made the bejar bread. ॥1॥

Taking a basket and picking them, the daughter of a great cowherd came out. ‘Kumbhandas’ says — there she met with Lal Giridhar, and that meeting became a sweet encounter. ॥2॥

राग सारंग- 

घर घर तें आई है छाक। खाटे मीठे और सलोने विविध भांति के पाक ॥१॥ 

मंडल रचना करी जमुना तट सघन लता की छांहि। गोपी- ग्वाल सकल मिलि जमत मुख हि सराहत जाहि ॥ २॥ 

बांटत बल मोहन दोउ भैया कर दोना अति सोहे। चाखत आपुन सखन मुखन दे के गोपीजन मन मोहे ॥३॥

टेंटी, साग, संघानो रोटी,गोरस सरस महेरी। 'कुंभनदास' गिरिधर रस-लंपट नाचत देदे फेरी ॥४॥

Raag Sarang

From every house, the meal has arrived — Sour, sweet, and savory dishes of many different kinds. ॥1॥

A circle was arranged on the bank of the Yamuna, under the dense shade of vines.
Gopis and Gopas all together eat, praising the taste with their mouths. ॥2॥

Distributing with strength, Mohan and both brothers, holding leaf-bowls, look exceedingly beautiful. Tasting some himself and giving some to the mouths of his friends, he enchants the hearts of the Gopi-people. ॥3॥

Tenti, saag, sandhano roti, fresh milk, sweet cream — ‘Kumbhandas’ says — Giridhar, greedy for rasa, dances around giving out portions. ॥4॥

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Filled with immense joy, Kumbhandasji sang that kirtan, saying in his heart, “Shri Govardhannathji has spoken such a wonderful thing — through it, I have directly experienced His divine Leela.” In this way, Shri Govardhannathji continued to shower His grace upon Kumbhandasji. That day, Kumbhandasji became deeply absorbed in the bliss of rasa. By evening, when awareness of his body returned, he suddenly thought, “Today, I have not yet had the darshan of Shri Govardhannathji!”

With longing and restlessness in his heart, he ran swiftly from Parasoli, thinking only of his Beloved. When he reached the temple, the time of the Bhog offering was ending. The feeling of separation (viraha) surged in his heart — “When will I behold the Lord’s face again?” Just then, the temple doors opened for the evening (sandhya) darshan. Seeing Shri Govardhannathji, Kumbhandasji fixed his gaze steadily upon Him and sang this kirtan. The verse is:

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राग बिहाग -

लोचन मिलि गए जब चारयो। हो व्हे रही ठगी सी ठाढी उर अचरा न सवारयो ॥ १॥ 

अपने सुभाई नंद जू के आइ सुन्दर स्याम निहार्यों। इक टक लगी चरन गति थाकी क्यों हू टरत नहीं टारयों ॥२॥ 

उपजी प्रीति मदन मोहन सों गृह को काज बिसरयो । 'कुंभनदास' गिरिधर रस लोभी भलो आरज पंथ पारयो ॥३॥ 

Raag Bihag

When their eyes met together, she stood as if stunned, her heart unable to adjust her veil. ॥1॥

By her own nature she came to Nandji’s home, gazing at the beautiful Shyam. Her gaze fixed unmoving, her steps grew tired, yet she could not turn away. ॥2॥

Love arose for Madan Mohan, she forgot all the household duties. ‘Kumbhandas’ says — Giridhar, greedy for rasa, rightfully carried her across the path. ॥3॥

राग बिहागरो - 

नंदनंदन की बलि जैये। सांवल मृदुल कलेवर की छबि देखि देखि सुख पैये ॥१॥

सकल लोकपति ठाकुर रसना रसिक विमल जस गैये । 'कुंभनदास प्रभु' गिरिधर को तन मन सर्वस्व दैये ॥।२॥ 

Raag Bihagro

I offer myself to Nandanandan. seeing again and again the beauty of His dark, soft form, I find joy. ॥1॥

Lord of all worlds is the Thakur, let the tongue sing His pure and delightful glory. ‘Kumbhandas Prabhu’ offers body and mind and all to Giridhar. ॥2॥

राग केदारो - 

छिनु छिनु बानिक और ही और । जब दैखों तब नौतन सखीरी दृष्टि न रहे इकठौर ॥१॥

कहा कहों परमित नहीं पावत बोहोत करों चित दौर। 'कुंभनदास प्रभु’ सौभग सींवा गिरिधर रसिकराय सिर मोर ॥२॥

Raag Kedaro

Every moment His manner is new and new. Whenever I look, O friend, His sight does not stay in one place. ॥1॥

What shall I say, no measure is found, the mind runs in many directions. ‘Kumbhandas Prabhu’ says — fortunate is the service, Giridhar, king of rasikas, with a peacock plume upon His head. ॥2॥

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In this way, Kumbhandas sang many kirtans filled with divine rasa. Such was Kumbhandasji — a blessed devotee, the true recipient of Shri Thakurji’s boundless grace.

Prasang 5 – The Saints of Vrindavan Visit Kumbhandas

Once, the saints and mahants of Vrindavan came to Shri Giriraj to meet Kumbhandasji. They came because it was said, “Shri Thakurji speaks directly with him.” They had also heard that Kumbhandasji had sung songs celebrating Shri Swaminiji’s glory. They wished to meet him and ask, “We too have composed descriptions of Shri Swaminiji. Let us see how Kumbhandasji describes her.” Thinking thus, saints such as Harivansh and Haridas Swami came and met Kumbhandasji.

They asked him, “Kumbhandasji, you have sung many kirtans about the Divine Couple (Yugal Swaroop). We have heard many of your compositions, but we have not yet heard any kirtan describing Shri Swaminiji alone. Out of your grace, please sing a pada in praise of Shri Swaminiji.” Then Kumbhandasji composed and sang before them a pada describing Shri Swaminiji. The verse is:

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राग रामकली - 

कुँवरि राधिके तुव सकल सौभाग्य सींवा या बदन पर कोटि सत चंद वारि डारों। खंजन कुरंग सत कोटि नैनन उपर वारने करत जियमें बिचारों ॥१॥

कदली सत कोटि जंघन ऊपर सिंघ सत कोटि कटि पर न्योछावर करि उतारों। मत्त गज कोटि सत चाल पर कुंभ सत कोटि इन कुचन पर वारि डारों ॥२॥

कीर सत कोटि नासिका ऊपर कुंद सत कोटि दसनन ऊपर काहे न वारों ? पक्व किंदूर बंधूक सत कोटि अधरन ऊपर वारि रुचि गर्व टारों ॥३॥ 

नाग सत कोटि बेनी ऊपर कपोत सत कोटि ग्रीवा दूरि सारों। कमल सत कोटि कर-जुगल पर वारने नाहिन कोऊ उपमा जु धारों ॥४॥ 

´दासकुंभन' स्वामिनी सुनख-सिख अद्भुत सुठान कहां लो संभारों। लाल गिरिधर कहत मोहि तोहि लो सुख जो लोये रूप छिनु छिनु निहारों ॥५॥

Raag Ramkali

Princess Radhike, all good fortune is placed in Your service, upon this face I would wave away a crore times the essence of a hundred moons; thinking in my heart, I wave away a hundred crores of khanjan and deer-like eyes upon Your eyes. ॥1॥

Upon Your thighs I offer a hundred crores of plantain trees, upon Your waist I offer and remove a hundred crores of lions; upon Your gait I wave away a hundred crores of intoxicated elephants, and upon these breasts I wave away a hundred crores of kumbh. ॥2॥

Upon Your nose I wave away a hundred crores of parrots, upon Your teeth a hundred crores of jasmine flowers, why should I not? upon Your lips I wave away a hundred crores of ripe sindoor and bandhuk flowers, removing all pride in beauty. ॥3॥

Upon Your braided hair I wave away a hundred crores of serpents, and upon Your neck a hundred crores of doves, removing all distance; upon Your pair of lotus-like hands I wave away a hundred crores of lotuses, for no comparison can be held for them. ॥4॥

‘Das Kumbhan’ says — O mistress, where shall I gather such wondrous perfections?
Lal Giridhar tells me, “if you desire joy, then behold Her form every moment.” ॥5॥

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Hearing this pada sung by Kumbhandasji, the saints and mahants of Shri Vrindavan became greatly pleased. They said, “We have composed many verses describing Shri Swaminiji, in which we have often compared Her beauty to the moon and other shining forms. But, Kumbhandas! You have surpassed hundreds of millions of moons with your words. In your description, no one in this world seems worthy of being compared to Shri Swaminiji. You have portrayed Her wondrous, incomparable form in a way that is beyond all comparison.”

After this, the saints took leave of Kumbhandasji and returned to Vrindavan. Kumbhandasji remained ever absorbed in the tender mood of youthful divine love (kishor bhavana) and the blissful nectar of divine pastimes (leela-rasa). Such was Kumbhandasji — a true devotee, ever-graced and beloved of the Lord.

Prasang 6 – Shri Gusainji Invites Kumbhandas to Dwarka

Once, Shri Gusainji, after taking leave from Shri Navneetpriyaji in Shri Gokul, decided to go to Shri Dwarika — a journey undertaken for the divine purpose of uplifting the celestial beings dwelling there. From Gokul, Shri Gusainji came to Shri Nathdwara and personally performed the seva and adornment of Shri Govardhannathji. After completing the daily rituals and taking His meal, Shri Gusainji sat on his seat upon a cushion and pillow, surrounded by many Vaishnavas.

During the course of conversation, the topic of Kumbhandasji arose. One Vaishnav said before Shri Gusainji, “Maharaj! These days there is great scarcity of wealth in Kumbhandasji’s home. He has a large family — seven sons, and each of those sons has a wife. Along with that, there is himself, his wife, and a niece. Despite this, he always welcomes and serves visiting Vaishnavas. His income, however, is small — he sustains his household from the little harvest of his field in Parasoli, surviving mostly on the flowers and pods of the tamarind tree.”

Hearing this, Shri Gusainji kept it in His heart. Later, when Kumbhandasji came for the darshan of Shri Gusainji, he bowed down and stood before Him. Shri Gusainji said, “Kumbhandasji, please sit.” When Kumbhandasji had sat down, Shri Gusainji dismissed the other Vaishnavas and spoke to him privately:

“Kumbhandasji! I am going to the distant land of Shri Dwarika. There, I shall meet many Vaishnavas. You must know that they have written many letters begging me to visit. You should come with me. Your company will help relieve the pain of separation felt by the devotees, and your presence will be a source of great joy and divine benefit. I have also heard that your household is facing scarcity of resources — this journey will bring about its remedy. Therefore, you should surely accompany me.”

Then Kumbhandasji humbly said to Shri Gusainji, “Maharaj! In Your presence, I am unable to speak much. Whatever You command, that alone I shall do.” Meanwhile, it became time for the Utthapan darshan. Shri Gusainji bathed, performed the awakening (Utthapan) of Shri Govardhannathji, completed the service up to the midday offering (Seva till Bhog), and then returned to His seat.

He then said to Kumbhandasji, “Now go home, and tomorrow morning, after taking leave from your household, come back. After the Rajbhog and Ārti, we shall depart for the journey.” Accordingly, Kumbhandasji bowed to Shri Gusainji and returned to his home in Jamunavata.

The next morning, he came again to Shri Gusainji. Shri Gusainji had already bathed and gone up the hill to awaken Shri Nathji. After completing the adornment and offering of the Rajbhog, performing the Ārti, and taking leave from Shri Govardhannathji, Shri Gusainji descended from the hill. Their tents were set up beforehand near Apsarakund. Shri Gusainji said, “Now we shall stay tonight at the camp near Apsarakund.”

All the Vaishnavas, along with Kumbhandasji, came there. Then Kumbhandasji began to reflect within himself: “O my mind! What shall I do now? What can be said, and to whom shall I speak? No one knows the pain of separation from my Beloved Lord.” Thinking thus, the fire of separation from Shri Govardhannathji grew intensely in his heart.

That night, Shri Gusainji awoke within the camp. When it became time for Utthapan (the morning awakening), Kumbhandasji remembered the darshan of Shri Nathji, and tears began to flow from his eyes, his whole body trembled with divine emotion, and his hairs stood on end. Then, standing quietly under a nearby tree near the camp, Kumbhandasji began to sing slowly, his voice filled with divine longing. The verse is:

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राग सारंग - 

किते दिन व्हे जुगए बिनु देखे। तरून किसोर रसिक नंदनंदन कछुक उठत मुखरेखे ॥१॥ 

यह सोभा वह कांति बदन की कोटिक चंद बिसेखे। वह चितवनि वह हारय मनोहर वह नटवर वपु भेखे ॥२॥

स्यामसुंदर संग मिलि खेलन की आवत जिय अपेखें। कुंभनदास लाल गिरिधर बिनु जीवन जन्म अलेखे ॥३॥

Raag Sarang -

Many days have passed, seeming like ages without seeing Him. The young Kishor, the rasik Nandanandan, a few lines rise in memory of His face. ॥1॥

That beauty, that radiance of His face, surpassing crores of moons. that glance, that charming necklace, that natvar form and attire. ॥2॥

The heart waits for the moment to play together with Shyamsundar. Kumbhandas says — without Lal Giridhar, life and birth are without meaning. ॥3॥

✿✿✿

Kumbhandasji sang this kirtan in deep anguish of separation. Shri Gusainji, seated within His tent, listened to the entire kirtan of Kumbhandasji. The depth of Kumbhandasji’s pain was so great that Shri Gusainji Himself could not bear it. He came out from His tent and saw Kumbhandasji’s state — tears flowing continuously from his eyes, his body trembling, utterly distressed in the agony of divine separation. Then Shri Gusainji, with compassion, said from His own mouth, “Kumbhandas! Go into the temple and have the darshan of Shri Govardhannathji. Your time of separation has now ended.”

Bhav Prakash (Revealing the Sentiment): Why was this said? Because just as Kumbhandasji’s condition was here, so too was the condition of Shri Govardhannathji there.

How can this be understood? It is like when Shri Akkaji once sent Gajan, the sevak, to fetch betel leaves (pān). Gajan could not bear even a moment’s separation from Shri Navneetpriyaji. As soon as he stepped out of the temple door to fetch the pān, he was seized by the fever of separation and fainted near the shop by the gate. Meanwhile, in the temple, Shri Acharyaji offered the Rajbhog to Shri Navneetpriyaji. But Shri Navneetpriyaji said to Mahaprabhu, “I will eat only when My Gajan returns.”

Then Shri Acharyaji asked everyone, “Where has Gajan gone?” Akkaji said, “There were no betel leaves, so I sent Gajan to get some.” Shri Acharyaji said, “Do you not know that Gajan cannot remain even for a moment away from Shri Navneetpriyaji? Why did you send him?” Then Shri Acharyaji sent a Brajwasi to call for Gajan. They brought Gajan back, and as soon as he came before Shri Navneetpriyaji and said, ‘Baba, please eat,’ Shri Navneetpriyaji accepted the offering.

Thus, Gajan too sat in divine separation. This is the sacred tradition of Shri Acharyaji’s path: when a sevak’s heart is completely one with his Lord, the Lord likewise feels the same intense love toward that sevak. Therefore, Shri Bhagwan also said to Arjuna —

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'ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।'

They approach me in whatever manner, in that same manner I honor and respond to them.

✿✿✿

Then Shri Gusainji Himself said to Kumbhandasji, “Just as you are here suffering in the pain of separation from Shri Govardhannathji, in the same way, Shri Govardhannathji there is feeling the pain of separation from you. Therefore, go quickly and have His darshan — your time of separation has come to an end.” In this way, Shri Gusainji gave His command to Kumbhandasji.

At those words, Kumbhandasji’s entire body became cool and calm; his heart overflowed with joy. Bowing deeply before Shri Gusainji, he immediately ran from Apsarakund toward the temple of Shri Govardhannathji. At that very moment, it was the time for Utthapan darshan, and the temple doors were opened. Then Kumbhandasji sang this verse:

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राग नट - 

जोपेंचोप मिलन की होई। तो क्यों रह्यो परे सुनि सजनी लाख करे किन कोई ॥ १॥ 

जोपे विरह परस्पर व्यापे तो कछु जीय बने। लोक लाज कुल की मर्यादा ऐको चित्त न गिने ॥ २॥ 

'कुंभनदास' जिहिं तन लागी और कछु न सुहाय। गिरिधरलाल तोय बिनु देखे छिन छिन कल्प विहाय ॥३॥॥

Raag Nat

If even a little meeting were possible, then why should one remain apart, listen friend, even if one must make a hundred efforts. ॥1॥

If even a small touch of mutual separation spreads through the heart, then nothing else remains bearable;  The shame of the world and the limits of family tradition,
not even one of these stays in the mind. ॥2॥

‘Kumbhandas’ says — to the body in which this love has entered, nothing else seems pleasing. O Giridhar Lal, without seeing You, each and every moment passes like an age. ॥3॥

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Hearing this pada, Shri Govardhannathji became very pleased and said to Kumbhandas, “Kumbhandas! I know what is in your heart — you cannot live without Me, and in the same way, I too cannot live without you. Therefore, from now on, you shall always remain near Me.” Kumbhandasji, overjoyed, bowed to the ground with full prostration and, with folded hands, said, “Maharaj! This is all I ever desired — this was my only wish, that I may never be separated from You.” Thus, Kumbhandasji was a most blessed devotee, the true recipient of divine grace.

Prasang 7 – The Measure of True Sons

Once, Kumbhandasji was sitting with Shri Gusainji, along with many other Vaishnavas. Shri Gusainji, smiling, asked, “Kumbhandas! How many sons do you have?” Kumbhandasji replied, “Maharaj! I have one and a half sons.” Shri Gusainji said, “We have heard that you have seven sons, yet you call them only one and a half — why is that?”

Kumbhandasji replied, “Maharaj! Yes, I have seven sons, but five of them are worldly-minded — they are attached to worldly desires, so how can they be called true sons? Only one son, Chaturbhujdas, is complete, and the other, Krishnadas, is half a son. Krishnadas serves in the kirtan seva of Shri Govardhannathji.”

Bhav Prakash (Revealing the Sentiment): Here a doubt may arise — “Kirtan seva is supreme, and many Vaishnavas have attained Shri Thakurji through it. Then why does Kumbhandasji call Krishnadas only a half-son?”

To this it is said: Shri Acharyaji revealed the Pushti Marg — a path of loving devotion born of the moods (bhava) of the Braj devotees. The Braj bhaktas sing — “Seva, rīti, and prīti of the Braj people have been revealed to the world for the welfare of all.”

What is the way of the Braj devotees? When serving Shri Thakurji directly in His presence, they experience the bliss of union (sanyog rasa). When Shri Thakurji goes out for cowherding in Braj, they sing in the feeling of separation (viprayog rasa). One who experiences both the rasa of union and of separation is a complete devotee. But one who knows only one of these moods is only a half-devotee.

Krishnadas performs the seva of singing kirtan and has darshan of Shri Govardhannathji, but he does not yet experience the deep mysteries of the divine lila of the Braj devotees. Hence, he is “half.” But Chaturbhujdas experiences both the joy of union and the sweetness of separation — his seva and his songs are fully connected with the Lord’s lila. Therefore, Kumbhandasji called Chaturbhujdas a complete son.

Hearing these words, Shri Gusainji smiled and said joyfully, “Kumbhandas! You have spoken truly — only he who is devoted to Bhagavan is a real son. What use are many others? One true son like this is enough.” The story of Chaturbhujdas is recorded among the servants of Shri Gusainji. Now, the story of Krishnadas is told.

Prasang 8 – Krishnadas, the Cowherd Singer

This Krishnadas served Shri Govardhannathji in the kirtan seva — he was a cowherd singer (gwal). Shri Gusainji Himself had appointed him to this service. Every day, after completing the cleaning of the cowshed, he would join the cowherds and go to the forest with the cows, spending the whole day grazing them. In the evening, he would bring the herd back home.

One day, while returning with the cows, he reached near Puchhri. All the cows went ahead into the cowshed, but there was one large cow who was very heavy with milk. She walked slowly, her udder full. As Krishnadas walked behind her near a cave at the base of Giriraj, a lion suddenly appeared. The whole herd ran quickly into the cowshed, but the slow cow was attacked by the lion.

Krishnadas shouted, “O wicked one! This cow belongs to Shri Govardhannathji! If you are hungry, come toward me instead!” Now, it is the lion’s nature to attack the one who challenges him. So the lion turned toward Krishnadas. Krishnadas quickly urged the cow forward, and she ran into the cowshed safely. But the lion pounced on Krishnadas and killed him.

When the herd returned, Gopinath and the other cowherds began milking the cows. Gopinath, a most blessed devotee, saw a divine vision — Shri Govardhannathji Himself was milking that same great cow, and Krishnadas stood beside Him, holding the calf, while Kumbhandasji too was standing nearby. The cow was licking her calf lovingly. This divine sight was revealed to Gopinath in the cowshed. After finishing the milking, Shri Govardhannathji returned to the temple. Shri Gusainji completed the evening seva, offering bhog to Shri Nathji.

Meanwhile, Kumbhandasji came from the cowshed to the temple, reaching near the Dandvati rock. There he heard the news: “A lion has killed your son Krishnadas, the cowherd.” Hearing this, Kumbhandasji fainted and fell to the ground, losing all bodily awareness. The Braj Vaishnavas tried calling him repeatedly, but he did not respond. The news reached Shri Gusainji: “Maharaj! Krishnadas Gwal, the son of Kumbhandas, was killed by a lion while saving Shri Govardhannathji’s cow. His body lies near Puchhri.” Shri Gusainji said, “Do not say so — the cow would never leave Krishnadas.”

Bhav Prakash (Revealing the Sentiment): It is said that when a cow remembers someone at her last moment, she carries that soul to higher realms. And Krishnadas had saved the cow of Shri Govardhannathji — such a cow would never leave him. Shri Gusainji then asked, “Where is Kumbhandas?” A Vaishnav replied, “Maharaj! Kumbhandas is deeply overcome by grief for his son. He lies unconscious near the Dandvati stone. Many are calling him, but he does not respond.”

Then Shri Gusainji, after completing Shri Nathji’s seva and closing the temple, descended the hill and came to where Kumbhandas lay. The Vaishnavas told Him everything. When Shri Gusainji saw Kumbhandas lying there, surrounded by people, some said, “Maharaj! Though Kumbhandas is a great devotee, the sorrow of a son’s death is unbearable — no one can escape such pain.”

Shri Gusainji said, “He does not grieve for his son; his sorrow is of another kind — you do not understand. His pain is that, being in mourning (sūtaka), how can he have darshan of Shri Nathji? It is from that sorrow that he has fallen.” “To clear your doubt,” said Shri Gusainji, “I shall now reveal the true nature of this devotee.”

Calling to him, Shri Gusainji said, “Kumbhandas! Come tomorrow morning for Shri Nathji’s darshan. Shri Govardhannathji Himself will give you His sight.” Hearing these words, Kumbhandas immediately rose, bowed to the ground before Shri Gusainji, and said humbly, “Maharaj! Who but You could know what is in my heart?”

Shri Gusainji said, “I know. You are untouched by worldly sorrow. Even one who spends a moment in your company will not be touched by worldly grief — so how could you be? Now go and perform the rites for Krishnadas’s body, and come again in the morning for darshan.” Kumbhandas bowed and went to complete the funeral rites for Krishnadas. Shri Gusainji then returned to His seat, where all the Vaishnavas gathered around Him.

Just then, Gopinathdas Gwal arrived and said, “Maharaj! The lion indeed attacked Krishnadas near Puchhri, but while I was milking the cows in the shed, I saw Shri Govardhannathji Himself milking that same cow, and Krishnadas stood beside Him, holding the calf. The cow was licking her calf affectionately — this I witnessed with my own eyes.”

Shri Gusainji said, “Why be surprised? Krishnadas was a true devotee. He offered himself to save Shri Govardhannathji’s cow. Out of grace, Shri Govardhannathji has taken him into His own divine lila. You, being a devotee, were allowed that vision — such divine sights are rare indeed.” Hearing this, all the Vaishnavas and Braj dwellers were filled with joy and said, “Such is the reward of true seva!”

The next morning, Kumbhandasji came for the darshan of Shri Govardhannathji. Shri Gusainji instructed the sevaks, “First grant darshan to Kumbhandasji, and only afterwards to everyone else.” Thus, Shri Gusainji gave Kumbhandasji the first darshan of the day. In this way, Shri Gusainji showed his deep compassion toward Kumbhandasji.

Bhav Prakash (Revealing the Sentiment): Ordinarily, one in mourning (sūtaka) is not permitted into the temple. But Shri Gusainji allowed Kumbhandas to have darshan even during sūtaka. From that day forward, this became the tradition — that even one in mourning may have darshan. 

This rule was established out of the grace of Kumbhandasji. Because the love in a Vaishnav’s heart is beyond worldly impurity, none should be denied the Lord’s sight for such reasons. By this, both the Vaishnav and Shri Govardhannathji experience joy. Therefore, since that day, darshan has remained open for all. Kumbhandasji, after having darshan up to the time of Bhog, returned to Parasoli, singing songs of divine longing. The verse is:

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राग बिहागरो - 

तिहारे मिलन बिनु दुखित गोपाल। अति आतुर कुलबधू ब्रज-सुंदरि प्यारे-विरह बेहाल ॥१॥ 

सीतल चंद तपत दहत किरननि कमलपत्र जल-जनु ब्याल। चंदन कुसुम सुहाय न बाढी है तन ज्वाल। 'कुंभनदास' नव तन स्याम तुम बिनु कनकलता सूकी मानों ग्रीष्ण काल ॥२॥ 

Raag Bihagro

Without Your meeting, Gopal is sorrowful. The noble women of Braj, the beautiful beloved ones, are extremely restless, overwhelmed by separation. ॥1॥

The cool moon burns with scorching rays, the lotus leaf feels like a serpent filled with fire. Sandalwood and flowers do not soothe, the body’s flame does not lessen.
‘Kumbhandas’ says — without You, O new-bodied Shyam, the golden vine has withered as if in the heat of summer. ॥2॥

राग बिहागरो - 

अब दिनरात पहारसे भए। तब तें निघटत नाहिन जब ते हरि मधुपुरी गए ॥ १॥

यह जानियत बिधाता जुग सम कीने जाम नए। जागत जात बिहात न क्यों हू ऐसे मीत ठए ॥२॥ 

बजबासी सब परम दीन अति व्याकुल सोच लए। ज्यों बिनु प्रान दुखित जलरुह गन दारुन हदे हए ॥३॥ 

'कुंभनदास' बिछरि नंदनंदन बहु संताप दए। अब गिरिधर बिनु रहत निरंतर लोचन नीर छए ॥४॥

Raag Bihagro

Now day and night have become like mountains. From the moment Hari went to Madhupuri, they do not pass at all. ॥1॥

Knowing this, the Creator made each moment feel like an age. Why do waking, going, and passing not happen for a friend in such a state? ॥2॥

All the people of Braj are extremely distressed, greatly troubled, absorbed in sorrow. Like lotus flowers pained without life-breath, their hearts have become torn. ॥3॥

‘Kumbhandas’ says — separated from Nandanandan, great torment has arisen. Now without Giridhar, there is constant weeping, the eyes are filled with unending tears. ॥4॥

राग केदारो - 

औरनकों समीप बिछुरनो आयो मेरे ही हिसा । सब कोऊ सोवे अपने सुख आली मोको चाहत जाय चहुँ दिसा ॥।१॥ 

ना जानों या बिधाता की गति मेरे आंक लिखे ऐसे कौन रिसा । 'कुंभनदास' प्रभु गिरिधर कहते निसदिन ही रटे ज्यों चातक घन त्रिसा ॥२॥

Raag Kedaro

Separation has come near others, but has reached only me completely. Everyone else sleeps in their own happiness, while I search in all directions. ॥1॥

I do not know what destiny the Creator has written, such suffering, who else has received? ‘Kumbhandas’ says — O Lord Giridhar, day and night I repeat Your name, like the chātak bird thirsting for the cloud. ॥2॥

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In this way, singing padas of separation, Kumbhandasji passed the days of mourning. After that, when he became purified, Kumbhandasji returned to his seva. He began to perform it in the same way as he always did, according to his daily vow and discipline. Such was the love that Kumbhandasji had for Shri Govardhannathji.

Prasang 9 – Bringing Kumbhandas to Gokul for Navneetpriyaji’s Darshan

One day, Shri Gokulnathji and Shri Balakrishnaji, the two brothers, together said to Shri Gusainji, “Kumbhandas has never gone to Shri Gokul. Somehow, he should be brought to Shri Gokul so that Kumbhandasji may have the darshan of Shri Navneetpriyaji.” Then Shri Gusainji Himself said, “Kumbhandasji is absorbed in the secret lila of Shri Govardhannathji. Shri Govardhannathji is deeply attached to him.” Then Shri Gokulnathji said, “Still, please make some way to take him there. If afterwards he does not come again, that is the Lord’s wish.”

Then Shri Gusainji said, “Make some arrangement, but know this—Kumbhandasji will never cross over Shri Yamunaji.” After a few days, Shri Gusainji Himself went to Shri Gokul, while Shri Balakrishnaji and Shri Gokulnathji remained at Shri Nathji’s door (Shri Govardhan). On the eleventh day of the bright half of the month of Vaishakh, Shri Gokulnathji said to Shri Balakrishnaji, “Shri Gusainji is in Shri Gokul, and we two are here. So let us take Kumbhandasji to Shri Gokul.”

Then Shri Balakrishnaji said, “How will you take him? Kumbhandasji will not sit on any mount (ride).” Then Shri Gokulnathji said, “True, Kumbhandasji will not sit on a mount, and during the day he will not go anywhere leaving the darshan of Shri Govardhannathji. So, the night is bright; we will also go on foot. In this way we shall go, and then we will see what divine play occurs. To have the company of a devotee like Kumbhandasji, even in this way, will itself be a great gain.”

After this, both brothers completed the seva up to the Shayan Arti of Shri Govardhannathji, put Shri Nathji to rest, and finished the closing rituals. Then they came outside and took Kumbhandasji by the hand, and began speaking of the moods of divine lila and the stories of the Lord.

Kumbhandasji became absorbed in the rasa of lila, so that he had no awareness of where he was. In that state, Shri Gokulnathji, talking about the Lord’s stories, holding Kumbhandasji by the hand, came down from the hill toward Anyor and set out on the road to Shri Gokul. They were absorbed in secret talk. Shri Balakrishnaji, along with two or four Vaishnavas, quietly followed behind, listening to the talks between Kumbhandasji and Shri Gokulnathji, and proceeded toward Shri Gokul.

On the way, while speaking, Shri Gokulnathji asked Kumbhandasji, “Does Shri Govardhandhar ever perform the adornment (singar) of Shri Swaminiji Himself?” Then Kumbhandasji, immersed in love, said, “Yes, yes, He does. One day, in the month of Ashwin, Shri Nathji and Shri Swaminiji, along with Lalita and the other sakhis, went into the forest at night to pick flowers. After that, together with the whole assembly, they sat on the adornment platform near the rasa-circle. Then Vishakhaji began to do the adornment.

“At that time, Shri Govardhannathji said, ‘Today, I will do the adornment myself.’ Then Shri Govardhannathji stood near Shri Swaminiji. The two could not remain without seeing each other’s faces. “Understanding the inner intent of both their hearts, the supremely clever Vishakhaji placed a mirror in front of Shri Swaminiji. In that mirror, the two divine faces appeared face to face, and they began to gaze at each other.

“Shri Thakurji, with His long dark glossy hair, holding a comb in His auspicious hand, began to string fine pearls with great skill, one by one, into the braid. Seeing the moon-like beauty of Shri Swaminiji’s face in the mirror, He became so pleased that the hair slipped from His hand. “All the pearls then slipped out of the braid and scattered over the jewel-studded adornment platform. A great laughter arose, because so much time had been spent adorning the braid, and in a single moment it all came undone. Thus the sakhis spoke.

“Then Shri Thakurji said to Vishakhaji, ‘You hold the braid; I will string it.’ So Vishakhaji held the braid, and again the braid was adorned with pearls, and the hairline was decorated with pearls. Afterwards, the sakhis made floral ornaments and gave them to Shri Thakurji. “As He adorned, again and again He saw the radiance of the moon-like face, and every pore of His being felt joy. In this way, Shri Govardhannathji completed all the adornment—kajal, bindi, tilak, and red dye on the feet. Afterwards, Shri Swaminiji adorned Shri Govardhandhar. Then many lilas such as rasa-vilas were performed.”

In this way, talking and talking, Kumbhandasji came to the bank of Shri Yamunaji in front of Shri Gokul. On the opposite bank, from Shri Gokul, Shri Gusainji Himself came across by boat to this side. It was already morning. Kumbhandasji had no awareness of his body; he was absorbed in the rasa of lila. When he became alert, he realized it was morning. Just then, seeing Shri Gusainji, his hand slipped from the hand of Shri Gokulnathji.

Kumbhandasji, in great haste, began to run, saying, “Who will sing the kirtan at Shri Govardhannathji’s place? Alas, alas, my seva is gone!” Saying this in his mind, he ran, running very fast. Then Shri Gokulnathji, Shri Balakrishnaji, and all the Vaishnavas ran behind to catch Kumbhandasji. But Kumbhandasji kept running and running; they could not catch him. Afterwards, they came to Shri Gusainji. Then Shri Gusainji said, “Now where will you find Kumbhandas? Why did you bring him here? He will never cross this Shri Yamunaji. I had already told you this before.”

Then Shri Gokulnathji said to Shri Gusainji, “Even if he did not cross, what is lost? In the feelings of divine talks the whole night, a great and extraordinary attainment has taken place. That is a great benefit, for the satsang of true devotees is rare even for a single moment.” Hearing this, Shri Gusainji said, “That you have spoken correctly. But at this time, Kumbhandas has had to run back. And until Kumbhandas goes up on Shri Giriraj, Shri Govardhannathji will not awaken. He will awaken only when Kumbhandas sings the waking kirtan. In this way, Shri Govardhannathji is dependent on His devotee.

“So, if you wish to hear talks about the Lord, then go to Parasoli in Jamunavata and ask Kumbhandas. There, Kumbhandasji will tell you.” After this, Shri Gokulnathji, Shri Balakrishnaji, and all the Vaishnavas returned to Shri Gokul. Shri Gusainji’s horse, with saddle on, was tied on this bank. Shri Gusainji quickly mounted and rode off. Kumbhandasji was also running along the path. Coming up to him, Shri Gusainji said, “You have never seen this road; you will get lost. So run behind the horse.” Then Kumbhandasji ran behind Shri Gusainji.

Meanwhile, Ramdas Bhitariya and others, who bathed and came up the hill, were touched (sanctified) in this divine play. In this way, four gharis of the day passed. Then Shri Gusainji arrived at Shri Giriraj, dismounted from the horse, and immediately bathed and went up to the temple on the hill. There he saw that all the inner sevaks, including Ramdas, had bathed and come into the temple. Then Shri Gusainji asked, “Ramdas! Why has there been so much repetition today?”

Ramdas replied, “Maharaj! We do not know what has happened today. We have bathed four times, and all four times all the inner sevaks have been touched (become impure by contact). Now we have come after bathing for the fifth time, and we still do not understand the reason.” Then Shri Gusainji said, “This is a divine play that Shri Govardhannathji has performed for the sake of Kumbhandasji.”

After this, Shri Gusainji had the conch sounded and awakened Shri Govardhannathji. At that time, Kumbhandasji sang the waking padas. Then Shri Govardhannathji arose. In his heart, Kumbhandasji felt great joy, thinking, “I have received my kirtan seva.” Afterwards, up to the Rajbhog, Shri Gusainji remained engaged in seva. That morning was Nrisimha Chaturdashi. The saffron-colored scarf and turban were prepared. Then the seva continued up to Shayan. In this way, Kumbhandasji never went to Shri Gokul. He remained absorbed in the lila-rasa of Shri Govardhannathji. Such was Kumbhandasji, a supremely grace-filled devotee.

Prasang 10 – “Why go there when I am here with you?”

Once in Parasoli, Kumbhandasji was sitting in his field, and Shri Govardhannathji was playing in the field in front of him. Meanwhile, the time for Utthapan arrived, so Kumbhandasji got up to go to Shri Giriraj. Then Shri Nathji said to Kumbhandasji, “Where are you going?” He replied, “The time of Utthapan has come, so I am going up to Giriraj for the darshan of Shri Govardhannathji.” Then Shri Govardhannathji said, “I am playing here near you—so why are you going there?”

Then Kumbhandasji said, “Maharaj! Here You play and give darshan out of Your own grace and from Your own side. Even now, if You suddenly disappear, I have no claim upon You. But in the temple, Shri Acharyaji Mahaprabhu has installed You; from there You do not go anywhere, and there You give darshan to everyone.

“And the attachment I have for darshan in the temple is such that, even though You, out of grace, give me darshan while I sit at home, and now You are granting me the experience of Your grace here, still, the seva and darshan in the temple have their own power and glory. Therefore, it will not do without going there.” Then Shri Govardhannathji laughed and said, “Kumbhandas! Your feeling is supremely wondrous. Therefore I do not leave you even for a single moment.” After that, Shri Nathji and Kumbhandasji set out together from Parasoli.

When they reached Govindakund, the conch was sounded. Then Shri Govardhannathji entered the temple, and Kumbhandasji came along with Him as far as Anyor. From there, he climbed the hill himself and took the darshan of Shri Govardhannathji in the temple. In this way, Kumbhandasji was such a beloved devotee of the Lord.

Prasang 11 – The Mango Seller and the Rājput’s Dream

One day, two gardeners brought large, very beautiful mangoes in baskets to Parasoli, at Chandrasarovar. They set down the baskets and, near the pond, placed all the mangoes on the ground and began to wipe off the dirt with cloths. At that time, Kumbhandasji, having taken darshan of the Rajbhog Arti, was coming down from Shri Giriraj and came to Chandrasarovar to drink water. Seeing that the mangoes were very beautiful and worthy of being offered to Shri Govardhannathji, Kumbhandas said to the gardener, “Where are you taking these mangoes?”

The gardener said, “I will take them to Mathura. There I will not take less than ten rupees.” Kumbhandas had no money at all. What could he do? Then, remembering Shri Govardhannathji in his mind, he said, “Maharaj! This offering is supremely beautiful and worthy of You, for You alone are the enjoyer of the finest things. Therefore, please eat these mangoes.” Then Shri Govardhannathji came and ate all the mangoes. The gardener did not know. He filled the baskets with mangoes and went to Mathura. Evening came. A Rājput from the village of Māt had come to Mathura on some business. Seeing the mangoes, he said, “Where will you take them?” The gardener replied, “I will not take less than ten rupees.”

The Rājput gave ten rupees, took all the mangoes, and went to the bank of Shri Yamunaji. With him was a Sanodiya Brahmin, to whom he gave some of the mangoes. Each of them kept fifty mangoes for home, and they each sat on the bank of Shri Yamunaji and sucked fifty mangoes there. After that, both of them slept in a market in Shri Mathura. In their dreams, both had the darshan of Shri Govardhannathji. When they woke up, the Rājput asked, “Brahmin Deva! Did you see anything?” The Brahmin said, “I had the darshan of Shri Govardhannathji Thakur.” Then the Rājput asked the Brahmin, “Where does Shri Govardhannathji reside?” The Brahmin said, “From here, seven kos away is Shri Govardhan Hill; He resides there.”

Then the Rājput said to the Brahmin, “You are a great fool. After having direct darshan of such a divine Form, why do you keep wandering in other places? I have had the darshan of that Form in my dream; I cannot remain without Him. “In the morning, you take all the mangoes, and I will give you five rupees. You simply take me to the darshan of Shri Govardhannathji.” The Brahmin said, “Very well.” When morning came, the Rājput gave fifty mangoes to the Brahmin. The Brahmin went to his home in Mathura, took another hundred mangoes from his own stock, and came back to the Rājput. Then both of them set out.

They had the darshan of the Shayan Arti of Shri Govardhannathji. Shri Nathji captured the mind of that Rājput. After the darshan was over, the Rājput gave his weapons, clothes, and five rupees to the Brahmin and kept ten rupees with himself. Then the Brahmin said, “I will go home.” The Brahmin returned to his home in Mathura. The Rājput, wearing only a dhoti, stood near the Dandvati stone. Just then, after finishing the closing rituals of Shri Govardhannathji, Shri Gusainji Himself came down from the hill. The Rājput prostrated and said, “Maharaj! I have been wandering for many days. Please accept me and keep me near your feet.”

Then Shri Gusainji said, “The grace of Kumbhandasji has fallen upon you; therefore your state is like this. Your fortune is very great.” Then Shri Gusainji returned to His seat and gave the Rājput a spiritual name. The Rājput offered ten rupees as a gift to Shri Gusainji. Shri Gusainji said, “Keep it with yourself.” Because you have no expenses, you already gave all of it to that Brahmin.” Then the Rājput bowed down and made a request: “Maharaj! What use do I now have for these rupees? I am now in Your refuge. Whatever service (duty) You instruct me to do, that I will do.”

Then Rājput again requested: “Maharaj! In my previous birth, who was I? And by what merit has it happened that I have obtained Your darshan?” Then Shri Gusainji, out of grace, said to him: “In the past, in Braj, you were a cowherd (gop). You would take up weapons and go along with the cows of Shri Nandarayji. One day you killed a snake; due to that offense, you took many births in the world.

“Later, when these mangoes were seen by Kumbhandasji, he resolved in his mind and offered them to Shri Govardhannathji. Thus, Kumbhandasji caused all those mangoes of the gardener to be accepted by Shri Nathji. “After that, you gave ten rupees to that gardener and took the mangoes from him, and you kept fifty of them. You took those mangoes which were Mahaprasad, and since you are a divine jiva, your mind was turned, and Shri Nathji gave you darshan in a dream. “That Brahmin was not a divine jiva, so although Shri Nathji did give him darshan in the dream, he still did not gain understanding of it.

“In the lila, your name was ‘Nena’. Now you should go, taking up weapons, together with the cowherds of Shri Nathji’s cows. And you should take Mahaprasad in Shri Nathji’s kitchen. As for weapons and clothes, we will give those to you. And today you should keep a vrata (fast/vow), for tomorrow We will perform your initiation of surrender (samarpan).” Then that Rājput bowed down.

After that, the next day, Shri Gusainji Himself, after adorning (doing the singar of) Shri Nathji, bathed the Rājput and, in front of Shri Nathji, performed the brahma-sambandh (formal dedication of his self to the Lord). Then the intellect of that Rājput became pure. After that, he was given the vessel for “juthni” (the plate for taking remnants). Then, after giving him weapons, Shri Gusainji Himself gave him prasadi clothes. Taking these, he mounted a horse and went along with the cowherds. His mind became fixed in the form of Shri Govardhannathji. Within a few days, Shri Nathji began to give him darshan among the cowherds. After this, Rājput became a greatly graced devotee.

Bhav Prakash (Revealing the Sentiment): This shows that when Kumbhandasji places an offering mentally in seva, Shri Govardhannathji truly consumes it. By taking those mangoes as Mahaprasad, divine grace came upon that Rājput. Therefore, whatever offering a devotee personally prepares and offers with his own hands, Shri Thakurji indeed accepts with love. And what can be said of Mahaprasad, which is itself beyond the worldly realm? After this, Rājput's two sons came to him.

Then the Rājput said to his two sons: “Sons! We are soldiers. Our lives are often wasted in some battle. The Lord has shown mercy upon me, so now you should understand this: ‘My father has died.’ Therefore, you should now go and look after your household. Do not wait for me; I will not return.” Afterwards, the Rājput’s two sons went back to their home and told all the news: “Our father has become a renunciate (has taken detachment). So now, what need do we have of him?” Then they too abandoned all attachment to their household and sat free of worldly involvement.

Bhav Prakash (Revealing the Sentiment): In this way, Mahaprasad and the darshan of the Lord and His devotees bear fruit for those who are divine jivas. This principle is being shown here.

Thus, Kumbhandasji is such a devotee that, easily and inwardly, through the mangoes, he became an instrument of grace upon the Rājput. Therefore, whatever divine actions devotees perform should be understood as extraordinary, beyond the ordinary. Why? Because Shri Govardhannathji is under the control of His devotees. And the wife of Kumbhandasji and his five sons only obtained the name (i.e., the status) of being related to him. Still, by being in the company of Kumbhandasji, they too were uplifted. And the niece of Kumbhandas, who was his brother’s daughter, became a widow as soon as she was married, so there was no worldly relationship through her husband’s side.

Bhav Prakash (Revealing the Sentiment): Why? Because in her original nature she is a divine jiva. She is a sakhi of Shri Vishakhaji. In the lila, her name is ‘Sarovari’. Her mother and father died, so she lived in the house of Kumbhandas. In the lila she is a sakhi of Vishakhaji, and here too she was in the company of a devotee like Kumbhandasji. Because of this, Shri Govardhannathji would give darshan to the niece as well and would show her deep affection.

Prasang 12 – Shri Govardhannathji Arranges Shri Gusainji’s Birthday

Once, the birthday of Shri Gusainji arrived. At that time, Shri Govardhannathji thought within His own mind, “My own birthday was celebrated in the world by Shri Gusainji together with all the Vaishnavas. Therefore, I too should now celebrate the birthday of Shri Gusainji.” Thinking thus, when on the eighth day of the dark half of the month of Paush, Ramdasji was adorning Shri Nathji, at that time Kumbhandasji was singing adornment-kirtans. Shri Gusainji Himself was in Shri Gokul.

Then Shri Govardhannathji said to Ramdasji, “For My birthday, Shri Gusainji Himself celebrates with great enthusiasm together with all the Vaishnavas. Therefore, I too wish to celebrate the birthday of Shri Gusainji. All of you together should decorate (prepare) the celebration of Shri Gusainji’s birthday and offer me the appropriate items. Tomorrow is the birthday.”

Then Ramdas requested, “Maharaj! What offering shall we prepare?” Shri Govardhannathji said, “Prepare jalebi in the form of rasa (syrupy sweets).” Then Ramdas told this to Kumbhandasji: “This is very good.” Afterwards, Ramdasji finished his seva and gathered all the sevaks together and said, “Tomorrow is the birthday of Shri Gusainji, so we must prepare the offering for Shri Govardhannathji.” Then Sadu Pande said, “Take as much ghee and flour as you need from my house.”

After that, Kumbhandasji immediately went home. There was nothing at home, so he sold two he-buffalo calves and two she-buffalo calves to a Brajvasi and brought five rupees, which he gave to Ramdasji. All the other sevaks gave one rupee, some even two rupees; with that they ordered sugar. Sadu Pande brought the ghee and flour. The whole night they made jalebis.

After that, morning came. Ramdasji gave an auspicious bath (abhyang), and the saffron-colored turban, saffron clothes, upper garment, and cap, which Shri Gusainji Himself had prepared with His own hands in Shri Gokul and sent, were put on (for Shri Nathji). Then the offering (bhog) was placed. Then Shri Govardhannathji said to Kumbhandasji, “You sing the congratulatory song (badhai) of Shri Gusainji.” Then Kumbhandasji sang the badhai.

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राग देवगंधार - 

आज बधाई श्रीवल्लभद्वार। प्रगट भए पूरन पुरुषोत्तम पुष्टि करन विस्तार ॥ १॥ 

भागि उदै सब देवी जीवनके निःसाधन जन किये उद्धार । 'कुंभनदास' गिरिधरन जुगल वपु निगम अगम सब साधन सार ॥२॥

Raag Devgandhar

Today there is an auspicious celebration at the door of Shri Vallabh. Manifest has appeared the complete Purushottam, expanding the nourishment of Pushti. ॥1॥

Fortune has risen for all goddesses, and the helpless people of the world have been uplifted. ‘Kumbhandas’ says — the twin form of Giridhar is the essence of all means,
beyond the reach of the Vedas. ॥2॥

राग सारंग - 

प्रगट भए श्रीवल्लभ आय। सेवा रस विस्तार करनकों गूढ झान सब प्रगट दिखाय ॥१॥ 

निजजन सकल किये पावन घर बंदनबार बंधाय । 'कुंभनदास' गिरिधर गुन महिमा बंदीजन चारन गुन गाय ॥२॥

Raag Sarang

Manifest has appeared, Shri Vallabh, having come. to reveal clearly all the secret understandings of expanding the rasa of seva. ॥1॥

All His own people have been made pure, and the knots of worldly bondages have been untied in every home. ‘Kumbhandas’ says — the glory and virtues of Giridhar
are sung by the attendants at His feet. ॥2॥

✿✿✿

So, in this way, Kumbhandasji sang a great many praises, and when Shri Govardhannathji heard them, He became very pleased. And here, Shri Gusainji Himself had Shri Navneetpriyaji bathed with oil, dressed Him in saffron clothes and a kulah (turban), then offered Rajbhog and went to the shrine of Shrinathji. Then Ramdas said, “Rajbhog has arrived.” Then Shri Gusainji Himself bathed and went up the hill to the temple. When it was time, he went to see the Bhog Sarai and saw that many baskets of jalebi had been placed there.

Then Shri Gusainji Himself asked Ramdasji, “What festival is today, that such a large amount of material has been prepared?” Then Ramdasji said, “Today is the birthday of Yours, which Shri Govardhandhar celebrates — and all the sevaks have arranged this material.” Then Shri Gusainji Himself performed Aarti in the Bhog Sarai. After that, he came to his seat and sat down. There He called Ramdasji and Shri Gusainji Himself asked, “The material is very much, and the sevaks (of the temple) are few, and they are without possessions — so how has all this material been managed?”

Then Ramdasji said, “Maharaj! The ghee and flour were given by Sadoo Pandey, and Kumbhandasji gave five rupees. And these Vaishnavs — some gave one, some gave two. Whoever could manage something gave it. In this way, twenty-one rupees were collected. Sugar was bought with that. Shri Prabhuji accepted it.”

Just then, Kumbhandasji came and offered prostration to Shri Gusainji. Then Shri Gusainji Himself asked Kumbhandasji, “Kumbhandas! From where did you bring these five rupees? We all know the condition of your home.” Then Kumbhandasji said, “Maharaj! Where is my home? My home is at Your lotus-feet, that You already know. I had two cows and two calves more than needed, so I sold them. Selling my body, life, home, wife, and sons for Your sake — then Vaishnav dharma becomes fulfilled. Maharaj! We are worldly householders — how can Vaishnav dharma arise in us? This is only Your grace, knowing me to be humble.”

Hearing these words of Kumbhandasji, Shri Gusainji’s heart filled with emotion. Then He said, “Those upon whom Shri Acharyaji bestows grace and gives such humility — only they can receive it. May Shri Govardhannathji always reside with him.” In this way, Shri Gusainji greatly praised Kumbhandasji. Thus, Kumbhandasji was such a recipient of grace.

Prasang 13 – Kumbhandas Asks About Pushtimarg Principles

At another time, Kumbhandasji asked Shri Acharyaji about the principles of the Pushtimarg. Then Shri Acharyaji, out of grace, explained the eighty-four offenses, the characteristics of Rajasi, Tamasi, and Sattviki devotees, and the method of seva from early morning until night. He explained the sentiments of the child-leelas and youth-leelas. After that He said, “Upon whom Shri Govardhannathji’s grace falls, they will ask and perform all this in this age. Only devotees like you will ask and perform. Ahead, a very difficult age will come, and no one will ask, and no one will tell.” In this way, Shri Acharyaji spoke to Kumbhandasji.

Bhav Prakash (Revealing the Sentiment): Why so? Just as the milk of a Sindhini cow does not stay except in a vessel of gold, in the same way, the sentiment of Bhagavad-leela and Bhagavad-dharma does not remain in the heart of anyone except a Bhagavadiya.

Prasang 14 – The Nature of True Vaishnav Qualities

And one day Kumbhandasji made a request to Shri Gusainji: “Maharaj! In my house there is my wife, and out of seven, five are sons, and the wives of those seven sons. But none of them have firm devotion to Bhagavan. Only one niece has firm devotion to Bhagavan. What is the reason for that?” Then Shri Gusainji called all Vaishnavs to hear and then said to Kumbhandasji, “Kumbhandas! Listen attentively. Be alert. I am telling an ancient history.”

All Vaishnavs became attentive. Then Shri Gusainji said, “There was a Brahmin who had a daughter. When she became of marriageable age, the Brahmin called another Brahmin and said, ‘Fix a groom for my daughter, find a good family, and arrange the engagement.’ That Brahmin went for the engagement. After he left, another Brahmin came, and the father told him the same thing. So the second Brahmin also went to arrange the engagement. Soon a third Brahmin came, and the same words were spoken to him. So the third Brahmin also went to arrange the engagement. Then a fourth Brahmin came, and he also was told the same. So all four Brahmins went in four different directions by Bhagavan’s wish. Two to three kos away, there was a village, and in two nearby villages, all four Brahmins arranged engagements.

After a month, they came to call for the engagement ceremony. Afterwards, they applied tilak to the groom and all four Brahmins came to the girl’s father and said, ‘We have arranged the engagement and done the tilak. After a month, at dawn, is the auspicious time.’ All four Brahmins said this. Then the girl’s father said, ‘What have you done? My daughter is only one. You four have arranged four grooms — how will this work?’ Then the four Brahmins said, ‘You told us to do it, so we did. If after a month you do not perform the marriage, then we will give up our lives upon you. Once engagement and tilak are done, they can never be undone.’

The father said, ‘Very well, there is still a month. Let us see what fate brings.’ The four Brahmins replied, ‘The day before the wedding, we will come to perform the marriage.’ Saying so, they returned home. Then the girl’s father became deeply worried. ‘Where can I escape? If life leaves me, the girl will still be ruined. What should I do?’ Because of worry, he stopped eating and drinking, and in this way four days passed in hunger. On the fifth day, the Brahmin was performing his evening prayers at the river. A Bhagavadiya, wandering there, came and bathed in the river. Just then the Brahmin cried out in deep sorrow. The heart of a Bhagavad-bhakta is soft; he could not bear the Brahmin’s suffering. 

The devotee asked, ‘Brahmin! What sorrow has befallen you that you cry out like this?’ Then the Brahmin told everything. Hearing this, the devotee said, ‘I do not stay at any one place, but for your sake I will sit here at the river. Do not reveal me. And one day before the marriage, come and tell me. Shri Thakurji will make everything well. Now go home and eat.’ The Brahmin agreed. When one day was left for the wedding, at dawn the Brahmin went to the devotee and requested, ‘Tomorrow morning is the wedding. Now please tell me some remedy.’ The Vaishnav said, ‘Come in the evening.’

In the evening the Brahmin went to him again. Then the devotee said, ‘Catch whatever animals or birds come before you.’ The Brahmin sat by the river. A cat came — he caught it. Then a bitch came — he caught it. Then a she-donkey came — he caught that too. Then the devotee said, ‘Lock all three in a room.’ They were locked. Then the devotee said, ‘When your daughter goes to sleep, lock her in the same room.’ When the daughter slept, the Brahmin put the daughter, along with her cot, into that room and locked it, saying, ‘Make preparations for the wedding.’

Hours of the night passed. All four grooms arrived. The four Brahmins who had arranged the engagements encouraged and calmed them. When the time of the wedding arrived, the Brahmin said to the devotee, ‘Now the time has come.’ The devotee said, ‘Open the room and give each groom one girl, and perform the weddings.’

The Brahmin opened the room and saw four girls — same appearance, same age, equal in every way, indistinguishable. He gave each groom one girl, performed the weddings, and sent them off. Then he offered gifts to all four Brahmins and sent them on their way. The devotee then said, ‘I will now go.’ The Brahmin fell at his feet and said, ‘You have given me back my life. Consider this house and daughter as yours. Whatever you desire, take it.’ The devotee said, ‘I desire nothing. Your sorrow has been removed by Shri Thakurji — that itself is the great thing.’

Then the Brahmin asked, ‘All four girls became alike — how will I know which groom my true daughter is with? If I call my daughter, how will I know who she is?’ The devotee said, ‘Call your four sons-in-law and ask them the qualities of their wives. Then you will know. Whichever qualities match human nature — that will be your daughter.’ Saying so, the devotee left.

After some days, the Brahmin called all four sons-in-law and had food prepared for all. He seated one to eat and asked, ‘Is my daughter agreeable or not? What are her characteristics?’ That one said, ‘She has all virtues, but like a bitch she growls; her tongue is not steady, her behavior is improper, and she is not pleasing.’

Then he called the second son-in-law and asked, ‘What are her qualities?’ He said, ‘Your daughter has good qualities, but she is gluttonous. Whatever is prepared for Thakur, she secretly eats. She has the nature of a cat — she cannot rest until she has eaten from five houses.’

Then the third son-in-law was called and asked, ‘What are her qualities?’ He said, ‘Your daughter has good qualities, but when she comes home, she is like a she-donkey — eating straw, always unclean. And whoever comes, she kicks them with both feet like a donkey — even me.’

Then the fourth son-in-law was called and asked, ‘Tell me the qualities of my daughter.’ He said, ‘What shall I say about your daughter? She is like Lakshmi, like a goddess. Sweet words, gentle speech, excellent conduct, good behavior, devotion to husband, guru, Thakur, and Vaishnavs — all are within her.’ Then the Brahmin knew, ‘This one is my daughter.’ He then called that daughter and groom.

“So, Kumbhandasji! Whichever person has the qualities of a Vaishnav — only that person is truly human. What happened even if someone got a human body? Ravana and Kumbhakarna, because of wicked actions, were called demons. According to one’s actions, so is one’s form known. That niece of yours is highly devoted — through your association she will attain fulfillment.” In this way, Shri Gusainji instructed Kumbhandasji and all Vaishnavs. Thus, Kumbhandasji was such a graced Bhagavadiya of Shri Acharyaji.

Prasang 15 – The Final Moments of Kumbhandas

Afterward, the body of Kumbhandasji became very weak. He came and sat near Sankarshan Kund with others. Then Chaturbhujdas said, “Shall we lift you in our arms and take you to Jamunavata village?” Kumbhandasji said, “Now in two or four hours this body will be gone. So I will remain here.” Then Chaturbhujdasji took the darshan of Shri Govardhannathji’s Rajbhog Aarti.

Shri Gusainji Himself asked Chaturbhujdas, “How is Kumbhandas? And where is he?” Chaturbhujdas replied, “He is sitting near Sankarshan Kund.” Then Shri Gusainji Himself came to Kumbhandasji. Arriving, Shri Gusainji asked, “Kumbhandas! At this time, in which leela is your mind? Tell me.” At that time, Kumbhandasji tried to rise but could not. Bowing his head, mentally offering prostration, he sang this kirtan. The pada:

✿✿✿

राग सारंग - 

बिसरी गयो लाल करत गो दोहन । निरखि अनूप चंद मुख इकटक रह्यो है सांवरो मोहन ॥१॥

नव नागरी विचित्र चतुर गुन अंग अंग रूप सुठोहन। 'कुंभनदास' लाल गिरिधर मन हरयो कटिली भोहन ॥।२॥ 

Raag Sarang -

Lal forgot Himself while milking the cow, for seeing the incomparable moon-like face,
the dark-complexioned Mohan remained fixed in a single-pointed gaze. ॥1॥

The new maiden, with wondrous clever qualities, her beauty shining in every limb. ‘Kumbhandas’ says — Lal Giridhar stole the heart with His sharp, sidelong glances. ॥2॥

राग सारंग - 

लाल तेरी चितवनि चित ही चुरावति। नंदगाम वृषभानपुरा बीच मारग चलन न पावति ॥१॥ 

हों भरि हो डरि हो नहि काहू ललिता दृगन चलावति। 'कुंभनदास' प्रभु गोवर्द्धनधर धरयो सो क्यों न बतावत ॥२॥

Raag Sarang

Lal, Your glance steals the mind itself. between Nandgaon and Vrishbhanpur, on the path I am unable to walk. ॥1॥

Whether I fill up, whether I fear, Lalita moves her eyes toward no one else. ‘Kumbhandas’ says — O Lord Govardhandhar, what You have held in Your heart, why do You not reveal it? ॥2॥

✿✿✿

So, this pada was sung by Kumbhandasji. Then Shri Gusainji Himself asked, “Kumbhandas! You have described this leela, but tell me where the mind of your inner being resides.” Then Kumbhandasji sang this pada before Shri Gusainji. The pada:

✿✿✿

राग बिहागरो - 

तोय मिलनको बोहोत करत है मोहनलाल गोवर्द्धनघारी। उत्तर मोहि देऊ किन भामिनि कहा कहों हो बात तिहारी ॥१॥

देखी तूजो झरोखन के मग तन सोहत झूमक सारी। तन मन बसीरी लाल गिरिघर के एक चित तें टरत न टारी ॥२॥

कहिरी सखी हो किहि मग आऊँ तू बताइ दे ठौर सुचारी । 'कुंभनदास' प्रभु बैठे तहां देखियत हैं जहां उंची चित्रसारी ॥३॥ 

Raag Bihagro -

For meeting You she makes many efforts, Mohanlal Govardhan-dhari. give me an answer, O fair one, what shall I say of your matter? ॥1॥

I saw you standing at the window-path, your body adorned with swinging ornaments. body and mind became filled with Lal Giridhar, from a single-pointed thought you could not turn away. ॥2॥

Tell me, O friend, by which path shall I come? show me a proper place. ‘Kumbhandas’ says — the Lord is seated there, where a high painted chamber may be seen. ॥3॥

राग बिहागरो -

रसिकनी रसमें रहति गढ़ी। कनक बेलि वृषभान नंदिनी स्याम तमाल चढ़ी ॥१॥ 

विहरत श्रीगिरिधरलाल संग कौन पाठ पढ़ी। 'कुंभनदास” प्रभु श्रीगोवर्द्धनधर रति रस केलि बढ़ी ॥ २॥

Raag Bihagro - 

The lover-girl remains absorbed in rasa,
like a golden vine, the daughter of Vrishbhanu has climbed upon the dark Tamal tree. ॥1॥

Wandering in play with Shri Giridhar Lal, what lesson should she study? ‘Kumbhandas’ says — with Shri Govardhan-dhar, the play of love and rasa has increased. ॥2॥

✿✿✿

After singing this pada, Kumbhandasji left his body and, going to the Nikunj leela, attained it. Afterwards, Shri Gusainji Himself went to Gopalpur. Then Chaturbhujdasji and all the sons performed the final rites of Kumbhandasji. Kumbhandasji was attained at the doorway of the village near Anyor where the leela is.

Afterwards, Shri Gusainji arrived for the seva from Utthapan until night. But He did not speak with any Vaishnav, and remained sorrowful. Then Ramdasji said to Shri Gusainji, “Maharaj! Why is it so?” Then Shri Gusainji Himself said from His holy mouth, “Such a Bhagavadiya has become hidden. Now the disappearance of devotees has occurred upon the earth.”

In this way, Shri Gusainji praised Kumbhandasji from His own holy mouth. Kumbhandasji was such a graced Bhagavadiya of Shri Acharyaji, upon whom Shri Govardhannathji and Shri Gusainji always remained pleased. Therefore, the extent of his story cannot be crossed. His story is indescribable; how far can it be told?

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