SRI HIT CHAURASI

- including commentaries and audio renditions

(PADA 1) JOI JOI PYARO KARE SOI MOHI BHAVE

“Whatever my beloved does, pleases me” -
of Sri Hit Harivansh Mahaprabhuji

joi-joi pyāro kare soi mohi bhāve

bhāve mohi joi soi-soi kare pyāre | 1 |
“Whatever my beloved does, pleases me,
and whatever pleases me, my beloved does;”

moko to bhāvatī taur pyāre ke nainan mei

pyāro bhayo chāhe mere nainan ke tāre | 2 |
“the place that I cherish is in the eyes of my beloved,
and my beloved seeks to become the apple of my eyes.”

mere tann mann prān hu tei prītam priya

apne kotik prān prītam moso hāre | 3 |
“My beloved is more precious to me than my body, mind and life-breath,
and my beloved has given himself up to me ten million times;”

(jay-shrī) hit harivansh hans hansinī sāval gaur

kaho kaun kare jal-tarangan nyāre | 4 |
“Hit Harivansh [says], as the male and female Swan* are the dark and fair one -
tell me, who could separate waves from water?”

* The mention of the male and female Swan Couple [Hans-Hansini] is given to intend the idea of
inseparability. That they are always seen together.
COMMENTARY OF SRI LALITCHARAN GOSWAMI

BHUMIKA [introduction]:

In this first pada [song] of Sri-Hit-Chaurasi, the wonderful unparalleled prema that is present within
the eyes and hearts of Sri Radha Shyamsundara is briefly but very touchingly described by Sri
Radha herself. At the time of this description, Sri Shyamsundara has gone to pick flowers from
another kunja. And so, seeing this as a perfect and private opportunity, Sri Radha decides to discuss
the uncommon prema of her beloved Shyam with Sri Hit Sajani [Sri Hit Harivansh's sakhi identity].
Sri Hitacharya has very beautifully revealed Sri Radha's extremely merciful nature [parama-udhara-
svarupa] in this pada.

VYAKHYA [explanation]:

“Whatever Beloved Sri Krishna does, that is very dear to me. And whatever I like, my Beloved
does.” In these lines, Sri Radha has described the extremely rare condition of prema. For the Lover
and Beloved's minds to be forever united [to be completely compatible in thoughts, words and
deeds] is only possible in the prema of Sri Shyama Shyam. In the love of this world [laukika-
prema] the lover and beloved are seekers of their own individual happiness.

“I like to reside in the eyes of my Beloved and my beloved wants to become the apple of my eyes”.
Just as Sri Radha has described how she and her beloved are of one mind and one heart in the her
opening statements, she has also revealed the same thing here, that the two of them see one another
in the same way.

“My beloved is dearer to me than my body, mind and very life [prana/life-air] and my beloved Sri
Shyam has offered his life to me a million times over!” (In these lines, Sri Radha is revealing that
she and her Priyatam Govinda are of one life, that their life-breath are one and the same. In this
way, the two are proven to be of one heart, one mind and one life. This is the extremely rare
condition of divine love beyond this world [alaukika-sthiti].

(Upon hearing from Sri Radha's own lips about her and her Beloved's mutual, equally matching and
completely pervasive divine love, becoming overwhelmed by his mood of a Sakhi, Sri Hit
Harivansh says). The two of you are just like a Swan couple, one fair, the other black. You are both
just like the water and its waves, existing together. (Meaning: no-one can separate you, not even
you yourselves are capable of this).

(Sri-Hit-Dhruv-dasji taking inspiration from the above pada/song has described the nature of Sri
Shyama-Shyam's love in this way) -

prītam kisorī gorī, rasik rangīlī jorī,

prem hī ke rang borī shobhā kahī jāt hai |

ek prān, ek ves, ek hī subhāv chāv,

ek bāt duhini ke manahi suhāt hai | |

ek kunj ek seyj, ek pat audhe bete,

ek-ek bīrī dou kadhi-kadhi khāt hai |

ek ras ek prān, ek dristi 'hit dhruv',

heri heri badhe chaunp kyo hu na aghāt hai | |

“Is it even possible to describe the glory of that divine love drenched ever-fresh golden-
complexioned girl Radha [Gaurangi-navala-kishori] and her bluish-raincloud complexioned
beautiful lover [Neel-ghan-sundara]? (Meaning, No it is not possible. The description of their
loveliness is inexpressible [anirvacaniya]).

The divine couple are of matching age and share one life-breath. Their nature and enthusiasm is
also matching and their likes/tastes are also the same.

Today, they are inside one kunja [grove/arbour], sit on one bed, wear one type of clothing, take one
[spiced] betel leaf each, and chew them with their lovely teeth.

Sri Hit Dhruv-das says, this amazing yugal [couple] who are of one rasa, one life-breath and united
by heart, gaze at each other and feel newer and newer enthusiasm. In other words, they never tire of
one another's loving company and beauty.”

COMMENTARY OF SRI HITDASJI MAHARAJA

TIPPANI

(a) “Jal tarangan” / water and the waves:

Sri Radha and Krishna are only regarded as two for the sake of explanation, in reality they are two
forms of the one 'prema-tattva' [divine love as the absolute reality]. Their bodies are two, but their
mind, life-breath and soul are one. For the purpose of loving play, that one prema [divine love] has
taken on these two [and many other forms] in this manner. To support the oneness [ekatva] of their
dual forms [yugal-svarup], the scriptures provide statements such as:

'yah krishnah sapi radha ya radha krsna eva sah' - “What Krishna is, that is Radha, and whatever
Radha is, that is Krishna”. - Narada Pancharatra

Similarly, 'ye yam radha yashcha krishno rasabdhi, dve drukchaik kridnartham dvidhabhutam' -
“this ocean of rasa, Sri Radha and Krishna are one in actual fact.” - Radha-tapani-upanishad

The Radha-tapani-upanishad further states:

'radhaya sahite devo madhave naiva radhika | yo nayorbhedam pashyati sa sansritermukto na
bhavati | yastu radham vina tam dhyayati, pravadati, prapatani sa mudhtamottamah' | - “Sri
Krishna is only complete when he is with Sri Radha. Whosoever perceives duality between them
can never become liberated from transmigratory existence [of repeated birth and death]. Whosoever
serves only Krishna without Radha, reads about this and describes this with their speech is the
greatest fool amidst fools.”
Therefore Hitacharya [Sri Harivansh] has said 'jal-tarangan', like the water and its waves, to
demonstrate their oneness.

(b) 'joi-joi pyāro kare soi mohi bhāve, bhāve mohi joi soi-soi kare pyāre' - In this verse Sri Priyaji
Radha has told that all of her beloved's actions are dear to her and she doesn't dislike anything about
him. The speciality is that beloved Shyamsundara himself only does what is pleasing to her and he
can not even do what is displeasing for Sri Radha by mistake. This reveals the oneness of their
minds.

(c) 'moko to bhāvatī taur pyāre ke nainan mei, pyāro bhayo cāhe mere nainan ke tāre' - It is told
here that both Priya-Priyatam [the beloveds] are completely overwhelmed by one another's
sweetness and beauty; saundarya and madhurya. Other beautiful things of this world do not even
enter their vision. If Sri Priyaji loves to reside in her Priyatam's eyes, then Priyatam Sri Krishna also
wants to become the pupil [“apple”] of her eyes. When the beloved becomes the pupil of the eyes,
then what else can be seen apart from one's beloved? The whole world will take on the form of the
beloved. The consequence of such absorption is that there is total forgetfulness of the world.

(d) 'mere tann mann prān hu tei prītam priya, apne kotik prān prītam moso hāre' - this verse depicts
prema's great surrender, where Yugala-kisora [the youthful beauties] have surrendered millions of
their lives for each another.

It is clear that in the kingdom of prema, the experience of sacrifice [renunciation of one's own
personal happiness] for the sake of one's beloved is a result of tatsukh-bhava, the mood of love
where the Lover experiences pleasure only in the pleasure experienced by the Beloved. This is the
natural condition [sahaja-svabhava] of prema. The other thing we can understand from this verse is
that the Lover considers their greatly intense love for the beloved as insignificant, but on the other
hand accepts even a tiny demonstration of their Beloved's love for them as extraordinary.

The Beloveds always naturally carry a 'prema-poverty' [prema-garibi] within their hearts. In the
third verse beginning 'mere tann mann pran...', this 'prema-poverty' has been clearly highlighted.
Therein, when Sri Priyaji, the jewel of prema describes the love that her beloved Sri Lalji [Hari] has
for her, she says that it is ten million times greater than her own.”
Apart from this, there is more that is brought to light. In that prema where ten millions of the
Beloveds' bodies, minds and life-breaths can be sacrificed/given up, then what else would remain?

Everyone considers their own body, mind, life-breath and the soul/self to be the most dear to them,
however, it is because of the love for one's own self that the others [body, mind etc] become dear as
well. In that prema where those very same bodies, minds, life-breath and very own selves/souls are
sacrificed, then what value do other things such as worldly opulence, heaven [svarga], sensory
enjoyment or liberation hold? [They become insignificant because one's soul is already sacrificed in
love].

Therefore, the Pushtimarga sampradaya rasika and disicple of Sri Vallabhacharya Mahaprabhu, Sri
Raskhan ji rightly says: 'lok veda kulkani sab, deyt bahaye prem' - “Worldy opinion, the injunctions
of the Vedas and family considerations have all been washed away by divine love/prema”.

Therefore, both are Lovers [Premis – who give love] and both are Beloveds [Premaspadas – who
receive love]. They both sacrifice their lives ten millions [countless] of times unto one another.
They are the regal Hans-Hansini [male and female Swans] that swim freely within Prema-Sarovara
[the lake of Love], and are yet one. The legendary Nimbarki sadhu, Sri Bhagavat-rasikji says:

paraspar dou chakor, dou chandā |

dou chātak, dou svāti, dou ghan, dou dāminī amandā | |
dou arbind, dou ali lampat, dou lohā dou chumbak |
dou āsak, mahbūb dou mili, jure jurāfā ambak | |
dou mudār, dou mor, dou mrig, dou rāg ras-bhīne |
dou mani bisad, dou bar pannag, dou bāri dou mīne | |
'bhagavat-rasik' bihārin pyārī rasik-bihārī pyāre |
dou mukh dekhi jiyat, adharāmrit piyat, haut nahi nyāre | |

Meaning: Bhagavat-rasikji is saying that Rasikbihari Priyatam [Hari] and Rasik-biharini Priyaji are
both the chakora bird1 and both the moon for one other. Both are chatak birds and both are the
raindrops of the svati cloud2. Both are the clouds and both are the bright lightning. They are both
lotuses and both nectar tasting bees. Both are iron and both are magnets. Both are the givers of love
and both are the receivers of love. Just like the Giraffe [jurāfā] couple3, their eyes are always fixed
on one another. Both are peacocks and both are mudarishilas [mudari stones]4. Both are deers and
both are the rasa-filled melodies [used to charm deer]. Both are luminous jewels, and both are the
mani-dhar5 [snakes with precious stones on their heads]. Both are water and both are the fish [which
lives and delights in it] for each other. Their love for one another is equal. These two, our Priya-
Priyatam live by gazing at one another's beautiful faces. They drink the nectar of one another's lips
and never separate from one another”.

1. chakora birds – they are said to live solely off the rays of moonlight and are therefore always attracted to
the moon. They are symbolic in describing perfect and exclusive attraction between Lovers.
2. chatak birds and svati clouds – the chatak bird only drinks the rainwater that falls from the clouds
during the svati-nakshatra [a small window of time during the year] and rejects streams, rivers etc. Therefore
it is used as a symbol to show a love that is loyal, exclusive and true.
3. the giraffe couple - giraffes can communicate many different emotions with their big brown eyes. In wild
herd, giraffes may use prolonged stares for different purposes. Bhagavat-rasikji was present in India during
the 19th century and would have seen or heard of this behaviour of Giraffes. The Arabs were very fond of
Giraffes and were known to have dispersed them to as far as India.
4. the mudari-shila [mudari-stone] - in the language of poetry, if a peacock stands in front of it, it sees its
own reflection. This becomes a cause of joy for the peacock and it naturally dances. Shyama Shyam are like
a reflection of one another, being one in tattva, and they cause and receive joy in one another.
5. mani-dhar snakes – the unused venom of old Cobras is said to solidify like stones in their venom-bags
which are on top of their heads. These are known to glow for a short period of time.
 A thirsty chatak bird A mriga [deer/antelope] is charmed
dedicated to the svati cloud by the melodies [rāgas]

AUDIOS

various singers and melodies [ragas]

(1) Joi Joi Pyaro Kare – Anupa Jalota

https://app.box.com/s/lzi3rvqwiwgqyq13hg2haa2632wonqtq

(2) Joi Joi Pyaro Kare – by JSR Madhukara

https://app.box.com/s/mhb2fasjq8o88p3r1xgs0d0s0h2dx2k5

(3) Joi Joi Pyaro Kare – from Chandrika Music album

https://app.box.com/s/37lppg9e7061gtbsr8ihknwmijnbjr7f

(4) Joi Joi Pyaro Kare – by Sri Hit Premanandaji [recital/pātha]

https://app.box.com/s/xrs50ugjt7weo21pj5d0gpvmoxafpgyz

Contact (Hari) Radhacharan das for more on Sri Harivansh and the Radhavallabha Sampradaya

rbains@hotmail.co.uk or https://www.facebook.com/radhacharan.das