Sri Hari-Kathaamruta (Volume One) -2

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Sri Hari-Kathaamruta

(Volume One)

Sri Hari-Kathaamruta

Volume One

So Narada caught a glimpse of Naraya√a, and then Naraya√a told him, “For now

you cannot have my darcana eternally because, although your heart has become pure,

there are still some sattvic desires remaining within you. When these have also been

eradicated, you will shed your material body and become my eternal associate. Then

for eternal time you will be able to see me. For now, wander around the material world

performing bhajana and preaching.” Then Narada abandoned whatever attachments

he had, including his previous determination to remain in a solitary place to perform

bhajana. Following the order of Bhagavan, he began wandering in all directions for

preaching. When death came, Narada placed his feet on death, and unseen to anyone,

he shed his material body and acquired a spiritual body. In this body he was transferred

to Vaiku√†ha, and later in a manifest form he began wandering in the material

world for preaching.

By his practice of vaidhi-bhakti, Narada was transferred to Vaiku√†ha. But regardless

of how much prema a devotee possesses, vaidhi-bhakti can only take one to Vaiku√†ha

and no higher. So even in this prema there is a cause involved. But where there is no

cause whatsoever, where a devotee serves Bhagavan naturally, not considering

whether he is actually Bhagavan or not or whether he is beautiful or not, and where

the natural loving proclivity of the heart is firmly attached to Bhagavan, this prema is

truly causeless and it will take one directly to Goloka-Vraja.

From these two verses from the Bhagavatam we have eliminated dvesa (hatred),

bhaya (fear), bhakti and sneha. Now only two of the moods mentioned in these verses

remain for us to analyse: kama and sambandha. Sambandha means having a familial

relationship with Bhagavan, as the Pa√∂avas did, but their mood was mixed with aicvarya,

so we reject it. Were the gopis related to KRs√a or not? Yes. If the gopis had not

come in the caste of cowherd people, would they have been able to mix with KRs√a?

Although the yajna-patnis had prema for KRs√a, they couldn’t mix with him because

they were from a higher caste. Since the gopis and Gopala both came from the

cowherd caste, there could be friendship between them.

In raganuga-bhakti, kama and sambandha are known as kamanuga and

sambandhanuga. All of the residents of Vraja are sambandhanuga but amongst them are

those who have kama, amorous desire, for KRs√a. Although in this situation there is

sambandha, there is kama also. There are also many devotees in Vraja who do not

possess kama. In Vraja, in the mellows of dasya, sakhya and vatsalya there is no kama.

But in the gopis there is both kama and sambandha. Kama means natural prema that

has no cause. From birth that prema is present. Because that prema is natural, it will

never end. Real love is when although a particular reason or circumstance may arise

that should terminate it, the prema just increases more and more. And that love

which ends because of having a cause is not really prema. Therefore worldly love is

not actually prema. In this world, when a little selfishness enters the love, it comes to

an end. But if this happens in the spiritual world, the prema simply increases. If a quarrel

takes place between KRs√a and the gopis, then there may be a display of mana and

then perhaps some pravasa where one of the parties goes to a distant place, but soon

afterwards they will meet again. This is the nature of the gopis’ kamanuga.

Raghunatha dasa Gosvami says that there is no cause of his love for KRs√a, even if

KRs√a is the Original Person (adi) or without beginning (anadi), if he possesses good

qualities or all bad qualities, or if he is a liar, thief or whatever. Cri Caitanya

Mahaprabhu says this in the final verse of Ciksas†aka:

aclisya va pada ratam pinas†u mam

adarcanan marma-hatam karotu va

yatha tatha va vidadhatu lampa†o

mat-pra√a-nathas tu sa eva napara˙

“Let that debauchee (KRs√a) delight this maidservant who is attached to the service

of his lotus feet by tightly embracing me. Or let him trample me, or break my

heart by not being present before me. He may do whatever he likes. Even if he sports

with other lovers directly in front of me, he is still the Lord of my very life

(pra√anatha). There is no one other than him.”

In the Cri Caitanya-caritamRta there is something more written on this point.

Crimati Radhika thinks this way: “If KRs√a is displeased with me and desires the company

of another gopi, then I will go to that gopi and serve her. I will please her with my

sincere service and then arrange for her to meet with KRs√a.” In such prema there is no

selfishness whatsoever and no cause of it.

Raghunatha dasa Gosvami says that just as KRs√a is sarva-kara√a-kara√am, meaning

there is no cause for him, similarly my prema for him will be causeless and it will never

come to an end. But in this world all love is tinged by selfishness, and when that selfish

desire is not fulfilled, the love ends. Raghunatha dasa Gosvami says pramilatkaru√

ya˙ pragu√a-karu√a-hina iti va: whether he is merciful or very cruel. Apparently

exhibiting inconceivable cruelty, KRs√a left the gopis and went to Mathura and

Dvaraka. Crimati Radhika and the gopis began speaking amongst themselves, “If he

can leave us, they why can’t we leave him? We will also forget him.” Then if Uddhava

or another gopi says to them, “Okay, leave him then, but why do you continue to

speak about him?”

Radhika will reply, “We simply can’t stop talking about him.”

“Why can’t you stop?”

“I don’t know; there is no cause.”

The Crimad-Bhagavatam says (10.47.17):

tad alam asita-sakhyair dustyajas tat-kathartha˙

The gopis say here, “So let us give up all friendship with this black person, even if

we can’t give up talking about him. Alright, so he has left us. We hope that he will be

happy. But why is it that we cannot stop thinking about him?” This is causeless prema.

Don’t think that only the gopis experienced painful unhappiness and separation and

that KRs√a did not. On the contrary, KRs√a’s condition was much more pitiable than

the gopis’. The gopis could get some consolation by conversing with one another, but

KRs√a had no one to share his feelings of separation with. KRs√a would cry and cry,

sometimes all night long and not get any sleep, but still he could not reveal his suffering

to anyone. The gopis could speak about it amongst themselves, to Uddhava or

even to a bumblebee, but KRs√a’s condition was especially awful. Therefore don’t ever

think that KRs√a was cruel in leaving the gopis. This instance shows that in KRs√a’s

prema also there is not even a trace of selfishness. KRs√a said (Bhagavad-gita 4.11):

ye yatha maμ prapadyante

taμs tathaiva bhajamy aham

“As my devotees surrender unto me, I reward them accordingly.”

My gurudeva, Crila Bhakti Prajnana Kecava Gosvami Maharaja, said that this verse

must be a mistake; KRs√a doesn’t follow this principle. Really it is not a mistake,

because KRs√a has spoken this verse for people in general. But from a special point of

view, KRs√a has spoken incorrectly here because in another verse (Crimad-Bhagavatam

10.32.22) he said, “O gopis, even if I endeavoured for the length of an entire lifetime

of Brahma, I would still be unable to compensate you. Because you have broken out of

the tight shackles of family ties and served me honestly, you will have to let your own

virtuousness act as compensation. I am forever indebted to you.” It was impossible for

him to reward them accordingly for their surrender.

To summarise, in this fifth verse from Sva-niyama-dacakam, Raghunatha dasa

Gosvami says, “Regardless if KRs√a is merciful or not, if he is an ordinary human being

or if he is superior to even the Lord of Vaiku√†ha, birth after birth he is my master. My

love for him is not related to these things. I love him just as he is, as Nanda’s son

KRs√a, and life after life I will take birth in Vraja and the love that I will place at his

feet will always be causeless.”

Now we will analyse the sixth verse of Sva-niyama-dacakam:

anadRtyodgitam api muni-ga√air vai√ika-mukhai˙

pravi√aμ gandharvam api ca nigamais tat priyatamam

ya˙ ekaμ govindaμ bhajati kapa†i dambhikataya

tad-abhyar√e cir√e ksa√am api na yami vratam idam

“Not even for one moment will I take the dry association of a hypocritical person

who vainly worships Cri Govinda alone and does not worship Crimati Radhika, who

has been declared by the sages headed by Narada ‰si and by all the scriptures to be

KRs√a’s dearmost beloved.”

This is Raghunatha dasa Gosvami’s vow. Sages like Narada, Paracara, Vyasa,

Cukadeva, as well as the Vedas and Upanisa∂s and even Brahma and Ca∫kara sing the

glories of the effulgence that emanates from the nails of Crimati Radhika’s feet.

Bhaktivinoda ˇhakura has written in one song:

uma, rama, satya, caci, candra, rukmi√i

radha-avatara sabe-amnaya va√i

“The revealed truth of all scriptures declare that Parvati, Laksmi, Satya, Indra’s wife

Caci, Candravali and Rukmi√i are all expansions from the original Radha.”

This is the instruction of the Vedas, to worship her feet. Crila Prabodhananda

Sarasvati writes (Cri Radha-rasa-sudha-nidhi 4):

yo brahma-rudra-cuka-narada-bhisma mukhyair

alaksito na sahasa purusasya tasya

sadyo vacikara√a-cur√am ananta-caktiμ

taμ radhika-cara√a-re√um anusmarami

“Even great personalities headed by Brahma, Mahadeva, Cuka, Narada and Bhisma

are unable to abruptly obtain the direct audience of the Supreme Person, Svayaμ

Bhagavan Cri KRs√a. Yet the dust from the lotus feet of Cri Radha is an infallible powder

possessed of unlimited potency to immediately bring Cri KRs√a under control. I

constantly meditate upon that dust from her lotus feet.”

We worship the dust of Radhika’s feet and place it on our heads. It is like a very

strong powdered medicine. Brahma, Narada, Ca∫kara, Bhisma and so many others

worship KRs√a until they become completely exhausted, but they don’t subjugate

him and he doesn’t grant them his darcana. They don’t attain even a glimpse of

KRs√acandra’s lotus feet. In our present condition we cannot directly attain Radhika’s

footdust, but just by worshipping it and placing it on our heads in our meditation,

KRs√a will be subjugated. This being so, who can imagine what benefit we will accrue

when we actually obtain the real dust? Uddhava prays (Crimad-Bhagavatam 10.47.63):

vande nanda-vraja-stri√aμ

pada-re√um abhiks√aca˙

yasaμ hari-kathodgitaμ

punati bhuvana-trayam

“I offer pra√ama time and again to the particles of dust of the lotus feet of the gopis

of Nandaraya’s Vraja. The gopis’ singing of the glories of Cri KRs√a purifies the three

worlds.”

yasya˙ kadapi vasanancala khelanotthadhanyati-

dhanya-pavanena kRtartha mani

yogindra durgama-gatir madhusudano ’pi

tasya namo ’stu vRsabhanu bhuvo dice ’pi

“Madhusudana Cri KRs√a is very difficult to attain even for the best of yogis. Yet he

considers himself to be blessed when touched by the most holy breeze generated by

the movement of the border of Cri Radha’s cloth, which carries the fragrance of her

limbs. I offer pra√ama to the direction in which VRsabhanu-nandini Cri Radha is situated.”

(Radha-rasa-sudha-nidhi 2)

Her footdust is impossible for even the yogindras, the kings of yoga practitioners, to

attain. Who are these yogindras? Ca∫kara, Brahma, Cukadeva, the four Kumaras,

Vyasa—they are all yogindras. Then the Bhagavatam describes the nine Yogindras,

Pippalayana, Kavi and so on, but we don’t read there that they ever prayed for

Radhika’s footdust. This footdust is very difficult to obtain. This verse from Radharasa-

sudha-nidhi describes a pastime where, after a quarrel, Radhika and KRs√a sat on

opposite sides of Radha-ku√∂a. Then the breeze blew the scent emanating from her

garment across the lake, and when it reached him, it completely overpowered him. So

the great personalities mentioned in this verse offer pra√ama unto the direction from

which that breeze came.

This sixth verse by Raghunatha dasa Gosvami describes Crimati Radhika who is

KRs√a’s most beloved sakhi and who is worshipped by munis headed by Narada.

Cukadeva Gosvami did not openly describe her glories in the Bhagavatam; he only

gave a hint of them in codes. The Gopala-tapani Upanisa∂ describes something more of

her glories. Later, by the influence of Cri Caitanya Mahaprabhu, devotees such as

Rupa Gosvami, Sanatana Gosvami and Prabodhananda Sarasvati who were contemporary

with him gave wider descriptions of her. Even before Mahaprabhu’s appearance,

Jayadeva Gosvami also described her glories, but that was only because he had

taken shelter of Mahaprabhu’s dhama, Navadvipa, and resided there. Otherwise this

conception would not have come to him either.

Raghunatha dasa Gosvami says that someone who worships Govinda without

Radhika is a hypocrite and very proud. Bhaktivinoda Thakura writes:

atapa-rahita suraja nahi jani

radha-virahita madhava nahi mani

Just as the sun is not recognised without its rays and its heat, similarly KRs√a is not

acknowledged without his cakti, Crimati Radhika. Those who worship him without

Radhika are proud hypocrites. The famous poet Mirabai didn’t worship the gopis, but

because she somewhat took shelter of Satyabhama and Rukmi√i, her final destination

was Dvaraka. If she had merely worshipped KRs√a alone, she would have never gone to

him and her worship of him would have been like that of those who worship KRs√a as

being formless and without qualities.

Raghunatha dasa Gosvami says that his determined vow is that he will never associate

with a proud hypocrite who worships KRs√a alone; one becomes contaminated by

even seeing such a person. In his Sankalpa-prakaca-stotram he writes:

anaradhya radha-padambhoja re√uμ

anacritya vRnda†avim tat pada∫kaμ

asambhasya-tad-bhava-gambhira cittan

kuta˙ cyama-sindho rasasyavagaha˙

“If you have never worshipped the dust of the feet of Crimati Radhika or the land of

Vraja, which is marked with the impressions of her lotus feet, or have not served the

lotus feet of those devotees who taste the profound loving sentiments of Crimati

Radhika, how can you become immersed in the blackish ocean of nectar known as

cyama-sindhu-rasa?”

In this verse the words asambhasya-tad bhava-gambhira cittan mean never having

spoken to those great personalities who are the crown-jewels of rasika devotees, such

as Rupa Gosvami, Sanatana Gosvami, Jiva Gosvami and KRs√adasa Kaviraja Gosvami,

whose hearts are deeply and gravely immersed in Radhika’s bhava. The words cyamasindho

refer to the ocean of kRs√a-prema with which Radhika’s heart is completely

filled. KRs√a-prema is our prayojana, our ultimate objective—not the prema that KRs√a

has for his devotees, but the prema that is acraya-jatiya, that the cows, the sakhas,

Mother Yacoda and the gopis have for KRs√a. The vraja-prema that is described in this

verse is the very root aim of our sadhana, and the root of that vraja-prema is the

pra√aya of the gopis. Furthermore, Sanatana Gosvami has written a verse somewhere

praying for the love that Rupa Gosvami possesses for the feet of Caitanya

Mahaprabhu, and that is more inclined towards Crimati Radhika than KRs√a, to come

within his own heart. Prabodhananda Sarasvati writes in his Radha-rasa-sudha-nidhi

(80):

radha-dasyam apasya ya˙ prayatate govinda sa∫gacaya

so ’yam pur√a-sudharuce˙ paricayaμ rakaμ vina ka∫ksati

kinca cyama-rati pravaha-lahari-bijaμ na ye taμ vidus

te prapyapi mahamRtambudhim aho binduμ paraμ prapnuyu˙

“One who gives up the service of Cri Radha and endeavours to obtain direct association

with Cri KRs√a is like one who aspires to behold the full moon on a day other

than pur√ima (the day of the full moon). Alas! For those who do not know Cri Radha,

who is the fountainhead of the undulating stream of kRs√a-prema, even though they

may obtain an ocean of supreme nectar, in actuality it is only a drop.”

KRs√a is only complete when he is accompanied by Crimati Radhika. The Crimad-

Bhagavatam (1.7.4) says:

bhakti-yogena manasi

samyak pra√ihite ’male

apacyat purusaμ pur√aμ

mayaμ ca tad-apacrayam

“By the power of bhakti-yoga, Crila Vyasadeva, being firmly concentrated in meditation

with a purified mind, saw Cri KRs√a fully endowed with spiritual effulgence, with

his plenary portions, and with his internal potency of svarupa-cakti. His external

potency maya, being of an inferior nature, was seen in the background under his control.”

In this verse the words apacyat purusaμ pur√aμ refer to KRs√a in his fullest aspect,

which can only mean that he is accompanied by Crimati Radhika. This is the inner

meaning, and how did Vyasa see this? By the practice of bhakti-yoga. And by what

kind of bhakti-yoga? Was it by vaidhi-bhakti-yoga? No. By bhakti-yoga that was full of the

mood of Vraja. And by vatsalya-bhava will one see KRs√a as apacyat purusaμ pur√aμ, in

his complete form? No. KRs√a is only complete when he is with Radhika. Vyasa is

none other than Bhagavan himself, so certainly he was able to see this. Narada ‰si

says in his Narada-pancaratra:

laksmi sarasvati durga savitri radhika para

bhaktya namanti yat sasvat tvam namami paratparam

“I always offer pra√ama unto the Supreme (Cri KRs√a), who is devoutly worshipped

by Laksmi, Sarasvati, Durga, Savitri and the supreme Crimati Radhika.”

All these goddesses are merely parts of Radhika; they are not complete in themselves.

Therefore by performing bhajana of Radhika all of them are automatically worshipped

and there is no need to worship them separately.

This lecture was spoken on February 6, 1993 at Cri Kecavaji Gau∂iya Ma†ha in

Mathura.

Chapter Four

A devotee asked Crila Naraya√a Maharaja if there was any special significance

in Crila Bhaktivedanta Swami Prabhupada’s having expressed

a desire to go to Govardhana at the very end of his life. The following is

Crila Naraya√a Maharaja’s reply:

Before the appearance of Cri Caitanya Mahaprabhu, various incarnations of

Bhagavan such as Matsya, Ramacandra and even KRs√a himself descended to offer a

particular gift for the welfare of human society according to the people’s eligibility to

receive it. Each gift had its own unique characteristic. NRsiμhadeva came to give more

than Matsya and Paracurama came to give more than NRsiμha. What Ramacandra

came to give for the welfare of the living entities was still more advanced, and what all

incarnations gave collectively together, as well as that which they did not give, was

absorbed into KRs√acandra for his descent. He gave what no incarnation ever gave

before him. He gave one very special item—prema. Ramacandra gave dasya-bhava but

not pure prema because at that time people were not qualified to receive it. They were

not eligible. Therefore Ramacandra only gave prema that was bound within the limits

of maryada (rules and regulations). This was suitable and useful for the people of that

age. But KRs√acandra removed this maryada and gave prema combined with vicrambhabhava,

the most beautiful variety of prema, which is unrestricted in any way and very

intimate. And he gave it not only to human beings, but to birds, animals, insects and

even to creepers. No other incarnation had ever done this before.

The eternal position of every living entity, in any species of life, is to love KRs√a—

jivera svarupa haya nityera-kRs√a-dasa. KRs√a gave prema to creepers, peacocks, cuckoos,

parrots and he also made them mad with this prema. Other incarnations gave the Vedas

and instructions to respect your parents, respect your elders and to live properly with

your marital partner. These instructions are included within the category of regulative

injunctions, but no incarnation before KRs√a had shown so clearly that the very svarupa

of the jiva is to love KRs√a. Therefore the prema that KRs√a bestowed is very special.

KRs√a had a special method for giving prema. He had a scale with which he used to

weigh someone’s devotion before giving them prema. To one who had devotion worth

one paisa, he gave prema worth one paisa. To one who had a bhava worth two paisa, he

gave prema worth two paisa. He did not give more and he did not give less than what

was appropriate; he weighed their devotion and gave the precise corresponding amount

of prema.

ye yatha maμ prapadyante

taμs tathaiva bhajamy aham

In the Bhagavad-gita (4.11), KRs√a says, “As one worships me, I reciprocate in precisely

the same way. I will not give more, and I will not give less.”

And there is one more point here: KRs√a gave rasa only according to the specific

type of vessel one possessed. To those in canta-bhava he was seen as Brahman, to those

in dasya-bhava he was seen as Prabhu and to those in the moods of sakhya and vatsalya

he gave rasa accordingly. But a vessel was necessary.

When the same KRs√a descended five hundred years ago as the most munificent Cri

Caitanya Mahaprabhu, he broke this routine. It was as if he was saying, “Where will

you all get the vessels? There is no need. Just come to me and I will give you the vessel,

the rasa and the prema.” This is the special mercy of Caitanya Mahaprabhu. He broke

this rule, ye yatha maμ prapadyante. “I will give kRs√a-prema to whoever comes to me,

even if they desire something material. Even if someone approaches me with a bhava

worth only one paisa, I will give him prema.” The great mercy of Caitanya Mahaprabhu

is that he not only gave the container, but he gave the highest category of prema that

even KRs√a could not give.

Why could KRs√a not give such prema? KRs√a was the enjoyer, the purusa. He gave

service to himself. But Caitanya Mahaprabhu is the dark form of KRs√a covered by the

golden hue of Crimati Radhika. Therefore his activities are Radha’s, although underneath

the surface is KRs√a’s body. Here KRs√a is not independent. Who is independent?

Radhika has the independence here. KRs√a’s mind is completely covered with

Radhika’s bhava and his body is covered by her body. Therefore whatever Caitanya

Mahaprabhu manifests—such as his crying out, “KRs√a! KRs√a!”—all comes from

Crimati Radhika. KRs√a is completely covered with her bhava. But in kRs√a-lila, KRs√a

was not covered by the bhava of Radhika. As Rasaraja, KRs√a can relish rasa, but he

wants to relish the bhava of Radhika, mahabhava. Therefore he begged her for her

bhava. So Radha and KRs√a came together in combined form as Mahaprabhu. Thus

whatever is given by Mahaprabhu is of such a nature that even KRs√a cannot give it.

What is that which had never been given before? Anarpita cariμ cirat karu√ayavatir√

ah kalau. Accepting the bhava of Radhika, accepting her bodily hue and being full

of mercy, KRs√a has come to this world as Mahaprabhu to give one specific bhava that

had never been given before. What is that bhava? Unnatojjvala-rasaμ sva-bhakticriyam—

this unnatojjvala-bhava is none other than parakiya-bhava.

In the Ujjvala-nilama√i, Crila Rupa Gosvami has explained all of this in detail.

Radhika is the best among all the gopis. Becoming maddened in her bhava, Cri Caitanya

Mahaprabhu descended. The beauty of her bhava is like the beauty of a creeper. A

creeper always has leaves. If a creeper were to be without leaves and manjaris (buds), it

would be bare and therefore not beautiful. Creepers have many blossoming leaves,

fruits and manjaris that tremble in a gentle breeze, and due to this they are beautiful.

The beauty of Radhika’s bhava means the dasi-bhava of the gopis, unnatojjvala-rasaμ svabhakti-

criyam. This is the item that Mahaprabhu came to bestow that had never been

given before.

There have been many great acaryas like Madhvacarya, Ramanuja, Vis√usvami and

Nimbarka, and before them there were great, great Rsis like Narada, Cukadeva Gosvami,

Paracara, ‰sabhadeva and Kapiladeva. What did they give? Did anyone give this bhava

that Mahaprabhu gave? When not even KRs√a could give it, how could anyone else?

But Rupa Gosvami has delineated in his writings the precise same bhava that

Mahaprabhu brought to this world. And what did Bhaktivedanta Svami Maharaja

come to give? What did he want to relish? What was his main objective? That we must

discuss, and through discussing it the whole point of why he came into this world will

become clear.

As long as Mayavada philosophy exists—“Aham brahmasmi: I am Brahman, tattvam

asi: you are also the same”—pure bhakti cannot be easily propagated. Mayavada must be

removed, and to remove it, Madhvacarya, Ramanuja, Vis√usvami and other acaryas

worked very hard. They also all preached vaidhi-bhakti by which one can easily go to

Vaiku√†ha. But what did Rupa Gosvami come to give? He came especially to give the

bhava of Mahaprabhu. He delineated the process of pure bhakti, but in doing so his

main purpose was to give the bhava of Mahaprabhu. Thus we pray:

cri-caitanya mano ’bhis†aμ sthapitaμ yena bhutale

svayaμ rupa˙ kada mahyaμ dadati sva-padantikam

“When will Crila Rupa Gosvami, who has established within this material world the

mission to fulfil the desire of Caitanya Mahaprabhu, give me shelter at his lotus feet?”

Bhaktivedanta Svami understood that bhava which Caitanya Mahaprabhu came to

give, and to give it and establish it he worked his whole life. Svamiji went to the

Western countries and preached, and he also beautifully translated Bhagavad-gita,

Crimad-Bhagavatam and Caitanya-caritamRta into English. He preached to the entire

world. But what was his main goal? Was the bhakti preached by Ramanuja his objective,

or was it the refutation of the Mayavada philosophy of Ca∫karacarya? He refuted

Mayavada philosophy vigorously, but is that really why he came? Was distributing the

knowledge given in the Bhagavad-gita the main goal of his life? Did he come only to

give the teaching of the Gita that “I am not this body”?

To give what he really wanted to give he first had to clear the path, and this took

some time. In his last days, Svamiji expressed his real intention: “Govardhana, please

give me residence near you.” Crila Vicvanatha Cakravarti ˇhakura prays:

yatraiva kRs√o vRsabhanu-putrya

danaμ gRhituμ kalahaμ vitene

crute˙ spRha yatra mahaty ata˙ crigovardhano

me dicatam abhis†am

Cri Govardhanas†aka 3

“At Cri Govardhana there is a place called Danagha†i where Cri KRs√a engaged in a

lover’s quarrel with Cri VRsabhanu-nandini Cri Radhika in order to extract some tax

from her. As soon as the rasika Vais√avas see that place, an intense longing arises in

their hearts to hear the narration of that quarrel. May that Cri Govardhana fulfil all my

desires.”

Svamiji’s desire was especially to go to Govardhana. In all of Vraja-ma√∂ala, Gokula

is the best because Gokula is where KRs√a was ‘born’ from the womb of Yacoda and

where he performed his childhood pastimes. In Gokula there is a multitude of cows,

gopis and gopas. And the main gopa is KRs√a. He resides in Gokula, which includes

Nandagrama, Varsa√a, Kamyavana and VRndavana. In all of Gokula, VRndavana is the

best, and in VRndavana, Govardhana is the best. In all of Govardhana, the two eyes,

Radha-ku√∂a and Cyama-ku√∂a, are the best. The sweetest, most attractive pastimes of

Cri Cri Radha-KRs√a take place there. Svamiji wanted to go to Govardhana because

there the best of all of their pastimes, the rasa-lila, takes place in a special way.

In VRndavana, this rasa is called pancayati (open, public) because it includes

sadhana-siddha gopis as well as nitya-siddha gopis. Because so many different categories of

gopis participate, Radhika’s desires cannot be completely fulfilled. In this situation,

Radha and KRs√a’s most intimate pastimes cannot be performed. Only in that solitary

place where even Candravali cannot go can Radha and KRs√a perform their most confidential

pastimes with the help of their most intimate sakhis. This was not possible in

the rasa-lila in VRndavana, so Radhika left the rasa dance in mana and KRs√a was compelled

to follow her. Thus the rasa dance ended. Therefore KRs√a had to go to

Govardhana for the performance of basanti-rasa. There he met Radhika in seclusion, in

the kunjas. Crila Raghunatha dasa Gosvami prays:

pramada-madana-lila˙ kandare kandare te

racayati nava-yunor-dvandvam asminn-amandam

iti kila kalanarthaμ lagna-kastad-dvayor me

nija-nika†a-nivasaμ dehi govardhana! tvam

Cri Govardhana-vasa-prarthana-dacakam 2

“O Govardhana! Please grant me a dwelling near your side where I can easily witness

the youthful lovers Cri Radha-KRs√a performing especially ecstatic amorous pastimes

within all of your caves.”

In VRndavana all the gopis participate in the pancayati-rasa. But at Govardhana

svarupa-cakti is manifested in a special way and only particular sakhis like Lalita,

Vicakha, Citra and Campakalata, who are very close to Radhika’s bhava, take part.

Thus KRs√a enjoys with Radhika in the kunjas where even Candravali and her sakhis

cannot go. There Radhika and KRs√a can enjoy freely according to their desires. There

is no such freedom in VRndavana.

Govardhana not only provides various types of kunjas for the service of Cri Radha-

KRs√a, but he also provides various kinds of fruits for them to relish. He provides

Radha-ku√∂a, Cyama-ku√∂a, Govinda-ku√∂a, Manasi-ga∫ga, Kusuma-sarovara, and

Surabhi-ku√∂a to supply drinking water not only for them, but also for the cows, sakhas

and sakhis. With his red stones he provides mineral dyes so KRs√a can paint his body

different colours. There is no pastime that is not enacted there, and Giriraja is the witness

to them all. Who says so? Crimati Radhika speaks this from her own mouth. The

gopis saw that only Giriraja could fulfil their desires, therefore they approached

Govardhana and said:

hantayam adrir abala hari-dasa-varyo

yad-rama-kRs√a-cara√a-sparaca-pramoda˙

manaμ tanoti saha-go-ga√ayos tayor yat

paniya-suyavasa-kandara-kandamulai˙

Crimad-Bhagavatam 10.21.18

“This Govardhana Hill is the best of all those who are known as Hari-dasa because

he is feeling great jubilation from the touch of the lotus feet of KRs√a and Balarama.

With great respect Govardhana is worshipping them by providing all their necessities

such as caves, fruits, flowers and water for their pleasure, and for the pleasure of their

cowherd friends, cows and calves.”

There are three personalities who are known as Hari-dasa: Yudhis†hira Maharaja,

Uddhavaji and Giriraja Govardhana. Did KRs√a ever go to Narada’s acrama, call him a

friend or drive the horses for his chariot? Did he lie for him? Did he call him, “Sakha!

Sakha!” while touching his shoulder? Never. KRs√a offers pra√ama unto Yudhis†hira

Maharaja, and Yudhis†hira Maharaja embraces KRs√a and calls him ‘Sakha’. Sometimes

KRs√a becomes his servant. Once Narada came to Yudhis†hira Maharaja’s palace and

began to praise him: “Just see! Bhagavan has incarnated and is hiding himself in your

house. So we all take the opportunity to visit you. You are most fortunate!”

On one occasion Yudhis†hira Maharaja said to KRs√a, “Prabhu, please give me one

boon.”

KRs√a laughed and said, “Why are you asking me for a boon? Even Prahlada did not

accept any boon from me, and he is only my ordinary devotee. He said that if he ever

desires a boon, he will let me know.” Thus KRs√a spoke in great fun.

Yudhis†hira replied, “No, Prabhuji, please do not cheat me. I want one boon from

you.”

“What?”

“I want to marry the most beautiful woman in the world.”

“This is confusing. Everybody wants to give up their connection with the material

world to come to me, yet you desire to marry a beautiful woman. So be it. What else do

you want?”

“I desire that there should be no other kingdom with greater opulence than ours in

the entire world.”

KRs√a was a little astonished and said, “Why are you asking this?”

“I am asking this because people are afraid to worship you, because they think, ‘If we

worship KRs√a, he will snatch away all our riches and make us beggars on the street,

leaving us without even a kaupina to wear. He will make us like Cukadeva Gosvami.’”

Due to this fear people generally don’t worship KRs√a—only poor people worship

him. Everyone is afraid that, “We may lose everything.” When KRs√a bestows his mercy

on someone and accepts him, he takes away all their wealth. Therefore everyone worships

he who has a long trunk, Ga√eca, or Durga, Ca∫kara or any other demigod. They

are afraid to worship KRs√a.

So Yudhis†hira Maharaja continued, “Therefore if you give me the greatest opulence

and the most beautiful wife, people will say, ‘Oh, Yudhis†hira Maharaja attained such

wonderful opulence and such a beautiful wife like Draupadi to help in the household’.

Then everyone will no longer be afraid and will start to worship you. Therefore Prabhu,

please give me all this.”

Now tell me, can Prahlada’s imagination stretch so far? Even Hanuman’s imagination

cannot stretch so far. Therefore Yudhis†hira Maharaja is a better devotee than

either Prahlada or Hanuman. He wants everyone to worship KRs√a and he wants the

pleasure of KRs√a only. This is why he is included within the category of Hari-dasa.

Amongst those who are Hari-dasa, Uddhava is higher still. KRs√a did not send

Arjuna or Yudhis†hira to Vraja. Who did he send to associate with his most intimate

beloved? He sent Uddhava because Uddhava’s heart and KRs√a’s heart are one, and also

because KRs√a—for a very special reason—did not want to go to VRndavana himself.

KRs√a thought, “If I go there, Radhika’s sorrow will merely increase. Even when she is

together with me, she feels separation. But if I stay away, she will become so absorbed

in feelings of separation from me that she will feel that I am together with her. She will

feel great happiness in embracing the tamala tree, and she will eat, drink and decorate

herself. Therefore it is better that I stay away. Her pleasure is my pleasure.”

Then afterwards KRs√a thought, “I cannot live without her. I require a friend who

can speak about the gopis and thus mitigate my sorrow. I do not see any such person in

Mathura. If someone were to study prema in the school where I myself accepted the

gopis as teachers and studied, and if he were to pass the examination there, then I could

speak with him. He could speak on my level and thereby give solace to my heart.

Otherwise it is not possible.”

Therefore he sent Uddhava to Vraja. Why Uddhava? Uddhava is very near to the

bhava of the gopis. Yudhis†hira is far away in the mood of aicvarya but in Uddhava the

moods of aicvarya and madhurya are balanced. In that devotee in whom the moods of

aicvarya and madhurya are both present, vraja-bhava is very close. Vraja-bhava is not

actually there, but it is close. KRs√a thought “If Uddhava learns there, I will be able to

speak with him about prema. Then he may understand when I speak about the gopis.”

Uddhava went there and studied in that school where Lalita and Vicakha are teachers

and the headmistress is Crimati Radhika. He went there, offered pra√ama, received

the mantra and studied for a long time, about ten months. When the course was completed,

the gopis sent him back: “Now you can return—you have passed the examination.”

Then Uddhava returned to Mathura and met with KRs√a. Therefore Uddhava is

better than Yudhis†hira.

But who is millions of times better than both of them? Giriraja Govardhana. Can

Uddhava enter the kunjas where intimate service is being rendered to Cri Cri Radha-

KRs√a? No. When Uddhava first arrived in VRndavana, Crimati Radhika noticed a

black bee and began speaking to it, considered it to be a black messenger from KRs√a.

At this time she did not even see Uddhava. Uddhava simply offered pra√ama and hid.

The gopis did not even see him, nor did they speak to him. They spoke to the bee, as is

described in Bhramara-gita. What could Uddhava possibly say to the gopis? He was simply

astonished to see their character. But he became deeply absorbed in what he heard

and his life became successful. Uddhava thought, “Even if I must become a blade of

grass to obtain this bhava, then it must be done.”

asam aho cara√a-re√u-jusam ahaμ syaμ

vRndavane kim api gulma-latausadhinam

ya dustyajaμ sva-janam arya-pathaμ ca hitva

bhejur mukunda-padaviμ crutibhir vimRgyam

Crimad-Bhagavatam 10.47.61

“I pray to take birth as one of the bushes, creepers or herbs of VRndavana on which

the dust of the gopis’ feet falls. The gopis have performed the difficult task of abandon-

ing their family members, as well as the Vedic path, to exclusively worship the lotus

feet of Cri KRs√a, which are sought after by the crutis and even the Vedas themselves.”

“If in VRndavana—no, not in VRndavana—if at Giriraja Govardhana I could

become a blade of grass and receive the dust of the gopis’ feet on my head, I shall

achieve the ultimate perfection and my life will be fully successful.” Therefore at

Govardhana, near Kusuma-sarovara, is Uddhava-ku√∂a. There Uddhava accepted

birth as a blade of grass beneath a shrub and began performing penances for millions of

years. Then he received darcana of the gopis. When the gopis would walk to KRs√a, the

dust of their feet would fall on his head. He did not desire the footdust of any other

devotees. Therefore he came to take shelter of Giriraja Govardhana. So, although he

himself is included within the category of Hari-dasa, Uddhava takes shelter of

Govardhana. Uddhava is Hari-dasa, but he also seeks the shelter of a greater Hari-dasa.

When KRs√a goes to Govardhana with his friends, they drink water, eat fruits and

take their cows out to graze. They roam in a carefree manner and enjoy their pastimes.

Giriraja provides kunjas, caves, water, fruits and flowers for KRs√a’s service. He is always

ready to perform any service for KRs√a. The bushes and trees found within

Govardhana’s kunjas are actually his hairs standing erect in ecstasy. What are the water

and waterfalls of Govardhana? They are his tears of love when he cries in the ecstasy of

kRs√a-prema. Everything of Govardhana is saturated with kRs√a-prema. And when

Radha-KRs√a perform their pastimes there, even in the most secluded place,

Govardhana sees. Therefore Giriraja Govardhana receives the maximum mercy from

Radha and KRs√a.

Some devotees worship Govardhana as KRs√a himself, but in the Gau∂iya

sampradaya we worship him as a great devotee, not as Bhagavan, because as a devotee

he can bestow the prema-rasa that is displayed there. If he is Bhagavan, then he cannot

give that prema which Radhika and her girl friends and even their devotees can give.

Therefore devotees always aspire to go to Giriraja Govardhana, who has witnessed all

of Radha-KRs√a’s pastimes.

Devotees know that Giriraja Govardhana can bestow that prema which is relished

by Cri Cri Radha-KRs√a and which Cri Caitanya Mahaprabhu descended to distribute

and to taste himself. Therefore Svamiji, like Rupa Gosvami, Crila Bhaktisiddhanta

Sarasvati Gosvami Prabhupada and my own worshipable gurudeva, Crila Bhakti

Prajnana Kecava Gosvami Maharaja, also wanted residence near Govardhana.

Govardhana is the best place in Vraja for both sadhakas and siddhas. If a sadhaka who

does not have prema does bhajana there, he will get prema, and if a perfected devotee

goes there, he will relish Radha-KRs√a’s nitya-lila. He will also receive darcana of the

mahabhava that is most dear to Radha-KRs√a and that he himself also aspires to attain.

It cannot be attained anywhere else.

There are three personalities in VRndavana who can give prema: Lalita, Giriraja

Govardhana, and the Yamuna Therefore devotees take shelter of these three and thus

try to become eternal maidservants of Radhika and gain her favour. I also desire to take

shelter of Giriraja Govardhana with these aspirations in mind.

yatraiva ga∫gam anu navi radham

arohya madhye tu nimagna-nauka˙

kRs√o hi radhanugalo babhau sa

govardhano me dicatam abhistam

Cri Govardhanas†aka 7

“In Manasi-ga∫ga, which has arisen from the heart of Cri Govardhana, Cri KRs√a

induced Cri Radhika to sit in his boat. In the middle of the lake KRs√a nearly caused

the boat to sink. Out of fear, Cri Svaminiji threw her arms around his neck and tightly

embraced him. May that Cri Govardhana fulfil all my desires.”

There is a lake at Govardhana known as Manasi-ga∫ga. It has now dried up somewhat

and shrunk in size, but previously it was very broad and had to be crossed by boat.

Once upon a time at Manasi-ga∫ga, night had fallen and there was only one boatman

present there. He was looking very tired, standing there with his boat. Some gopis came

and requested him to take them across. He said, “I have no time. It is evening now and

the sky is clouded. There is the possibility of a storm. My boat is also very old and has

holes in it. I am also tired, and I cannot take you across.” But they insisted, so the boatman

said, “Alright, I will take you across, but only one at a time, not all together.”

One principal gopi was to cross first. She boarded the boat, and the boatman guided

the boat to the middle of the lake. Then the boatman said, “Look, get ready. My boat

has many holes in it and I see water coming in. Come to the centre of the boat.” When

the boat became filled with even more water, the boatman said, “Get ready to jump.

You know how to swim?”

“No, I don’t know how to swim!”

“Then take off all your unnecessary clothes and throw them overboard. Otherwise, if

your clothes get tangled as you try to swim, you will drown. So get ready.”

In this pastime, KRs√a the boatman is playing so wonderfully, and at that point

Radhika became frightened and caught hold of him. This is precisely what KRs√a

desired. Such attractive kRs√a-lila is enacted at Giriraja Govardhana. I pray, “Hey

Giriraja, please fulfil my desire to witness these pastimes.”

Svamiji also wanted to go to Govardhana with the same idea in mind. his life’s ideal

and principal desire was to give this prema to the world, but first he had to spend a long

time in cutting away the jungle and in preaching vaidhi-bhakti. He desired to translate

the Crimad-Bhagavatam in full and especially to elaborately describe the pastimes narrated

in the Tenth Canto. But Bhagavan did not agree and he called him back to his

nitya-lila. Perhaps KRs√a did not want him to remain in separation from him any longer.

Therefore Svamiji’s desire to go to Giriraja Govardhana was fulfilled by Bhagavan’s

calling him back to Giriraja Govardhana in Goloka-VRndavana. Giriraja Govardhana

is our primary shelter because prema-bhava is the highest there. Svamiji came to relish

this pinnacle of kRs√a-prema and to distribute it to the residents of this world.

Chapter Five

World Vais√ava Association Lecture

First of all, I offer my faith millions of times in the form of handfuls of flowers unto

the lotus feet of my supremely worshipable gurudeva, oμ vis√upada Cri Crimad Bhakti

Prajnana Kecava Gosvami Maharaja. Thereafter I greet the assembled sannyasis and

other Vais√avas. Just now Cripad Sajjana Maharaja has explained that we are seated at

Crivasa-a∫gana, which is within the boundaries of Antardvipa Cri Mayapura where Cri

Caitanya Mahaprabhu performed sa∫kirtana with his associates. Just as there is a rasasthali

in VRndavana, similarly this place is the sa∫kirtana rasa-sthali. All Vais√avas know

that Caitanya Mahaprabhu is KRs√a himself. Though KRs√a is the visaya of prema, still

he accepted the mood and complexion of Crimati Radhika in order to taste three particular

desires. In addition he wanted to distribute the parama-durlabha-prema, that

divine love which is rare even for Brahma and Narada. He wanted to give to the world

that prema which was not given in one entire kalpa of Brahma. What is that prema?

Unnatojjvala-rasa, the splendorous rendering of service to Crimati Radhika from a position

as her maidservant. This is what is most beneficial for the living entities. Also it

was time for the yuga-dharma to be given; the prime religion of Kali-yuga is namasa∫

kirtana. Most people had become atheists, so this was also one of the reasons for the

appearance of Cri Caitanya Mahaprabhu. Therefore Crila Advaita Acarya called for

him especially at that particular time. Caitanya Mahaprabhu is none other than KRs√a

himself having taken the mood and complexion of Crimati Radhika. He appeared as

Caci-nandana Gaurahari and distributed harinama to the jivas in the form of a premarajju,

a rope of love. He did not consider whether they were human beings or animals;

he gave this prema to all, regardless of their caste and creed.

Thus, for the above mentioned reasons, Caitanya Mahaprabhu appeared in this

world in the home of Cacimata and Jagannatha Micra, which is situated nearby here

and is known as the madhya-sthali or yoga-pi†ha of Antardvipa. He appeared here in

Antardvipa where Brahma has performed thousands of fire sacrifices. This island is

actually known as Antardvipa Mayapura because Caitanya Mahaprabhu appeared in

Brahma’s heart. So he took birth here and after taking sannyasa in Katwa, he went to

Jagannatha Puri and from there he went on his tour of South India. After returning to

Jagannatha Puri from South India, he went to VRndavana. Wherever he went he

preached nama and prema. Upon seeing him, even animals began to cry and started

chanting Hare KRs√a Hare KRs√a KRs√a KRs√a Hare Hare, Hare Rama Hare Rama Rama

Rama Hare Hare. Here in Navadvipa also he gave kRs√a-prema to fallen people like

Jagai and Madhai. Mahaprabhu ordered everyone:

yare dekha, tare kaha kRs√a upadeca

amara ajnaya guru hana tara’ ei deca

“Whomever you meet you should instruct regarding the teachings of Cri KRs√a. On

my order become a guru and deliver the people of this land.”

And Bhaktivinoda ˇhakura has written bolo kRs√a bhaja kRs√a karo kRs√a ciksa:

“Chant kRs√a-nama, worship KRs√a and instruct others about KRs√a.” Do not speak

about anything other than this and don’t let others speak about anything other than

this. You should only sing “Hari bol! Hari bol! Hare KRs√a! Hare KRs√a!” Go to the

door of every house and tell everyone to take kRs√a-nama. You should all chant harinama,

and to chant harinama there is no consideration of whether one is a Hindu,

Muslim, Christian or whatever. Everyone should do it. Mahaprabhu started the kirtana

from just here and then proceeded to the home of Chand Kazi and defeated him. Then

he took sannyasa and travelled all over India preaching the holy name. In the end he

became fully absorbed in the mood of Crimati Radhika and tasted three sentiments:

cri-radhaya˙ pra√aya-mahima kidRco-vanayaivasvadyo

yenadbhuta-madhurima kidRco va madiya˙

saukhyaμ casya mad-anubhavata˙ kidRcaμ veti lobhat

tad-bhava∂hya˙ caci garbha-sindhu harindu˙

Cri Caitanya-caritamRta, Adi-lila 1. 6

“‘What is the greatness of Cri Radha’s love? What is that astonishing sweetness of

mine which she relishes through her love? What is the happiness that she feels when

she experiences my sweetness?’ Being intensely desirous of tasting these three things,

the moon of Cri KRs√a, richly endowed with her emotions, appeared from the ocean of

the womb of Crimati Cacidevi.”

What is the nature of Crimati Radhika’s pra√aya? What does pra√aya mean? In the

progressive stages of devotion there are craddha, nis†ha, ruci, asakti, bhava and prema,

followed by sneha, mana and pra√aya. It is very high; this pra√aya is not of this world.

What is the nature of Radhika’s love towards KRs√a? How does Radhika become maddened

by tasting the four sweetnesses of KRs√a, namely nama-madhuri, rupa-madhuri,

gu√a-madhuri and lila-madhuri? And after tasting these, what kind of pleasure does she

derive? KRs√a tried his best to understand these things, but he failed. Why? Because he

is the visaya of prema (the object of love). Crimati Radhika is the acraya of prema (the

shelter of love), and that is why unless one takes the sentiment of the acraya, it is not

possible to taste these things. That is why KRs√a took the mood and complexion of

Radhika and tasted all those sentiments in the Gambhira. The mood of Crimati

Radhika is not to be given because no one is qualified to accept it. Only Radhika herself

can taste it. Mahaprabhu distributed only a drop of anarpita cariμ cirat prema to the

world. This was not done by Cri Ramacandra, Dvarakadhica KRs√a or Mathureca KRs√a,

so what to speak of Naraya√a and others? KRs√a weighed prema before giving it

(Bhagavad-gita 4.11):

ye yatha maμ prapadyante

taμs tathaiva bhajamy aham

KRs√a first looked to see how much prema should be given to someone. He gave

prema as much as one performed bhajana of him. If some one did bhajana worth twenty-

five paisa, than he gave them twenty-five paisa worth of prema. But what did

Caitanya Mahaprabhu do?

‘kRs√a-nama’ kare aparadher vicara

kRs√a balile aparadhira na haya vikara

Cri Caitanya-cartamRta, Adi-lila 8.24

“There are offences to be considered while chanting the name of Cri KRs√a.

Therefore genuine symptoms of spiritual ecstacy are not observed in persons who chant

the name of Cri KRs√a with offenses.”

caitanya nityanande nahi esaba vicara

nama laite prema dene, bahe acrudhara

Cri Caitanya-cartamRta, Adi-lila 8.31

“In chanting the holy names of Cri Caitanya-Nityananda there is no such consideration

of offenses. One who takes shelter of them and chants their holy names with faith

is very quickly purified of all previous offenses. When kRs√a-nama is then taken up by a

person thus purified, Cri Caitanya-Nityananda bestow prema upon him and tears flow

from his eyes.”

yei ye magaye, tare deya apana-dhana

gharma-vRs†i sahe, anera karaye raksa√a

Cri Caitanya-cartamRta, Antya-lila 20.24

“The tree delivers whatever wealth it possesses to anyone who requests something of

it. It tolerates heat and rain and gives protection to others.”

Mahaprabhu gave this wealth and blessed the entire world. All the incarnations of

Bhagavan came within KRs√a and now the same KRs√a, along with all those other

incarnations, has come within Caitanya Mahaprabhu and he is the most magnanimous:

namo maha-vadanyaya kRs√a-prema-pradaya te

kRs√aya kRs√a-caitanya-namne gaura-tvise nama˙

“I offer pra√ama unto Cri Caitanya Mahaprabhu, who is KRs√a himself. He has

assumed the golden hue of Crimati Radhika and is munificently distributing kRs√aprema.”

Mahaprabhu did not weigh prema. Narottama dasa ˇhakura writes: emana dayalo ara

nahi tri-bhuvane kRs√a prema aise dura darcane: “There is no one so merciful within the

three worlds whose mere sight even from a distant place bestows kRs√a-prema.” If someone

takes darcana of Caitanya Mahaprabhu from a distance, even then he gets drowned

in prema. Not only this, Mahaprabhu has even provided the container, meaning the

qualification, to those who didn’t have one and made them drink this prema to their

full capacity.

caitanyavatare vahe premamRta-vanya

saba jiva preme bhase, prthivi haila dhanya

e-vanyaya ye na bhase, sei jiva chara

ko†i-kalpe kabhutaranahika nistara

Cri Caitanya-caritamRta, Antya-lila 3.254–55

“A flood of the nectar of divine love is flowing due to the advent of Cri Caitanya.

All living entities are floating in this inundation of prema, and therefore the Earth has

become blessed. Those jivas who do not float in this inundation are most condemned.

They cannot be delivered for millions of kalpas.”

Fortunate are those who are able to drink a full bowl of this prema and their lives are

fully successful. Otherwise they will not receive this opportunity again even after millions

and millions of births. Now all of you also have this opportunity! In the recent

past, Mahaprabhu’s associates such as Crila Bhaktisiddhanta Sarasvati ˇhakura, Crila

Bhaktivinoda ˇhakura and others appeared in this world. We are most fortunate to

come in this line of parampara. But unfortunately, due to the influence of Kali and due

to their intelligence being covered, many people are quarrelling with each other for the

fulfilment of their selfish motives. But an effort should be made so that all the

Vais√avas can unite once again. It will be very nice if we can all assemble together

under the one shelter of Caitanya Mahaprabhu. In his last words, Crila Bhaktisiddhanta

Saraswati said that, “All of you unite together under the guidance of one acraya and

serve the visaya, KRs√a. That acraya is Crimati Radhika or Baladeva Prabhu,

Nityananda Prabhu. Crila Bhaktisiddhanta Prabhupada was their representative. So

under that same acraya we will all serve visaya, KRs√a or Caitanya Mahaprabhu, no

matter if thousands of obstacles come or if thousands of people apportion blame to us.

Just as Haridasa ˇhakura was beaten in twenty-two market places, and Prahlada

Maharaja went through so many tests, Crila Bhaktisiddhanta Prabhupada went through

troublesome conditions in Kuliya-grama as you all know. That same Prabhupada says

that no matter if thousands of obstacles or condemnations come, we will even give up

our lives in order to serve visaya-KRs√a under one acraya. Sei janya milana—for this reason

only there is meeting.

Prabhupada said that there are so many necessities in this world. We have not come

in this world to fulfil those necessities. While we are living it is important that the goal

of our lives should be realised. What is that goal? By nature we are servants of KRs√a.

Some accept this truth and some do not. Those who don’t accept this will meet disaster

due to their sin. But we are all kRs√a-dasa. Thus we fix this idea as the goal of our lives.

Our only duty is to fulfil the manobhis†ha, innermost desire, of Caitanya Mahaprabhu.

That is why Prabhupada said, “Don’t become panca-misali (mixed with five different

thoughts); you can’t serve your Lord like this. Try to become pure Vais√avas, exclusive

Vais√avas and truly possessionless Vais√avas. If we can perform bhajana under the guidance

of our preceptors, then there is possibility of our well-being. Those who endeavour

to please others, like panca-misalis, are not gurus. But these days these kind of people

are found in abundance. Most of us are after kanaka, kamini and pratis†ha (wealth,

women and fame). We are deviating from our primary objective. Otherwise, if we all

are really desiring to fulfil the manobhis†ha of Caitanya Mahaprabhu, why does quarrelling

take place? If I do kRs√a-bhajana under the guidance of gurudeva, then where is

the possibility of quarrelling? If we can take the words of Crila Prabhupada and remain

united, it will be very nice. What is the vicara, conception, of Crila Prabhupada? Only

Mahaprabhu’s conception is the real rupanuga conception. Crila Rupa Gosvami,

Sanatana Gosvami, Raghunatha dasa Gosvami, Jiva Gosvamipada, afterwards

KRs√adasa Kaviraja Gosvami, VRndavana dasa ˇhakura, thereafter Cyamananda

Prabhu, Crinivasa Acarya, Narottama ˇhakura, thereafter Crila Vicvanatha Cakravarti

ˇhakura, Baladeva Vidyabhusa√a, Crila Jagannatha dasa Babaji Maharaja, Crila

Bhaktivinoda ˇhakura, Prabhupada and afterwards his disciples—we should accept

their conception. Leaving aside our guru, there cannot be any proper line of conception.

“I only accept my guru and I don’t accept the guru-parampara. I will not read the

literatures of Crila Rupa Gosvami, Crila Bhaktivinoda ˇhakura and I won’t respect

them”—what will be our fate if we associate with people of such a mentality? If together

we can preach the va√i (words) of Cri Rupa and Raghunatha, if together we can

preach the va√i of Crila Bhaktivinoda and Crila Prabhupada, then there will be benefit

in coming together. Otherwise there is no point in meeting together with the desire for

politics, for becoming guru or for acquiring name and fame. In one of Prabhupada’s purports

on Cri Caitanya-caritamRta, it is mentioned that KRs√a never leaves VRndavana.

Radhika also doesn’t ever leave VRndavana. He clearly states that Vrajendra-nandana,

Cyamasundara, Radha-kanta, Radha-rama√a is far superior to Rukmi√i or Satyabhama

together with KRs√a. Who is our worshipable deity? Vicvanatha Cakravarti ˇhakura

has written:

aradhyo bhagavan vrajeca-tanayas tad-dhama vRndavanaμ

ramya kacid upasana vraja-vadhu-vargena ya kalpita

crimad-bhagavataμ prama√a-amalam prema pumartho

mahan cri-caitanya mahaprabhor matam idaμ tatradaro na˙ para˙

“The Supreme Lord Vrajendra-nandana Cri KRs√a and his transcendental abode Cri

VRndavana-dhama are my worshipable objects. The most excellent method of worshipping

KRs√a is that adopted by the gopa-rama√is, the young wives of Vraja (vraja-vadhu).

The Crimad-Bhagavatam is the flawless and most authoritative scripture, and kRs√aprema

is the fifth and highest achievement of human life beyond dharma, artha, kama,

and moksa. It is thus known as pancama-purusartha or parama-purusartha. This is the

opinion of Cri Caitanya Mahaprabhu. We have supreme regard for this conclusion. We

have no inclination or respect for any other misleading opinions.”

And if someone still utters Radha-Partha-sarathi* (as the name of his deities)

instead of Radha-Radha-rama√a, then Prabhupada says that person is a murkha, a fool

* In Chapter Thirty of Teachings of Lord Caitanya, A.C. Bhaktidevanta Svami writes, “Even the transcendental

relationship experienced by a devotee of Naraya√a in Vaiku√†ha is incomplete in that it is

not realisation of a relationship with KRs√a in Goloka-VRndavana. The devotees of KRs√a do not relish

devotional service to Naraya√a because devotional service to KRs√a is so attractive that KRs√a’s devotees

do not desire to worship any other form. Thus the gopis of VRndavana do not like to see KRs√a as

the husband of Rukmi√i, nor do they address him as Rukmi√i-rama√a. In VRndavana, KRs√a is

addressed as Radha-KRs√a, meaning KRs√a, the property of Radhara√i. Although the husband of

Rukmi√i and Radha’s KRs√a are on the same level in the ordinary sense, still, in the spiritual world, the

names indicate different understandings of various aspects of KRs√a’s transcendental personality. If one

equalises Rukmi√i-rama√a, Radha-rama√a, Naraya√a or any other name of the Supreme Lord, he commits

the fault of overlapping tastes, which is technically called rasabhasa. Those who are expert devotees

do not accept such amalgamations that are against the conclusions of pure devotional service.”

Crila Bhaktivedanta Svami writes again in his commentary on Cri Caitanya-caritamRta, Madhya-lila

8.90. “...the devotee of KRs√a who is attached to the sublime attractive feature of the Lord does not

who doesn’t understand anything. Such people will speak whatever their minds dictate.

We should strictly follow our guru-parampara and the words of Caitanya Mahaprabhu,

then it is possible that we can come closer and stay together. And there is another

group of people who keep on saying that the jiva has fallen from Goloka-VRndavana,

but this is not approved by Crila Jiva Gosvami. We should accept what Jiva Gosvami

has said on this issue.

yad gatva na nivartante

tad-dhama paramaμ mama

Bhagavad-gita 15.6

“Those who attain that supreme abode never return to this material world.”

But the idea that “after attaining that supreme abode, we will again fall down into

this world”? This is a complete misconception; this is not our conception. If there is a

possibility that even after attaining residence in that dhama we will again fall down,

then what is the value in ever going there? That is why before preaching we must be

conversant with the conception of Rupa Gosvami, the conception of Jiva Gosvami and

the conception of our entire guru-parampara so that the pure uncontaminated message

of the parampara will be broadcast. Prema-dharma devoid of envy should be preached.

The root of such prema-dharma should be:

tR√ad api sunicena

taror api sahis√una

amanina manadena

kirtaniya˙ sada hari˙

“Thinking oneself to be even lower and more worthless than insignificant grass that

has been trampled beneath everyone’s feet, being more tolerant than a tree, being

consider Naraya√a very important. When the gopis sometimes saw KRs√a in the form of Naraya√a, they

were not very attracted to him. The gopis never addressed KRs√a as Rukmi√i-rama√a. KRs√a’s devotees

in VRndavana address him as Radha-rama√a, Nanda-nandana and Yacoda-nandana, but not as

Vasudeva-nandana or Devaki-nandana. Although according to the material conception, Naraya√a,

Rukmi√i-rama√a and KRs√a are one and the same, in the spiritual world one cannot use the name of

KRs√a in the place of Rukmi√i-rama√a or Naraya√a. If one does out of a poor fund of knowledge, his

mellow with the Lord becomes spiritually faulty and is called rasabhasa, an overlapping of transcendental

mellows, The advanced devotee who has actually realised the transcendental features of the Lord

will not commit the mistake of creating a rasabhasa situation by using one name for another. Because of

the influence of Kali-yuga, there is much rasabhasa in the name of extravagance and liberal-mindedness.

Such fanaticism is not very much appreciated by pure devotees.”

prideless and offering respect to all others according to their respective positions, one

should continuously chant the holy name of Cri Hari.”

If one doesn’t have this attitude, then what kind of Vais√ava does he claim to be? If

we can’t give proper respect to advanced Vais√avas, such as in passing resolutions saying,

“Do not go to this Vais√ava”, is it vais√ava-dharma? Then is it coming together?

Therefore we should always respect Vais√avas. When we are supposed to give respect

to all the jivas, then what to speak of respecting all Vais√avas? That is why this offence

is number one in the list of offences to the holy name. Be very careful never to commit

such an offence. Instead we should always try to respect Vais√avas. This is where we

start from in the very beginning. One who is unable to give proper respect to the

Vais√avas has not even come into the madhyama-adhikari stage. He is only a kanis†haadhikari.

Taking this conception of Cri Caitanya Mahaprabhu, we can preach his glories

all over the world and for these reasons it is essential that we should unite. We must

give up our selfish desires and then only we can become qualified to preach the va√i of

Caitanya Mahaprabhu and Prabhupada under their guidance. Vais√avas like paramapujyapada

Bhakti Vilasa Tirtha Maharaja, parama-pujyapada Cridhara Maharaja, parama-

pujyapada Madhava Maharaja, parama-pujyapada Naimi Maharaja, parama-pujyapada

Giri Maharaja, parama-pujyapada Vaikhanas Maharaja, my Guru Maharaja and

Bhaktivedanta Svami Maharaja are all vaibhava, extensions, of Prabhupada. When

Prabhupada descends into this world, his associates also join him. But if we criticise

one of these personalities and then respect another, it is not good. We should give

proper respect to everyone and try to preach vais√ava-dharma. We should also sit down

together and finalise the accurate dates for fasting according to our Vais√ava calendar

for both within India and outside India. Everyone should follow one path. After agreeing

on these points, we can try to preach together in a harmonious atmosphere all over

the world. Then our meeting together will bear some fruits. We should carefully see

that this conference should not become a playground for politics. I end my speech here

by offering a humble prayer at the lotus feet of Caitanya Mahaprabhu that he may

bestow mercy upon us so that we can always respect all Vais√avas, so that his message

that has already been spread all over the world should grow more and more, and so that

we will always remain united.

This lecture was spoken on March 4, 1996.

Chapter Six

A˘.iŸ≥∞ΔŸ@-–A\˘Ÿ¨@≤Ÿoe￠eoI

Cri Gandharva-samprarthanas†akam

Composed by

Crila Rupa Gosvami

Δ‡≥AŸΔ≤‰ ⁄Δ“.™E⁄.“ e‰⁄ƒ-e‹°u‰

o%-⁄B˝\-\˘Δ.-eE™‹e-⁄Δ∫˘o‰R |

–AAA@a—Δ a‹ΔaEΔ@A≤Ÿ.⁄Δ≥A-

B˝≥B˝A ⁄Δ∞‰⁄“ o⁄a A‰⁄Δ! e‚\ŸA \˘–.A ||1||

vRndavane viharator iha keli-kunje

matta-dvipa-pravara-kautuka-vibhrame√a

sandarcayasva yuvayor vadanaravindadvandvaμ

vidhehi mayi devi! kRpaμ prasida (1)

O Devi Radhike, you and Cri KRs√a are constantly enjoying your ambrosial

amorous pastimes in the love-groves of VRndavana, like the intoxicated king of elephants

sporting with his queen elephant. Therefore, O Gandharvike, be pleased with

me and mercifully grant me the darcana of your two lotus-like faces.

Commentary

Crimati Radhika and KRs√a are always wandering, walking hand in hand through

the leafy paths of VRndavana and playing in the many beautiful keli-kunjas (pleasure

groves). And what do they play? Hide and seek! But not with their bodies; how could

Crimati Radhika possibly hide her effulgent body? Instead they play hide and seek

with their eyes, and as their glances dart towards one another, they hide from these

arrows shot from one anothers’ eyes. These keli-kunjas decorate the slopes of

Govardhana, Sa∫ke†a, Radha-ku√∂a, Nidhuvana and Seva-kunja. Rupa Gosvami

prays, “O Devi, please! Will you grant me the darcana of you both together? Will I see

your smiling faces?”

“Ÿ A‰⁄Δ! eŸe‹∫.-iAIiAaŸY ΔŸoŸ

aŸo‰ ⁄≤\´a ∫‹⁄Δ Ac•ΔAfiOˆ￠Ÿ⁄™@A |

C—a \˘–ŸAoΠ‹∞—a u≤—a e‚´ΔŸ

iŸ≥∞⁄Δ@e‰! ⁄≤u-iR‰ iR≤ŸA ⁄Δ∞‰⁄“ ||2||

ha devi! kaku-bhara-gadgadayadya vaca

yace nipatya bhuvi da√∂avad udbha†arti˙

asya prasadam abudhasya janasya kRtva

gandharvike! nija-ga√e ga√anaμ vidhehi (2)

O Devi Gandharvike, in utter desperation I throw myself on the ground like a stick

and with a choked voice humbly implore you to please be merciful to this fool and

count me as one of your own.

Commentary

Here Rupa Gosvami prays, “O Devi, I am crying out to you! My words are coming

out like nonsense, my voice is all choked up, and I am falling on the ground offering

my da√∂avat-pra√amas. I am such a fool and I know nothing, but O Gandharvike! You

should please hear my one request: that you write my name on your heart as your

palyadasi.”

OaŸo‰! .oŸ-.oR-–‹≥A.™Ÿ-Δ⁄.oe§-

–E≥Aa@-oE⁄“™-–o—™-uiuu≤—a |

OaŸo—a ΔŸo-∫‹u-ΠOU-™≤‹A eAŸ“A

´ΔŸ⁄o⁄≥A.Ÿ-⁄Δ.ƒ-￢\-∫.ŸA ∫uŸ⁄o? ||3||

cyame! rama-rama√a-sundarata-varis†hasaundarya-

mohita-samasta-jagaj-janasya

cyamasya vama-bhuja-baddha-tanuμ kadahaμ

tvam indira-virala-rupa-bharaμ bhajami? (3)

O Crimati Cyame, your Master is even more charming than Naraya√a Bhagavan

and his beauty enchants the entire creation. You are always at his left side, embraced

by his arm, and your beauty cannot ever be equalled, even by that of Laksmi-devi.

When will I have properly worshipped such beauty?

Commentary

Rupa Gosvami prays, “O Cyame, Rama-rama√a Naraya√a is very beautiful and we

can plainly see that KRs√a is much, much more beautiful than he! KRs√a is so beautiful

that everyone and everything is drawn to him and captivated by him. But just see! he

himself has become attracted to you! But Radhe! You do not want to lie in his lap. He

is trying to embrace you, placing his left hand around your waist, but you are struggling

and saying ‘No, no, no’. You will not accept the shelter of his lap. Devi, when

will I see your face scowling in this way?”

´ΔŸA \˘ooA‰≤ o‹⁄A.oo⁄Δ≤Ÿ ⁄\∞Ÿa

o°u..-o‹e™-o.RŸA o ⁄Δ∞Ÿa A‰⁄Δ! |

e‹°u‰ Δ˘u‰≥A˙-™≤a‰≤ ⁄Δ.ŸuoŸ≤‰

≤e™A eAŸ \˘o‹⁄A™Ÿo⁄∫–Ÿ.⁄aoea‰? ||4||

tvaμ pracchadena mudira-cchavina pidhaya

manjira-mukta-cara√aμ ca vidhaya devi!

kunje vrajendra-tanayena virajamane

naktaμ kada pramuditam abhisarayisye? (4)

O Devi Radhike! When will I become your sakhi, and pleasing you by dressing your

transcendental form in a raincloud-coloured sari and removing the anklets from your

feet, send you off to a splendid kunja for a nocturnal rendezvous with Nanda-nandana?

Commentary

Rupa Manjari has many duties, and amongst all of them she is especially expert in

dressing Crimati Radhika in perfect accordance to the season. On full-moon nights

she will dress Crimati all in white cloth and rub her skin with camphor so she shines as

white as the full moon and will not be seen in the forest as she makes her way to meet

Cyama.

The time is around midnight on the night of the dark moon. VRnda approaches

Radhika saying, “O Radhe, do you know that KRs√a is waiting for you now and that he

has sent me to bring you to him? Radhe, please come with me.”

But Radhika will not easily give herself to him. First she will want to know, “How

much does he want me?”

Radhika refuses to go to him, saying, “No, I shall not come.” KRs√a wants her very

much, so seeing that VRnda has failed, he sends his friend Subala. Because Subala is

very clever in delivering KRs√a’s love-laden heart-messages, he has become KRs√a’s

dearest friend and most powerful ally in the matter of communicating with Crimati

Radhika.

After KRs√a persuades Radhika to meet with him, Radhika calls Rupa Manjari to

her side: “Hey Rupa Manjari! I shall go to him and you alone will go with me. No

other sakhi shall come tonight, but look, first some changes must be made!”

Radhika is wearing a bright red cloth over her hips as well as a blue covering cloth

that is spangled with gems in such a way that it sparkles as if it is sprinkled with stars.

On this dark night she would be easily seen from a great distance, so Rupa is praying,

“O Crimati, O my Radha, you will order me, ‘Go and fetch my black clothes, and dress

me in them in such a way so that even if my own mother were to stand directly in

front of me, she would not see me before her with my head bent down.’ Then you will

tell me that your anklets are tinkling like the sound of a swan and that I should wrap

them tightly in cloth so that you may walk silently. After doing this, I will silently

lead you to a different kunja a little distance from where KRs√a is eagerly waiting.

Then I will go to him without shame and say, ‘Oh, she will not come to you tonight.

She has refused to meet with you.’”

Rupa will not let her beloved Svamini meet with him unless she is sure that he is

sincere and will not take her company for granted.

Hearing Rupa Manjari’s words, KRs√a closes his eyes and sighs very deeply in great

pain. Then, seeing his sincere eagerness to meet with Crimati Radhika, Rupa Manjari

tells him, “Put away all your sorrow—she is coming!” After Rupa Manjari leads

Radhika into that kunja and gives her into his arms, she leaves them there together

and stands as a guard at the entrance of the kunja, not only to prevent any unauthorised

person from entering, but also in case Crimati may call out for anything.

e‹°u‰ \˘–›≤-e‹ƒ-e⁄≈\™-e‰⁄ƒ-™≈\‰

–A⁄Δoe￠aEo@∞‹.-≤o@-⁄ΔƒŸ–-∫ŸuEA |

ƒEe-&aŸ∫.RaEOo.RŸΩΠ‹uŸ⁄≤

–AΔŸ“⁄aoea⁄™ eAŸ a‹ΔaEu@≤EEaoI? ||5||

kunje prasuna-kula-kalpita-keli-talpe

saμvis†ayor madhura-narma-vilasa-bhajo˙

loka-trayabhara√ayoc cara√ambujani

saμvahayisyati kada yuvayor jano ’yam? (5)

O Devi, within a kunja you and Cri KRs√a lie on a bed composed of varieties of

flowers, which is a playground for your sweet amorous amusement. When will I

receive the opportunity to serve the lotus feet of you and your beloved, who together

are the very adornment of the three worlds? Oh, when will such an auspicious day

come?

Commentary

Rupa Manjari prays, “O Pra√a-priya, my Radha! After bringing you both together

in that Sa∫ke†a kunja, I will collect many beautiful, soft and fragrant lotus flowers and

petals to lay on your bed. You will sit there together and, Radhe! With your right hand

you will lovingly place pana in the beautiful smiling mouth of KRs√a. Then you will

start to enjoy many smiling, happy talks together. He will praise you whilst laughing,

saying, ‘O my beloved! Dearest of my heart! How well you have cheated Ja†ila and

Ku†ila!’ Smiling, you will reply, ‘And you! How nicely you have cheated Candravali!’

Looking at me, you will say, ‘Just see how this manjari serves us so nicely! And how

much Paur√amasi and Lalita have helped Us to meet!’

“At that time I shall be situated at your feet, sometimes massaging them very softly

and gently and sometimes massaging KRs√a’s feet. Sometimes I will have one hand for

you and one for him and massage you both together. Your feet are everything to me,

Radhe! I will paint them with lines of lac and ornament them for your pleasure.”

Regaining external awareness in his form as Rupa Gosvami, he prays, “O Svamini,

O my Radha, I used to perform these services for you! I used to do all these things.

Please Radhe, I want my position and my seva back. When will you bring me back to

you?”

´Δ´e‹c•-.E∞⁄– ⁄ΔƒŸ–-\⁄.A˘o‰R

—Δ‰AŸΩΠ‹-o‹⁄ΩΠ-ΔA≤ŸΩΠ‹!“-⁄A˘aE ΔŸoI |

Δ‡≥AŸΔ≤‰OΔ⁄.! eAŸ ™!-o›ƒ-∫ŸuE

–AΔ.uaŸ⁄o oo..-oa-oŸo.‰R? ||6||

tvat-ku√∂a-rodhasi vilasa-paricrame√a

svedambu-cumbi-vadanamburuha-criyau vam

vRndavanecvari! kada taru-mula-bhajau

saμvijayami camari-caya-camare√a? (6)

O VRndavanecvari, after enjoying love-sports with KRs√a on the bank of your

ku√∂a, your lotus faces splendorously decorated with drops of perspiration, you will

both relax upon a jewelled siμhasana beneath a desire tree. When you are in that condition,

when will I be able to soothe you by fanning you with a camara?

Commentary

Here Rupa Manjari is praying, “O Svamini, on the banks of your ku√∂a, which is

dearer to me than my own life, there is a place that is lush with many kadamba trees

and fragrant flowers such as malati and campa. Beautiful creepers wind around the

trees and the fragrance of their flowers is spreading all around. Your ku√∂a is brimming

full like my heart, Devi, and is decorated with clusters of blossoming lotuses. Hey

Radha! You are lying there with KRs√a at this location on the bank. You are both tired

from your sweet pastimes and beads of perspiration are visible on your foreheads,

sparkling there so beautifully like pearls decorating your faces.”

What are these pastimes that have tired them so much? The clever sakhis, having

seen KRs√a absorbed in speaking with Radha, craftily stole his flute. They laughed and

put it to their lips, knowing that it is always kissed by his lips. When he realised his

vaμci was missing, he was immediately alarmed and cried out, “Where is my priyavaμci?

Oh where is she who never leaves my side? Where is she, the dearest companion

of my lips?” KRs√a ran from one gopi to another inquiring about the whereabouts of

his dear flute. Feeling that such loving expressions and such eagerness for association

should be reserved solely for Radhika, the gopis passed the flute around between them,

saying, “Lalita has it!”, “Rupa Manjari has it!” and sometimes, “Your vaμci is so

unchaste that she has left you altogether!”

KRs√a and Crimati Radhika are lying there together, tired from this play and from

their games of hiding. Big, black bees are coming in swarms and trying to enter the

flower of Crimati Radhika’s lotus feet. Attracted by the fragrance, the bees cannot see

that they are actually feet, but believe they have discovered a new and most wonderful

flower.

Many gopis are there surrounding Crimati. Some are waving the camara, so very

slowly, softly, and sweetly. Some are waving peacock fans, and others softly wave the

corners of their saris over Cri KRs√a’s head to cool him. Rupa Manjari prays, “Radhe,

when will you say to me, ‘O dasi, I am very tired. Will you come to me? Will you take

up this camara, such a beautiful one, white and soft, its handle more precious than

gold, and sweetly fan me?’

“O Devi, I will come! Taking that camara and also bringing the fresh, soft leaves of

the acoka tree as well as peacock feathers, I will softly fan you. O Vraja-devike, when

will this become a reality?”

ƒ.≤ŸA ⁄≤e‹°u-e‹“.‰ ∫Δ™.A o‹e‹≥A‰

⁄o&EΔ –›⁄o™Δ™. !⁄o.Ÿ⁄’! ≤Ÿ“oI |

∫‹i≤ŸA ∫˘‹ΔA ≤ .oa‰⁄™ o‡OEŸ-!OEŸA ´ΔŸ-

oi˘‰ Δ˘u‰≥A˙-™≤a—a eAŸ ≤‹ ≤‰oea‰? ||7||

linaμ nikunja-kuhare bhavatiμ mukunde

citraiva sucitavati ruciraksi! naham

bhugnaμ bhruvaμ na racayeti mRsa-rusaμ tvam

agre vrajendra-tanayasya kada nu nesye? (7)

O beautiful-eyed Radhike, when you will playfully hide in a secret place within a

kunja and Cri KRs√a comes to know where you are hiding and approaches you, you will

ask me, “Hey Rupa Manjari! Why did you tell KRs√a where I was hiding?” Then I will

reply, “No, no, I didn’t tell; it was Citra Sakhi who told him. Therefore please do not

frown at me.” When will I speak these entreating words to you, while seeing you

standing before KRs√a and accusing me? When will such a day come?

Commentary

Radhika and KRs√a are playing gambling games, chasing one anothers’ counters

across the board with the throw of dice. As Radhika begins to lose the game, KRs√a

starts to smile to himself, happily seeing that he is winning. Seeing this, Radhika

becomes angry and, jumping up very quickly, runs away. No one can tell where she has

gone and KRs√a begins running here and there, searching all over for her. Then he

takes Vicakha-devi’s cloth in his hands and pleads with her, “Where can I find she

who fulfils my heart’s desire?” Though secretly laughing at him, outwardly Vicakha

appears very serious and, pointing to a far distant kunja, says, “Oh, she is hiding

there.”

Immediately KRs√a runs all the way to that place, watched by all the sakhis. When

he arrives there, he finds it empty, and although all the sakhis and manjaris are laughing

at him so much that tears roll down their cheeks, still he immediately runs all the

way back. Out of breath, he appeals to Lalita with his eyes and she points out a nearby

kunja. But then, from the corner of his eye, he sees that Vicakha is still laughing and

thinks, “Oh, Vicakha has lied, and since Lalita is such good friends with her, surely

Lalita is lying also!” So, instead of following Lalita’s indication, he approaches Citra

and says, “Oh, where is my Radha?” Without speaking, Citra directs him to the correct

kunja with an indication from the corners of her lotus eyes. Straight away he goes

and finds Radhika hiding there.

Rupa Manjari prays, “O my life, my Radha, I have followed him there and am waiting

outside. Then when you at last emerge from the kunja with KRs√a, you see me

standing there, turn your head sharply to look at me with heavy eyebrows and creasedup

brow, and say, ‘You manjari! Why did you show him my secret hiding place?’ Then I

will say, ‘O Sakhi, please don’t be angry with me. Don’t direct your heavy glances and

frowning eyebrows at me. I can see your body trembling in a sudden rage. Right in

front of Vrajendra-nandana, you are chastising me, your loyal dasi. It was Citra who

showed him your hiding place. Why don’t you ask your laughing friend KRs√a, who

certainly knows the truth?’ Radhe, when will that day come when you will look at me

like that and I will defend myself? Will you ever give that opportunity to me?”

ΔŸiIa‹OU-e‰⁄ƒ-e‹™‹e‰ Δ˘u.Ÿu-–›≤‹A

⁄u´ΔE≥oAŸo⁄∞e-A\@-⁄ΔeŸ⁄–-u≈\ŸoI |

∂‹≈ƒŸ⁄∫.Ÿ⁄ƒ⁄∫.≤≈\o‹A.a@oŸR-

—™E&ŸA eAŸ ≤‹ ∫Δ™.oΠƒEe⁄aoea‰? ||8||

vag-yuddha-keli-kutuke vraja-raja-sunuμ

jitvonmadam adhika-darpa-vikasi-jalpam

phullabhir alibhir analpam udiryama√astotraμ

kada nu bhavatim abalokayisye? (8)

When you defeat Cri KRs√a in a playful war of words, you become immensely joyful

and boast of your victory to your girlfriends. Then the sakhis will express their delight

by exclaiming, “Jaya Radhe! Jaya Radhe!” Oh, when will I become fortunate enough

to participate in your victory chorus?

Commentary

Here Rupa Manjari is praying, “O crown-jewel of sakhis, my Svamini Radha, when

will I see you heavily engaged in word-battles with the Prince of Vraja? These arguments

wherein you cleverly defeat that Nanda-nandana are the joy of all your sakhis!

“KRs√a is eager to meet with you and is burning in separation from you. He has sent

both Lalita and Vicakha with sweetly-worded messages for you, but you said, ‘No, I

will not go to him!’ One by one he sent each of his beloved dutis (messenger gopis),

even VRnda and Kundalata, who are very expert at revealing his heart to you and softening

your heart towards him, but even they have not succeeded. At last he sent the

clever Subala who said, ‘That young, fresh boy KRs√a is just ready to give up his life.

He is like a wilting lotus starved of water. Because you refuse him again and again, he

is just now on the point of death. I am not praying to you, proud girl, nor shall I beg

you to go to him, but you should at least hear this message and consider its meaning.’

“Radhike, you are hearing all this and thinking aloud, addressing the sky in a

thoughtful tone, ‘Oh! He will soon give up his life! That fickle boy! How little he

cares for his mother Yacoda who is worshipped by us gopis. How he has hardened his

heart toward his father Nanda. Indeed, how little he cares for the whole of Vraja! It is

solely up to me to save them. How will they live after his death, trapped and addicted

as they are to his honey-tasting, deceitful words? They will all blame me for his death

and it will be very inauspicious for me. And another thing! No one can match me in

argument but him, so how will I pass my time without him?’

“O Devi, thinking like this, you gather together a strong group of your sakhis and,

surrounded by them, you start off for Radha-ku√∂a by the cover of night. When you

arrive there, you see KRs√a sitting sorrowfully, gazing at your pond and desiring to

enter into it in his distress. Although the sight is charming to the hearts of all, you

immediately turn around and without speaking any words, start to walk back home.

KRs√a calls out to you, ‘O Pra√a-priya!’ He is thinking that perhaps you have not seen

him and have considered all his messages to be jokes. You hear him, but you do not

care! He starts to follow you thinking, ‘How is this? She has walked so far to see me,

but without speaking she is now going away again! What could have happened to

make her so angry?’ Devi, seeing that he is following behind, you alarm all your sakhis

and also all the ornaments of your dress by suddenly starting to run. Then that King of

Cheats, Vrajendra-nandana KRs√a, becomes desperate and runs in front of you, blocking

your progress with his strong vine-like arms.

“Now you shower your sakhis with the nectar of the darcana of your angry face, and,

furious with him, you ask, ‘O boy! Who are you and why do you stop me like this? I

am just now going to my home. I should not have to be harassed by any village boy

out late at night. I am in a pure state, having this morning taken my bath in this

ku√∂a. I have just come here in the safe company of my sakhis to touch this water for

further purification and now I am returning home to worship our household Deities.

How dare you touch me! You are dirty from being in the fields all day and I fear your

heart is also far from clean.’

“KRs√a is proud of the strength of his long arms and having you in his embrace, he

replies, ‘O beautiful girl, now you have come into my kingdom! I am VRndavana-candra,

and you must take my permission to leave here!” Seeing these arguments going on

between you and KRs√a, all the sakhis and I laugh and cheer loudly whenever you cleverly

defeat his crooked words.

“Eventually Lalita-sakhi says, ‘O Nanda-tanaya! Don’t touch my sakhi and don’t

speak to her like that! Must a simple, pure and honest girl like her remain shut up in

her house out of fear of rogues like you? Are the roads not safe after sundown even

though we are travelling in such a large group? You have banished all the demons and

left us with a greater demon (there is no greater demon than he who ravishes young

girls!) I shall certainly take a case against you to the High Court at Mathura. Let us

see what Kaμsa will give as your punishment!’

“KRs√a is quite defeated, but he is so proud that he will not accept his defeat and

holds you in his strong arms, flooding you with joy. Although all the sakhis are clapping

and laughing loudly, he is so shameless that he doesn’t care. O Svamini! When

will I see your smiling lotus mouth engaged in this argument and garland you with a

string of beautiful prayers as I clasp my arms around your neck? O Devi, when will all

this be mine to see and hear?”

aA eEE⁄\ –‹oe§‹ Δ‡OE∫Ÿ≤‹-e‹oŸ⁄.eŸaŸA

–A\˘Ÿ¨@≤Ÿoe￠e⁄oAA \§⁄™ \˘\≥≤A |

–Ÿ \˘‰a–Ÿ –“ –o‰´a ∞‡™-\˘oEAŸ

™& \˘–ŸA-ƒ“..o‹...-e.E⁄™ ||9||

ya˙ ko ’pi sus†hu vRsabhanu-kumarikaya˙

samprarthanas†akam idaμ pa†hati prapanna˙

sa preyasa saha sametya dhRta-pramoda

tatra prasada-laharim urari-karoti (9)

Any surrendered soul who with great faith recites these eight appeals to the daughter

of VRsabhanu Maharaja will receive direct darcana of her accompanied by her

beloved Cri KRs√a and feel the waves of her happiness shower upon him. This as†aka is

sung in the melody known as “Vasantatilaka”.

Commentary

VRsabhanu-nandini Crimati Radhika will very quickly fulfil all the desires of a

devotee who surrenders to these prayers every day with a heart full of deep bhava and

sings them with deep thirst while crying tears of love.

59__

Om Tat Sat

End

_{(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)}

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Thursday, October 25, 2012