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Introduction The Life of Raghunatha dasa Gosvami Before beginning our reading of Vilapa-kusumajali we should offer pranama to rla

Raghunatha dasa Gosvami, rla Rpa Gosvam, r Caitanya Mahaprabhu, rmat Radhika, Vrajendranandana yamasundara, and then also to Vilapa-kusumajali. First we should know who is Srila Raghunatha dasa Gosvami. rila Gopala Guru has stated in his Paddhati that, in his svarupa-siddha, Srila Dasa Gosvami is Rati Majari, and his nickname is Tulasi Majari. All the sakhis use the name Tulasi Majari, although they also sometimes address her as Rati Majari. Dasa Gosvami has come with r Caitanya Mahaprabhu, Sri Rpa Majari, and all the other sakhis, from Goloka Vrndavana dhama. His dika- guru and also family guru was rla Yadunandana Acarya, and he had some association with rla Haridasa Thakura. He also met r Nityananda Prabhu, and after that he met with r Caitanya Mahaprabhu. Raghunatha dasa wanted to join r Caitanya Mahaprabhu since his boyhood, but Mahaprabhu advised him not to leave his home, father, and mother so early. Mahaprabhu told him, "You should first become mature in bhakti, and then you can leave your home. For now, return to your home. Don't be mad or in anxiety. Sometimes, seeing another person, one becomes enthusiastic and acts impulsively. Later, however, when his fever subsides, he understands that he has made a mistake. Now you are a very young child in these religious affairs. You should not be over-enthusiastic and impatient. Go back and love your father and mother outwardly, yet maintain nistha, firm faith, in your bhajana. God will help you one day, and you will achieve your ultimate goal." Raghunatha dasa went back to his parents' home and lived together with his wife, father, and mother. After some time he met Nityananda Prabhu at Panihati, and there he received His mercy. Then, soon after his return from Panihati, his Guru, Yadunandana Acarya, came to his home very early one morning while it was still dark. He told Raghunatha dasa, "One of my disciples has left, and my Thakura's puja has not been performed. Come with me to that disciple and let us again engage him in Thakura's arcana." Raghunatha dasa was very glad, because now he could leave his palace without being obstructed. Many guards had been watching over him, but when they saw that he was with his Guru, they did not disturb him. Coming out of the palace he told his Guru, "You may go to your home. I will go alone to your disciple, and I will send him to you." His Gurudeva left and Raghunatha dasa gave the message to that disciple. The disciple went to his Guru, and Raghunatha dasa left for Jagannatha Puri. When he arrived in Jagannatha Puri, he met r Caitanya Mahaprabhu, who placed him in the hands of r Svarupa Damodara. Mahaprabhu's instruction to him was:

gramya-katha na sunibe, gramya-varta na kahibe, bhala na khaibe ara, bhala na paribe am ani m anad a hana, k a-nama suda la 'be vraje radha-k a-seva manase karibe (CC Antya 6.236-237) ["Do not talk like people in general or hear what they say. You should not eat very palatable food, nor should you dress very nicely. Do not expect honor, but offer all respect to others. Always chant the holy name of Lord Krsna, and within your mind render service to Radha and Krsna in Vrndavana."] There are many pastimes concerning Raghunatha dasa Gosvami's renunciation in Puri, and how r Caitanya Mahaprabhu and Sri Svarupa Damodara Gosvami gave their mercy to him. When Caitanya Mahaprabhu left this world, Dasa Gosvami became without shelter. He was previously eating rice, dahl, etc., but after Mahaprabhu left he ate only fruits and milk. Within three or four months Svarupa Damodara also left and joined Mahaprabhu in aprakat-lila, and thus Raghunatha dasa also gave up eating fruits and milk. He then proceeded to Vrndavana, and planned to give up his life by jumping from Govardhana Hill. Previously, while he was living in Jagannatha Puri, Caitanya Mahaprabhu had given him two Deities: a Govardhana sila and a gunja mala, which Sankararanya Brahmacari had given Him upon returning from Vrndavana. Mahaprabhu personally used to perform arcana of this sila by the water of His tears and the flowers of His heart. Sometimes He kept it on His heart, sometimes on His head, sometimes on His eyelids, and sometimes He could not find a suitable place. After three months Mahaprabhu gave the sila to Raghunatha dasa Gosvami, who considered that He had given him the shelter of Govardhana. He thought, "By this He has given me to Govardhana. I should serve Govardhana. By giving me the gunja mala, He has offered me to the lotus feet of rmati Radhika." When he performed his worship, he used to place the gunja mala around his neck, taking shelter of rmati Radhika. He served Govardhana as Ka, Vrajendranandana Syamasundara, always thinking of himself as a palya dasi of rmati Radhika-a manjari. Raghunatha dasa Gosvami came with these two Deities to Vrndavana, and there he met rla Rpa Gosvami and rla Sanatana Gosvami. He told them about his idea of going to Govardhana, but he did not disclose his idea to take his life by jumping from Govardhana. They could understand his intention, however, and Sanatana Gosvami instructed him, "Don't do so. You are my brother, and Rpa Gosvamis also." Sanatana Gosvami then told him about his own lifes activities. He explained that while he was travelling from Vrndavana to Jagannatha Puri he became infected with a skin disease, the moisture of which was oozing from sores all over his body. As soon as Caitanya Mahaprabhu saw him, He embraced

him, and the moisture from his body touched the body of Mahaprabhu. This made Sanatana Gosvami very distressed. He thought, "I should leave this body by throwing myself under the wheel of Lord Jagannatha's chariot." Caitanya Mahaprabhu knew about this and told him, "You have given this body to Me, and now you are behaving independently. You are giving yourself verbally, but internally you are not. You have no right to this body, for you have already surrendered it to Me." Mahaprabhu also told him, "If I thought that by giving up this life I could receive the service of Rad ha and Ka, I would want to give up my life lakhs and lakhs times every day. But I know that Ka and ka-prema cannot be attained sim p ly by d ying. They can only be achieved by k a-bhajana." In this way, Caitanya Mahaprabhu instructed Sanatana Gosvami to perform bhajana. Sanatana Gosvami then told Raghunatha dasa Gosvami, "So, you can die, bu t you cannot receive k a-prema by such an act. Rather than die, you should perform bhajana at Radha Kunda, Govardhana, Vrndavana and other places of Radha and Krsnas pastimes." Raghunatha dasa Gosvami had so much association with Srila Rpa Gosvami. He wholly followed rla Rpa Gosvami, from whom he received everything, but Sanatana Gosvami also acted as his siksa-guru.

As previously mentioned, in his siddha-sarira Srila Raghunatha dasa Gosvami is a manjari. What is a majari? There are five kinds of sakhis: sakhi, nitya sakhi, prana sakhi, priya sakhi, and priyanarma sakhi. The sakhis are exemplified by gopis like Dhanistha, who are serving and su p p orting Ka. Although they serve both Radha and Krsna, they have more sneha, affection, tow ard s Ka than Radhika. Thus they are called krsna-adhika sneha gopis. Priyamarma sakhis are also called paramaprestha-sakhis. They are the same. Priya-sakhis are also called narma-sakhis. The Priya sakhis and priyanarma sakhis are sama sneha. Sama sneha means they have equal affection for both Radha and Ka, yet they are somewhat more attracted towards rmati Radhika. They som etim es rebu ke Ka when they see Him committing any fault in relation to rmati Radhika, and they sometimes also rebuke rmati Radhika when She is angry and very hard-hearted tow ard s Ka. Generally they want that Ka always be under the control of rmati Radhika and they have some favoritism towards Her; yet they are sama sneha. The Prana-sakhis and nitya sakhis are radhika-adhika sneha, meaning they have more sneha towards Radhika. Wherever She lives, they always serve and associate with Her, and they have so many functions. They are very much pleased if rmati Radhika is pleased. If She feels separation, they also feel

sep aration. When Ka meets with rmati Radhika, they feel in their hearts that they themselves are meeting with Him. This is likened to a bee playing on a flower. At that time the majari of the flow er becom es very hap p y. In the sam e w ay, w hen Ka meets with Radhika, the majaris become very happy. One day rmati Radhika told one of Her sakhis towards whom she has so much affection, "Mani Majari is My very obedient friend and I desire that Ka meet with her. Go to her and cleverly tell her that Ka is waiting for her in a sanket-kuja. Take her to Him by any means. It is My desire that she meet with Ka." The sakhi went to Mani Majari and told her in a roundabout way that she shou ld m eet Ka. She said, "Krsna is waiting for you. I also know the desire of rmati Radhika. She has not told me to come to you, but I know Her desire and She will not be angry." The sakhi tried in so many different ways to convince her to go, but Mani Majari said, "Don't tell me to do this. I will never go. When I see rmati Rad hika and Ka meet, I feel so much pleasure, much more pleasure than if I w ere to m eet w ith Ka myself. If a person knows where he can achieve a greater happiness, he will not purposely make an effort for a lesser happiness. When Ka meets with Radhika it is my gain, but if I would meet with Him it would be a very great loss. Why would I choose loss over gain?" It is for this reason that rmati Radhika has so much faith in the majaris. Radhika once wanted Sri Rpa Majari to m eet w ith Ka. She looked tow ard s Ka and hinted that He should catch hold of her. Ka wanted to do so, but Rpa Majari fell at His feet and prayed, "Please don't do this. I am Radhika dasi. When You meet with rmati Radhika I get so much pleasure that I cannot describe it. So I request You to give me that pleasure, not this lesser p leasu re." Ka agreed to her request. This mood of devotion is called tat-tatbhav-icchatmika. Tat-tat-bhav-icchatmika is one of the two types of Kamatmika bhakti, and the other is sambhogatmika. rmati Radhika, Lalita, Visakha and Candravali are all sambhogatmika, w hich m eans they have a d irect relationship w ith Ka. Those gopis who become so much pleased, and who experience all the symptoms of d irectly m eeting Krishna sim p ly by seeing Rad ha and Ka meet are called tat tat bhav icchatmika. They exp erience w hat Rad hika has exp erienced w ith Ka, which is more than what they would have experienced by directly meeting with Him. Tat tat means the specialty of the meeting of Rad ha and Ka, and it's bhava. Although they have all the qualities of the nayika or sambhogatmika gopis, if not more, they only want to serve like this. This devotion is therefore called tat tat bhav icchatmika kamatmika. Rpa Majari and Rati Majari are both of this kind. How can this type of devotion be attained? Sri Caitanya Mahaprabhu has come to this world only to give this bhava-not the love of Radhika or the love of a nayika.

anarpita-carim cirat karunayavatirnah kalau samarpayitym unnatojjvala-rasam sva-bhakti-sriyam (2) (CC Adi 1.4, first two lines) ["He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service."] Sva-bhakti-sriyam is that unnatojjvala-rasa, elevated conjugal mellow, which can be attained by the jiva soul. The soul cannot have what rmati Radhika has, mahabhava in both madana and modana, in exactly the same way as She has it. Caitanya Mahaprabhu came to taste radha-bhava, Radhikas transcendental ecstatic sentiments, and radhayah pranaya-mahima, the glory of Her love. This is His own desire. And He came also to distribute this majari-bhava, the service of rmati Radhika and Krsna. Sri Rpa and Sanatana Gosvamis advised Raghunatha dasa Gosvami, and they gave him Radha-Kunda as his place to live and perform bhajana. There he was always crying for rmati Radhika, and always rolling in the dust of RadhaKunda. Although he is a special sakhi of rmati Radhika and is never separated from Her, in this lila, as Srila Raghunatha dasa Gosvami, he has played the highest role of a jiva-a raganuga sadhaka. He was not merely pretending. By Yogamayas arrangement he actually felt himself to be a sadhaka. Although Krsna is God of Gods, He weeps by seeing the stick in the hand of mother Yasoda. He is not pretending. He actually has fear of Yasoda and therefore He actually weeps. Similarly, although a near and dear sakhi of Srimati Radhika, Raghunatha dasa Gosvami is not pretending. By the influence of Yogamaya he does what he actually feels. He has two roles: one as a practicing raganuga-bhakti sadhaka, and at the same time another, in his siddha sarira, as Rati Majari who is always serving both Rad ha and Ka. Nija-siddha-deha kariya bhavana ratri-dine kare vraje krsnera sevana (CC Mad. 22-157). ["There are two processes by which one may execute raganuga bhakti-external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all sastric injunctions, especially hearing and chanting. However, within his mind, in his original purified self-realized position, he serves Krsna in Vrndavana in his particular way. He serves Krsna 24 hours, all day and night."] There is a siddha-deha or siddha-sarira in every jiva. Without a siddha-deha one cannot serve Rad ha and Ka. This material body is not fit for serving Them. In Caitanya Mahaprabhu's pastimes, one can perform bhajana and sadhana with this body, but for manasa cintana, meditating on and entering Radha and Krsnas pastimes, the siddha-deha is essential.

This can be achieved if a man has greed, if he has gone to a siddha gurudeva, and if he is very eager to serve Rad ha and Ka. Initially, his Gurudeva w ill cau se him to hear all the p astim es of Rad ha and Ka. The guru will watch and see in which rasa the disciple has taste. Accordingly, he will let him hear the pastimes that will be very appropriate and useful for him. After that, by and by, gurudeva will tell svarupa-siddha katha. When bhava comes in this body, that stage is called svarupa-siddhavasta. After attaining svarupa-siddha, one can 'imagine' these pastimes. The word 'imagination', however, has a specific meaning here. Suppose a devotee is hearing a sloka of Raghunatha dasa Gosvami from the lips of a suddha guru. In that sloka Rati Manjari is telling Rupa Manjari, "O Rupa Manjari, I know that you are a very chaste lady in Vrndavana. Everyone knows you. Your husband is not at home. Although he has been out of home for so many days, I am seeing some strange marks on your face. Why? Perhaps, while you were sleeping, a parrot came. Thinking your lips to be a bimba fruit, he has bitten and cut them." She is smiling and telling all these things. In another sloka Raghunatha dasa Gosvami has written: sri-rupa-manjari-karacita-pada-padmagosthendra-nandana-bhujarpita-mastakayah ha modatah kanaka-gauri padaravindasamvahanani sanakais tava kim karisye (text 72) rmati and Krsna are tired from wandering in Vrndavana, or they are fatigued by performing their kunja-lila. They are perspiring and their faces look so beautiful. rmati Radhika is laying down on the lap of Krsna, keeping Her feet on the lap of Sri Rupa Manjari, and Rupa Manjari is massaging Her feet very, very softly. Krsna is caressing Her hair and She is feeling so much happiness on His lap. Raghunatha dasa Gosvami, as Rati Manjari, is praying to Rupa Manjari, "Will you give me your prasadi seva?" Prasadam means remnant. "Rupa Manjari is massaging. Will she give that prasadam to me?" If one remembers this pastime, is the remembrance imagination? It is reality. This is the meaning of 'imagination' in this connection-thinking about all the pastimes performed by Krsna and Radhika. If one is hearing and thinking, but without realization, is this imagination? It is true. Although there is no realization, something is there. After this 'imagination' the devotee can have some realization. He continues to hear more and more, and continues his practices of raganuga-bhajana. Then, gradually, the siddha-sarira will manifest by the grace of Kacandra, Radhika, and Yogamaya. Simply by 'thinking', however, one cannot achieve anything. These p astim es com e only by the grace of Ka. If the guru is qualified, if he is a suddha gurudeva and has realizations of all the pastimes, he will also help. He will see the rasa of his disciples siddha sarira, as did the Guru of Vrajanatha and Vijaya Kumara of Jaiva Dharma who gave them appropriate guidance.

If a man is situated in raganuga-bhakti, he will surely understand what is his siddha deha, and he will try hard to achieve it-by the grace of Ka, guru and Gauranga. Without this, one cannot actually think about astayama-lila. Who he is, he d oes not know , nor has he any id ea of Ka or Radhika-how beautiful They are and what are Their qualities. He should know his/her seva (service), vasana (dress), bhusana (decoration), aiyu (age), her husband, father-in-law, mother-inlaw and sister-in-law, her residence, and the place in which her marriage was performed. He will have to know all these things. This comes at the stage of svarupa-siddhi. When he will be matured in this practice, Yogamaya will take him, after d eath, to a sp here w here Kas lila is going on. There she will take her birth in a gopi's womb and, in the association of nitya-siddha gopis, she will com p letely realize and serve Rad ha and Ka. We should think of Srila Raghunatha dasa Gosvami as a raganuga sadhaka, not as a siddha. There is no doubt that he is siddha, a manjari, but we can only follow him if we see him as a raganuga-sadhaka. In our present stage we cannot follow Ka or any siddha maha-purusha. We can only follow sadhakas. We should therefore consider Raghunatha dasa Gosvami as a sadhaka, and gradually we should follow the way in which he performed his sadhana. Here Raghunatha dasa Gosvami is weeping on the bank of Radha-Kunda, towards the end of his life, when he is not able to live without the darsana of rmati Radhika for even a second. Feeling so much separation, he is weeping and praying to Her for service. These prayers are flowers. Vilapa means crying, weeping, and that weeping is the many kinds of flowers which he offers to rmati Radhikas lotus feet. When he has one kind of bhava of separation and praying for a service, this is one kind of flower. Similarly there are so many flowers-one hundred four. All the one hundred four slokas are only for achieving majari bhava. None are for achieving nayika bhava.

Text One
tvarpa-majari sakhi prathit? pure 'smin pusa parasya vadana na hi payasti bimb?dhare katam an?gata-bhart k?y? yat te vayadh?yi kim u tac chuka-pugavena tva -you; rpa-majari-Rpa Majari; sakhi-my dear girlfriend; prathit?-well known; pure-in the town; asmin-in; pu sa-man; parasya-of another; vadanam-the face; na-not; hi-surely; payasi-you look; iti-thus; bimba-adhare-on your lips, that look like red Bimba-fruits; katam-bites; an?gata-not come; bhart k?y?-your husband; yat-which; te-you; vyadh?yi-caused; kim-what? u-indeed; tac-that; chukaparrot; pugavena-by the best of.

Translation My dear friend Rpa Majari! You are well known in Vraja for your chastity. You don't even look at the faces of other men! It is therefore surprising that your lips which are as beautiful as red bimba-fruits, have been bitten, although your husband is not at home. Has this perhaps been done by the best of parrots? Commentary Srila Raghunatha dasa Gosvami is first praying to his guru-not to Srila Yadunandana Acarya, not to Srila Sanatana Gosvami, and not to Srila Svarupa Damodara Gosvami. They are all guru, and Svarupa Damodara is the best guru. Still, Raghunatha dasa Gosvami is first offering his prayers to Sri Rpa Gosvami, to whom his life has been dedicated, and from whom he has received so much confidential guidance. [He was formally initiated by Sri Yadunandana Acarya, he later received siksa from Srila Svarupa Damodara (who is Lalita devi herself) and both Srila Sanatana and Srila Rupa Gosvamis, and Rupa Gosvami was his very life and soul.] As a manjari, Rupa Manjari has no direct contact with Krsna, and yet she has some symptoms of having met Him. Only the manjaris experience what Srimati Radhika experiences and feels, and all these symptoms are clearly visible on the body of Rupa Manjari. This conclusion is not against the version of Sri Caitanya Caritamrta and Sri Ujjvala-nilamani. Although the manjaris do not like to meet Krsna directly, all the symptoms of direct meeting become manifest. When Krsna kisses Srimati Radhika, the symptoms, or signs, of such kissing manifest on the face and mouth of Rupa Manjari. When Srimati Radhika is angry with Krsna, the anger also comes on the face and mouth of Rupa Manjari. Whatever Srimati Radhika thinks, and whatever She experiences-is experienced by Rupa-manjari. Som etim es Rad hika hints to Ka with Her eyes and He thus tries to meet with the majaris, but they do not want that. Krsna meets with them because their bhava is also within the category of kama-rupa rati. Question: Our translation of this first verse states: "O Rupa-manjari, although you are a famous and important person in this town, still you cannot see the face of the Supreme Personality of Godhead standing before you." How is that possible? Srila Maharaja: It is wrong. Paraparusa means a man other than ones husbandonly this. Indirectly, therefore, this means that the suka parrot is Krsna himself. In this world we have a guru, but in raganuga-bhakti the guru is like a friend. Visrambena gurau seva. There is no formal relation of guru and disciple as in this world.

Srila Raghunatha dasa Gosvami used to address Srila Rupa Gosvami as guru, and he respected him as such. Inwardly, however, he saw him as a sakhi-as Rupa-manjari-and he will reveal this further in the third sloka. He prays to Srimati Radhika, "All my prayers for service are like flowers. I am making a garland of all these flowers and, scenting them with the tears of my eyes, I am offering them to you." He is telling this to Srimati Radhika, not to Krsna. All the slokas are in connection with both Radha and Krsna, and yet he is only seeing Radha. Rupa-manjari is very near and dear to Radhika. To achieve the mercy of Radhika, she is praying here to Rupa-manjari. She is telling-'he' is not telling, but rather 'she' is telling. Srila Raghunatha dasa Gosvami is not actually praying here. Rati-manjari is praying for the mercy of Sri Rupa Manjari: "O sakhi Rupa-manjari, I have heard that you are famous in Vraja for your chastity to your husband. No one is equal to you. On the other hand, I see something that I cannot understand. I have a doubt. Your husband has gone to buy cows, and more than four or five days have passed. He is searching for a very good type of cows. Those cows will not be pregnant at present, but they will very soon be so. Then, after giving birth to their calves, they will give so much milk. "So your husband has not yet returned. Still, I see that you have a mark on your lips, and I'm also seeing something else." Raghunatha dasa Goswami has not expressed his idea openly, but it is clarified in a Vilapa Kusumanjali tika, commentary. "I see that your lips are as red as a bimba fruit. They are very soft and very reddish. Like Krsna, the suka parrot is very cancala. He is always moving and flying here and there. "A parrot might have thought that your lips are bimba fruit. I think He came and wanted to taste that bimba fruit. That may be why you have a cut on your lips." Why is Srila Raghunatha dasa Gosvami speaking in this way? His words have a link with a pastime. He had previously gone to Rupa-manjari, and at that time Rupa-manjari was very glad. Perhaps it was at the time of rasa-lila, and shortly after rasa was performed they met. The inner meaning of her statement is: "I see today that Krsna has come and met you, and therefore your lips are cut. Can you describe what happened?" At once Rupa-manjari took Rati-manjari in her arms, and she began to remember that pastime. She could not answer directly, but her eyes and mood said, "Yes, Krsna has done this." It may be said that Rati-manjari is doing pranama by this prayer. Actually, however, there is no word 'pranama' in the sloka, but her mood and prayer is so much greater than a pranama. Hearing her poetic words, Rupa-manjari at once became so glad. In the next sloka Raghunatha dasa Gosvami prays: sthala-kamalini yuktam garvita kanane 'smin/ pranayasi vara-hasyam puspa-guccha-cchalena/ api nikhila-latas tah saurabhaktah sa muncan/mrgayati tava margam krsnabhrngo yad adya. "O sthala-kamalini." Sthala-kamalni means land-lotus. The

kamala blooms in sunlight, and the kamalini blooms at night, by candra-prakasa, the light of the moon. The word candra here means Krsnacandra. "You are laughing. Why are you laughing? Is there anything behind this? I think that in this kanane, in this Vrndavana, you have fully blossomed. Softness, fragrance, and madhu, honey, are all present in you. You are laughing because you are quite abhimanini, proud." Ladies are greatly proud when their husbands are obedient to them and try to please them at any cost. You are proud because you are understanding that all other gopis are nothing in comparison to you. You are laughing as if you are puspa-gucchacchalena, several lotuses in one cluster. Here the word guccha, cluster means laughing, glancing, and so on. Rupa Manjari may question Rati-manjari, "Why are you speaking in this way?" Rati Manjari will reply, "I see that the bee loves flowers. In this Vrndavana there are so many flowers, and each one is more beautiful than the other. You are the most fragrant, however, and therefore that bee, that black Krsna bee, is leaving behind all other lotus flowers and coming only to you. He does not go here and there. You have bound Him by Your fragrance, Your saundarya, beauty, Your madhurya, sweetness, Your rupa, form, and all Your other qualities. Will you have mercy upon me so that I can realize and taste everything that you are tasting? Please give me a little bit of your mercy." We are not able to speak like this to our guru. Question: You have said that when Krsna approaches Rupa-manjari she says, "Radhe! Radhe!" and runs away. You have said she has no desire. Her only interest is to be with and serve Srimati Radharani. Srila Maharaja: This is the connection implied in the sloka. Rupa-manjari is a sevika. When Srimati Radhika sends a sakhi to Krsna as a duti, messenger, at that time Krsna may request that sakhi in all ways-but she will refuse. Radhika has full faith in these sakhis because they will act in such a way that Radhika may not have any chance to doubt them. This type of kamatmika prema or kama-rupa ragatmika prema is not sambhoga-icchamayi. It is tat-tad-bhava-icchamayi, and it has a speciality. If the manjaris do not have kama, they cannot be 'kamanuga'. They have kama, but it is in the anugatya of Radhika. It is not independent of Her. They are like the small flowers of a creeper. If one pours water on the root of a creeper, all the flowers and all the leaves will be nourished. Similarly, if these gopis see that Radha and Krsna are meeting, then whatever Radha is experiencing-by mouth, face, and body-will be experienced by them. Whatever is the condition of Srimati Radhika by tasting Krsna, they will also be in that condition. If a creeper takes water, all its leaves and flowers are also nourished. Radhika always wants that the manjaris also meet Krsna, because they are in the category of kamatmika prema. Therefore, when she is with all the sakhis, she may at once leave and go separately to another kunja. Krsna will then search

for Her. In the meantime, all the sakhis have entered separate kunjas. Radhika is hidden in a particular kunja, and Krsna is searching for Her. After they meet, by a hint of Srimati Radhika, Krsna then goes to the kunja of one of the sakhis and at once catches hold of Her. In this way, by the wish of Srimati Radhika, Krsna sometimes approaches the manjaris and fulfills their kama. Without this, they cannot be called kamatmika. It is not that they never meet Krsna. Krsna may sometimes meet them and thus fulfill Srimati Radhika's desire. Here, by Radhika's desire, Krsna met Rupamanjari. After that, Rati-manjari met Rupa-manjari, and she is uttering the words of this sloka to her. Have you read the sloka, sri-rupa-manjari kararcita-pada-padma? All slokas of Vilapa Kusamanjali are confirming this idea. All rupanuga Gaudiya Vaisnavas remember these slokas, and they daily repeat them. Our final goal is this. If somehow you will have a greed for this after thousands and lakhs of births, then you are so fortunate. The adhikara, qualification, for this will come by the grace of a gopi who is manifest in this world as a raganuga Vaisnava. At that time it will be very easy to remember all the prayers and pastimes. Now it is not easy to remember, but at that time remembrance will easily come automatically, as if by force, without any endeavor. Question: You said previously that by Radhika's arrangement or indication Krsna will meet with some other gopis or manjaris. At the time of rasa-lila Krsna dances with all of the gopis. Is that also Radhika's desire or arrangement? Srila Maharaja: This is an example of nara-lila. Her desire was there, but it was not shown outwardly. Inwardly She wanted it. If Her desire had been shown it would not have been rasa, and therefore She left the rasa arena. There are so many types of rasas. Vasanta rasa was seen in trance by Jayadeva Gosvami, and he has written about this in Gita Govinda: Once rasa was going on at Candra Sarovara, near Govardhana. At the time of Brahma-ratri, Candra, the Moon, did not go here and there. He stayed at only one place, watching everything, and therefore that place is called Candra Sarovara. Radhika thought, "Krsna is playing with all the gopis, and also with Me. He is neglecting me." She therefore left the rasa and entered a kunja. Leaving Krsna there with all the gopis, She disappeared from the arena of rasa. Although Lalita, Visakha, and all other gopis were there, still Krsna became very sad that Radha had left. Krsna was upset, and Srimati Radhika was also so unhappy that she could only continue to weep. The author of Gita Govinda has written, "Smarati mano me krta parihasam." When Radhika was greatly suffering in deep viraha rasa, continually weeping for Krsna, a sakhi-either Lalita, Visakha, or Rupa-manjari-came to Her. Radhika was weeping so bitterly that perhaps She was not in external

consciousness. At that time the sakhi asked, "Why are You weeping?" Srimati Radhika replied, smarati mano me krta parihasam. "My mind-my heart-is only remembering the pastimes that Krsna played with Me. Krta parihasam. How does Krsna joke? He thinks, "Srimati Radhika should become angry with Me. Then, when Her anger is gone and She is pleased, I will have a chance to serve Her more. For this end He jokes with Her. Radhika is telling Her sakhi that once He was sitting with Her after rasa, and He told Her, O Priye, O Candra, I'm so much pleased with You. He had said 'Candra', indicating Candravali, knowing She was Radhika-just to make Her angry. He continued, "O Priye, I'm Yours. I do not belong to anyone else, O Priye Candra." Hearing this, Radhika became so angry that She left Krsna and told Him, "You should never talk with Me again. I will have no connection with You. Go to Candra at once and remain with her. Don't come to Me at any time." Krsna then told Her, "Please excuse My aparadha. I have committed a great mistake. I promise that I will never do this again." Krsna had done it only as a joke, but still He admits His fault and prays, "You should forgive Me." His hands are out, as a beggar, and His pitambara, yellow chadder, is hanging from his neck and wrapped in His hands. He is 'admitting' His guilt and praying to Radhika, "From today I will never do this again." Radhika could not speak, and She was only thinking of Krsna. She was restless. Another time Krsna sent a gopika to Srimati Radhika. He told Her, "Go and tell Her that I am praying to Her. Tell Her that I will never commit an offence again in my entire life. She should forgive Me." Simply weeping, Radhika told Her, "I will not do so." When that gopi returned to Krsna and repeated Radhikas words, Krsna said that again a duti, messenger, should be sent. This time He Himself became a duti in the shape of a very beautiful gopi. He was decorated with sixteen kinds of abharana and thirty-two kinds of bhava, and His many bhavas made him appear very beautiful. Decoratedwith various colored unguents, He went to Srimati Radhika and bowed down before Her. She asked Him, "Who are You?" Krsna replied, "Krsna has sent Me to You." At first She could not recognize Him. She simply saw a very beautiful gopi and asked Her, "Who are You?" The 'gopi' answered, "I am a dasi of Krsna, and He has sent Me to beg You to forgive Him. He has a made mistake-He admits that-so please do not be angry at Him. Krsna is certainly nirdosa. He cannot commit any offence. He is faultless, He is very rasika, and He loves you more than any gopi. Now He is continually weeping. Hearing and seeing His weeping, all the creepers, trees, and other beings are also crying-but Your heart is not becoming soft." Hearing this, Radhika's heart melted and she embraced that 'gopi.' She said, "Sakhi, what shall I give You? I wanted that He admit His fault and come to Me, so I'm very much pleased with you." She then took that sakhi in Her arms, and at once and she understood, "Oh, He is Syamasundara." Jayadeva Gosvami is explaining in Gita Govinda that at that time Krsna placed His head at the feet of Srimati Radhika and prayed: Smara garala

kandanam mama sirisi mandanam, dehi pada-palavam udharam. "Your feet are like a huge quantity of water that can extinguish a fire. I was burning in viraha, the fire of separation from you." Garala means poison, and smara means kamadeva, love. "I was burning in viraha to meet you. Now I have caught hold of Your feet. Only these feet can relieve Me from that viraha. Dehi pada-palavam udharam. "Now I am offering My head at Your feet. Please decorate My head with Your feet." Srimati Radhika became so glad and said, "Yes, I'm ready to go to rasasthali; but You should do one thing. My hair and braid became disarrayed. Please fix it." Krsna became very happy and began to comb Her hair. Srimati Radhika held up a mirror in front of Her and saw the face of Krsna-how joyfully He was serving Her. She told Him, "You should place alankara, decorations, on My body and ankle-bells on My feet", and Krsna did it. This is called svadhina-bhartrika, the stage in which Krsna is fully under the control of His beloved. Radhika and Krsna then went to rasa-sthali, and Radhika knew that Krsna wants Her more than any other gopi. This is vasantirasa This lila shows that Srimati Radhika inwardly likes to arrange for Krsna to meet with other gopis, but outwardly, for rasa, Her mood manifests differently. Krsna also acts in this way. Once Radha and Krsna and all the gopis were meeting in Vrndavana. Radhika was in mana. Krsna wanted to talk to Her, but She was not in a mood to talk. Krsna became very sorry and said, "If You do not speak to Me, I'm going." He entered a nearby kunja and began to pose as though He were sleeping. A sakhi or a manjari, was watching from a distance and saw Him enter the kunja. She returned to Lalita and Visakha and told them, "We should go and see what He is doing there." Lalita, Visakha, and Srimati Radhika went there and at once saw that He was 'sleeping.' At that time Krsna was thinking, "They should know that I'm in good, sound sleep", and He was lying in such a way as to convince them. Lalita said, "This is the best time to steal His flute, and, when we take it, He will become most obedient servant of Srimati Radhika. We should certainly try to take that vamsi. But Krsnas arms are like those of a serpent-a very cruel serpent. If we go there and He catches us, how will our theft of the vamsi be accomplished?" They proposed that this hard task could only be performed by Radhika-not anyone else. She should go and somehow steal that flute. Radhika silently and stealthily, like a cat, with a somewhat smiling face, glanced towards Krsna to make sure He did not know of Her presence. Krsna had been hearing their conversation and He wanted that they steal His flute. Why? He thought, "Radhika has not been talking to Me. If She steals My vamsi, I will have an opportunity to meet and speak about so many things in so many ways. I will do something by force. I will ask, Where have You kept My vamsi? I will catch hold of Radhika and one, two, three, four others. This is a very good rasa." So Krsna was silent.

Radhika was watching to see whether He was actually sleeping or only pretending. At first Krsna was holding His vamsi tightly, but because He knew that Radhika was coming He loosened His grip. Srimati Radhika very cleverly and silently took the vamsi and then returned to Her friends. She gave the vamsi to a sakhi who gave it another, and she in turn gave it to another. Or, Radhika hid it in Her long hair. After some time, some of the leaves made a rustling sound and Krsna at once came out and asked, "Oh, you are here? Where has my vamsi gone?" Then, looking at His hands He said, "You have taken My vamsi. He walked up to Radhika, and with Her eyes She told Krsna that Lalita had taken it. He went to Lalita and demanded, "Where is My vamsi? You have taken it." She told Him that it had been taken by Visakha. Then He went to Visakha. In this way Krsna continued searching, "Where have you kept My vamsi?" The gopis were running hither and thither. Laughing and clapping they said, "O, Your only wife is your vamsi. Now she has gone, but don't worry about it. We will go and cut a piece of bamboo. There are so many bamboos here. Why are You crying for this one only?" In this way they were doing parihasam, joking with Krsna, and Krsna replied to them, "O, you don't know. Vamsi is My prana." At last Kundalata came. She is the wife of Subhadra, Upananda's youngest son. Subhadra is older than Krsna, and therefore she is Krsnas sister-in-law, is His elder brother's wife. She asked, "You are suffering so greatly?" "My vamsi has been stolen by these gopis and they will not give it back. They are saying, 'Go and take shelter of the feet of Lalita, or Visakha.'" Kundalata then told the gopis, "Don't be like this. Give back His vamsi. If you do so, Krsna will fulfill all your desires." There are so many pastimes like this. In this way Krsna sometimes pretends to sleep, but He knows everything. For lila He does so. And, as far as Srimati Radhika is concerned, she is para-sakti, svarupa-sakti. She also knows everything. Whatever She does is only to please Krsna, and Krsna does everything only to please Srimati Radhika and all the gopis. This is also true in rasa-lila. Krsna wanted to please Radhika and Radhika wanted to please Krsna. Don't have any worldly conception about this. We should always be cautious to avoid even a trace of material conception. Pray to Yogamaya, Krsna, Radhika and all the sakhis that no worldly idea will come in your heart by hearing and reading all these lilas. vikriitam vraja-vadhubhir idam ca vi o sraddhanvito nus uyad atha varayed ya bhaktim param bhagavati pratilabhya kamam hrd-rogam asv apahinoty acirea dhira If anyone will hear and tell, or read, or remember all these pastimes of rasa, with great sraddha and hearing deeply, then all worldly kama will

disappear at once. Mahaprabhu gave the example of Ramananda Raya to Pradyumna Misra: Pradyumna Misra told Mahaprabhu, "I want to hear some hari-katha." Mahaprabhu replied, "I don't know any hari-katha, but I have heard from Ramananda Raya. You can go to him." Pradyumna Misra then went to the place of Ramananda Raya and saw that he was not in the outer courtyard. He therefore asked his servant, "Where is he?" "He is in the inner part of his bhavan. He is in his room. "What is he doing? Will he come out now?" "No he will not come out. If you like you can come at any other time." "What is he doing?" "He is with kisoris, young, teenage girls. They are devi dasis, servants of Jagannatha. He is washing, dressing, and decorating all these seva-dasis, and He is teaching them how to dance and sing to please Krsna. " "Oh, he is dressing all these kisori girls? I'm a brahmacari. There is no need of hearing hari-katha from that person. I want to hear from someone like Sukadeva Gosvami." Pradyumna Misra then returned to Mahaprabhu with some hatred. Caitanya Mahaprabhu asked him, "Have you heard anything from Ramananda Raya?" "No." "Why?" He was silent. Mahaprabhu knew that he had a sense of disrespect, and He therefore told him, "While seeing all these girls, Ramananda Raya is like a tree-like dry wood. No transformation takes place in his body. What to say of all these girls, If a deva-kanya, demigoddess, will come, still there will be no reaction at all in his body or mind. This is because he is always remembering rasa-lila. He has told me rasa-lila katha. First he explained varnasrama dharma, and I told him: ho "This is external. Please explain further. At least he told me that kanta-prema is the greatest. It is also greater than vatsalya-rasa and sakhya-rasa, and he explained two slokas in this regard. One sloka describes how Krsna appeared before the gopis as sakmanmatha. tasam virabhc chauri smayamana-mukhambuja pitambara-dhara sragvi sak an manmatha-manmatha He is given reference that this sloka chapter thirty two of Rasapancha dhyee. After singing the gopi gita, the gopis met with Krsna. Krsna had been seeing rhat they were bitterly crying. Tava kathamrtam. All these songs. At that time Krsna came before them all the gopis avibhuta sauri Sukadeva

Gosvami explains that Krsna appeared before the gopis when they were sensless and about to die at once. How came? Smayamana-mukhambujah, Smaya means prema, love-so much love. Mukhambujah. mukha means face. His face was like a lotus. He was smiling but also looked some-what ashamed. Why? He was thinking, I have given so much suffering to them, Therefore He was ashamed. Pitambara-dharah. He placed His pitambara, yellow cloth, around His neck and on hands, a sign of a mood of prayer. But at the same time He was smiling. Manmatha-manmathah. Manmatha, means one who can enchant others, minds and his hearts by their rupa, guna, madhurya, He is called manmatha. Krsna is so beautiful, and He enchants even that Madan, Kamadeva, cupid, Sankara burnt that Kamadeva to ashes. Pradyumna and Aniruddha, Krsnas son and grandson are also part of Kamadeva, and Krsna asmmmis angsi, the origin of Kamadeva. He is therefore manmatha-manmathah, the enchanter of cupid. Now in the presence of the gopis, becomes so beautiful, with smiling a face and with some shame as if He has committed an offence. And He was bowing down there. These gopis have placed their basan, cloth on the earth to seat Krsna. Seated on this asana Krsna was very beautiful. He told them na paraye ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vah ya mabhajan durjara-geha-srnkhalah samurscya tad vah pratiyatu sadhuna ["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties which are difficult to break. Therefore please let your own glorious deeds be your compensation."] "I have disappeared from your sight only to hear your words of anger, to see your face in anger, to increase your love for Me, and to let the whole world know the condition of Srimati Radhika in viraha-dasa. The world should realize Her glory. I did not go anywhere. I was there, but I was hidden. If I have a birth as Brahma, who has the longest life span in this entire universe, or even if I have the combined duration of the lives of koti, koti Brahmas, I will not be freed from my debt to you. The gopis asked, "Why?" Krsna replied, "Because you have left your husbands and everything else, and you have come to Me. I'm therefore indebted to you. If I say that you should ask from Me anything you like, you will say, 'Give Your service.' In this way I will become still more indebted. If I tell you to take any blessing from Me, again you will say, 'Give Your service.' In this way I will never be free from My debt to you." Caitanya Mahaprabhu continued to tell Pradyumna Misra, "Ramananda Raya knows all these facts, and he has made Me hear them. So go again. He is

like a piece of dry wood. He has no material identification. He is like Srimati Radhika and the gopis who have no desire in their heart to please themselves. atmendriya-priti-vancha--tare bali kama krsnendriya-priti-iccha dhare prema nama Kama is the desire to please oneself, and priti, love, is to please Krsna. Pradyumna Misra thus went again to Ramananda Raya, and this time Raya Ramananda was in his courtyard. He asked, "Why you have come here?" Pradyumna Misra replied, "O, I have asked Caitanya Mahaprabhu to tell me some hari-katha. He said, 'I don't know anything. Ramananda Raya knows everything.'" Ramananda Raya asked, "What kind of hari-katha do you want to hear?" Pradyumna Misra replied, "I want to hear what you have told to Caitanya Mahaprabhu- All those topics." Ramananda Raya did so, and Pradyumna Misra then became satisfied. He returned to Caitanya Mahaprabhu and told Him, "I'm fulfilled by Your grace. The gopis can give what Krsna cannot give. Ramananda Raya and Rupa Gosvami can give this love, and Lalita and Visakha can give it, but Krsna cannot. Caitanya Mahaprabhu was pleased and said, "It is said that I am rasika. How has this become so? Clouds take water from the ocean. When, during the svati-naksatra, rains then pour down on the ocean, the oysters in that ocean produce pearls. That very water from the ocean becomes clouds be evaporation, and during the svati-naksatra it returns to that ocean. At that time the ocean becomes ratnakara, filled with jewels. Similarly Krsna, or Krsna as Caitanya Mahaprabhu, is rasika-but not rasika. When Caitanya Mahaprabhu hears about or remembers Radhika and the gopis, or, when Krsna plays with Radhika and the gopis and the gopis converse with Him, then He is rasik. Otherwise He is nirvisesa-tattva. .

Text Two
sthala-kamalini yuktagarvit? k?nane 'smin pranayasi vara-hasyam puspa-guccha-cchalena api nikhila-lat?s t? saurabh?kta sa mucan m gayati tava m?rga ka-bhgo yad adya sthala-kamalini-O female landlotus!; yuktam-befitting; garvit?-proud; k?nane asmin-in this forest, any kunja; praayasi-you do; vara h?syam-the best laughing; pu pa guccha-a bunch of flowers; cchalena-with a pretext; api-even though; nikhilaall; lat?-vines; t?-they; saurabha-fragrance; akta-anointed with; sa-He; mucanleaves behind; m gayati-searches; tava-Your; m?rgam-path; ka bhga-the black bee (Ka); yad-which; adya-now.

Translation O Sthalakamalini (Landlotus)! It is fitting that you are laughing very proudly through Your flower-bunches. Although all the flowers in the forest are anointed with fragrance, the black bee Ka leaves them now to search for You only. Commentary In text one Raghunatha dasa Gosvami, as Rati Majari or Tulasi Majari, has prayed to Rpa Majari, "You are so beautiful, so qualified, and so important for Ka. He has therefore left all the other sakhis and come only to you." This is the mahima, glory, of Rupa Manjari-her gurudeva. Actually, there is no word 'gurudeva' in that realm. There is no sambanda, relation, of gurudeva-only that of priya-sakhi. After praying to Gurudeva one should pray to ones istadeva. A question may arise here. When Krsna came to Rupa Manjari, leaving the other gopis, did He also leave behind Srimati Radhika? Surely Krsna has left all the gopis to meet Srimati Radhika. Therefore, this verse can be interpreted in two ways. The first meaning is general, but the special meaning is that Raghunatha dasa Gosvami is doing prarthana to Srimati Radhika, his istadevi. "O my dear Radhika, You are Sthalakamalini, not Jalakamalini. You are like a land-lotus, not a water-lotus." Yuktam garvita. "It is befitting that you are proud." These are very beautiful ideas. Here there is a reference to a pastime. Srimati Radhika is at first not ready to do abhisara and meet Krsna. Krsna has sent Vrnda devi as His messenger to inform Her that He will immediately die if He cannot see Her. She must therefore meet Him at the sanket kunja, either in Vrndavana, near the Yamuna, Sanket, or wherever Krsna has indicated. The duti, messenger, may be Vrnda devi, and it may also be Paurnamasi or Nandimukhi. At times, Krsna Himself, as apta-duti, may indicate His desires to Srimati Radhika-not by telling, but simply by glancing from the corners of His eyes. And, by the corners of Her eyes, Srimati Radhika also admits Her desires. Krsnas vamsi may also act as the messenger. Vamsi is also called apta-duti or vamsi-duti. In this way there may be so many messengers. Srimati Radhika then proceeds towards the kunja, bringing with Her only a very few, highly qualified sakhis like Rupa Manjari and Rati Manjari. At times, Subala may also come and lead Her. The night is very dark and cold, and the sky is full of clouds pouring rain. On such a night, to avoid detection, Radhika dresses accordingly in a black dress and dark ornaments, and She removes or silences Her nupuras, anklebells, with a cloth. On full moon or moonlit nights she dresses completely in white. On another d ay Vrnd a d evi cam e from Ka. She tried hard, offered many prayers, wept, and did everything else possible, but rmat Radhikas m?na did not leave. She w ou ld not m eet Ka. She would not allow Him to come to Her, and therefore H e w as very u nhappy. Tim e w as passing, and finally Ka asked

Subala, "Can you help me?" Subala replied, "Surely I will help you." He at once went to rmati Radhika and spoke in such a way that She began to weep. He told H er, "Ka is now about to die. He will not..." At once Srimati Radhika became ready, and Subala Sakha went ahead. Then, keeping Her hand on the shoulder of Vrnda and accompanied only by Rupa Manjari and one or two other m anjaris, Srim ati Rad hika w ent to Ka. One day it was like this, on another day Lalita and Visakha were there, and on another it was different again. The pastime may take place in several ways; not only in one way. As Srimati Radhika now nears the kunja and sees Krsna waiting, She at once turns and is ready to return to Her palace. The sakhis are thinking, "Why is She returning?" Krsna is also thinking so. He approaches Her and at first prays to Her to stay, but She ignores Him and continues to leave for Her own palace. Krsna then creates obstructions, blocks Her path, and at last catches hold of Her hands and tries to take Her with Him. At that time, Srimati Radhika feels intense pleasure in Her heart, tears are in Her eyes, and on Her mouth there is anger. So many bhavas are coming at the same time, and this is known as kila-kincit-bhava. Sri Caitanya Mahaprabhu Himself displayed these transcendental ecstasies during the Ratha-yatra festival. At last Sri Krsna takes Srimati Radhika to the kunja, and Rupa Manjari is seeing Their meeting through a hole in the creepers of the kunja. Rupa Manjari becomes astonished and thinks, "Such a beautiful meeting. Ive never seen anything like this. They are so premi, full of love. I am greatly fortunate to see this." Then, seeing that Rati Manjari is not there, she calls, "O, my dear Rati Manjari, where are you? Are you not seeing this? If not, your eyes are not successful. The success of the eyes is only to see these beautiful, sweet exchanges." Thinking like this, Rupa Manjari leaves the kunja to search for Rati Manjari. This is a natural feeling. If a man acquires something very sweet and tasteful, he wants that his friend also taste it. If a disciple tastes something wonderful, he wants his gurudeva to also taste it. If a devotee obtains something very tasteful, he desires that Radhika and Krsna also taste it. He does not want to taste such sweetness alone. So Rupa Manjari is looking here and there and thinking, "Where is my dear, so dear, Rati Manjari, the very bosom sakhi of Srimati Radhika?" Rati Manjari always serves, and learns how to serve, under the guidance of Rupa Manjari. In turn, Rupa Manjari wants that every taste should be also savored by Rati Manjari. Therefore, leaving this scene, she at once went to search, "Where is Rati Manjari?" At this time Rati Manjari had just completed her service and was also searching for Rupa Manjari, thinking, "Where is Rupa Manjari?" In this way they were both searching. Meeting each other, Rupa Manjari took Rati Manjari in her arms and said, "O, let us go! What sweet pastimes of Krsna are taking place!" Rati Manjari quickly proceeded to that place with Rupa Manjari, who then encouraged her,

"Look at this!" The place, or hole, from where all can be seen in the kunja is called gavaksa. Those outside can see in, but the persons in the kunja cannot see themotherwise the lila would end. In order for Their pastimes to continue freely and not be hampered, They must not allow themselves to be seen. When Their pastimes were over, Srimati Radhika called for Rupa and Rati Manjari. Rati Manjari has the seva of fanning with a camara, and therefore Srimati Radhika said, "We are tired. Where is your camara? Please fan Us with the camara and serve Our feet. We are very tired." In this second sloka, Rati Manjari is describing that scene. Sthala-kamalini yuktam garvita kanane 'smin. Kanane 'smin means 'in this very kanana.' It may be at Radha Kunda, it may be at Sanket, it may be at Seva Kunja, or it may be in any kunja of Govardhana. She tells Radhika, "You are so garvita, proud. Pranayasi vara-hasyam. "You are kamalini, like a lotus flower, and it seems as though that lotus flower is laughing. You are laughing." Puspa guccha-chalena. "It seems that hundreds and thousands of lotus flowers are in one big cluster." This is called Sahasra dalkamala, The flowers are not separate, and yet they are separate. "All the lotuses are blossoming, and a wonderful fragrance emanates from them. Still, passing over all the other lotus flowers, a bumble bee is searching for this cluster of blossoms." Why is Rati Manjari speaking like this? While Rupa Manjari and Rati Manjari were coming to see this pastime, Padma and Saibya were waiting for Krsna at Gauri Kunda. They were trying to discover a way to arrange a meeting for Candravali. Candravali was in her kunja, and they were at the door of the kunja. Krsna was coming from home, and He was on His way to meet Srimati Radhika at Sanket Kunja where She was waiting for Him. Rati Manjari and Rupa Manjari had gone to bring Krsna to Srimati Radhika. Although they were at a distance, they were accompanying Him. On the way, Padma and Saibya told Krsna, "Oh, Your sakhi Candravali is here waiting for You." Krsna replied, "I am coming to her at once. I have just heard that there is a demon, Aghasura, or a demon like Aghasura, nearby, and he is causing a great disturbance. I must go there now, but I will not delay. I am coming. Wait here for Me!" Saying this, Krsna left to go to Srimati Radhika, and Rupa Manjari and Rati Manjari followed behind. Upon meeting Srimati Radhika, Rupa and Rati Manjari now speak this verse. Api nikhila-latas tah saurabhaktah sa muncan. "Leaving all the other creepers and flowers that are so exquisite, sweet, and fragrant, that black bee has come to You! How lucky you are that Krsna has left all these beautiful young gopis and come to You." Mrgayati tava margam krsna bhrngo tad adya. "That bee is waiting for this flower." In literature this is called anuprasa alankara, a reverse analogy. Usually flowers wait for bees, because bees can fly and flowers cannot, but here the bee is waiting for the flower. Krsna has a wish and Radhika also has a wish, but the wish of Krsna is stronger. He wants Srimati Radhika more than She wants Him. The Krsna bee is searching, waiting to serve Srimati Radhika.

The manjaris are only pleased when Krsna serves Radha, when Krsna weeps for Radha, or when Krsna tries for and searches for Radha. At that time they become so delighted. If Srimati Radhika is weeping and searching for Krsna, the manjaris become very distressed. Here the bee is searching, and they are delighted. They say to Srimatiji, "We are so lucky, and You are also so lucky, because Krsna is waiting to render service to You. Having left all the creepers, flowers, and all else, He has come to You and is flying around Your lotus feet." In this way, Srila Raghunatha dasa Gosvami has prayed primarily to his aradhyadevi, Srimati Radhika, and secondly to his gurudeva. In this meaning there will be no confusion. ****

Question: There are two types of kamanuga. One is for sambhogatmika and the other for tad tad bhava (icchamayi ) icchatmika. If somebody has the desire for sambhoga in raganuga, can he enter Vrndavana? Srila Maharaja: No; and neither will he enter Dvaraka. He will go to Naraka, hell, or he will remain here in this world. Sambhoga is very bad thing. It is only proper in that aprakrta, transcendental, realm. Question: Why is it mentioned in the category of kamanuga in Bhakti Rasamrta Sindhu? Srila Maharaja: The kamanuga described there is above the kama of this world. Kamanuga looks like kama, but it is pure prema. Kubja has sambhogaicchamayi, but her prema has been discarded. The only good quality of her desire for sambhoga is that she wanted Krsna-not another person. It has therefore been accepted in Bhakti Rasamrta Sindhu as a rasa, but her rasa was nikrsta, low-class. Question: Is this only referring to Kubja? Srila Maharaja: In our stage we have so many worldly kamanas, material desires, to enjoy ourselves in these bodies. There will be some reaction in this material body, and therefore we should reject all these so-called practices and pray for that kamanuga which is practiced for obtaining tat tad bhava iccatmika. Question: Where not asking for ourselves. Srila Maharja: This is true for anyone. Many persons are doing this co-called practice for becoming a consort of Krsna, but they actually have no greed. We

have nothing to say about them. We can say, or scriptures can say, something about those who really have greed. [Actual greed comes in a very advanced stage of bhakti. In that stage one has no desire to enjoy this world or this material body.] Is it clear or not? Question: It is clear, but we were wondering why Bhakti Rasamrta Sindhu appears to say that somebody can have that mood. It is stated under the category of kamanuga. Srila Maharaja: It has been stated only about those who actually already have greed. Their kama is pure because it is on the transcendental platform. For them it has been stated. On the other hand, although Kubjas prema is also mentioned there, our acaryas dont consider even her prema correct-what to speak of the feelings of conditioned souls here in this world. Kubja has no lust for any other person. Her nistha is only in Krsna, and from Krsna she wanted that thing-to enjoy. Our acaryas have accepted it as a type of prema, but at the same time they have rejected it. In real prema there is only the will that Krsna should be happy. In this present state we want our own happiness. We consider that by serving Krsna we ourselves will be happy. When that stage of actual greed will come, by the association of that class of Gurudeva or Vaisnava, then all impurities will actually go away. This has been explained in Srimad Bhagavatam, in Rasa Pancadhyaya: vikriditam vraja-vadhubhir idam ca visnoh sraddhanvito nusrnuyad atha varnayed yah bhaktim param bhagavati pratilabhya kaman hrd-rogam asv apahinoty acirena dhirah

Some persons say that all anarthas and all kama, worldly lust, should disappear by our own efforts, and then we will do bhakti and then we will hear Rasa pancayati. However, Srila Visvantha Cakravarti Thakura writes in his commentary to this sloka that this is not the way. Sraddhanavita. When we will listen with sraddha, and here sraddha means greed, and with a strong thirst, then, in the ratio that we hear, anarthas will disappear. Pratilabhya kamam. First, pure prema will come, and it will wash away all worldly impurities. It is not that we first wash away our impurities and then prema will come. Prema will come first, and it will wash away all these things. There must be sraddha, however, that, "I want to serve Radha and Krsna." Question: Raganuga devotees follow Krsnas ragatmika associates. Among the ragatmika associates there are some like Rupa Manjari and Rati Manjari who dont want direct union with Krsna. So, can a raganuga devotee-not rupanuga,

but any other type of raganuga devotee-want to follow those gopies who want direct union? Srila Maharaja: According to Sri Caitanya Mahaprabhu and Srila Rupa Gosvami, this is not a good thing for conditioned souls to desire. We should not go in that direction. Question: Is there some binding regarding this? Srila Maharaja: Yes, there are some bindings that one should not try for that. Question: Is there any sampradaya that does this? Srila Maharaja: There is. The difference is here-that a baddha-jiva, conditioned soul, can only have a siddha-sarira like that of Rupa Manjari. Our Gaudiya acaryas have stated, therefore, that the conditioned soul should not try to have nayika-bhava. Sri Caitanya Mahaprabhu has come only to give this ujjvala-rasa or manjari-bhava, not nayika bhava. Question: Which sampradaya does this? Srila Maharaja: Both Nimbarka and Radha-ballavhi do this. (mm) Srila Rupa Gosvami has not accepted this idea. Question They try, but actually they cannot-actually they are sahajiya. Srila Maharaja: They are sahajiya. Some persons also do this in our sampradaya. They try. They dont follow Rupa Gosvami and Caitanya Mahaprabhu. Question: By your description, their practice is basically just worldly lust. Srila Maharaja: Certainly they want their own pleasure, not Krsnas. Question: Therefore you said there is no lobha. Srila Maharaja: No lobha. From where will one attain this genuine greed, this lobha? There must be a 'lobhi' person from whom we can have it. Without such association we cannot have this consciousness. Though it is written about in Srimad Bhagavatam and all the Gosvamis' granthas, it must come to us through the lotus mouth of a self realized person who has it.

Text Three

vrajendra-vasati-sthale vividha-ballav-sakule tvam eva rati-majari pracura-puya-pujodaya vilasa-bhara-vism ta-praayi-mekhala-margae yad adya nija-nathaya vrajasi nathita kandaram vrajendra-the king of Vraja; vasati sthale-in the abode; vividha-different kinds; ballavi-gopis; sankule-in the group; tvam-you; eva-only; rati-majari-Rati Majari; pracura-abundant; punya-fortune of great love; punja udaya-the arising of an abundance; vilasa-love pastime; bhara-absorbed; vismrta-forgotten; pranayibeloved; mekhala-belt; margane-for searching out; yad-which; adya-now; nija-own; nathaya-by the Queen; vrajasi-you go; nathita-requested; kandaram-to a cave. Translation O Rati Majari! You are the most fortunate ballavi in Vraja! When your nathaya, mistress, forgets Her beloved sash of bells in the midst of Her amorous pastimes, She requests You to fetch it from the cave in which She left it. Commentary A brief word-for-word meaning is now given for this third verse. First, the word Rati-manjari means O Rati Manjari. Vrajendra-vasati-sthale means in Vraja. Vividha-ballavi-sankule. Ballavi is the feminine gender of ballava, meaning gopa, and therefore ballavi means gopi. Vividha means so many. Vrajendra-vasati-sthale vividha-ballavi-sankule. "Although there are so many gopis in Vraja, O Rati Manjari, tvam eva, only you are pracura-punya-punjodaya. You have great punya, or sukriti. Your sukrti is like a mountain in comparison to that of the other Vraja gopis." Why? Yad means the cause is this, and adya means today. Vilas-bharavismrta-pranayi-mekhala-margane. "Today, the Isvari of Vraja, Srimati Radhika, w hile absorbed in p laying w ith Ka in vilasa, has forgotten Her pranayimekhala, Her favorite golden waistbelt." Mekhala means the belt that binds the lahanga, skirt, so that it will not fall, and this belt is made of gold. Pranayi. Actually, the mekhala is made of prema. It serves as a link betw een Ka and Rad hika, and therefore Ka loves it. He always keeps His eyes upon Srimati's mekhala, eager to touch and untie it. Radhika has forgotten Her mekhala in the vilasa-kunja and now realizes that it is not on Her waist. Nija-nathaya. Nija means your, and natha means isvari or aradhya-devi. "Your aradhya-devi, Srimati Radhika, has asked you to bring the mekhala. Nathita means told you. "She has told only you to bring it." No one besides Rati Manjari knows that Srimati has forgotten it. Srimati Radhika has cleverly told her, "Bring it. No one should know about this, so bring it stealthily." Sri Rupa Manjari, however, also knows of this. The first three slokas of Vilapa Kusumanjali are of svarupa-siddha bhava, when Srila Raghunatha dasa Gosvami was absorbed in his siddha-deha. He has forgotten everything of his external body and the thinking that 'I am Raghunatha

dasa.' In the first sloka he offered pranama to his sakhi, in the second sloka to his istadevi, and now, in this third sloka, he has included words spoken not by himself, but by Rupa Manjari. These words were given as an asirvada, a blessing, upon Rati Manjari. In his Sri Caitanya Caritamrta, Srila Ka dasa Kaviraja has employed a similar device by his use of Srila Rupa Gosvami's anarpita-carim cirat sloka as the fourth sloka of his own mangalacaranam. Ka dasa Kaviraja has not written this sloka. The opening three slokas are by him, but the anarpita-carim cirat sloka is from the Vidagdha Madhava of Srila Rupa Gosvami. Rupa Gosvami is the instructing Guru of Ka dasa Kaviraja. Kaviraja Gosvami saw that Rupa Gosvami has offered this prarthana to his istadeva, Sri Caitanya Mahaprabhu, as an asirvadatmaka. In this prarthana He is begging Mahaprabhu's mercy for all jivas in general, and especially for those who have a special desire for the mercy of Ka in His form as rasaraja mahabhava svarupa, Sri Caitanya Mahaprabhu. Thinking that no one else can write like his guru, and feeling, "I cannot express an idea like this", Ka dasa Kaviraja has included Rupa Gosvami's sloka 'as it is.' One may think it is by Ka dasa Kaviraja, but it is in fact by Rupa Gosvami. In this way Krsna dasa Kaviraja has accomplished two objectives. He has offered prarthana both to Sri Caitanya Mahaprabhu and Srila Rupa Gosvami. Srila Bhaktivinoda Thakura has written in his Saranagati (Introductory song, text 5): sad-anga saranagati hoibe jahara tahara prarthana sune sri nanda-kumara Nanda Kumara will not hear our prayers, but He is bound to hear the prayers of those who have offered themselves at His feet in saranagati. And, hearing their prarthana, He responds accordingly. Kaviraja Gosvami is therefore thinking, "Ka or Sri Caitanya Mahaprabhu may not hear my prayer, but He is bound to hear the prayer of Srila Rupa Gosvami." In explaining the second sloka, we have described how Rupa Manjari called Rati Manjari, "Come here! See what a beautiful pastime is going on!" Both peeped through the latticed creepers of vilasa-kunja and saw that pastime. When it was over, Svamini, Srimati Radhika, hinted to the manjaris. They entered and served both Ka and Radhika. Rad hika instru cted Ka, "Decorate Me." Then Krsna told the manjaris, "Bring kunkuma, candana, and all the utensils." First Krsna took a comb from Lavanga Manjari and began to comb Radhika's hair very softly. He then braided it, decorated the braid, and bound it very beautifully with flowers. Next He told Rupa Manjari, "Bring anjana (kajjal)." She brought it and gave it to Krsna, and He applied it to Srimati Radhika's eyes. He also called other manjaris, including Rati

Manjari. They su p p lied all necessary item s, and Ka fully decorated Srimati Radhika. During this time only the manjaris were there-not others. Srimati Radhika rem em bered Lalita and Visakha and asked , "Are they not here?" Leaving Ka with a few manjaris, She went out and saw Lalita, Visakha and all the other paramprestha, or priyanarma, sakhis. Sitting down in their midst, She began to d escribe H er pastim e w ith Ka. Ka was not at all happy to be alone, but Radhika sat very pleasantly outside with all Her sakhis-leaving Krsna there. This was one type of pastime to please Krsna-not for the present when Krsna was alone, but for the future when He will join them. She was arranging a special program for Him. After som e tim e Ka could not tolerate being left alone. He began to search for the sakhis and at last reached their assembly. Seeing Him there, all the gopis began to laugh and joke with Him. One sakhi arranged to seat Him, not at the right of Srimati Radhika, but at the Her lotus feet; and Krsna became very satisfied. Radhika ordered all the sakhis to please Ka by dancing and joking with Him. Then, to the accompaniment of various types of musical instruments such as khol, mrdanga, dampa, and so on, they began to dance along with Radhika. The gopis had very thin waists, and while they danced it seemed as if their waists would break in two. They danced very swiftly and very beautifully, and performed kirtana at the same time. In appreciation, Krsna responded by calling out, "Sadhu! Sadhu! Sadhu!" Srimati Radhika became somewhat tired. When she sat down she noticed, "Oh, My mekhala is not here?" In Her haste She had left it in vilasa-kunja. This mekhala is very dear to Krsna, who always wants to play with it and tighten it on Srimati Radhikas waist. Now She feared, "If all the other sakhis come to know that I have forgotten My mekhala there, they will surely joke about Me." Silently, therefore, by Her eyes, She called Tulasi Manjari and indicated to her in such a way that no one else could hear, "I have forgotten that pranayi mekhala in the kunja. Without letting the others know, silently go there and bring it to Me." Rupa Manjari always watches every movement of Srimati Radhika. She was silent and did not speak about it to anyone, but she also knew the fact that the mekhala was missing. Tulasi Manjari told the other manjaris, "I'm going to bring some flowers. Ill come back very soon." Saying this, she took a basket and went to the kunja. When she returned, all the sakhis were dancing, singing, or otherwise engaged. She very skillfully sat near Srimati Radhika and, without anyone seeing, she bound the mekhala around Her waist. Srimati Radhika was very pleased and said, Oh, you d id it so w ell that not even Ka, Lalita, and Visakha have seen that My mekhala was missing. If they had noticed, they certainly would have made many jokes about me and I would have been so embarrassed. You have protected My honor." Srimati Radhika at once joined the other gopis and began to dance for Ka.

When this lila was over, Rati Manjari met with Rupa Manjari, who then spoke this sloka. Raghunatha dasa Gosvami has quoted this as an asirvada from Rupa Gosvami, his siksa-guru. Here siksa-guru means sakhi-guru. He quoted itas it is-not changing a single word or a single letter, just as Srila Krsna dasa Kaviraja Goswami has done. We pray to Krsna: he k a karuna sindho dina bandho jagatpate gopesa gopika-kanta radhakanta namo'stu te This sloka is not our own. It is from one of our acaryas; and yet we utter it as if were ours. This principle is true with all the stavsa and stutis we chant. Srila Raghunatha dasa Gosvami is stringing together a garland of flowerlike prayers to offer to Srimati Radhika. In this garland he is keeping one flower, the third, as a blessing from his guru-his sakhi- who is very near and dear to Rati Manjari. This explains why we find a sloka addressing Rati Manjari among the prayers written by Rati Manjari herself-because she would not write a sloka with her own name in it.

Text Four
prabhur api yadunandano ya ea priya-yadunandana unnata-prabhava svayam atula-kp?m t?bhieka mama ktavas tam aha guru prapady prabhuh-master; api-even; yadunandanah-Yadunandana Acarya; yah-who; esa-he; priya-dear; yadunandana-Ka, the son of the Yadu's; unnata-elevated; prabhavahpower; svayam-himself; atula-matchless; krpa-mercy; amrta-nectar; abhisekamshowered; mama-mine; krtavams-did; tam-to him; aham-I; gurum-to my Gurudeva; prapadye-I take shelter. Translation I take shelter of my Gurudeva, Yadunandana Acarya, who is very powerful becau se he is so d ear to Yad u nand ana Sri Ka, and who personally showered me with the nectar of his matchless mercy. Commentary As previously mentioned, the first three slokas of Vilapa Kusumanjali were of siddha-svarupa. In this fourth sloka Raghunatha dasa Gosvami has come to jnana, external consciousness, and offers a prayer to his diksa-guru, Srila Yadunandana Acarya. We should know that his two bodies are not like ours. In one he is a parisada, associate, of Sri Caitanya Mahaprabhu, and in the other he is an

associate of Srim ati Rad hika and Kacandra Conjugal. He has two avesas, eternal egos or identities. As Raghunatha dasa Gosvami he considers himself the servant of Caitanya Mahaprabhu, and as Rati Manjari he considers himself the maidservant of Srimati Radhika. Both his identities are eternal siddha-dehas and correct to the extreme. Raghunatha dasa Gosvami received so much love directly from Caitanya Mahaprabhu. His identity as Raghunatha dasa is not less than his identity as Rati Manjari. Our present identities, however, are temporary and false, in contrast to his fully spiritual avesas. In koti janma, millions upon millions of births, there is no guarantee that we will have the excellent abhimanas, self-conceptions, he possesses. In the previous verses Raghunatha dasa Gosvami was in krsna-lila, as an associate there. Now he is absorbed in Sri Caitanya Mahaprabhu's lila, and how he achieved His blessings. The persons who helped him reach the lotus feet of Caitanya Mahaprabhu are of great importance to him, and he is very indebted to them. The first person to give him help was Yadunandana Acarya, by whose help he was able to go to Mahaprabhu in Puri and receive His love. Therefore, although he is speaking in his external consciousness, this prayer is not of less importance. This sloka is of great importance to us also, for by studying it we can understand how to behave with and serve our diksa-gurus and siksa-gurus who are helping us in vaidhi-bhakti also. Those of us who are without much past samskara will have to progress through vaidhi-bhakti. Without vaidhi-bhakti, we cannot have raganuga-bhakti. We will have to approach a guru and hear all these tru ths: Who is Ka? Who is Radhika? Who is Caitanya Mahaprabhu? Who is Gadadhara Pandita? What is Vrindaban Dhama? What is Navadvipa Dhama? These topics can only be heard from our Gurudeva. First we should understand the word meanings for this sloka. Prabhur api yadunandano ya esa, priya-yadunandana unnata-prabhavah. Yadunandana refers to N and anand ana Ka. Yadu can have two meanings. One Yadava is Nanda Baba, and the other is Vasudeva. King Devamila of the Yadu dynasty had two sons, Parjanya and Surasena. Surasena was born of his ksatriani wife and Parjanya of his vaisya or gopi wife. Vasudeva took his birth from Surasena and Nanda Baba from Parjanya. In this way, both Vasudeva and Nanda Baba are members of the Yadu dynasty. Here Yadunandana does not refer to Vasudeva's son, but to Nanda's son. Because our aradhyadeva is Nandanandana, we take Yadu to mean Nanda Baba. Our gosvamis, like Sri Sanatana Gosvami and Sri Jiva Gosvami, and especially Srila Visvanatha Cakravarti Thakura, have clarified this point in their commentaries on Srimad Bhagavatam. Whenever we find the name Devaki-putra, it refers to Yasodanandana. Devaki is one of the names of Yasoda. Prabhur api. Prabhu is Nandanandana or Yadunandana. Api means there are two kinds of prabhu. One is visaya prabhu, Ka, and the other is asraya prabhu, Gurudeva. Yad u nand ana or N and anand ana Ka is one prabhu, and the

other prabhu is krsna-priya, that Yad u nand ana w ho is very d ear to Ka. Because all his activities are to p lease and serve Ka, asraya Yadunandana is very dear to visaya Yadunandana. Unnata-prabhavah. All of his activities, both internal and external, are so elevated that people in general cannot understand them. Sri Caitanya Bhagavat (Mad. 9.238) states: deva rasa vaisnava cinite nahi devera sakati. "Even the demigods have no power to fathom the activities of a Vaisnava." In the same way that Ka appears not to be God when He lies, steals, or eats clay, Vaisnavas may also appear to be ordinary conditioned souls. The Vaisnavas' activities are sometimes very, very hard to understand. Yadunandana Acarya seemed to be an ordinary grhasta, householder, not a krsna-bhakta. But actually, he came to this world only to manifest the glory of Raghunatha dasa Gosvami. From the time Raghunatha dasa was simply a child, Yadunandana Acarya had shown him so much love. Although he was guru, he sometimes took him upon his lap and encouraged him to chant. He would tell Raghunatha dasa, "Say 'Krsna'", "Say 'H are Ka'", or "Say 'Radha-Ka.'" As he played lovingly with Raghunatha dasa, he also taught him every kind of vaisnava-siddhanta-as if in play. Therefore the words unnata-prabhavah are used. Yadunandana Acarya was friends with Haridasa Thakura. When Haridasa Thakura visited the house of Raghunatha dasa, he surely met with Yadunandana Acarya. When Gopala Cakravarti insulted Haridasa Thakura in an assembly at Raghunatha dasa's father's house, Yadunandana Acarya took the side of Haridasa Thakura and warned Raghunatha's father and uncle, "Great misery will befall you because you are doing nothing about this incident." The Majumadara brothers Hiranya and Govardhana then told that Cakravarti, "Get out of our palace and never come here again!" After this, by contracting leprosy, that offender lost his nose, fingers, and toes, and suffered so much. From this sloka we can understand that persons having no guru-seva or proper respect for their gurus cannot enter into the kingdom of bhakti. Guru-seva is the backbone of bhakti, and that guru-seva should be visrambha guru-seva. Visrambha means intimate and affectionate, in the mood of a son or even more than a son-like a bosom friend. Srila Narottama dasa Thakura sings, sri-guru-carane rati ei se uttama-gati, ye prasade pure sarva asa. Rati for Rad ha and Ka cannot come if we have not served our Gurudeva. Srila Jiva Gosvami writes in Bhakti Sandarbha that guru-seva is not a very easy thing. For the service of Gurudeva one must give up every kind of personal freedom. We may have our mood, but the guru may have another. In order to fulfill his order, we may have to change our mood, and sometimes it becomes so hard to do so. If one can change, he is surely is a true servant and devotee of Gurudeva. Srila Jiva Gosvami has also stated that we have so many anarthas which create obstacles in ou r attem p ts to freely serve Ka or Mahaprabhu. He has cited the example of the sages of Dandakaranya and the raja-kumaris of Janakapu ri, w ho had the d esire to serve Gopala Ka and Lord Rama. After

practicing severe austerities for several thousands of years, by the mercy of Yogamaya they took birth from the wombs of gopis. Then, for many years they lived in Vrndavana. By the ages of twelve, thirteen, and fourteen, some of these girls were married, some had sons, and others remained kumaris, unmarried. On Sarad a Pu rnim a, w hen Ka played on His flute to call the gopis, the fathers, mothers, and brothers of the unmarried gopis took dandas in their hands and threatened them, "You cannot go! If you do, we will beat you and teach you a good lesson!" Then they locked these young gopis in their rooms. Those gopis who had purva-raga Jiva Gosvami has discussed another point in Bhakti Sandarbha regarding visramba-bhava. We should offer Gurudeva only catur-vidha sri bhagavat prasada-not bhoga, unoffered foodstuffs. We should also not offer tulasi leaves to his feet. We may place tulasi leaves on his head or in his hands, so that he may offer them to the lotus feet of Krsna, and to the hands of Srimati Radhika for worshiping Krsna. We offer the bhoga first to Ka or Caitanya Mahaprabhu with tulasi, and then we offer that mahaprasada, with tulasi, to Gurudeva. This is the correct siddhanta. Someone may say that we should give unoffered naivedya to gurudeva, and he will offer it to Krsna. But this consideration is vaidhi-bhakti, not raganuga. We should offer it to Krsna, remembering that our gurudeva is stand ing there and feed ing H im . After Ka takes, then Srimati Radhika takes, and then all the other sakhis take Their remnants. Srila Bhaktivinoda Thakura has written in his prayer, Bhoga-Arati: jasomatiajna pe'ye dhanistha-anito sri-Ka-prasada radha bhunje ho'ye prito. We sing this song at noontime, at the time of offering mahaprasada to Krsna. In this kirtana Srila Bhaktivinod a Thaku ra has exp lained that Ka came to take His prasada and was being fed by both Yasoda and Rohini. Having prepared His meal, Radhika stood nearby and watched Him take all the preparations. When the meal was finished, the two servants Jambula and Rasala brought pan and other things for Ka, and after that He took rest for a short time. Meanwhile, Yasoda Ma ordered Dhanistha, "Radhika does not take anything not taken by Krsna. She only takes His remnants. Take this and go to Srimati Radhika who is waiting near the kitchen with Lalita, Visakha and all other sakhis." Dhanistha took the remnants of Krsna and placed them in the hands of Radhika. Radhika at once gave the k a-prasadam to Lalita, who distributed it to Radhika, Visakha, the manjaris and all others, including our Gurudeva who stood among them. Finally, it was given to Gopisvara and other associates, and to all jivas as well. In this manner we should offer mahaprasada to gurudeva. One may give bhoga directly to Gurudeva, but he will reject it. He will only take the remnants of Ka and Radhika. Arati is offered to Krsna or Caitanya Mahaprabhu, and then the prasada is given to Gurudeva. We do arcana of Gurudeva first, before worshipping Krsna, but we give him prasada, not bhoga. Svayam atula-krpamrtabhisekam. Srila Raghunatha dasa Gosvami continues to glorify Yadunandana Acarya, his gurudeva when he is in external consciousness. "He has helped me in various ways. He has given the bija, seed, to

love Caitanya Mahaprabhu and Radha-Krsna, and he has watered it by his harikatha." So Raghunatha dasa Gosvami is very priya, dear, to Yadunandana Acarya. Svayam means himself and atula means no comparison. "His mercy is such that it has no comparison." Krpamrtabhisekam. "By that mercy he has always showered and nourished me, in order to increase my love for Caitanya Mahaprabhu." Mama krtavams. "He has done such krpa, mercy, to me." Tam aham prapadye. "To that Yadunandana Acarya who is my Guru, I surrender. yadyapi amara guru-caitanyera dasa tathapi janiye ami tanhara prakasa (Caitanya Caritamrta, Adi.1.44) Krsna dasa Kaviraja Gosvami has written, "I know that my guru is Caitanya Mahaprabhu 's servant, yet I also know that he is a m anifestation of Ka or Caitanya Mahaprabhu." saksad-dharitvena samasta-sastrair uktas tatha bhavy ata eva sadbhih kintu prabhor yah priya eva tasya vande guroh sri-caranaravindam (Sri Guruvastakam 7) ["The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fid e representative of Sri H ari, Ka."] Jiva Gosvami has written in Bhakti Sandarbha: suddha bhaktas tv eke sri guroh sri sivasya ca bhagavata mahabheda drstim tat priyatamatvenaiva manyas te. "Mahadeva and guru are abhinna, non-d ifferent, from Ka or Caitanya Mahaprabhu." Here abhinna means priyatvena, very near and d ear to Ka. Gurudeva is an unparalleled servant of Ka and Caitanya Mahaprabhu. In this connection abhinna means that he is the asraya, not the visaya, Ka. It is by his love and service that Gurudeva is d escribed a m anifestation of Ka. Jiva Gosvami states that sometimes a doubt arises: since one can attain all p erfection by serving Ka and Caitanya Mahaprabhu, why serve Gurudeva? The response is that Gurudeva is the krpa of Ka. Karunya-ghanaghanatvam. He is the solid, thick krpa of Ka. Without mercy we cannot do anything. Without Ka's mercy, how can we attain Ka? Certainly we must serve our Gurudeva, siksa-guru, or any Vaisnava who has encouraged and helped us to proceed tow ard s Ka and Caitanya Mahaprabhu. This was the forth flower. Four flowers have now been given.

Text Five
yo m?dustara-geha-nirjala-mah?-kp?d ap?ra-klam?t sadya s?ndra-day?mbudhi praktita svair kp?-rajjubhi uddhty?tma-saroja-nindi-caraa-pr?ntaprapadya svaya r-d?modara-sac-cak?ra tam ahacaitanyacandrabhaje ya-he; mam-me; dustara-hard to cross; geha-household; nirjala-waterless; maha-great; kupad-from the well; apara-boundless; klamat-from misery; sadhyahsuddenly; sandra-deep; daya-mercy; ambudhih-ocean; prakrtitah-by nature; svairiindependent; krpa-mercy; rajjubhih-with the ropes; uddhrtya-redeemed; atma-His own; saroja-lotus flowers; nindi-defeating; carana-feet; prantam-the edge; prapadyataking shelter; svayam-personally; sri-damodara-Svarupa Damodara Gosvami; saccakara-accepting; tam-of Him; aham-I; caitanyacandram-the moonlike Lord Caitanya; bhaje-I worship. Translation I worship the moonlike Caitanyacandra who, with the ropes of His mercy, suddenly pulled me out of the deep waterless well of household life, from which it is so difficult to come out, and which is full of limitless suffering. He gave me shelter at the tips of His feet that defeat the beauty of lotus flowers, and entrusted me in the care of r Svarpa D?modara. Commentary The first three slokas of Vilapa Kusumanjali are of aprakat-lila. In the first sloka Srila Raghunatha dasa Gosvami has prayed to his guru-sakhi, Rupa Manjari in his siddha-svarupa-bhava or siddha-deha. The second sloka is addressed to his aradhya-devi, Srimati Radhika. The third sloka is an asirvada, benediction, to his svarupa as Rati Manjari. In the fourth sloka external consciousness has come, and it is also siddha-svarupa. It is not like our external conciousness. Raghunatha dasa Gosvami is offering vandana, prayer, in his siddha-svarupa of prakat-lila, to Yadunandana Acarya. Now, in this fifth sloka, he is praying to Sri Caitanya Mahaprabhu. In prakat-lila, as a nara-lila (human-like pastime), Raghunatha dasa Gosvami has prayed first to his Gurudeva by whose mercy he has sambandha, a relationship, with Sri Caitanya Mahaprabhu. Because Gurudeva is the root cause of this relationship, Raghunatha has prayed to him first. Here in prakat-lila, his svami, his aradhya-deva, is Sri Caitanya Mahaprabhu; and now in this sloka he is praying to Him. Who is Sri Caitanya Mahaprabhu? In the second sloka, as Rati Manjari, Raghunatha dasa Gosvami has prayed to his Svaminiji, Srimati Radhika. Here, the same Srimati Radhika is now addressed as Sri Caitanya Mahaprabhu. Sri

Caitanya Mahaprabhu is Krsna Himself. Yet, having forgotten that He is Krsna, He now thinks that He is Radhika. Krsna has tadatma-bhava with Radhika, as iron in fire becomes like the fire itself. The iron has no idea that, "I am iron." It thinks, "I am fire." Similarly, Krsna does not know that, "I am Krsna". He only has the feeling that, "I am Srimati Radhika." This is Sri Caitanya Mahaprabhu. In this way, the second and fifth slokas are parallel-the second in aprakat-lila and the fifth in prakat-lila. Svaminiji, Srimati Radhika, appears in both, except that in this sloka the name is Sri Caitanya Mahaprabhu. Yo mam dustara-geha-nirjala-mahad-kupad apara-klamat. Yo means that person, Sri Caitanya Mahaprabhu. Mam means myself. Raghunatha dasa Gosvami's household life was like a very dangerous dry well, and in that well were many serpents, scorpions, and other poisonous forms of life. Two very little pipal trees rose above the well, and from two branches of those trees hung a large beehive full of honey bees and liquid rasa. It was like a very great umbrella of bees. Raghunatha dasa Gosvami considered that he had caught hold of these branches and was trying to get out of the well. Outside the well, a tiger roared. If he could have managed to get out of the well, the tiger would have attacked. Looking down into the well, he saw many poisonous snakes. Scorpions, more dangerous than serpents, were also there, and so many mosquitoes also awaited him. At the same time, two rats, one black and one white, were gnawing through the very branches to which he had caught hold. At the next moment the branches would be cut off from the trees, and he would fall into the well. At the same time, however, honey was coming, drop by drop, from the beehive on the branches above his head. Holding out his tongue as far as he could and thus taking one drop, he remarked, Oh! So sweet! So sweet! This scene is written in the Seventh Canto of rmad Bhagavatam. When the branches are cut, we will drop down into the well, be bitten by serpents, and die. Although this grha anda kupa is a very dangerous position, by one drop of honey we forget our precarious situation. Sadyah sandra dayambudhih prakrtitah svairi krpa rajjubhih. "By His asesa krpa, unlimited causeless mercy, Sri Caitanya Mahaprabhu suddenly, independently, and without any obstruction, dropped down that krpa-rajju, rope of mercy, and uddhrtya, pulled me out. He is the Sri Vigraha, personification, of condensed mercy. Saroja-nindi-carana-prantan. So fragrant, soft and merciful are His lotus feet. Prapadya. I was not in any condition to surrender to His lotus feet, but He mercifully made me surrender. Svayam. He personally placed my hands in the hands of Sri Svarupa Damodara. Damodara-sac-cakara. He told him, 'Now Raghunatha is yours. Please support him and give him nourishment in the form of siddhanta, rasa, and everything.' How merciful Sri Caitanya Mahaprabhu is! Aham caitanya candram bhaje, I want to render service to that Caitanya Mahaprabhu." Here Raghunatha dasa Gosvami is remembering, "He gave me His mercy by taking me from that house where I lived like a king." Raghunatha dasa was the only son between two brothers, as his father's elder brother was unmarried.

Therefore both loved him dearly and looked upon him as their only uttara adhikari, heir. According to Hindu culture, very sinful persons have no sons, and therefore there are none to offer them sraddha. Hiranya and Govardhana Majumadara were thinking, "Raghunatha dasa is the only son in our dynasty. If he does not inherit our estate and perform our sraddha ceremonies, who will do it?" Citraketu Maharaja thought similarly. Besides his being the only heir, Raghunatha dasa was also very beautiful and adorned with all good qualities. He was very affectionate to his father, mother, and all others, and thus everyone was very attached to him. It is generally difficult to come out from that type of atmosphere and perform bhajana. However, my Guru Maharaja has said, and I have also seen, that those who come from such surroundings can do hari-bhajana and leave behind their opulent life. They can love Radha and Krsna and Caitanya Mahaprabhu to the fullest extent. Those who don't come from this type of atmosphere, who have no one to love them, no child, no one to love and nothing to leave, and who are poor like beggars, can never do bhajana or love Krsna. If they adopt the dress of a sadhu, they will simply try to collect all those things left behind by those who have renounced everything. On the other hand, those persons who are like Raghunatha dasa Gosvami, and who have left their homes, will leave everything just as he did, and will surely serve Krsna. I was once with my Guru Maharaja when he was visited by some pleaders (lawyers) and engineers of Calcutta. At that time a beggar approached them. The visiters told Gurudeva, "Your Gaudiya Matha takes only the cream of society; not these beggars or other destitute persons. Can you keep this beggar?" Gurudeva told them, "Yes, I will keep this beggar. But I think he will not live here." "Why? Surely he will stay here!" Guruji then told the beggar, "By hard labor you beg for everything. Come and join our society. We will supply you everything you need. Is there anyone or anything in your house?" "No, no, I have nothing." "Do you have any children?" "No." "Any land?" "Nothing." "A wife?" "Nothing." "Nothing? "Nothing!" Guru Maharaja then said, "Don't go home today. From today you should live here with us and I will arrange everything for you." The beggar replied, "No. One time I will need to go to my home." "But you said you have no home." "No, I have a very little home." "Who is there?" "Oh, my wife is there." "Then I will go and arrange everything. Is anyone else there?" "My only son is there." At last we saw that he could not stay with us. Gurudeva told the engineers and pleaders, "See, this person cannot stay with us-because he has nothing to leave. Our men had everything to leave, and they have left everything and come to me." Srila Raghunatha dasa Gosvami had everything to bind him-a wife as beautiful as a princess, vast wealth, and the affection of a mother and father. It is very difficult to leave these things; yet he did. He remembers, "I could not leave by myself, but Caitanya Mahaprabhu has given His mercy to me; and so I have left everything."

In order to perform bhajana like Raghunatha dasa Gosvami and thereby attain the lotus feet of Caitanya Mahaprabhu and Radha and Krsna, we will have to give up attachment for deha, this body, and dahika, everything related to this body. We will have to give up the anxiety and endeavor to support and maintain the body and everything connected with it. Sri Caitanya Mahaprabhu left His home. Having a home is not the criteria for being called a ghasta. Renunciates also have a home for living, but that does not make them grhasta. One who has a grhini, wife, in the center, and who does everything for the family, is called grhasta or grhamedi. Mahaprabhu left His mother, wife, home, and everything. He was journeying from Jagannatha Puri to Vrndavana, and on the way He stopped at Santipura before proceeding to Ramakeligram. While at Santipura, He stayed at Kuliya-grama for one or two days. All the Nadiavasis, including His mother and other relatives, came to visit Him. There was only one person, one lady, who could not come-and that was Visnupriya devi. Why could she not come? Caitanya Mahaprabhu loved her more than everyone else, and she also had such love for Him that it was even more than that of Saci Ma. She was a vigraha, personification, of love. Still, Caitanya Mahaprabhu had requested that everyone could come to Him, but she could not come. Visnupriya was thinking, "Everyone else can go there. I loved Him so much, yet I alone am excluded. It must be that my loving Him was a fault in me and therefore I am not permitted to go. I could have been amongst those now going to see Him, if I had not loved Him. So perhaps this is my fault." Visnupriya is Maha Laksmi, the eternal consort of Lord Narayana, and therefore this example is not entirely appropriate. Her love for Nimai Pandit is fully transcendental and never a fault. We give this example for our benefit only. If a person has even a scent of samsara-priti, love for the material world, he cannot reach the lotus feet of Caitanya Mahaprabhu. Everything will have to be relinquished by us before Caitanya Mahaprabhu will fully accept us in His service, as He accepted Raghunatha dasa Gosvami. Mahaprabhura bhakta-ganera vairagya pradhana. ["Renunciation is the basic principle sustaining the lives of Sri Caitanya Mahaprabhu's devotees." (Caitanyacaritamrta Antya lila 6.220)] Mahaprabhu wants that His followers should be bhaktas, devotees of Krsna, but their devotion should be mixed with vairagya-as He Himself exhibited. Caitanya Mahaprabhu was a vairagi, but we see that Raghunatha dasa Gosvami was much more of a vairagi. Mahaprabhu saw that, "Raghunatha dasa Gosvami has so much vairagya that he has also surpassed me." He became very much pleased with him. Vairagya means giving up all attachments and becoming empty like a hollow vamsi. Krsna's full breath can pass through His vamsi without any obstacles at all. Sri Caitanya Mahaprabhu, or Radha and Krsna, desire that Their followers become like a vamsi, like Raghunatha dasa Gosvami, without even a scent of attachment to anything of this world-so that only Krsna's breath will pass through. Then They will fully bestow Their mercy, and those followers will

accept that mercy. A person who has even a very slight attachment cannot have this. As a maha-vairagi, Raghunatha dasa Gosvami had all the qualities required to be accepted into the service of Sri Caitanya Mahaprabhu. In Srimad Bhagavatam (9.4.55) Krsna says, ye daragara-putrapta pranan vittam imam param hitvamam saranam yatah katham tams tyaktum utsahe ["Since pure devotees give up their homes, wives, children, relatives, works, and even their lives simply to serve Me, without any desire for material improvement in this life or in the next. How can I give up such devotees at any time?"] For the devotees who have left their father, mother, wife, children, relatives, and home, and who have forgotten 'this is my body' and their attempt to maintain their lives, Krsna takes it upon Himself to think about and provide for them. Yoga-ksemam vahamy aham(BG.9.22). Raghunatha dasa Gosvami made no effort to feed or clothe his body, and therefore Caitanya Mahaprabhu was always thinking, "Where is Raghunatha? What is he eating? How does his life go on?" He would always ask His servant Govinda, or Svarupa Damodara, or others about him. Daily He took the news of him by inquiry: "How is he performing bhajana now?" When anyone gave a description of Raghunatha dasa Gosvami's activities, He felt so much pleasure. Raghunatha dasa Gosvami is remembering the events in his life-how he reached Sri Caitanya Mahaprabhu's lotus feet and how the Lord accepted him. He is thinking, "When I arrived in Jagannatha Puri, I did not take darshana of Jagannatha immediately. Instead I went directly to Kasi Misra's house. Sri Caitanya Mahaprabhu was sitting with Svarupa Damodara, Raya Ramananda, and all other associates, hearing hari-katha. Staying some distance away, Raghunatha dasa Gosvami fell to the ground to offer obeisances with tears in his eyes. Mukunda Datta, the singer amongst Caitanya Mahaprabhu's parikaras, noticed that he had come. Previously, at Santipura, Caitanya Mahaprabhu had prohibited Raghunatha dasa from coming to Puri to join Him. Now he had come like a beggar, very lean and thin and covered with dust. Sri Caitanya Mahaprabhu at once stood, leaving His associates and hari-katha. Full of affection for His devotee, He ran towards him. Still standing at a distance, Raghunatha dasa was thinking, "I cannot go there. I am worthless. I am not qualified to approach Sri Caitanya Mahaprabhu's lotus feet." But Caitanya Mahaprabhu could not wait-He ran towards Raghunatha dasa Gosvami. Raghunatha dasa Gosvami is now sitting at Radha-Kunda, remembering these pastimes. Although so many years have passed, he is seeing Mahaprabhu taking him to His breast and embracing him, as if it were that same day. When Mahaprabhu embraced him, he immediately sat at the Lords lotus feet and took hold of them. All the devotees present were astonished! They said, "Leaving Svarupa Damodara, Raya Ramananda and all the others, and even leaving hari-

katha, Caitanya Mahaprabhu has gone and embraced this poor boy! How merciful He is!" Raghunatha dasa Gosvami was weeping. Caitanya Mahaprabhu, also in a mood to weep, told him, krsna-krpa balistha saba baite, tomare kadila visaya-visthagarta haite (Cc.Antya.6.193): "Krsna has very mercifully taken you out of the ditch of this material world and taken you to Vaikuntha. Hari-bhajana is Vaikuntha." Raghunatha dasa Gosvami wanted to speak but could not. He could only look upon Caitanya Mahaprabhu. He thought, "I don't know Krsna. I have no relationship with Krsna. I have never even seen Krsna. I only know You! I have seen You, and by Your mercy only have I come to Your lotus feet. That is my conviction." Sri Caitanya Mahaprabhu then took hold of his hands and placed them in the hands of His most beloved Svarupa Damodara, from whom He always heard the pastimes of Krsna. He very affectionately told Svarupa Damodara, "Today I am placing this Raghunatha in your hands. He is your son, he is your servant, and he is your everything. You should instruct him in his duties." Svarupa Damodara replied, "I accept Your order." Raghunatha dasa Gosvami is remembering all these pastimes, and how Sri Caitanya Mahaprabhu gave him so much mercy. In this sloka, therefore, he is offering his pranama to Sri Caitanya Mahaprabhu. He is a manjari in his siddhasvarupa, and therefore in full knowledge. Yet outwardly, in prakata-lila, he considers that by the grace of Sri Caitanya Mahaprabhu and Svarupa Damodara his sambandha with Srimati Radhika has been established and he has come to know Her. We should know that the manjaris are tadatma with Srimati Radhika, not with Krsna. Again, the example is given of iron. When the iron is inserted into fire, the fire also enters the iron, and they become as one. Krsna became tadatma with Radhika because He desired to know the pranaya-vikara of Srimati Radhika and the madhurima of Himself. How beautiful Krishna is, He does not know, nor does He know the depth of Radhika's pranaya, love, for Him. He also does not know what kind of suhka, happiness, She feels after She tastes Krsna's four madhuris (venu, prem, rupa, and lila). Krsna had to become tadatma with Radhika's bhava in order to fulfill these three desires within His heart. This is Caitanya Mahaprabhu. Krsna has become one with Radhika in mood, and therefore Caitanya Mahaprabhu is one with Radhika. Caitanya Mahaprabhu has especially tasted viraha or vipralambha bhava. He is almost always absorbed in vipralambha, with very few moments in milan, or sambhoga. When Radhika is feeling separation, Lalita, Visakha, Citra, and other sakhis are there with Her, and they also feel separation. Candravali and Padma also feel separation. The highest feeling of separation, however, is in Srimati Radhika, because the highest level of prema is in Her. Lalita and Visakha see that She is feeling so much separation, but they cannot know its extent. They know what is going on in Her heart during separation-but not fully.

Lalita and Visakha are not tadatma with Radhika, but the manjaris have that speciality. If Radhika is always feeling mahabhava, and the manjaris are always tadatma with Her, then they also feel mahabhava. They also feel the same kind of separation that She feels, although Lalita and Visakha cannot. In this way there is a speciality in the manjaris. Being tadatma with Sri Caitanya Mahaprabhu, Srila Raghunatha dasa Gosvami feels the same separation mood as He does. He is therefore doing vilapa, and his vilapa is kusumanjali-an offering of flowers. He prays to Caitanya Mahaprabhu, "Oh, I am so lucky. That bhava which even Lalita and Visakha could not have-I am feeling that very thing by the grace of Caitanya Mahaprabhu!" This is the significance of this sloka. If Krsna meets with Radhika and He kisses Her, that mark or sign comes on the bodies of the manjaris. This is also true for Her moods of separation. Everything She has, whatever moods She possesses, appear on the bodies, minds and souls of the manjaris. Dasa Gosvami's separation and vilapa is like that of Srimati Radhika. From where has he received this? He has received this from Caitanya Mahaprabhu. This is described by Srila Kavi Karnapur in Alankara Kaustubha (3.59): pataty asre sasra bhavati pulake jata pulakah smite bhati smera sumalimani jate sumalinah anasvadya svalir mukuram abhiviksya sva vadanam sukham va duhkham va kim api kathaniyam mrga drsah "Krsna says, O doe-eyed Radhe! When Your maidservants stand before You, then what is the use of a mirror? Simply by looking in their faces, You can tell whether You are happy or sad. When tears fall from Your eyes, they also fall from their eyes. When Your hairs stand on end in ecstasy, their hairs do also. When You smile and laugh, they also smile and laugh. And when You are morose, they are also sad." In his Brhad Bhagavatamrta, Srila Sanatana Gosvami remarks that the separation mood of the gopis looks like an ocean of dukha, unhappiness. A person who has no concern for Caitanya Mahaprabhu and the Gosvamis can think like this, but those who have a relation with Caitanya Mahaprabhu and His servants will not think in this way. In the first chapter of Brhad Bhagavatamrta, Sanatana Gosvami says that in separation the gopis experience an ocean of unhappiness, but this ocean is more relishable than an ocean of ananda, happiness. This is because the svarupa of the gopis is ananda-mayi. Ananda-cinmaya-rasapratibhavitabhis, tabhir ya eva nija-rupataya kalabhih, goloka eva nivasaty akhilatmabhuto (Brahma-samhita 5.37). There is no sign of unhappiness in their constitution, but sometimes their happiness looks like unhappiness. Srila Sanatana Gosvami has given the example of fire and ice. Once I went with some others to take darsana at Badrinarayana, where the Ganga emerges from the mountains. The Ganga is very narrow there, and there is very little water at that point. It was bhadra mas, almost winter, just before the roads were closed by snow. Snow was already falling, and as we walked and our feet were

sinking in that snow. Because there was no attached bathroom, in the morning we had to go into the forest near the river to perform our gaimika kriya. After that, when we took water from the river, it seemed like our hands had just gotten cut. The water of the Ganga was so cold that it was like a burning fire. In a similar way, Sanatana Gosvami is telling that in heavy prema, in separation in its extreme stage, remembrance of Krsna becomes so intensified that one thinks, "Krsna is meeting with me." Separation becomes like meeting. There is no instance of this anywhere in the world. Raghunatha dasa Gosvami is sitting at Radha Kunda and remembering, "I was serving Caitanya Mahaprabhu at the Gambhira. I saw that while He was immersed in deep viraha, crying, 'Krsna, Krsna', He sometimes jumped into the ocean." Once Mahaprabhu was caught in the net of a fisherman. At that time He had almost no shape because all His bodily joints had become separated. The fisherman thought, "He is a ghost and that ghost has captured me." He thought that the ghost had possessed his mind, and he at once ran away. Svarupa Damodara saw that fisherman and, after questioning him, slapped him and uttered a mantra-as if to exorcise the ghost from his body. He then said, "Your ghost has gone away." Having calmed the fisherman, Svarupa Damodara and the devotees began their kirtana around the body of Caitanya Mahaprabhu. After some time, Mahaprabhu came to external consciousness and His body resumed its normal shape. He joined the kirtana, and later they all returned to Gambhira. Raghunatha dasa Gosvami was so fortunate to be able to see Caitanya Mahaprabhu in the Gambhira, and witness in Him the signs of Srimati Radhika in separation. He was tadatma with Caitanya Mahaprabhu and, in his manjari svarupa, he was also tadatma with Srimati Radhika. Understanding that the mercy of Srimati Radhika is the mercy of Caitanya Mahaprabhu, Raghunatha dasa Gosvami is praying to Him, "By Your mercy alone, I have come to realize all these things." He is now sitting at Radha Kunda, which is Srimati Radhika Herself, feeling great separation and praying, Caitanyacandram aham bhaje. "I am bowing down to Sri Caitanya Mahaprabhu's lotus feet." This is the purport of this sloka. From the seventh sloka until the end, all will be of manjari-bhava-feeling separation and praying to have the service of Srimati Radhika. In the entire Vilapa Kusumanjali, only three slokas are of prakata bhava. These are certainly very valuable topics. You should hear and read these slokas, and always keep the ideas in your heart. Preach, but keep these feelings inside. These topics are not for preaching to the general devotee audiences. They are only for oneself, and a very few, qualified persons. We can only understand Radha and Krsna by understanding Caitanya Mahaprabhu. For example, it is stated in sastra that 'Radha became Satyabhama', 'Radha became Laxmi', or 'Radha became Sita'. What is the meaning of 'became'? It is not that Radhika and the gopis directly became Their expansions. We should be like Srila Raghunatha dasa Gosvami. Although he has only written one sloka for Caitanya Mahaprabhu whereas most of the others are for

Radha and Krsna, he is so indebted to Mahaprabhu. He is not thinking that Radha-Krsna are other than Mahaprabhu. Caitanya Mahaprabhu has ordered that we do krsna-bhajana, and we do that. He has said to always remember the pastimes of Radha and Krsna, and we are obeying that in order to serve Him. Whatever we are receiving, whatever we are realizing, whatever we are thinking-is all to please Caitanya Mahaprabhu. When we think about Caitanya Mahaprabhu, we think that He is not Krsna; He is Caitanya Mahaprabhu. However, our acaryas have taught otherwise. Our entire guru-jana has taught that Krsna is a 'cheater', but not more of a cheater than Mahaprabhu. Krsna has cheated some persons, but Caitanya Mahaprabhu has cheated everyone. He has taken the golden color-He has stolen that golden color-of Radhika. Why? Srila Narahari Cakravarti Thakura{sakara} has written in his stava called Sacinandanastakam that Krsna has stolen the complexion of Radhika, and He has become golden, because He always wants to have Her body upon His. Caitanya Mahaprabhu is therefore the greatest cheater because he is really Krsna-in the dress of a sannyasi. In all the slokas of this astakam, Narahari Cakravarti Thakura has only described this fact, and he is offering his pranama to that Caitanya Mahaprabhu. He has done this in such a good manner that it brings joy to the devotees' hearts. In this sloka he has written: gopinam kucakunkumkena nicitam vatsyaha kimasadunam nindita kancana kanti rasarasika slesena gauram vapau tasam gadha karabhinandana pangam rasalomo drsyate asaryam sakhi pastyat lamapata-gurau sannyasivesam krtau "Who is Caitanya Mahaprabhu? He is lampata-guru, the guru of all the cheaters. There are so many lakhs and lakhs of cheaters, and He is the Guru of them all. Now he has taken sannyasa vesa. Why? His clothes are kunkum nicitam. The gopis used kunkum on their breasts, and the color of that kunkum is the color of His cloth. "Why is Mahaprabhu gaura-vapu, of golden color? He took the kancanakanti, the golden color of the rasa-rasikas. Who are rasa-rasikas? Srimati Radhika, Lalita, Visakha, Citra, Padma, and all others like them. He has taken their kanti, their complexion, and now He has become gaura, golden. "Tasamgadha. He is now in sattvika-vikara, and His symptoms are that His bodily hairs are standing on end, and so on. Why? It is because that lampataguru has embraced all the rasa-rasika gopis. He is thus lampata-guru in sannyasa vesa." Sri Caitanya Mahaprabhu is not actually Radhika. He is lampata-guru, Krsna. He took Radhikas color and mood and is now acting like Her, but actually He is Krsna. It is Sri Gadadhara Pandita who is actually Radhika, watching to see how Krsna is acting Her part. Krsna has taken Her mood and is acting like Her, but she is there separately, standing and watching Him. He has

taken Her mood and color, yet at the same time that mood and color also remain with Her. If I make a pose to imitate you, your pose is still with you. Srimati Radhika may pose like Krsna, but She is not Krsna. Similarly, Mahaprabhu is Krsna, and Srimati Radhika is also separate and watching in the form of Sri Gadadhara Pandita. .

Text 6 vairagya-yug-bhakti-rasaprayatnair apayayan mam anabhpsuandham kpa ambudhih ya para-dukha-dukh sanatanah ta prabhum arayami vairagya-renunciation; yug-enriched with; bhakti-devotion; rasam-nectarean taste; prayatnaih-carefully; apayayan-made drink; mam-me; anabhipsum-unwilling; andham-blind; krpa-of mercy; ambudhih-an ocean; yah-who; para-of others; duhkhamisery; duhkhi-was sorry; sanatanah-Sanatana Gosvami; tam-him; prabhum-lord; asrayami-I take shelter. Translation I take shelter of my lord master, Sri Sanatana Gosvami, who is an ocean of compassion and who always feel sorry for the suffering of others. Although I was unwilling and blinded by ignorance, he diligently made me drink the nectar of devotion laced with renunciation. Commentary Srila Raghunatha dasa Gosvami has prayed to his diksa-guru, Yadunandana Acarya, in a general way, and to his raganuga siksa-guru, Srila Rupa Gosvami, in a more special way. From this we may infer that there are different types of gurus. If one's guru has not given him any instruction in raganuga, then one may also have another guru, as did Raghunatha dasa Gosvami. However, if the guru has given both vaidhi and raganuga siksa, then there is no question of accepting another guru. As far as I know, Raghunatha dasa Gosvami did not receive any siksa of raganuga from Yadunandana Acarya, because at that time Raghunatha dasa had no idea of raganuga bhajana. He learned from Srila Haridas Thakur, to chant 'Hare Krsna, Hare Krsna,' and from his diksa-guru, he understood that 'I am Krsna dasa' and We should chant hari nama We should do ordinary bhakti. He had no chance to have greed for raganuga from Yadunandana Acarya. Still, it is a very, very important task to bring anyone from the worldly side to Krsna's side. If the guru cannot do that, then the endeavor to approach

raganuga, rupanuga and everything else will be useless. So the vaidhi-bhakti guru is certianly guru. Even if someone, without giving mantra or diksa, has endeavored to put us in contact with guru or Krsna, and has given some inspiration to worship Radha and Krsna in vaidhi bhakti, we should be so grateful to that person. Therefore Raghunatha dasa Gosvami has prayed to Sri Yadunandana Acarya. Especially in raganuga bhajana, he is so indebted to Rupa Gosvami and also to Sanatana Gosvami. He was primarily associating with Rupa Gosvami, however, and he has taken all his ideas and ideals for raganuga bhajana. He prayed only to Rupa Manjari in his siddhi-deha. He has not prayed in the same apparently external way that he did to Sri Sanatana Gosvami: sanatanas tam prabhum asrayami. Rupa Gosvami has given him all the conceptions needed in raganuga and rupanuga for developing manjari-bhava, and Sri Sanatana Gosvami gave him all necessary instruction in vaidhi-bhakti and sadhana-bhajana-aiming for raganuga. When Raghunatha dasa Gosvami had first come from Jagannatha Puri, he was of a mind to give up his life. He wanted to go to Govardhana, climb upon the hill of Govardhana, and, by jumping from there, end his life. If he wanted to commit suicide, Raghunatha dasa Gosvami could have easily done so in Puri. Why did he not do so? While passing through the Jharikhanda forest, full of tigers and other wild beasts, dense forests, and high mountains, he could have easily died without anyone interfering. Why was he intent upon leaving his body at Govardhana? He had some thoughts: I will have to serve Radha and Krsna, if not in this life, then in another. Caitanya Mahaprabhu has given me the shelter of Govardhana, so I will go to Govardhana, and, if Govardhana allows, I will give up my life there. As Gita has said, Whatever a man thinks of at his last moment, he will attain in his next birth. I will die at Govardhana with this ambition: 'O Giriraja Govardhana, please grant me a birth near you. Have mercy upon me so that I may serve Radha and Krsna-but especially Srimati Radhika. In his Manah Siksa, sloka two, Raghunatha dasa Gosvami has written: na dharman nadharmam sruti-gana-niruktam kila kuru vraje radha-krsna-pracura-paricaryam iha tanuh saci-sunam nandisvara-pati-sutatve guru-varam mukunda-presthatve smara padam ajasram nanu manah [O my dear mind! Please do not perform either the dharma or adharma mentioned in the srutis or Vedas. Rather, you should render profuse loving service to Sri Sri Radha, Krsna Yugala here in Vraja, for the srutis have ascertained Them to be the highest principle of supreme worship and the Supreme Absolute Truth. Always meditate on Sacinandana Sri Caitanya Mahahaprabhu, who is richly endowed with the complexion and sentiments of Srimati Radhika, as non-different from Sri Nandanandana. And always remember Sri Gurudeva as most dear to Sri Mukunda.]

Now he was thinking, "To carry out the order of Caitanya Mahaprabhu is service to Him. Caitanya Mahaprabhu is actually Radha and Krsna. Therefore, if He is telling me to serve Radha and Krsna, that is also service to Him. He was considering that if he dies in this consciousness, he will at least take birth as grass there, as Uddhava did. Then, at the time of abhisara, when the gopis go to Krsna, their pure foot-dust upon my head. In this way I will be satisfied. He therefore wanted to die at Govardhana, especially near Radhakunda and Syama-kunda. As soon as he arrived in Vndavana, Raghunatha dasa Gosvami went to Sri Rupa and Sri Sanatana Gosvami and offered his pranama. Caitanya Mahaprabhu had previously told him, "Always consider Rupa and Sanatana as your elder brothers." Therefore he came and offered his pranams to them. They somehow or other understood that he had a wish to die at Govardhana. Sri Sanatana Gosvami was very wise in understanding a person's heart. In this respect, he was even wiser than Sri Rupa Gosvami. He was also raja-niti-jna, a politician and Rupa Gosvami was not. He was very simple. Sri Sanatana Gosvami and other Gosvamis have used tarka, logic, in their writings. To make common persons understand anything, especially in vaidhi-bhakti and the methods of Krsna-bhajana, some logic is very necessary. Vedanta itself is based on sound logical principles. On the other hand, Rupa Gosvami tells, "Don't take shelter of any logic. What I am explaining for entrance into the aprakrit-lila of Krsna does not depend upon logic. Such logic cannot help you in this realm. Only sraddha can give you entrance here!" He has not used logic anywhere in his: Bhakti Rasamrta Sindhu, Ujjvala Nilamani, Vidagdha Madhava, or Lalita Madhava. For preaching, of course it is very essential to have logic, and for management, raja niti is essential. [If we examine Rupa Gosvami's books, we will see that he is simply telling lilakatha, without touching upon logic or scriptural arguments at all. From the beginning of Bhakti Rasamrta Sindhu and Ujjvala Nilamani, he has cited references from various scriptures regarding lila-katha, rasa, and vilasa. These constrasts, in Jiva Gosvamis Tattva Sandarbha, which has used all logic and sastric evidences to its establish his points. Srila Rupa Gosvami has written all his books, such as Lalita Madhava, Vidagdha Madhava, and Hamsaduta, only on the basis of the pastimes of Krsna.] parama-rasa-rahasyannanda-nihsyandi-vrnda vana-vipina-nikunje divya-divyair vilasaih niravadhi rasamanan radhika-krsnacandrau bhaja sakalam upeksya tavakah sastra-yuktih (Nikunja-rahasya-stava #31) [r r Radha-Krsnacandra enjoy limitless, splendid transcendental pastimes in the secluded, blissful groves of Vrndavana forest. O friend, please abandon all contrary scriptural arguments and just worship Them with pure devotion.]

In this verse, Srila Rupa Gosvami recommends that one should do bhajana of Radha and Krsna, always chanting and remembering Their nikunja-lila. Bhaja sakalam upeksya tavakah sastra-yuktih. "Don't adhere to sastra-yuktih, scriptural logic. Whatever logic has been given in Vedanta or other sastra, leave that aside. Sakalam upeksya. Don't depend upon that. Logic is required in vaidhi-bhakti, and for managing and preaching. For entering deeply into bhajana, however, only sraddha will be of necessity." This stava of Rupa Gosvami contains thirty-two slokas of nikunja lila-from Radha-Krsna's lila at the beginning of the night, all the way to nisanta lila. "Leaving all logic and scriptural regulations aside, meditate on these confidential pastimes and do bhajana." This is the specialty of Rupa Gosvami's siksa. By the expert employment of sastric and general logic, by politics, and by following carefully the example of our acaryas and especially Sri Caitanya Mahaprabhu, Sri Sanatana Gosvami convinced Raghunatha dasa Gosvami to not give up his life. He then related his personal experience: "At first, in Jagannatha Puri, I was of the same opinion as you." After traveling through Jharikhanda forest, Sanatana Gosvami had developed itching, oozing sores all over his body. Whenever Caitanya Mahaprabhu would see him, He would run towards him and embrace him. Sanatana Gosvami considered, "It is offensive on my part that Caitanya Mahaprabhu, being Krsna Himself, is embracing me to His chest, and the moisture from these sores is touching His body. Rather than allow my offense to continue, I have made up my mind to give up my life at the time of the Ratha car festival-under the wheels of the chariot." Sri Caitanya Mahaprabhu could understand Sanatana's heart and said, "O Sanatana, if a person gives something to another, does he have any right to take that property back?" Caitanya Mahaprabhu did not order him directly, but cleverly and tactfully He indicated His desire. Then He told him, "The first point is that if you have surrendered your body to Me, you no longer have the right to do what you like with it. Only I have that right. By taking what is rightfully Mine, you are committing an offense to Me. Secondly. If I thought that by giving up My life I could attain the service of Radha and Krsna, I would give up My body lakhs and lakhs of times. By giving up ones life one cannot have Radha and Krsnas service, only by bhakti-yoga can a person have Their service. Therefore, try to understand. Give up your idea of ending your life. Increase your sadhanabhajana, then you will very soon achieve this." Sri Sanatana Gosvami continued, By hearing the words of Caitanya Mahaprabhu, I understood His desire, and have tried to follow His order and serve Radha and Krsna. You should do the same. You have no right to give up your life because you have already surrendered your soul to Caitanya Mahaprabhu, Svarupa Damodara, and Raya Ramananda, and also to us brothers. Caitanya Mahaprabhu told you to come to Vrndavana and stay in our company, and therefore we will try to protect, support, and nourish you. Don't worry. Just stay at Radha Kunda, at Govardhana, and always chant harinama and perform bhajana."

Raghunatha dasa Gosvami is now remembering, If I had actually left my body at that time, I would have never received instruction for raganuga and manjari-bhava. I would have never read Vidagdha Madhava, Lalita Madhava, or Dana Keli Kumudi, nor would I have written any books. I am therefore so much indebted to Sanatana Gosvami." Anabhipsum andham. "I was unaware of raganuga-bhakti." Raghunatha dasa Gosvami is speaking in a mood of humility. Actually, he had received instructions in raganuga-bhajana from Sri Caitanya Mahaprabhu and Svarupa Damodara, and he had learned so much more from Rupa Gosvami. Still, he is saying, "I was andha, blind. I did not know anything about rasamayi-bhakti, Krsna, Radha, the gopis, or Vraja- bhava. I did not even have the desire for these things." We also would be quite blind in these matters if we had not come to our Gurudeva. At first we had nothing, but now we reflect on how obliged and indebted we are to him. Should we advance further, we will feel even more indebted. Anabhipsum."I did not want that bhakti, but Sanatana Gosvami gave it by force." If a boy requires medicine and is not willing to take it, his mother will give it to him by force. She will forcibly open his mouth. Similary, Raghunatha dasa Gosvami says, "I was not in the mood to take up this raganuga-bhakti, yet he forced me." Prayatnair means 'carefully'. When Raghunatha dasa Gosvami lived at Radha Kunda, Sanatana Gosvami used to go there from Vrndavana to do Govardhana parikrama. Sri Sanatana Gosvami is Lavanga Manjari. Why did he parikrama? Did he have anything to gain for himself? Yad yad acarati sresthas tat tad evetaro janah (Bhagavad-gita 3.21). People in general benefited by his example, but that was not his real motive. Raghunatha dasa Gosvami is saying, "He used to go only for me. This is prayatnair. He did it to give his association to Raghunatha dasa Gosvami. You are coming here now and then, only to see how this orphaned boy is doing. You are coming to tell me the pastimes of Krsna and to teach me how to serve Him." I personally prefer to live in Vrndavana. Why, then, do I stay in Mathura? Is there some specific benefit for me to remain in Mathura? Is it for rupees, delicious food, or the affection of the Mathuravasis? Could it be that I will advance more in raganuga-bhakti and achieve the mercy of Srimati Radhika and the manjaris by being here? No, there is another reason. In Srimad Bhagavatam, there is a sloka: bhavad-vidha bhagavatas tirtha-bhutah svayam vibho tirthi-kurvanti tirthani svantah-sthena gadabhrta (rmad-Bhagavatam 1.13.10) [My Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage.] This is a very important verse, told by Yudhisthira Maharaj to Vidura. Yudhisthira Maharaja was so glad to see Vidura, who had just returned to his raja palace after the great Battle of Kuruksetra.

Another sloka is also related to this point: mahad-vicalanam nrinam grihinam dina-cetasam nihsreyasaya bhagavan kalpate nanyatha kvacit (rmad-Bhagavatam 10.8.4) ["O my lord, O great devotee, persons like you move from one place to another, not for their own interests, but for the sake of poor-hearted grhastas. Otherwise they have no interest in going from one place to another."] This sloka was spoken by Nanda Baba to Gargarsi at Krsna's Nama-karana ceremony. Nanda Baba said, "I know you have not come here for daksina." Babajis and purohits, priests, come to their yajaman, patron, only for their daksina. They will remain at his home only until the daksina is paid. As soon as it is paid they will certainly return to their own residences. Here Nanda Baba is expressing, "Actually, Gargacarya, you have no personal reason to come here. You have no self-interest. You have come to my house only because I am a very wretched grhastha. You go to the homes of grhasthas only to give them Krsna-bhakti." Bhavad-vidha bhagavata. "You are a bhagavata." Who is a bhagavata? One who has bhakti for Svayam Bhagavan Krsna is a bhagavata. The laksana, symptom, of a bhagavata has been recorded in various slokas. One symptom is that the vaibhava, wealth, of the entire universe cannot influence the heart of a bhagavata, or change his ideas, what to speak of some daksina. Nanda Baba continued, "You have not come with any self-interest, but only for the benefit of a wretched grhasta such as myself who has fallen into the dry well of householder life. You have come to give mercy." Sri Sanatana Gosvami's concern for Sri Raghunatha dasa Gosvami was displayed in the following pastime: Once, Raghunatha dasa Gosvami was sitting under the open sky performing bhajana on the banks of Syama Kunda. Two tigers approached the kunda, drank water, and then went away. Sanatana Gosvami was watching this from a distance. and became concerned. He approached Raghunatha dasa Gosvami and instructed, "O Raghunatha, you should not sit here like this. I will build a hut for you and, by my special order, you will have to live there, and perform your bhajana there." Raghunatha dasa Gosvami could not refuse his order. Sanatana Gosvami made a hut, and from that time Raghunatha dasa Gosvami lived there, chanted harinam, and performed all other devotional activities. Even though Rupa and Sanatana, especially Sanatana Gosvami, used to see Raghunatha dasa Gosvami as their younger brother, he always saw them as his gurus. Being the direct disciples of Sri Caitanya Mahaprabhu, Sanatana Gosvami, Rupa Gosvami, and Raghunatha dasa Gosvami were all godbrothers Therefore, Sanatana and Rupa Gosvami saw Raghunatha dasa as their godbrother-never as their disciple. But he never saw them as godbrothers. He always saw them as his own gurus.

Gurur kinkara haya manya se amar. The servant of the guru is so respectable for us. (CC Mad 10.142) This is a statement by Sri Caitanya Mahaprabhu. When Govinda came and met Mahaprabhu in Puri, he told Him, Our Gurudeva, Isvara Puripad, has sent me to serve You. Mahaprabhu was thinking, How can this be? He is my god-brother, and therefore I should respect him. But he wants to serve Me. His Guru had ordered that Govinda should serve Him, and therefore He accepted it. The gurus sevaka, the servant of the guru, should be deeply respected. Understanding this, Raghunatha dasa Gosvami always saw Sanatana and Rupa Gosvamis as his gurus. We should also have this behavior amongst ourselves, for that will create love between us. If we think, "I am guru. He knows nothing. He is not as good a servant of our gurudeva as I am. He doesn't even know any siddhanta!" Then there will be quarrels amongst us. Now this is going on: "I am the only acarya and no one else is qualified." Where there is hating and similar mentalities, that place is Kalirajya, the kingdom of Kali. Vairagya-yuga-bhakti. There are two types of bhakti. One is general and the other is bhakti with vairagya. Vairagya has two meanings. Visesa rupena raga. This means special raga, or anuraga. The distinguishing feature of vairagya is raga or anuraga. This is a most important point. When anuraga, great absorption and affection for Krsna, is present, no asakti or attachment for sense objects can remain. This is the paribhasa, definition, of vairagya. Externally we will see that one truly fixed in vairagya will have asakti only in bhakti and in the service of Radha and Krsna. One who has this special anuraga for Radhika's service will automatically leave all worldly attachments. Those who have not developed real vairagya may leave their worldly attachments, but after some time they will again become immersed in those things. Srila Raghunatha dasa Gosvami has this special attachment to the service of Radha and Krsna and Caitanya Mahaprabhu, and he glorifies Sri Sanatana Gosvami as the one who blessed him with this vairagya-yug-bhakti. In Caitanya Mahaprabhu's own life also, we see vairagya-yug-bhakti. When He sees His followers performing bhakti with vairagya, He is so pleased. He desires that everyone of His devotees should be akincana, niskincana. We are not like this, and therefore we have so many problems. If we maintain any attachment for anything other than Krsna-to name and fame, wealth, women, or food, then bhakti will become very remote for us. Very, very remote. Ahar nidra cari danda. A complete day and night is eight prahara, and one prahara, three hours, consists of six or seven danda. Our Gosvamis spent four danda, that is, about one and a half to two hours, on ahar nidra, eating, drinking, and sleeping. Sare sat prahara jaya smarana. They spent the rest of the day and night, over seven and half prahara, remembering asta-kaliya lila smarana. Moreover, there were some days when they neglected to eat or sleep at all! We sleep from eight to nine hours daily. Then so much time is spent in oil massage, bathing, roaming here and there, general laziness, sitting and sitting, and thinking. The rest of the day passes as we talk about things other than harikatha. Then, sometimes we feel sick, and at that time doctors must be brought

and medicine administered. Our whole time goes in vain. Certainly this is a situation of great hopelessness! Krpambudhir yah. Sanatana Gosvami is krpa samudra, a great ocean of mercy, the highest extent of mercy. He can also give Radha's mercy. He can pray, "O Srimati Radhika, You should give Your mercy to this devotee." Lalita devi can also give this. We can pray to her: yam kam api vraja-kule vrsabhanu jayah preksya sva-paksa-padavim anurudhyamanam sadyas tad ista-ghatanena krtarthayantim devim gunaih su-lalitam lalitam namami (Sri Lalitastikam verse 6) [I offer my obeisances to Srimati Lalita devi, who is the embodiment of all sublime qualities, who, when she approches any young maiden upon seeing her in the vicinity of Vrndavana and finds out after some clever interrogation that she is inclined toward her mistress Radhika, immediately fulfills her desires and satisfies her completely.] If Lalita hears that any kisori gopi in Vraja wants to be a palya dasi of Srimati Radhika, she at once fulfills the desires of that gopi. If anyone, anywhere, has in his sadhaka sarira a desire that, I only want to be a palya dasi of Radhika, and if he prays to her, I want to be a palya dasi of Radhika. This is so high, but I want it. O Lalite, you should be merciful to me so that I may have that service. She will manage to do it at once. This is the mood of this sloka. Lalita will ask any kisori moving within Vraja, "O kisori, where are you going?" The young girl may reply, "I'm going to Varsana (or Javat or Radha Kunda). "Why are you going there, kisori?" "I know it is very difficult to achieve, but I am going there with the hope that Srimati Radhika may keep me as Her palya dasi." When Lalita knows this she at once tries to give that bhava. She will order-not pray-to Srimati Radhika, "Keep this girl as Your palya dasi. I'm writing her name in the register of Your palya dasis." Srimati Radhika cannot disobey. She is bound to obey order of Lalita. If Lalita sees any sign at all that one wants to become a palya dasi, she certainly arranges for it. At once she tells Radhika, and Radhika obeys her order. This is krpambudhir, and there is no krpa beyond this. Raghunatha dasa Gosvami therefore says krpambudhir yah. Sri Sanatana Gosvami, as Lavanga Manjari, is an ocean of mercy because he can distribute the krpa of Srimati Radhika. Para duhkha-duhkhi. Sanatana Gosvami is always unhappy to see the unhappiness of any jiva. No jiva is saying to him, "Please have mercy upon me." Rather, he sees that they are pots or vessels for mercy though they don't want it. He will go to a person and request, "Can you give me water to drink?" Why is he asking for water? He wants to give his mercy. He is creating their sukriti. He therefore travels to every village contacting the visayi, sense enjoyer. In the grhasta's home he questions, "I have heard that your daughter is soon to be married." The grhastha may reply, "Her marriage has already been performed." "Oh, how is she?" Although he has o self-interst, Sanatana Gosvami will listen to

all the samacara, news of the villagers. What is the need? He wants to give them bhakti by his association-somehow or other. He will instruct someone, "Your father is very ill. Try to chant 'Hare Krsna, Hare Krsna, Hare Krsna' and he will improve." In any way he can, Sanatana Gosvami gives his mercy. This is the symptom of para-duhkha-duhkhi. He has nothing to be gained for himself. He unhappy to see the unhappiness of others. Sanatanas tam prabhum asrayami. Raghunatha dasa Gosvami is addressing Sanatana Gosvami as Prabhu. Who is prabhu? Mahaprabhu is Mahaprabhu, and Nityananda and Advaita Acarya are both Prabhus. A Prabhu is one who can give anything to any person. He should be master of all things. I may ask you, "I want a son. Please give me a son." Can you fulfill my request? No, you cannot. But if I request you, "Give me five rupees, you can give that. What you have you can give. You cannot give what you don't have. Because Sanatana Gosvami can give anything we may desire, Raghunatha dasa Gosvami has addressed him as Prabhu. "O Prabhu you have something in your treasury which you can supply to me. Please give me radha-pada dasya. You are the master of that. Prabhu asrayami, I am taking shelter of your lotus feet." The question is raised: We hear that Raghunatha dasa Gosvami prays to Sri Rupa Manjari, but he does not pray to Lavanga Manjari in the same way? He has not prayed here, but he knows he is Lavanga Manjari. He can pray but not everything can be written. In his mind he always prays. He has prayed to all the sakhis-he has prayed even to Saibya, Padma and Candravali-what to speak of Lavanga Manjari. He has prayed to Sakhi Sthali, though he should not. A man once brought mathah, buttermilk, from there, and he became very furious; yet he prayed to Sakhi Sthali. He has also offered pranama to Jatila and Kotila. If Jatila and Kotila were not there, there would be no rasa. It must be that he also prays to Lavanga Manjari, but not everything can be given. In rmad-Bhagavatam we see the same thing. Only a days rasa has been described, and only eight days association of Uddhava has been given. It is stated that Uddhava stayed in Vrndavana for six or ten months, but what took place, and what conversations trsanspired have not been written. We should always remember all these topics, as well as the pastimes of Krsna-not for others, but with a wish to have a relation.

Text Seven
aty-utkatena nitaram virahanalena dandahyamana-hrdaya kila kapi dasi ha svamini ksanam iha pranayena gadham akrandhanena vidhura vilapami padyaih

aty-utkatena-very great; nitaram-always; viraha-separation; analena-by the fire; dandahyamana-being burned; hrdaya-hkeart; kila-indeed; kapi-some; dasimaidservant; ha-Alas!; svamini-mistress; ksanam-for a moment; iha-here; pranayena-with love; gadham-intense; akrandhanena-by crying; vidhura-suffering; vilapami-I lament; padyaih-with verses. Translation O Svamini, my mistress, Radhe! The heart of this maidservant constantly burns in a great fire of separation from You. Being thus afflicted and crying with great love, I lament in the following verses. Commentary Srila Raghunatha dasa Gosvami has written two kinds of prayers, or two kinds of slokas. Some of the slokas are written while he is absorbed in his internal svarupavesa as Rati or Tulasi Manjari, the maidservant of Srimati Radhika. Other slokas are written in his sadhakavesa as Raghunatha dasa Gosvami, a parikara of Sri Caitanya Mahaprabhu. Even his form as a sadhaka is not material. Both forms or avesas, identities, are fully nitya, eternal, and cinmaya, transcendental, but one is with Radhika and Krsna and the other with Caitanya Mahaprabhu. As Raghunatha dasa Gosvami he is in his sadhaka sarira, his form as a sadhaka, and as Rati Manjari she is in siddha sarira or siddhavastha. [end for now] [Avesa means to become so absorbed in the object of one's meditation that one becomes as if one with that personality. The example is of the iron in fire becoming one with the fire. The iron takes on the qualities of fire and acts exactly as fire. Later in this chapter this example will be explained in relation to the gopis' absorption in Krsna and His activities. The fire is working, not the iron. When Krsna left the rasa dance the gopis became so absorbed in Him that at last they thought, "I am Krsna", and they began to play on flutes. They each told the others, "O, see how sweetly Im moving and how Im laughing. Im Krsna." One gopi told another, "She is Putana. Im Krsna." This is all avesa. If one has avesa in Krsna bhajana, then it is actually bhajana; otherwise it is like arcana. The practitioner should have avesa. There are two kinds of svarupavesa. One is Krsna's svarupa and the other is our svarupa. What is our svarupa? It may be as a father, mother, or gopi. In a sense, the words vesa and svarupa have the same meaning. Jivera 'svarupa haya-krsnera nitya-dasa' (Caitanya Caritamrta: Mad 20.108). The sadhaka will have avesa in the svarupa of Radha and Krsna's associates like Rupa-manjari and his 'gurumanjari', in those who already have that mood for which he has greed. The word vesa means the appearance and dress of those associates in whom the sadhaka has greed. He will have to take that vesa. If one wants to be mother, he will have to adopt the vesa of Yasoda-how she looks, how she dresses, what ornaments she wears, etc. If one wants to be father, then he must take the vesa of Nanda Baba. There are two types of vesa, in the case of Rupa and Rati

Manjari, for example: Rupa Manjari and Rati Manjari themselves-and also their ornaments, decorations and everything about them.] [begin]Here in this verse Srila Raghunatha dasa Gosvami is saying, kila kapi dasi. No one can enter the realm of Radhika and Krsna, in the service of Srimati Radhika, in a male form. One can enter there only in a gopi-svarupa. Because Raghunatha dasa Gosvami cannot enter there in his external form, he is saying, "I am kapi dasi; I am any dasi." Dandahyamana-hrdaya. He is always with Srimati Radhika. Why, then, is he lamenting? He is explaining, "In this male form I am not seeing Radhika, Krsna, or the gopis." In his external consciousness he is feeling separation, and this also manifests in his internal svarupa of a gopi. Even if a sadhaka is not situated in his internal gopi-bhava, if he possesses some greed he can also follow Raghunatha dasa Gosvami. We are not seeing Radhika, but we can feel sorrow that we are not able to see Her. At first Raghunatha dasa Gosvami is feeling so much separation from Srimati Radhika in his sadhakavesa, and then he enters into his avesa of gopi-bhava. He cries, "O Svamini, I am any dasi. I am sitting on Govardhana and feeling so much separation from You. I want to offer prayers to Your lotus feet." This is called Vilapa Kusumanjali. Raghunatha dasa Gosvami says that if Radhika asks, "Why are you doing vilapa? Why are you lamenting?" Rati Manjari will reply, "I cannot bear this virahanala, fire of separation, and that is why I want to reveal my heart's desire to Your lotus feet." There are two kinds of bhajana. The first is in vipralambha-lila, and that is performed by chanting and remembering the pastimes of viraha, separation. The second is in sambhoga-lila, performed by remembering the pastimes of milan, meeting. Although the gopis and Vrajavasis always like to meet Krsna, He plays in such a manner that they will enjoy vipralambha-rasa. The sadhaka should cultivate vipralambha bhava: "I am not seeing Krsna, I am not seeing Srimati Radhika, I am not seeing Vraja, I am not seeing anything!" The sadhaka should always feel separation as Raghunatha dasa Gosvami has shown here-separation from Krsna and especially from Srimati Radhika. In many slokas Dasa Gosvami has also lamented in separation from Srila Rupa Gosvami. At the time of Rupa Gosvami's entrance into aprakata-lila, he composed this sloka: sunyayate maha-gostham girindro 'jagarayate vyaghra-tundayate kundam jivatu-rahitasya me ["Now that I no longer have the sustainer of my life, the land of Vraja has become empty and desolate, Govardhana Hill has become like a great python, and Radha Kunda has become like the gaping mouth of a ferocious tigress."] He has also lamented in separation for his siksa-gurus: "I'm so unlucky. First Sri Caitanya Mahaprabhu departed from this world and left me behind. Afterwards I lived constantly with Sri Svarupa Damodara. He also left. Next I

caught hold of the feet of Sri Gadadhara Pandita, but he also departed. Then, experiencing that every place and every dust particle of Jagannatha Puri reminded me of Sri Caitanya Mahaprabhu, Svarupa Damodara, Gadadhara Pandita, and all their parikaras, I fled to Vrndavana." Although our Gurudeva has also entered his aprakata-lila, we remain in this world in a very pleasant manner. On special days, his avirbhava (appearance day) and tirobhava (disappearance day), the occasion comes that we may to remember him. At that time, however, we are involved in arranging the utsava, festival. There is very little chance to realize that separation. Only while we are speaking something about him, a drop of tear may come in our eye; and it may not come. If the festival is very elaborate, there will be no tears. So many functions must be managed-the abhiseka, puja, distribution of mahaprasadam to Vaiavas, and all these things. We arrange these festivals mainly for people in general, those who have no intimate relation with him. But we should do something so that a feeling of separation will come within our own hearts. That is called bhajana. Who will feel separation? Those special persons who have realized their immense obligation and indebtedness to Gurudeva for all they have received, and who have rendered much service to him with visrambha-bhava, intimacy. They will weep. The consideration that, "I'm so low and my Gurudeva is in such a high stage" will not be there. Awe and reverence will not be there; otherwise one cannot weep. In sastra it is mentioned, visrambhena guror seva-the sevaka performs such intimate service to Gurudeva that Gurudeva remains always pleased with him. The Guru will not consider for even a moment that, "He is my servant and disciple." Instead he will feel that, "He is my heart." Sri Isvara Puripada, the disciple of Srila Madhavendra Puri, and Govinda, the disciple of Isvara Puri, were servants of this caliber. Although this is a rare relationship, it is absolutely necessary for raganuga-bhakti. Without a relationship like this, we cannot weep like Srila Raghunatha dasa Gosvami. Separation from Gurudeva will be experienced on different levels. When we consider how merciful he was and how much greater he is than ourselves, we feel a certain type of sentiment. However, when we remember how near and dear he was to us, and how much he loved us, then we will weep profusely for him. The gopis can weep so much more than Nanda Baba. Yasoda Ma can also weep more than Nanda Baba, but the gopis can weep even more than Yasoda. This is because their relationship with Krsna is more 'keen' or intimate. We shou ld have this kind of relationship w ith Ka, rmat Radhika, and also with our Gurudeva, Sri Rupa Manjari, Srila Rupa Gosvami, and all others like them. Then we can weep for their mercy. If we have yet to devolop an intimate service relationship with our Gurudeva, then surely we cannot imagine our relationship with Sri Rupa Manjari or Srimati Radhika and Krsna. Our entire advancement depends upon on our keen service-how intensely we serve our Gurudeva-and all other relationships and experiences develop on that platform. If we can weep

for Gurudeva, we can weep for Srimati Radhika. If we cannot weep for our Gurudeva we cannot weep for Radhika. That is my experience. Whatever we know, we know from Gurudeva, and so we should weep in our hearts for him. In the first sloka of Vilapa Kusumanjali, Raghunatha dasa Gosvami has prayed to Sri Rupa Manjari. Was he weeping or laughing? It may seem that he wrote this verse in a laughing, pleasant mood. In actuality, however, he was remembering a previous pastime and weeping at the feet of Sri Rupa Manjari, "You have been so merciful to me. I remember seeing your mood after Krsna had kissed you and left a mark on your lips. When will I see you in that condition again?" In the second sloka, sthala-kamalini yukta garvita, he is again offering pranama and weeping, "Will I see this again?" These first two verses are very important. Now, in this seventh sloka, Dasa Gosvami cries, ha svamini ksanam iha pranayena gadam. "Will it be possible for me to weep for You for even a moment? If my realization was complete, I would weep constantly." How shall we weep? Sri Caitanya Mahaprabhku has given instructions the sixth verse of Sri Siksastakam: nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira pulakair nicitam vapuh kada tava nama-grahane kim bhavisyati ["O Prabhu! When will my eyes be filled with a stream of tears? When will my voice choke up? And when will the hairs of my body stand erect in ecstasy as I chant Your Holy Name?"] Although Kim, 'when', is not in the original verse, we should include it. "When will I have so much lamentation that I will weep while chanting the names Hare Krsna, Radha-Govinda, or Vrindavanesvari?" Weeping is our dharma. In this verse, Srila Raghunatha dasa Gosvami says, aty-utkatena nitaram virahanalena, "My heart is burning in the great fire of separation." He sincerely feels this sentiment. I think that by the grace of Raghunatha dasa Gosvami, our Gurudeva and the guru-parampara, we will also realize-not fully, but we will have some realization-one day. This is our real prayer. When we pray and sing this sloka, this should be our mood. Tava nama grahane bhavisyati. "When, by chanting harinama, remembering and listening, will I weep?" Those who are very fortunate can lament, weep, and realize these things. Akrandhanena vidhura vilapami padyaih. Raghunatha dasa Gosvami is praying, "Srimati Radhika, now I want to offer some flowers to Your lotus feet." These flowers are songs about the pastimes he has realized and heard about from Rupa Gosvami and others. He has composed Vilapa Kusumanjali in the mood of a sadhaka, for the benefit of sadhakas. In Prarthana, Srila Narottama dasa Thakura prays in a similar way: hari hari are ki emana dasa haba

chadiya purusa-deha kabe ba prakrti haba dunhu ange candana paraba ["When, relinquishing this male material body and obtaining the spiritual body of a gopi, will I anoint the limbs of the Divine Couple with sandalwood paste? O Lord Hari, Lord Hari, when will this day be mine?" (Song 13, text 1)] O Hari, will the day come when, even for a moment, my purusa bhava will go far away and I will obtain the form of a gopi? May I have a chance that my mood will be such? Dunhu ange candana paraba. Lalita will give an order and Visakha will pass the order to Rupa Manjari, 'Krsna always likes to see very new sakhis, and you have collected some. So send one new sakhi to Radhika and Krsna to bring Them with some candana, kunkuma, and aguru.' These unguents are so fragrant, beautiful, smooth and cooling. I will take them and anoint the limbs of Sri Radha and Krsna, always looking towards my guru-sakhi and Rupa Manjari to see whether I am doing it correctly or not. Srimati Radhika and Krsna enjoy seeing this. Because I am a new sakhi, I may do something wrong. Seeing my mistake, They will laugh and become very much pleased." taniya bandhibo cuda nava gunja-hare beda nana phule ganthi dibo hara ["When will I arrange the hair of the Divine Couple? When will I give Them gunja-necklaces and garlands strung with various flowers?" (Song 13, text 2)] Srila Narottama dasa Thakura, in the form of a manjari, is seeing that Radhika's and Krsna hair is untied and scattered here and there. He says, "Then, from the corner of her eyes, Rupa Manjari will indicate to me that I should first comb Their hair. First I will comb Radhika's hair, and then Krsna's also. Radhika will grimace as if my combing is causing Her some pain. Rupa Manjari will say, 'What are you doing? You should comb very gently.' Taking the comb from my hand, she will teach me how to do it properly." This is the duty of guru. "Then I will ask her, 'May I do it now?' With her permission, I will try again. After Her hair has been combed, braided, and tied, Srimati Radhika will be decorated with fragrant flowers like beli, cameli, and juhi. Nava gunja-hare beda. A beautiful garland of gunja will be offered to both Krsna and Srimati Radhika. Nana phule ganthi diba hara. By gathering seven or eight differently colored flowers, I will string a vaijayanti mala or vana mala (garland of forest flowers). I will also place some flowers in Radhika's braid in a very fine, artistic fashion." When Krsna is offered a garland, He always knows who has made it, especially if it was made by Srimati Radhika. Similarly, if Krsna makes a garland and someone else gives it to Radhika, She can immediately feel that it had been made by Krsna. pita-vasana ange paraibo sakhi-sange badane tambula diba ara

["When will I give Them yellow garments? When, accompanied by the other gopis, will I place betel-nuts in Their lotus mouths?" (Song 13, text 2)] Krsna is syama, cloud-colored, and His cloth is pita, yellow. Sakhi-sange means that she is taking the help and instructions of her guru-sakhi and Rupa Manjari and all others. "Because I am new, I am taking their help. They are teaching me. After giving Radhika garlands and clothes, I will decorate Her ears, braid and forehead with flower ornaments." dunhu rupa manohari deribo nayana bhari nilambare rai sajaiya nava-ratna-jari ani bandhiba vicitra beni tate phula malati ganthiya ["When will I gaze at the beautiful forms of the Divine Couple? When will I dress Srimati Radhika in blue garments, and decorate Her braided hair with garlands of jasmine flowers and strings of nine different kinds of jewels on a golden thread?" (Song 13, text 3)] "I will then place kasturi bindu, a musk dot, on Srimati Radhika's chin, and draw makara on Her cheeks. After this is completed, I will hand Her and Krsna a mirror. From the side, I will observe Their forms and think, 'How beautiful They are!' Nilambare rai sajaiya, "I will dress Srimati Radhika in nilambara, blue cloth, the color of Krsna. She will wear a red lahanga, skirt, and Her very fine, almost transparent veil will be blue." Nava-ratna-jari ani, bandhiba vicitra veni tate phula malati ganthiya. "I will place many beautiful jewels in Her hair, and decorate Her braid with garlands of malati flowers." sei rupa-madhuri dekhiba nayana bhari ei kari mane abhilasa jaya jaya rupa sanatana deha more ei dhana nivedaye narottama dasa ["My desire is that some day I shall be able to directly see the sweet beauty of the transcendental forms of the Divine Couple. O Srila Rupa Gosvami and Srila Sanatana Gosvami, all glories to you both. Please bestow this treasure upon me. Please grant my desire. Narottama dasa appeals to you in this way." (Song 13, text 4)]. In his sadhaka vesa, Srila Narottama dasa Thakura is praying to Rupa Gosvami and Sanatana Gosvami, not to the sakhis. In his svarupa as Vilasa Manjari, she will pray to Sri Rupa Manjari, Lavanga Manjari, Rati Manjari, and other sakhis. "When will that state come so that I may serve in this way?" When we read these prayers, some 'coating' will certainly come in our hearts. It will be a coating only, but it will act and create our samskara.

Bilvamangala Thakura has written in Krsna-karnamrta (text 63): kadanu kasyam nu vipadasayam kaisoragandhih karunambudhirnah vilochanabhyam vipula yatabhyam alokayishyanvishayikaroti ["When will Krsna, the ocean of mercy in His fresh youth, under some unknown dangerous circumstances, again look at us with His wide eyes and accept us within His purview?"] A similar desire has been expressed here. The author, Sri Bilvamangala Thakura, is a bhavuka bhakta-not siddha, but bhavaka, and also rasika. He has received something in his heart from ragatmika-jana, and so he is bhavuka. Bilvamangala Thakura is Krsna-paksa and Krsna virahit. He is inclined towards Krsna, and thus he expresses separation from Krsna, not Radhika. He has written all the slokas in Krsna-karnamrta with some connection to Srimati Radhika, however, because he also has some taste for Her service. Krsna does not want to listen to any prayers that are devoid of a connection with Srimati Radhika and the gopis. If He hears, "I am being served by Radhika" or "I am serving Radhika", then He becomes so pleased. In the first verse of Sri Krsna-karnamrta, Srila Bilvamangala Thakura has used the words jaya sri: cintamanir jayati somagirir gurur me siksa gurus ca bhagavan sikhi-piccha-mauleh yat pada kalpataru-pallava-sekhar esu lila svayamvara-rasam labhate jayasri "Krsna is so beautiful-His mouth, eyes, nose, hands, and all parts of His transcendental form are beautiful." Although Krsna's feet are not as beautiful as His face, in the beginning Bilvamangala Thakura has only described the saundarya, beauty, of His feet: "His feet are like lotuses and His toes are like lotus petals. To the rays emanating from the tips of His toenails, Radhika is offering arati." We Gaudiya Vaisnavas do not want to hear these things. For those with the same mood as Bilvamangala Thakura, this sloka is very beautiful, undoubtedly. However, we would be more interested and pleased if he had written that Krsna is offering arati to Srimati Radhika. Instead, he writes that she is offering arati, and she is so pleased-as if she is choosing her husband and giving him a garland when they first meet. Sri Caitanya Mahaprabhu was in the mood of Srimati Radhika, and therefore He relished Sri Krsna-karnamrta. But we should try to see what Srila Rupa Gosvami, Srila Svarupa Damodara, and Srila Raya Ramananda have toldnot what Radhika has told or what Krsna has told. This is not our goal. Our goal

is to perform service like the manjaris, or like the sakhis-not like Radhika. Radhika always wants to hear Krsna's name, and Krsna wants to hear Radhika's name, but we must follow in the proper channel. Srila Raghunatha dasa Gosvami has written Vilapa Kusumanjali for Srimati Radhika, not for Krsna. In Sankalpa-kalpadruma (text one), Srila Visvanatha Cakravarti Thakura also prays to Radhika: vrndavanesvari vayo-guna-rupa-lila saubhagya-keli-karuna-jaladhe 'radhehi dasi-bhavani sukhayani sada sa-kantam tvam alibhih parivrtam idam eva yace ["O Queen of Vrindavana, O great ocean of mercy, playfulness, good fortune, transcendental pastimes, beauty, virtue, and youthfulness; please hear my prayer. Let me be Your maidservant. I will always please You, who stay with Your lover and Your friends. I beg this of You."] In his own Sankalpa-kalpadruma, Srila Jiva Gosvami has also prayed to Srimati Radhika, and all our Gosvamis have done the same. This is the specialty of our sampradaya, and we should follow this path. When we pray to Srimati Radhika, somehow Krsna Himself will come, in a hidden way, and try to hear. In this seventh sloka Srila Raghunatha dasa Gosvami is using the word ha, alas. He is praying in lamentation. He karuna sagara, "O ocean of mercy, I am so distressed because You are not looking towards me." Srila Raghunatha dasa Gosvami has so much utkantha, eagerness, and he has heard about all the madhuris, sweet glories, of Radhika-Her qualities, His movements, and the sweetness of Her mercy. He therefore becomes unmadana, mad. Unmada means to do something that by ordinary standards is wrong. That which is right we can do, and that is our svabhaviki-sthiti, our natural position. However, when we lose that thinking and do anything not to be done, that is called unmada. One should not sit on Krsnas shoulders, but the gopis can do so in unmada. They can order Him about as they desire. This is called unmada. When Krsna left the gopis during rasa-lila, they were thinking about His movements and everything about Him. By such continuous thinking they became mad, unmadavasta, and they began to imitate Him. Each and every gopi thought, "Only I am Krsna, and all the gopis are all my priyatamas, beloveds." In his Ananda-vrndavana-campu, Sri Kavi Karnapura explains how it happened that each gopi thought herself to be Krsna, and saw the others as Putana, Aghasura, or Bakasura. One's attachment is never directed to something in which one has no taste. One will only develop attachment and tadatmya-bhava, feelings of oneness, to that which is anukula, favorable, and in which one has taste. Anything pratikula, unfavorable, will never become the object of one's attachment or remembrance. Therefore the gopis cannot remember and be attached to Putana. Because Putana is pratikula to the gopis' bhava, it is not possible for them to become unmada and feel oneness with her. They will only be

attached to Krsnas activities. Yet we see, in re-enacting Putana-lila, that one gopi threw down another, climbed upon her breast, and took the breast of that other gopi in her mouth. The one acting as Krsna is a gopi, and the one acting as Putana is also a gopi, but she is not asakta, attached, in Putana bhava. The gopi lying down is also feeling like a gopi, but the other is thinking that she is Putana. Kavi Karnapura is explaining that where it seems that a gopi is lying down as Putana, that gopi is not there. Because the gopis will not accept Putana bhava, those gopis acting as Putana and other demons were created artificially by Yogamaya. This is a very important thing, and it is difficult to understand from reading the descriptions of this pastime in Srimad-Bhagavatam. When something pratikula to the gopis is required in a lila, Yogamaya makes the arrangements. She is doing everything. She is helping them, and the gopis are thinking, "I'm Krsna", "I'm Krsna", "I'm Krsna", and performing all the lilas. When the gopis heard Krsna's flutesong and left their houses and their husbands in the dead of night, the real gopis came to Krsna and Yogamaya expanded duplicate gopis to stand by the side of their husbands. Similarly, this was the case here. All the gopis who played the parts of Putana, Aghasura, Bakasura, Kaliya, etc. were imitations created by Yogamaya. Sri Kavi Karnapur has also revealed something else about this rasa-lila. When the gopis were imitating Krsna, Krsna Himself had entered the gopis hearts and was the actual performer of His own pastimes-as tadatmya-bhava. The gopis were thinking, "We are doing", but actually Krsna was acting. Here there was no action of Yogamaya. Krsna Himself was doing everything. Srila Visvanatha Cakravarti Thakura has made a similar point in this connection. When Krsna entered the gopi's hearts, His six opulences: aisvarya (wealth), virya (strength), yasasa (fame), sri (beauty), jnana (knowledge), and vairagya (renunciation) fully manifested in them. Because Krsna was there, everything was there. Although they were merely imitating Krsna's pastimes, because Krsna was present they had the power to lift Govardhana Hill and dance on the heads of Kaliya. If Govardhana were there, they could certainly have lifted him. The reverse is also true. If the gopis are in Krsna, Krsna can act, otherwise He cannot. His abilities are the effect of the gopis shakti, power.[end] The gopis are svarupa-shakti, and therefore whatever Krsna does is actually done by the gopis. Every quality and every power in Krsna are those of the gopis. They don't reveal this, however, otherwise the pastimes cannot continue. Yasoda can do everything. The sakhas can kill lakhs and lakhs of Kamsas, Aghasuras, Bakasuras, and all others, but they do not exercise their power-and this is also true for the gopis. The demon Shankacuda took Srimati Radhika on his shoulders and ran away, and Srimati Radhika and the gopis were crying. Why were they crying? It was nara-lila. If they wanted to exercise their power they could have done so.

The gopis have all qualities-everything that Krsna has. In fact, they have more than Krsna. They can defeat Him and they can control Him. Srimati Radhika is more beautiful than Krsna, and more powerful than Him. Once Krsna wanted to wrestle with Srimati Radhika. She challenged Him, "You can come. We will see who is defeated and who is the winner." She tied up Her clothes and became ready to fight. Krsna came forward and She defeated Him. All were clapping. Radhika had taken away took all of Krsnas power and He had become weak. Govardhana thought that Krsna lifted him, but actually Srimati Radhika had done so-because She is the power of Krsna. Krsna is Guru of the whole world, but the prema-guru of Krsna is Radhika. He also learns from Lalita, Visakha, Citra, and especially from Lalita. But Krsna is so high. It is only by prema that He is defeated. He is advaya jnana para tattva. In Srimad Bhagavatam it has been written: vadanti tat tattva-vidas/ tattvam yaj jnanam advayam (SB 1.2.11). Everything is in Krsna, but still He shows that, "I am defeated by the gopis"; and He also admits this. [begin]Returning to our original point, when praying, uttering, or chanting harinama, or remembering harinama, we should realize some vipralambha-bhava. If we have no mood of separation, we will have to gradually develop this bhava through the execution of sadhana. By reading about these pastimes, something will enter our hearts and someday we will experience all these things. Realization also comes by remembering Sri Gurudeva. We should always remember Gurudeva and also SriCaitanya Mahaprabhu. If we do not understand the mercy of Gurudeva, then we cannot understand anything. If you are getting something new from me, you can also remember me. Lobha-mula sadhana-bhajana. Lobha-mula means greed for raga-bhakti. Our sadhana-bhajana should be mixed or enriched with this. Srila Raghunatha dasa Gosvam is crying and crying, but we are not shedding even one teardrop; we are dry. Raghunatha dasa Gosvami has called out, ha svamini, "O my Svamini." This use of the word svamini indicates the sweet relationship he has with Srimati Radhika. He is saying, "My Svamini". He has also written in Manah Siksa: mad-isa-nathatve vraja-vipina-candram vraja-vanesvarim tan-nathatve tad-atula-sakhitve tu lalitam visakham siksali-vitarana-gurutve priya-sarogirindrau tat-preksa-lalita-rati-datve smara manah "O Srimati Radhika, You are my supreme aradhya-devi, worshipful Deity. You are my natha." Natha means svamini, mistress. "If anyone asks me who is Krsna, I will only say that He is the prananatha of my isvari, Srimati Radhika." Our isvari is Srimati Radhika, and Krsna is Her prananatha. He is therefore worshipable for us, but our main worshipable Deity is Srimati Radhika. Our relationship with Krsna is through Her.

Lalita devi is very near and dear to Srimati Radhika, and therefore she is also worshipable by us. Visakha, born on the same day as Radhika, is named after Her, and is no less qualified. Lalita is also known as Anuradha, and Visakha is also known as Radha. Lalita and Visakha only have honor and appreciation for something if it has relation to Srimati Radhika. We should also be like this, and see whether something is related to Her or not. Suppose one girl is coming from Nandagram and another is coming from either Yavat or Varsana. We will prefer the one from Yavat, because she is coming from Srimati Radhika and the other is coming from Krsna. We will first inquire about Radhika, then Krsna. A rupanugabhakta will always give preference to Srimati Radhika. Srila Raghunatha dasa Gosvami is praying, "I am lying on the bank of Your Radha Kunda, taking nothing to eat or drink, and always weeping and chanting, 'Radhe! Radhe!' "I think that someday or other You will have to give me Your mercy. If You don't, then I have no need of Krsna's mercy, Radha Kunda's mercy, or any others' mercy. I will also no longer want to live here." In this way he is crying. Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada has written that sambhoga and viraha, vipralambha, are standing side by side eternally, for ever, for ananta-kala or akhanda-kala, endless time. Only a person who has some realization of vipralambha can taste and enjoy sambhoga-lila for akanda-kala. One who has no taste of vipralamba cannot enjoy sambhoga-lila. The main object and ultimate goal of our sadhana-bhajana is to realize vipralambha-bhava. If vipralambha is achieved, we can realize everything else. **** The purpose of reading and uttering the prayers of Srila Raghunatha dasa Gosvami is to develop some sa skara, impression, on the heart. Our Guru Maharaja, r rmad Bhakti Prajana Keava Gosvam Maharaja, used to tell us never to sing any songs other than those composed by Srila Bhaktivinoda hakura, Srila Narottama dasa hakura, Srila Premananda das hakura, Sri Govinda dasa and other siddha-mahapurusas, perfected, great personalities in our guruparampara. Because such devotees are empowered and very advanced in bhakti, if we sing their krtanas something of their bhava will certainly enter our hearts. Our Guru Maharaja told a story about Narahari Prabhu, who was a disciple of rla Bhaktisiddhanta Sarasvat Gosvam hakura. Narahari Prabhu was not very learned, but he was a very sincere devotee and such a good servant of rla Prabhupada that all the sannyass and more learned devotees would bow down at his feet. Even my Guru Maharaja and Srila Bhaktivedanta Svami Maharaja paid respect to Narahari Prabhu. He was always chanting, never sleeping, and he would always do any seva at any time. He was called the 'm other' of Gau ya Maha. H e w ou ld even take the you ng boys on his lap , give

them milk, put them to sleep, and do everything to look after them. In the night he would take a hurricane lamp to attend the younger boys, and if one of them had passed urine, he would clean their bedding, give them medicines, and do whatever was required. Everyone knew him as 'Florence Nightingale', and he was called Narahari Da. 'Da' means 'dada', elder brother. Narahari Prabhu once became so ill and unable to digest anything that he was about to die. Our Guru Maharaja, who was known as Vinoda Brahmacar at that time, took Narahari Prabhu with him to East Bengal, near his own ancestral home, to meet a very famous ayurvedic doctor. After examining him, the doctor said, "If you had not reached here today, he may have died within two or three days. Somehow God has sent you to me. First I want to give him one spoonful of ghee daily." Our Guru Maharaja said, "He will die at once if he takes ghee. He cannot digest even water, what to speak of other things." Then the doctor explained his theory, "I know that he will not die. His stomach requires ghee. I will give him ghee, knowing that it will pass through him, but some coating will remain in his stomach. I will give him one spoonful in the morning and evening for seven days-this will be his treatment." After fifteen days they obtained a good result, and in one month he was cured. I am giving this instance because in our present condition we have nothing. We cannot understand these topics discussed by our acaryas. Yet, when we will sing their songs, something will certainly come-and that will do. It will give a good result. It will give some samskara, and we will gradually, more and more, try to develop greed. We should therefore do all these things, but always with great raddha and care. **** We don't know how to pray to Krsna or Guru, but our acaryas and Vaisnavas have shown us by their examples. We can thus follow in their footsteps and use their words when we pray. Srila Raghunatha dasa Gosvami has prayed: nama-reha-manum ap ac-putram atra svarpa rpatasyagrajam uru-pur mathur gohavat m radha-ku a giri-varam aho radhika-madhavasa prapto yasya prathita-kpaya r-gurutanato 'smi ["I bow down to the beautiful lotus feet of my spiritual master, by whose causeless mercy I have obtained the supreme holy name, the divine diksa-mantra, the service of the son of Sacimata, the association of Srila Svarupa Damodara, Rupa Gosvami and his older brother Sanatana Gosvami, the supreme abode of Mathura, the blissful abode of Vrndavana, the divine Radha Kunda and

Govardhana Hill, and the desire within my heart for the loving service of Sri Radhika and Madhava in Vrndavana."] This sloka is very good and authentic. Nama-srestham means harinama or krsna-nama. Manum api means gopala-mantra, kama-gayatri, and all other mantras. Saci-putram is Caitanya Mahaprabhu who is radha anga kanthi yukta. He is Krsna immersed in Radhikas bhava. Mathurim gosthavatim means those gopis who are feeling great separation when Krsna goes to Mathura. This is also called mathurabhava. Rupam tasyagrajam is Sanatana Gosvami. Radha-kundam giri-varam aho. Giriraja Govardhana is always seeing and experiencing the pastimes of Radha and Krsna and all the cowherd boys. We therefore pray to Govardhana: pramada-madana-lla kandare kandare te racayati nava-ynor-dvandvam asminn amandam iti kila kalanarthalagnakas tad-dvayor me nija nikaa-nivasadehi govardhana tvam [O Govardhana, please grant me the residence near you that will guarantee the sight of the youthful divine couple as they enjoy passionate amorous pastimes in your caves." (Raghunatha dasa Gosvami, Sri Govardhana-vasa-prarthana-dasaka, text 2)] Pramada-madana-lilah kandare kandare te. You see and taste Krsnas meetings with the gopis, especially with Radha, day and night, for eight praharas, in all of your kunjas and caves. You become so pleased by this that the astasattvika bhavas manifest in you. I pray that you will inject all these things in my heart." Prapto means received. "I have great lalasa, longing or greed, to serve them all. I have received all this from you, Gurudeva. You have given all this greed to serve, and I am therefore offering this prayer to you." Dasa Gosvami has actually received the asa, greed, from his Gurudeva, and he is bowing down to that Gurudeva. We have not received this greed to serve, but we are praying to Gurudeva to have it. When we utter the words prapto aham, I have received already, they pinch us. Raghunatha dasa Gosvami has offered this prayer to his Gurudeva because he has received this greed and is already serving. He is therefore greatly indebted to his Gurudeva. He is tasting all these things, and therefore he is praying. Because we have not received this yet, this should come in our prayer: "O Gurudeva, please put this greed in my heart." There are many other slokas for gurudeva, and the following is an example: "O Gurudeva, you are a very near and dear sakhi of Radhika and Krsna, and you are always serving Srimati Radhika. You are a very beautiful kishori. Please accept us as your dasis." Our most priya guru is Lalita devi: yakam api vraja-kule v abhanu jaya prekya sva-paka-padavm anurudhyamanam

sadyas tad ia-ghaanena ktarthayant devguaih su-lalitalalitanamami ["I offer pranam unto the charming Sri Lalita-devi, the treasure-house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priyasakhi Srimati Radhika, Lalita immediately fulfills all of that maidens internal desires and makes her successful in all respects." (Rupa Gosvami, Sri Lalita-pranama-stotra, text 7)] "O Lalita, you are my most priya guru. Our Gurudeva has told us, "You should take shelter of Lalita's feet very firmly. Don't leave them." I have heard from him, kam api-if any devotee of Vraja, or out of Vraja, goes to Vraja and desires, 'I want to be a very near and dear unpaid maidservant of Radhika', you fulfill that desire. O Lalita, please fulfill this desire of mine. I know that I am not qualified. I know it, but I have a desire. What can I do when a desire like this comes? 'If Lalita knows that someone has a desire to serve Srimati Radhika, she at once manages everything and engages that person as Radhika's dasi.' I have heard this. So please have mercy upon me that some day, in some birth, I have attain this service." We can also pray like this: bhajami radhaaravinda-netra smarami radhamadhura-smitasyam vadami radhakaruna-bharardra tato mamanyasti gatir na kapi ["I worship lotus-eyed Radha. I meditate on sweetly smiling Radha. I glorify supremely merciful Radha. She is the only goal of my life. I have no other goal." (Raghunatha dasa Gosvami, Sri Visakhananadabhidha-stotra, text 13)] "I have heard from my gurudeva or any Vaisnava that Radha is so beautiful, so merciful, and so madhurya. I have no quality to engage in Her service, but hearing about Her qualities, I have dared to pray to Her. I know that She will hear, because She is sarvajna. Certainly She will hear." Aravinda-netram means eyes like lotus petals. Lotuses are fragrant and so very soft. Here the word 'soft' means that if someone is in any distress or difficulty and is weeping, then Srimati Radhikas heart becomes soft and She will certainly bestow mercy upon that person. Raghunatha dasa Gosvami is therefore giving the example of a lotus. The color of anuraga is red. Radhika is immersed in krsna-anuraga, and so the corners of Her eyes are like a lotus- somewhat reddish. "I want that kind of anuraga upon me, and You can grant it." In this way, there are some hidden meanings in these words. Smarami radham madhura-smitasyam. "O Srimati Radhika, I am remembering Your sweet, smiling face." Why is She smiling? When She was in mana, Krsna tried to pacify Her, but still She was not pleased. She told Krsna, "You cannot love anyone but Me. No one else." After that, whatever She told

Him to do He was doing. Now She is pleased and now She is madhurasmitasyam, smiling sweetly, and looking towards the gopis as if to say, "I have conquered Krsna and He is doing everything I tell Him." She is therefore She is so saubhagyavati. "O Radhike, I want to remember all these pastimes." Vadami radham karuna-bharardram. "I am always uttering the name of Srimati Radhika, who is so merciful. She always gives mercy to everyone who wants to serve Her." Tato mamanyasti gatir na kapi. "I have no goal except You. Other than You, I have no one look towards. I only want to serve You. There is no one besides You." These are some of the prayers to Guru and Krsna, and the prayer to Radhika is also to Krsna. There are so many prayers to Krsna for the fulfillment of our desire to be Radhika dasi. There are also many prayers in Srimad Bhagavatamit which are helpful: asam aho carana-renu-jusam aham syam vrndavane kim api gulma-latausadhinam ya dustyajam sva-janam arya-patham ca hitva bhejur mukunda-padavim srutibhir vimrgyam ["The gopis of Vrndavana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krsna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their lotus feet." (Srimad Bhagavatam 10.47.61)] vande nanda-vraja-strinam pada-renum abhiksnasah yasam hari-kathodgitam punati bhuvana-trayam ["I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja's cowherd village. When these gopis loudly chant the glories of Sri Krsna, the vibration purifies the three worlds." (Srimad Bhagavatam 10.47.63)] tad bhuri-bhagyam iha janma kim apy atavyam yad gokule 'pi katamanghri-rajo-'bhisekam yaj-jivitam tu nikhilam bhagavan mukundas tv adyapi yat-pada-rajah sruti-mrgyam eva ["My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet

of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras." (Srimad Bhagavatam 10.14.34)] punya bata vraja-bhuvo yad ayam nr-lingagudhah purana-puruso vana-citra-malyah gah palayan saha-balah kvanayams ca venum vikridayancati giritra-ramacitanghrih

["How pious are the tracts of land in Vraja, for there the primeval Personality of Godhead, disguising Himself with human traits, wanders about, enacting His many pastimes! Adorned with wonderfully variegated forest garlands, He whose feet are worshiped by Lord Siva and Rama vibrates His flute as He tends the cows in the company of Balarama." (Srimad Bhagavatam 10.44.12)] When we wake up in the morning, we first pray to our gurudeva, then param guru, paramesthi-guru, paratpara-guru, and so forth, and then we go back until Madhavendra Puripada. Even if one cannot pray, he can also bow down. He can bow down to SrilaVyasadev, Narada, Sukadeva, and Brahma, and then to Krsna, and then to Vrndavana. He can bow down to Radha Kunda, Syama Kunda, Giriraja Govardhana, Kusuma Sarovara, Manasi Ganga, Dan Gati, Surya Kunda, Govinda Kunda, Apsara Kunda, Navala Kunda, and Rasastahli. Then he will bow down to Nandagaon, Varsana, Sanket, and especially Yavat. A sadhaka will also bow down and pray to Gauri Kunda, but from far away-not going there. He will only go there to see whether Krsna is there, and to give this report to Lalita and Visakha. He will not go for any other purpose. At first we should have sambandha jnana, and after sambandha jnana we may do all these things. If our sambandha jnana is not fixed, everything will be upset. If our greed is there, if raganuga bhakti is there, then we can practice in this way. Otherwise, we can also do all these things in a general way. After Nandagram and all other places, the sadhaka goes first to his 'mother' and 'father', Kirtida and Vrsabhanu Maharaja. If one has any relationship with Krsna, then his 'father' and 'mother' will be Nanda and Yasoda. However, if he is serving Srimati Radhika, he will see through Her eyes. He will also go to Nanda Baba and Yasoda, because without their mercy one cannot enter Nandagaon. Then he will go to Lalita, Visakha, Citra, and all others. Then he will go to Mahaprabhu's associates, like Svarupa Damodara, Raya Ramananda, etc. He may also go to Jagannatha Puri. One can do this if he has taste. If we have many other duties to perform, and we think they are more important than this, then we should do those duties. If there is greed, however, then these will be the most important duties. If that greed has not yet come, we will have to wait for it. Everything will develop by svabhava, naturally. All the duties will be changed naturally, and they will come

to raganuga, but we will have to wait for that. Until that time comes, we will have to do so many other things. Raganuga-bhakti will come by guru-seva. We are not actually fit for raganuga-bhakti yet, but we can pray that it may come in our hearts. Whether one is practicing raganuga bhakti or vaidhi bhakti, the first effects are klesaghni (the dissolution of suffering) and subhada (the appearance of auspicious qualities). At present there are so many vighna, obstacles in our bhakti. We are not clear from all these obstacles. By continuing our practises, when klesaghni will come, then all obstacles will disappear and subhada will come. Now we are full of obstacles, and our subha is very little. When our performance of either raganuga or vaidhi-bhakti is actually suddha anusilana (a pure active endeavour to cultivate bhakti by body mind and words), then all our sinsprarabdha, aprarabdha, kot, bija, and avidya-will slowly disappear, and subadha will come drop by drop, One will go and the other will come, in proportion. If Klesagni disappears five percent, subhada will come five percent. When all things are clear, then subhada will come fully. This occurs when one enters bhava-bhakti. Now, however, we see that we have to face so much klesa, so many troubles. This is described in Madurya Kadambini. The symptoms of subha are krpa, mercy, chamah, forgivness and udaratha, generosity. If anyone does something wrong to us, we should forgive him. Do we do this or not? If automatically, naturally, there is forgiveness, that is subhada. We can judge for ourselves whether or not our bhakti is subhada. What is the meaning of mercy? All jivas are sinking in an ocean of sin, and they are bahirmukha; they have forgotten Krsna. We should act in such a way to save them, but we should also question whether or not we ourselves have been saved. First we must become free from maya. To the proportion we are out of maya, we will have mercy towards vimukhajivas. If we have lust, if we are running after praise, wealth and all these klesas, how can we have mercy towards anyone else? If we are actually doing bhakti, all these qualities will surely come. If they are not yet in our heart, we should know that we are not performing bhakti in a proper way. We should not pretend that we have bhakti. Srila Raghunatha dasa Gosvami, Srila Rupa Gosvami, Srila Narottama dasa Thakura, and Srila Bhaktivinoda Thakura are weeping in their songs. Bhaktivinoda Thakura prays in Gopinatha thus: gopinatha, ami to' kamera dasa visaya-basana, jagiche hrdoye' phadiche karama phasa ["O Gopinatha, indeed I am a servant of lust. Wordly desires are awakening in my heart, and thus the noose of fruitive work is beginning to tighten."] Sri Govinda dasa prays in Bajahu're Mana:

bhajahu re mana sri-nanda-nandanaabhaya-caranaravinda re durlabha manava-janama sat-sange taroho e bhava-sindhu re ["O mind, just worship the lotus feet of the son of Nanda, which make one fearless. Having obtained this rare human birth, cross over this ocean of worldly existence through the association of saintly persons."] sita atapa bata barisana e dina jamini jagi re biphale sevinu krpana durajana capala sukha-laba lagi' re' ["Both in the day and at night I remain sleepless, suffering the pains of the heat and cold, the wind and the rain. For a fraction of flickering happiness I have uselessly served wicked and miserly men."] Narottama dasa Thakura is a siddha-bhakta, and yet he says he is sinking in wealth, family and all other worldly affairs. We should know whether we are involved in this, or whether we are free. We should know, and we should pray as he has: gora panhu na bhajiya mainu prema-ratana-dhana helaya harainu ["I did not worship Lord Gauranga Prabhu, and thus I became full of suffering. I refused to accept the treasure of pure love of Krsna, and thus I became lost." (Narottama dasa Thakura, Prarthana, Aksepa (song42), text 1] This is praying-actual praying. We should not pretend that we are highly qualified persons. If our acaryas are seeing in this way at their stage, then what to say of us, or those who are below us? We are lucky that we are in a good parampara and we desire to perform bhakti. This is a good sign. We need not be hopeless. *****

Text Eight
devi duhkha-kula-sagarodare duyamanam ati-durgatam janam tvam krpa-prabala-naukayadbhutam prapaya sva-pada-pankajalayam

devi-O Goddess!; duhkha-miseries; kula-of multitudes; sagara-ocean; udare-in the middle; duyamanam-afflicted; ati-very much; durgatam-helpless, unfortunate; janam-person; tvam-You; krpa-mercy; prabala-powerful; naukaya-with the boat; adbhutam-wonderful; prapaya-make me attain; sva-pada-pankaja-of Your own lotus feet; alayam-abode. Translation O Goddess! I'm helpless and afflicted-in the middle of an ocean of sorrow! Please take me to the wonderful abode of Your lotus feet in the powerful boat of Your mercy! Commentary We have discussed that there are two kinds of prema bhakti; one is sambhoga and the other is vipralambha-and without vipralamba we cannot enter into raganuga bhakti. There are two types of bhava in raganuga bhakti, and especially in ragatmika bhakti: sadhakocitta-bhava and siddhocitta-bhava. Srila Raghunatha dasa Gosvami and all the Six Gosvamis have both. In siddha-bhava Raghunatha dasa Gosvam is Tulasi or Rati Manjari, and in sadhaka-bhava he is Raghunatha dasa Gosvami. When he is praying to Srimati Radhika, we can understand that he is in siddha-bhava. If a person has thick greed, then even in his sadhaka-sarira his sadhaka body, he can also pray like this, and he should pray like this. If a person has siddha-bhava, if internally he is already situated in his siddha-svarupa, then he can pray in his siddha-svarupa also. Duhkha-kula-sagarodare. Raghunatha dasa Gosvami is feeling that he is drowning in an ocean of misery. What is his misery? He is thinking, "I am not seeing Srimati Radhika." His unhappiness lies in the obstacles that are preventing him from obtaining Her darsana. Our obstacles are different. We want to keep our minds always thinking of Srimati Radhika's seva, but we are unable to do so. For example, there are so many duties we must perform, and sometimes we are attacked by illness. There are so many obstacles in our continuous remembrance, and we are unable to remove them. This is our misery. A person may be in a somewhat higher grade of bhakti, but he may not have the sanga, association, in which he can hear or speak about these subjects. He has no real asakti as described in Srila Visvanatha Cakravarti Thakura's Madhurya Kadambini. He has no asakti in bhava-avastha. Duyamanam ati-durgatam janam. Dyamanam means immense distress. A fire is burning in the heart of Srila Raghunatha dasa Gosvami. He is hankering, "I am not taking darsana of Srimati Radhika or Vraja." We go to Vraja, but we are not in Vraja, Vrndavana. We go to Radha Kunda, but we are not at Radha Kunda. In our present condition we have no real greed, but those who are siddha, who realize all these things, suffer greatly. There will be some imitation in our hearts, but there is no possibility at all of imitation in theirs. rmat Radhika can really w eep for Ka, but it is very difficult for us to weep for Him. Here, Raghunatha dasa Gosvami is realizing the misery of not seeing or serving Srimati

Radhika. We can also weep-that at present we have no chance to enter this raganuga bhajana in any way. It may be that a sadhaka will have darsana of Srimati Radhika-as in purva raga. Although he is not seeing Radhika, Rupa Manjari, Rati Manjari or Krsna, a sadhaka can have purva raga. At present we might experience prva-ragaabhasa, a semblance of purva-raga. We might. If it will enter our hearts, we should understand ourselves to be very fortunate. But it should be suddha, pure, not imitation. Even that abhasa would be very good. In the early morning, the sun is about to rise and the darkness is going away; this is abhasa. Similarly, if we will experience that abhasa, we will be so fortunate. Our suffering, however, is that certainly we are in total darkness, and we can only cry for all our anarthas and aparadhas to go away, and to have real greed. This is our problem. Duyamanam ati-durgatam janam, tvam krpa-prabala-naukayadbhutam. Raghunatha dasa Gosvami is praying to Srimati Radhika, "I'm drowning in an ocean of unhappiness. In this world I see no hope at all. I can only see Your mercy." Srimati Radhikas mercy is like a very good boat, and it is adbhutam, wonderful. How wonderful is Her mercy? In Srimad Bhagavatam it has been stated that the m ercy of Ka's lotus feet is like a boat. If we need this boat, it will come to our ghaa, shore. If we simply take that boat within our minds, we will see that we have gone across bhava sagara, the ocean of material existence. Although the boat is still lying on this side as it waits for others to cross, still we will have crossed over to the other side. rmat Radhika's kpa is even greater than that. We see in Bhad-bhagavatam ta that Gopa Kumar took birth in Vraja and was practicing bhakti there, and rmat Radhika sent Her near and dear associate, Jayanta, to be his guru. If one is very simple-hearted and has great ruci for his bhajana, then rmat Radhika may send one of Her associates, or She or Ka may even come Themselves. This is the kpa of rmat Radhika. Prapaya sva-pada-pankajalayam. "So I pray to You that by Your mercy I can get the seva of Your feet. I see no other way." Raghunatha dasa Gosvam says that everything he knows about rmat Radhika has been acquired from Rpa Gosvam. However, Rupa Gosvami, and also Sanatana Gosvami, came to him solely due to the mercy of Srimati Radhika. She is therefore the root cause of mercy. "It is only by Srimati Radhika's mercy that I have received all these things." We can have the shelter of Srimati Radhika even by mind. She is also antarjami. She will know from within, and she will have mercy upon us. She will arrange everything in such a way that we get Her mercy. srinvatam sva-katha krsnah punya-sravana-kirtanah hrdy antah stho hy abhadrani vidhunoti suhrt satam ["Sri Krsna, the Personality of Godhead, who is the Paramatma in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His

messages, which are in themselves virtuous when properly heard and chanted." (Srimad Bhagavatam 1.2.17)] Hari-katha is like Ka-sac-cid-ananda and full of mercy. If one hears krsnakatha, it enters and purifies his heart, and it brings Krsna there. Then, Krsna or Srimati Radhika personally arranges whatever needs to be done. radhika-carana-renu bhusana kariya tanu anayase pabe giridhari radhika-caranasraya kare jei mahasaya tanre muni jana balihari ["If one decorates his body with the dust from Srimati Radharani's lotus feet, then it will be very easy for him to attain Lord Giridhari. I congratulate such a great soul who takes shelter of Srimati Radharani's lotus feet and I say to him: Well done! Bravo! Excellent!" (Prema-bhakti-candrika, song 9, text 7)] Srila Narottama dasa Thakura says that only those who have taken shelter of Srimati Radhika's lotus feet are mahasaya, great souls. Maha-asaya. Asaya means lalasa, desire. The desire to serve the lotus feet of Srimati Radhika is a good asaya, and those who have this idea are mahasaya. jaya jaya radha-nama brndabana yanra dhama krsna-sukha-bilasera nidhi hena radha-guna-gana na sunila mora kana bancita karila more bidhi ["Glory, glory to She who is named Radha, whose home is Vrndavana, and who is Lord Krsna's treasury of blissful pastimes! Alas, destiny has cheated me, for my ears have not heard Radha's glories." (Prema-bhakti-candrika, song 9, text 8)] tanra bhakta-sange sada rasa-lila-prema-katha je kare se paya ghanasyama ihate bimukha jei tara kabhu siddhi nai nahi jena suni tara nama ["A person who, in the company of the devotees, again and again hears the stories of the pure love in the rasa-dance pastimes will attain Lord Krsna, who is dark as a monsoon cloud. A person averse to hearing these pastimes will never attain perfection. I refuse to hear the name of such an offender." (Prema-bhakticandrika, song 9, text 9)] Srila Narottama dasa Thakura is saying here, "I want to have the association of only those devotees who have a strong desire to serve Srimati Radhika, for by their mercy I will receive Her mercy." ***** Srila Bhaktivinoda Thakura has written a book called Caitanya Mahaprabhu Ki Siksa, (Teachings of Caitanya Mahaprabhu). There, quoting from Bhaktirasamrita-sindhu, he is discussing rasa-siksa. He explains that when those who only know visaya rasa, and not aprakrita rasa, hear the name of madhurya rasa and some stories from here and there, they have two kinds of ideas. First, some think that if one practices the sadhana to obtain this particular rasa, madhurya-rasa, he

will fall down. The second class of persons has faith, but they think that nobody is qualified to have this. A sahajiya is one who has some sraddha, but he has not reached the stage of rati, bhava. Rati is visuddha-sattva. It does not come from the heart of the sadhaka. It has to come down from the heart of a ragatmika bhakta. Rati is not in our hands. It is in the hands of devotees who are certainly Krsna bhaktas, and only they can give it. If a man has some sraddha but not yet rati, and he wants to experience this rasa on that unripe sraddha, he tries to experience it by worldly emotions in the name of vibhava, sattvik and vyabhicari. Such a person is called sahajiya. At the stage of sraddha, he wants to create rasa by so-called vibhava, sattvika, anubhava and so on. These can be practiced only at the stage of rati, but he is trying to do so on the platform of sraddha. He doesn't know what is rasa, or what is vibhava, anubhava, sattvika, and vyabhicari. He has neither sthayi bhava nor rati. Sthayi bhava is far away, and he doesn't have even the first stage of rati. Yet, on that sraddha, he wants to do all these things. Such a person is called sahajiya. He is bound to be sahajiya. Srila Bhaktivinoda Thakura and Srila Bhaktisiddhanta Sarasvati Thakura have prohibited this, and in Bhakti-rasamrita-sindhu and Ujjvala-nilamani it is also prohibited. A man who is only at the stage of sraddha and has not gone to that transcendental place should not imagine that, "I am a gopi" or, "I am a kinkari" or, "I am a manjari", and he should not do asta-kaliya smarana paddhati. Such sahajiyas have tried to follow Vilap-kusumanjali or any of the books of our Gosvami's, but not directly. In order to actually follow, our sraddha must become nishta, nishta must become ruci, ruci must become asakti, and asakti must be turned into bhava, rati. Then we can have that. We can only pray, "We want this, we want this." We should try to develop our bhakti-not immediately try to immerse in that thing. All babajis are not sahajiyas, but almost all are in this category. Srila Bhaktisiddhanta Sarasvati Thakura did not approve of them, because they will think bogus things in the name of bhakti and rasa. Srila Bhaktivinoda Thakura has explained all this in his book. A guru sees whether the disciple's greed is real or not, and whether his sraddha has advanced to asakti. He sees whether or not his disciple is entering rati. We should strictly follow Jaiva Dharma. In Jaiva Dharma we see that the guru disclosed the eleven items like vesa, nama, and so forth, in the end. He taught everything about rasa, and then at the last stage he disclosed the five stages, like sravana dasa and varana dasa, and also the eleven bhavas. He did not do this in the disciple's lower stages. These were revealed, not in Navadvipa but in Puri, in the second Vaisnava sanga.

Text Eleven
svapne 'pi kisumukhi te caraambujata-

rajat-paraga-paavasa-vibh aena obha param atitaram ahahottama ga bibhrad bhaviyati kada mama artha-nama svapne-in a dream; api-even; kim-what; sumukhi-beautiful lady; te-Your; caranafeet; ambujata-lotus; rajat-glistening; paraga-pollen; pattavasa-fragrant dust; vibhusena-by decoration; sobham-beauty; param-most; atitaram-great; ahaha-Aho! O!; uttamaga -the highest or best limb; bibhrad-holding; bhavisyati-will become; kada-when; mama-mine; sartha nama-properly named. Translation O Sumukhi! When, even in a dream, will I be justified in calling my head the highest limb of my body, by beautifying it with the glistening fragrant pollen of Your lotus feet?

Commentary Vilapa Kusumanjali is truly of raganuga-bhakti. Srila Bhaktivinoda Thakura has explained in his Jaiva Dharma (Chapter 39), that Srila Madhavendra Puripada, Srila Isvara Puripada, Srila Sanatana Gosvami, Srila Rupa Gosvami, and all acaryas in the Gaudiya Vaisnava sampradaya following Sri Caitanya Mahaprabhu, are raganuga-sadhakas of visuddha parakiya-rasa. They are not vaidhibhakti sadhakas of svakiya-rasa. Our entire sampradaya, down to our Gurudeva, is of raganuga- bhakti. Those who are of vaidhi-bhakti, and who do not aspire for raganuga, would do better to leave this Gaudiya Vaisnava sampradaya and go to the Ramanuja, Madhva, or any another sampradaya. However, a vaidhi-bhakti sadhaka who wants to follow raganuga should remain. If one says that Srila Jiva Gosvami was not following the principles of raganuga-bhakti and parakiya-rasa, his statement is not correct. It is wrong. Srila Bhaktivinoda Thakura tells in his Jaiva Dharma that at the time of Jiva Gosvami there were so many kinds of Vaisnavas. It was only for those who did not have the appropriate qualifications for raganuga-bhakti or parakiya-bhakti that Jiva Gosvami wrote about svakiya-bhava. In his own Locan-rochini-tika of Ujjvalanilamani, Jiva Gosvami has written: "svecchaya likhitam kincit kincid atra parecchaya. I have written some statements according to my own mood, and some according to the moods of others, those who are not qualified. What I have written as my own opinion has a link with what is written in Srila Rupa Gosvami's Ujjvala Nilamani, and also his later works. I have reconciled all the apparently contradictory statements. What I have written with this reconciliation is my opinion, and that is parakiya-rasa. All our Gosvamis are both raganuga and rupanuga. Srila Raghunatha dasa Gosvami especially is the number one rupanuga. Jiva Gosvami is also rupanuga,

but Raghunatha dasa Gosvami is number one. Within the category of rupanuga, there are two kinds of devotees-sadhakas and siddhas-both of which are divided into many different stages. Sadhakas who have no past samskara, but who now have the new samskara of association with a rasika Vaisnava, possess weak samskara. The sadhaka who has samskara from his past life, and also rasika Vaisnava association in this life, mixing both samskaras, will advance very quickly and soon turn into a real devotee. Those with past and present samskara will soon have nistha, and after nistha they will have ruci. Actually, if they have the tendency for raganuga, they will pass over the stage of nistha, at once begin from ruci or asakti, and will gradually come to bhava-dasa. To become established in his bhava-dasa, one must cultivate ekadasa-bhava, eleven principles. In Jaiva Dharma it is stated that those who have a very keen interest and thick greed to hear these topics, and who continually hear from rasika Vaisnavas, very quickly reach a high stage of devotional practice. Vijaya Kumara and Vrajanatha first heard from Srila Raghunatha Babaji, who then ordered them to go to Jagannatha Puri where they would have the association of both Sri Gopal Guru Gosvami and Sri Dhyanacandra Gosvami. Quickly attaining an elevated stage of bhakti, Vrajanatha then heard Bhakti Rasamrta Sindhu and Ujjvala Nilamani from beginning to end, and he developed a very thick greed to enter asta-kaliya-lila. Only then did Gopal Guru Gosvami instruct him in ekadasa-bhava. The eleven transcendental sentiments for madhura-rasa are: 1. Sambandhathe relationship between upasya, the object of worship, and upasaka, the worshiper. Krsna, the dhira-lalita nayaka, is the worshipful object, and Srimati Radhika is the nayika serving Him. The sadhaka considers, "I am the servant of Srimati Radhika and Krsna is Her praneswara, beloved. I am a palya dasi of Srimati Radhika." 2. Vayaha-age. The age from ten to sixteen years extends from vayah-sandhi, adolescence, to kisora, teenage. 3. Nama-name. The name will be appropriate to one in Srimati Radhikas yutha. 4. Rupa-form. A very beautiful kisori gopi form is just suitable for serving Srimati Radhika. 5. Yutha-group. A follower in this line is in Srimati Radhikas yutha, in Lalita-sakhis gana, subgroup, and Visakha is her siksa-guru. 6. Vesa-the color, qualities, etc. of one's attire. 7. Ajna-orders. This is the service or orders given by the Yuthesvari or gana-nayaka. 8. Vasa-sthana-residence. Knowledge of ones residence includes the names of ones father, mother, husband, and other relations. 9. Seva-service. By seeing the service rendered by the nitya parikaras, one will have greed to serve like them, as a maidservant of Srimati Radhika. 10. Parakasthasvasa-the highest aspiration, for the service of Srimati Radhika. Srila Raghunatha dasa Gosvami has explained this in two slokas of Vilapa Kusumanjali (102, 100): asabharair amrta-sindhumayaih kathancit kalo mayati-gamitah kila samprat hi {tvam cet krpam mayi vidhasyasi naiva kim me} pranair vrajena ca varoru vakarinapi]

["O Varoru! It is decidedly only with the hope of obtaining the nectarine ocean of service unto You and the vision of Your transcendental pastimes that I have been able to maintain my life thus far with severe difficulty. But if You are not merciful unto me even now, then of what use to me is this life, residence in Vraja-dhama, or even Sri Krsna Himself?"] "O Srimati Radhika, I have dedicated myself fully to Your lotus feet. I have an ocean of hope to be able to serve You. If You not are merciful to me, I dont want to live in Vrndavana, not even at Radha Kunda. I do not even want Sri Krsna, nor do I want my body. I will die. So kindly be merciful unto me." This sloka, in parakastha-bhava, is a prayer to Srimati Radhika. The next prayer is to Krsna. ha natha gokula-sudhakara su-prasanna vaktraravinda madhura-smita he krpardra yatra tvaya viharate pranayaih priyarat tatraiva mam api naya priya-sevanaya ["O Natha! O nectar moon of Gokula, whose cheerful lotus face smiles so sweetly. O crown jewel of the merciful, if You are pleased with me, then give me this benediction only: I am about to die because I dont know where my Svamini is. Please take me with You when You go to meet Her, so that I may engage in Her service."] "O Krsna, I have given myself to Your lotus feet. I dont know where Srimati Radhika is. I want to be where You are going to meet with Her. I want to be there to serve Radhika, and You also. Take me there; otherwise I may not live." 11. Radha palya-dasi bhava-the natural sentiment of the maidservant of Srimati Radhika. This maidservant has the same quality of prema to both Radha and Krsna, with an inclination towards Srimati Radhika. There is little difference between parakasthasvasa and palya-dasi bhava. Specifically, parakasthasvasa expresses ones unwillingness to live without serving Srimati Radhika, and radha palya-dasi bhava emphasizes ones exclusive mamata towards Her: "O Srimati Radhika, I am Yours!" These are the eleven bhavas, and the raganuga sadhaka at this stage will adopt all these. After adopting and cultivating ekadasa bhava, he will gradually come to the five stages or dasas. 1. Sravana-dasa: This is the stage of hearing about Radha, Krsna, the gopis, the palya dasis, and so on, with faith, great eagerness, and the desire to enter their pastimes. 2. Varana-dasa: This is the stage of acceptance.

3. Smarana-dasa: This is the stage of remembrance-chanting and remembering all these topics. 4. Bhavapana-dasa: This is the stage of application. In its maturity, this stage is also called svarupa-siddhi, when visuddha-sattva descends upon the heart and bhava or rati manifests. At first, ekadasa bhava will be practiced by ones own efforts and by the grace of a rasika Vaisnava. After some time, these transcendental sentiments, coming from that parikara whom one has greed to follow, will manifest automatically. 5. Prema sampatti-dasa: With the manifestation of prema, one enters vastusiddhi. These five dasas, stages, are all kramas, gradual progressions. When the sadhaka has advanced through all five levels, he attains the qualification to fully remember the pastimes of Radha and Krsna. At that time his remembrance will be automatic, without any effort on his part. Even if he wants to check his absorption, he will be unable to check it. Raghunatha dasa Gosvami is a siddha, but he is acting as a sadhaka. His activities as a sadhaka are mentioned by Srinivas Acarya in the Sad-GosvamiAstakam: sankhya-purvaka-nama-gana-natibhih kalavasani-krtau nidrahara-viharakadi-vijitau catyanta-dinau ca yau radha-krsna-guna-smrter madhurimanandena sammohitau vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau [I offer pranama to the six Gosvamis, who were engaged in chanting the holy names of the Lord and bowing down in a scheduled measurement. In this way they utilized their valuable lives, and in executing these devotional activities they conquered over eating and sleeping and were always meek and humble, enchanted by remembering the transcendental qualities of the Lord. he radhe vraja-devike ca lalite he nanda-suno kutah sri-govardhana-kalpa-padapa-tale kalindi-vane kutah ghosantav iti sarvato vraja-pure khedair maha-vihvalau vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau [I offer pranama to the six Gosvamis, who were chanting very loudly everywhere in Vrndavana, shouting, O Queen of Vrndabana, Srimati Radhika! O Lalite! O son of Nanda Baba! Where are you all now? Are you just at Govardhana, or are you under the trees on the bank of the Yamuna? Where are you? These were their moods in executing krsna-bhakti.] These were his outward practices as a sadhaka, whereas the subject matter of Vilapa Kusumanjali is that of siddha-bhava. When he was in his inner mood, the pastimes of Radha and Krsna manifested in his heart. Later, when they disappeared, he would cry, Where am I? Where is that pastime? At that time

he was hankering, weeping, praying, and rolling on the banks of Radha Kunda, where he lived near a tamal tree and a kadamba tree. In this way he experienced the eleven bhavas. "Aho Sumukhi!" Here Raghunatha dasa Gosvami is praying to the lotus feet of Srimati Radhika. He is praying in sadhaka-bhava, not siddha-bhava, but sometimes siddha-bhava comes down in his heart. As previously mentioned, there are three stages of consciousness. In one stage we are talking and thinking about one thing or another, and that is called bahya-dasa, external consciousness. The second is opposite-quite opposite, and that is called antar-dasa, internal consciousness. At that time all the experiences of jnana, awareness of this world, and the senses stop. Only internal awareness is experienced. Then, in the middle of the other two, neither fully external nor fully internal, is ardya-bahya-dasa. The sadhaka who is in the uttama stage can experience all three, as Caitanya Mahaprabhu did. When Mahaprabhu was in 'inner sense', He was seeing that, "I am playing with Radha and Krsna. Radha and Krsna are engaged in so many confidential pastimes, and I am taking part in them. I am serving Radha and Krsna, and Krsna is loving me." At that time, Svarupa Damodara, Raya Ramananda, and about one hundred other persons came with khols, mrdungas and other instruments. Seeing Mahaprabhu, they began a loud kirtana. Mahaprabhu at once awoke and, in His ardya-bahya stage, began to cry, "Why have you called me? I was playing with Radha and Krsna there in Vrndavana. I was completely absorbed in participating in Their vilasa, fanning Them and serving them so sweetly. Why did you awaken me?" He then wept so bitterly. After that-after two, three, or four hours, He came to His full external consciousness and told His associates, "I was seeing Their pastimes, and someone called me. What was I doing? At that time was I crying? Or weeping? Or rolling down on the earth? What madness was I in?" They consoled Him, "No; nothing." In a similar way, a sadhaka in the highest stage of raganuga-bhakti like Raghunatha dasa Gosvami will sometimes see the internal pastimes, and sometimes he will realize them in half internal and half external consciousness. And, when he is in 'outer sense', he will pray and weep as if something has been lost-not something, but as if everything has been lost. In the seventh sloka he prayed, "O Radhike, I am feeling so much separation. I cannot save my life. I will die at once. Im burning in this viraha-tapa, fire of separation. I cannot bear it. Im crying, and my crying is Vilapa Kusumanjali, an offering of flower-like lamentations unto Your lotus feet." Vilapa Kusumanjali was written when Raghunatha dasa Gosvami was in bahya-dasa, remembering the pastimes he saw in his antar-avasta, his inner bhava. Now he is praying, "O Sumukhi!" "O Sumukhi, your love for me, your krpa, mercy, is so high, so rare, that even Brahma and Sankara cannot have this. Even Narada, and the gurus of Narada, that is, Sanaka, Sanatana, Sanandana and Sanat Kumara, cannot have

this mercy." It is very rare to have the mercy the lotus feet of Srimati Radhika. You should know who She is. yo brahma rudra suka narada bhisma mukhyair alaksito na sahasa purusasya tasya sadyo vasikarana curnam ananta saktim tam radhika carana renum anusmarami (Radha Rasa Sudhanidhi 4) ["I constantly remember the footdust of Sri Radhika, Whose unlimited power instantly subdues even the Supreme Person Sri Krsna, Who Himself cannot be easily seen even by the greatest devotees like Lord Brahma, Lord Siva, Sukadeva Gosvami, Narada Muni, and Bhismadeva."] Brahma, Rudra (Sankara), Bhisma, and Narada are highly developed jnani-bhaktas. They are aptakama and atmarama, self-realized and self-satisfied. On rare occasions they can have the darsana of Krsna, but not Radhika. They came at the time of rasa-lila, but they saw only Krsna dancing and singing-not with the gopis. Their wives saw Them all, however, and they fainted. Here Dasa Gosvami is praying, "If anyone worships you, Srimati Radhika, and if he has even a little spark of your mercy, then Krsna will give Himself soley to that person." Do you understand? If anyone has a mere particle of dust from the lotus feet of Srimati Radhika, and if Krsna knows this fact, then He will wholly and soley give Himself to that devotee. When Raghunatha dasa Gosvami was uttering this sloka, he at once entered a deep mood and saw that Srimati Radhika has given Her whole heart to the lotus feet of Krsna. She worships Krsna, not only by offering Her one life, but by Her koti, koti prana, Her millions and millions of lives. In other words, She is offering Her life, millions and millions of times over. Her life, multiplied millions and millions of times, is likened to a dipa, a lamp, which is offered during arati. Her arati is not to Krsna, but to a part of Krsna-to His lotus feet. Not to His feet, but to a part of one of His feet-to one toe. She is not worshiping the whole toe, but the toenail; and not actually the toenail, but the tip of the toenail. In fact, She is not actually even worshipping the tip of His toenail, but the rays emanating from the tip of His toenail. When Krsna saw this scene, His heart melted. He thought, "What shall I do? I will have to repay Her, otherwise I will be indebted." He wanted to repay His debt, and He was selecting a suitable time for this. One day He got that occasion to serve Her. During nisanta-lila, Their early morning pastimes, They were both sleeping and the gopis were peeking through the vines of the kunja. A rooster stood up and began to crow very loudly. His crowing resembled the veda uccarana, the early morning recitation of the Vedas by brahminical students. Radha's and Krsnas sleep was broken by that crowing, but they did not leave each other. They were in rasa. Sometimes Their eyes were closing, and sometimes opening. Again the rooster crowed loudly, and Radhika

said, "The rooster should die and go to hell, and he should cry there-not here." When that rooster stopped crowing, Radhika thought that he had gone to hell and would cry there-and They would not be disturbed. Again they became free from anxiety. When They finally awoke, Srimati Radhika told Krsna, "What have You done? You have upset all My decorations. If Lalita and Visakha come and see, they will laugh and joke about Me. So please decorate Me at once." As soon as Krsna began, Radhika said, "Why are you so slow? You should do it at once; otherwise you will have to be punished by Kamadeva. You have called that devata, demigod, he came, and You have worshiped him. You have brought him from the mandira, placed him on a throne, and You have performed arcana, puja, and arati. Although the puja has been completed, however, You have left all the paraphernalia outside the mandira. Now You should put everything back in the mandira, and no sign of the puja should remain. Otherwise you will blamed, and you will be punished by that devata." Krsna replied humbly, "Oh, yes. You are quite right." And He became prepared. At once Tulasi Manjari, Rupa Manjari, and all the very near and dear manjaris entered the kunja. They came with plates in their hands, brushes, kunkuma, candana, kasturi, rose water, and kailases, pots; and Krsna thus began to decorate Srimati Radhika. He was a very good artist. He combed Her hair, made tilaka designs, and rendered many other services. Srimati told Him, "You are not a very good artist. You should decorate Me from bottom to top, not top to bottom. You have inadvertently washed away My red lac, so You should first replace it." Krsna then took a brush and began to paint, but His hand began to tremble because of the many bhavas manifesting in Him. Tulasi-manjari and all the other manjaris were laughing. Srimati saw this and told Tulasi Manjari, "You should do it. This 'new one' cannot do it properly. He is quite neophyte, so you should do it." Tulasi-manjari then came forward and forcibly took the pot by pushing Krsna aside with her elbow-and she was laughing. Srimati admonished her, "Why you are laughing? You should just paint." She put Her foot on the forehead of Tulasi-manjari-the same lotus foot that Krsna had been painting and had placed on His heart. The touch of Her foot on the head of this manjari left a 'stamp' of fresh red lac mixed with the kunkuma paste which had been on the heart of Krsna, and which had originally come from Her. When Tulasi-manjari began to look at herself in a mirror, at once Raghunatha dasa Gosvami came to his external consciousness. He was loudly weeping and remembering, "It is very rare for Krsna, and what to say of others like Brahma, Suka, and Narada, to have the mercy of the lotus feet of Srimati Radhika. Yet, at that time, I obtained Her reddish footlac here on my head. O Sumukhi! O Sundhari, beautiful lady who has attracted Krsna to serve Her feet! How is it possible to describe Your beauty? I am praying that, what to say of a saksad, direct, darsana, if even in svapna, dream, I get the occasion to have on

my head that red lac and kunkum from Your feet, then my head will be uttamanga, the highest part of my body. It will only be uttamanga only if You will put Your feet on my head. Only then will it be sartha, meaningful." Svapne'pi kim sumukhi te caranambujata. Now he is repenting, lamenting, and rolling on the banks of the Radha Kunda. Rajat paraga pattavasa. Paraga is the pollen of the lotus flower. "Your feet are like lotus flowers." Vibhusanena "That paraga of Your lotus feet will be my decoration." Saubham. "It will be so beautiful." Param-atitaram means extremely. "Aho! O Radhike!" Bibhrad bhavisyati kada mama sarthanama. "Wearing the ornament of that paraga, I will consider that my head is now meaningful. Otherwise it has no meaning." Tulasi-manjari is addressing Srimati Radhika as Sumukhi because She is in svadina bhartrika. She has controlled Krsna, and therefore She is so, so pleased. Her eyebrows and eyes are full of pleasure, and Her face resembles a full moon. At this time She can give anything. She can give any amount of mercy. Controlled by Srimati Radhika, Krsna had been experiencing so many moods. When He embraced Her, the kunkum powder from Her breast, which was like the pollen of a lotus, came to His chest. Because He was perspiring at that time, the kunkum mixed with His perspiration and became like a paste. Later, when He placed the feet of Srimati Radhika on His chest, that kunkum paste came onto Her feet. Now, when the manjaris were laughing and joking, Srimati Radhika was also laughing, and She gave that kunkum to Rati-manjari by putting Her feet on her forehead. Rati-manjari at once became overjoyed. She was thinking, "Srimati Radhikas feet have come onto my head. I am so lucky. My head is so lucky." As described earlier, however, just after that Dasa Gosvami's antar-dasa broke, tears began to fall from his eyes. Now He weeps, rolling on the bank of Radha Kunda in separation. Srila Rupa Gosvami and Srila Baladeva Vidyabhusana have explained this. When a sadhaka descends from antar-dasa to bahya-dasa, he deeply remembers what he has seen in his antar-dasa. By such remembrance, he experiences intense utkanta, eagerness, and at the same time he becomes very dinhina, humble. He thinks, " The mercy of Krsna and Radha is so high. Their pastimes are so high that they are not even seen by Narada, Sukadeva Gosvami, and Uddhava. How will I be able to have this?" Greed is such a thing, however, that the sadhaka does not lose the hope and eagerness to obtain that mercy. Srila Dasa Gosvami weeps in lamentation, "O Svamini, I am so wretched. I am so fallen. My only hope is Your great mercy. You are even more merciful than Krsna. Only by having this utkantha, and this mood, that one day You will surely have mercy upon me, I am able to remain alive." I have explained the word Sumukhi, and I want to further explain the words, rajat paraga pattavasa vibhusena. When that paraga, which had come from Srimati Radhika, to the chest of Krsna, and from there again onto the feet of

Srimati Radhika, now came onto the head of Tulasi-manjari, it was like an ornament. In Venu-gita (SB. 10.21.17), there is another sloka about paraga: purnah pulindya urugaya-padabja-ragasri-kunkumena dayita-stana-manditena tad-darsana-smara-rujas trna-rusitena limpantya anana-kucesu jahus tad-adhim Purnah pulindya urugaya-padabja-raga. Here we see a similarity. The padabja-raga was actually the kunkum from Srimati Radhika's srianga. Srimati Radhika had placed the feet of Krsna on Her breast, and at that time Her kunkum came upon His feet. Then, in the early morning, as Krsna walked on the grass, that kunkum came onto the grass. The dew on the grass then wet the kunkum and made it like a paste. After that, the Pulinda-kanya, daughters if the Pulinda tribesmen, came and took this paraga, kunkum 'pollen', smeared it on their faces and other limbs, and were thus relieved of the tapa, the fire of lust, in their hearts. Likened to the rose or lotus pollen, this same paraga patavasa was now like an alankara, an ornament, for Tulasi-manjari. She very proudly thought, "That paraga of Radhika is now decorating my head." At the same time, when she began to look in a mirror to see whether it was there or not, Dasa Gosvami came in bahya-dasa and began to weep loudly, "O Sumukhi, O Svadhina bhartrika devi! You are so cheerful. I think, therefore, that You will be merciful to me. I know that I am so wretched and fallen, and thus I cannot have a saksad darsana." There are three stages: sphurti. svapna, and saksad-darshana, and all these stages come only when the sadhaka enters bhava-bhakti. Sphurti means that althou gh apparently Ka is not there-nothing is there-in deep vipralambha, the d evotee sees, "Ka has come. Im talking with Him and He is joking with me and doing vilasa with me." Then, at once, the spurti goes away and the devotee begins to lament. This type of samboga, meeting, is sankirna, very brief. Spurti comes only in bhavavastha, when one is deeply in tadatma-bhava. Tadatma is not such an easy thing to achieve. Srimati Visnupriya devi, the wife of Caitanya Mahaprabhu, used to make very good preparations and give them to Saci Ma. Saci Ma would then think, "My son should come and taste this." He comes and tastes, and then goes away. Saci Ma considered, "Oh, I saw Him, but actually He has not come. He is in Puri. How, from such a far distance, will He come and then return? I must have been seeing Him in a dream." She always thought in this way. However, through Damodara Pandita, Caitanya Mahaprabhu told her, "I really come. You should not think otherwise." Similarly, when Raghunatha dasa Gosvami was remembering that pastime of Radha and Krsna, it was actually seen by him. And

now He is praying and weeping and rolling on the bank of Radha kunda. These subjects are not understood by ordinary devotees. The next level of meeting is svapna, the dream. This meeting is more complete than that of a sphurti. We see that so many persons are dreaming about Krsna, gurudeva, or Vrndavana-this may easily come. The dream of the neophyte is not what is indicated here. The svapna described here is of an advanced raganuga sadhaka, and it also comes only at the stage of bhava. It has been told in Ujjivala Nilamani that within sphurti, svapna and direct darsana there are four kinds of samboga: sankirna sambhoga-narrow or limited, samksipat sambhogabrief, sampanna sambhoga-complete or perfect, and samrddhimana sambhogaflourishing or fully enriched. Four kinds may come. The type of meeting depends on the sadhaka or siddha. The third level of darsana is saksad-darshana, the direct meeting. This sambhoga is samrddhimana. Here, Dasa Gosvami is speaking as though he was a neophyte or an ordinary sadhaka, and that is why he prays for a dream and not a spurti: "I'm not so qualified that a spurti will come, because spurti comes to the more advanced sadhaka-bhakta. But I'm not like that. So will You be so pleased as to give me a dream? And in that dream will You give me those lotus feet whose paraga went to Krsna and then from Krsna came again to Your lotus feet? Those feet should be kept on my head so that my head will be uttamanga, the highest part if my body. If I dont' get it, my head is bogus-it has no use." The gopis prayed similarly: "One's eyes are successful if he can see Krsnas lotus face, His smiling, His playing on His flute, His 'crooked', sidelong glances which are seeking someone, and His crooked neck turning behind Him. Baladeva is walking far ahead with so many cows and friends, and He is watching Krsna look towards Radhika and the gopis. The gopis are also looking towards Krsna with crooked, side-long glances. Moreover, Radha and Krsna are looking at each other. If anyone sees Radha and Krsna at this time, his eyes are successful." Dasa Gosvami is thinking in a like manner, that one's head is bogus if Radhikas paraga does not come upon it. He is weeping, "What to do? Alas! O devi, You are Sumukhi. Your priyatama is under your control. Now you can give anything, so I am praying that you will make my head successful." Kada mama sartha-nama. "If I can receive that paraga from Your lotus feet on my head, then my name, 'Rati Manjari', will also be successful and meaningful." How? Rati refers to various kinds of vilasa. This rati is not the same rati that means bhava, the first stage of prema. It refers to anuraga and stages after that, namely bhava, mahabhava, and so on. This rati refers to Radhikas rati, Her mahabhava, tow ard s Ka. Manjari means sobha, or beauty. 'Rati Manjari' therefore means the beauty of Radhikas rati for Ka. Srila Raghunatha dasa Gosvami thus prays, "If that paraga exchanged during Your vilasa w ith Ka comes to my head, then my name Rati Manjari has significance and meaningotherwise not."

Question: You have mentioned svarupa-siddhi and vastu-siddhi. Svarupa-siddhi comes while in this body. Is that in bhava-bhakti or prema-bhakti? Srila Narayana Maharaja: It comes in bhava-bhakti, at the beginning of premabhakti. Vastu-siddhi does not manifest at that time. When bhava matures into prema, then vastu-siddhi manifests. When prema comes, then the devotee meets Krsna on the planet where He is playing in His pastimes, and even then there is some 'sadhana' to be performed. The devotee will have to associate with Krsna's nitya-siddha parikaras. Question: When one takes birth from the womb of a gopi on the planet where Krsna is performing His pastimes, is that called vastu-siddha? Srila Narayana Maharaja: At that time vastu-siddhi begins. It is not yet manifest, but one has entered the 'class' or 'course' of vastu-siddhi. This principle can be compared with that of diksa. What we consider to be diksa is not actually so. We have only entered into the school of diksa. As diksa is a 'course', this is also. It has only started. At first prema comes. When prema comes, then vastu-siddhi manifests. At that time one enters the group of gopis, and after that sneha and all the other stages of prema that are possessed by the gopis come in her. In other words, when one will have some connection with Krsna in lila, then sneha will come, as well as all the subsequent stages. For example, if Krsna is not present, there can be no maan. All these stages become manifest by entering lila. Question: But Brhat-bhagavatamrta states that as soon as Gopa-kumara reached Krsna, Krsna immediately embraced him. Srila Narayana Maharaja: No. It was not like that. Gopa-kumara first had the association of Uddhava and Narada Rsi in Dvaraka, and there he heard everything about sakya, vatsalya, and the gopis. Then, by the permission of Uddhava and Narada, he entered Vrndavana. Until that time he was in svarupasiddhi, or, it may be that he was in the lowest stage of vastu-siddhi. When one in sakhya-rasa reaches there, he will have to be met by a sakha and he will have to take birth from the womb of a gopi. Gopa-kumara had a special situation. He had taken birth from the womb of a gopi at Govardhana, as a gopa. For him, that stage was solved here in this world, and the rest was solved there. Also, he had the association of a guru who was Krsna Himself-Jayanta. That was also solved here. What would have been solved there was solved here. In our case, however, we will have to pass through all the categories. Question: Is saksad-darsana possible in this world?

Srila Narayana Maharaja: It is possible anywhere. Narada received darsana of Narayana, although very brief. Even in bhava-bhakti, therefore, one may have that. Without prema, however, there is no real saksad-darsana.

Text Twelve
am tabdhi-rasa-prayais tava npura-sijitai ha kada mama kalyai badhiryam apaneyate am ta-nectar; abdhi-ocean; rasa-spiritual flavour; prayai-great; tjava-Your; npuraanklebells; sijitai-by the jingling; ha-O!; kada-when; mama-my; kalyaiauspicious one!; badhiryam-deafness; apaneyate-will remove. Translation O Kalyai, O auspicious one! When will the tinkling of Your ankle bells, that is like an ocean of nectarean rasa, cure my deafness? Commentary The mood here is so grave and deep. As described in the previous sloka, Srila Raghunatha dasa Gosvami was serving Srimati Radhikas lotus feet by applying the footlac, and he received the dust from those lotus feet on his forehead. When this sphurti disappeared, he prayed, O Srimati Radhika, Im so wretched and fallen. I cannot serve You directly. Im praying, therefore, that You will allow me to serve You in a sphurti or in a svapna, dream. The best part of my body is my head. If the dust from Your lotus feet, which are like paraga, will decorate my head even in a dream, then I will think that my head is successful." It was for this service that he was weeping and rolling on the bank of Radha Kunda After some time, he heard the sound of hamsas, swans, swimming in Radha Kunda, and their kal kal rah rah song resembled the tinkling of ankle bells. He at once became astonished. He wondered, What am I hearing? His mood changed, and he immediately entered antar-dasa as another sphurti manifested. As Rati Manjari he saw that rasa-lila was going on. Lakhs and lakhs of gopis were d ancing w ith Krsna, and Rad ha and Ka danced very swiftly in the middle. The rhythmically tinkling ankle bells of Radhika were complementing the m elod iou s sw eet flu te song of Ka. She was dancing in such a sweet mood that it seemed like Her ankle bells were singing. Sometimes, twisting in different ways, it seemed that Her thin waist would break in two. By the combined sounds of the ankle bells and flute in harmony, both were so happy.

The effect of Kas flute song has been described in Srimad-Bhagavatam, Canto Ten, Chap ter 29. Althou gh Ka had called the gopis with His flute, when they m et H im in Vndavana forest He spoke thus: "Svagatam! Welcome! Now that You have comfortably come here, what shall I do for you? Now you have seen Me. Now you should return. The duty of a chaste wife is to serve her husband in every way. Whether he is rich or poor, lame or anything else, he should by served by his wife. In this world and also in the next world, it is very sinful for a lady to leave her husband for another man. So please return." Krsna gave many examples as well as good logical arguments. After considering all of His points, the gopis replied, "By giving us this instruction You have become our Guru, and the duty of the disciple is to first serve his guru. If the guru refuses to accept that service, this is a fault on the part of the guru." The gopis had heard from Katyayani, Yogamaya, and from others, that in Krsnas previous birth He was Bhagavan and He had spoken the Bhagavad-gita. And He had also told them this-that He is that same Bhagavan Krsna-but they never believed Him. They continued, "You have told us that You are God. You have also instructed, 'Ye yatha mam prapadyante tams tathaiva bhajamy aham. As they surrender unto me I reward them accordingly.' We are approaching You to render service, so You should also serve us. Otherwise You will be at fault. You have also said, 'Sarva-dharman parityajya mam ekam saranam vraja. Give up all other religious paths and surrender unto me.' Having given up all dharma we have come to You. Now You should reciprocate, otherwise You will be acting contrary to Your own words. You should accept us and also our services. If you deny this, then we are bound to tell you that it is your fault that we have come here." ka stry anga te kala-padayata-venu-gitasammohitarya-caritan na calet tri-lokyam trailokya-saubhagam idam ca niriksya rupam yad go-dvija-druma-mrgah pulakany abibhran (SB. 10.29.40) ["Dear Krsna, what woman in all the three worlds would not deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form."] "You have called us by Your sweet flute melody, Your sweet words, and Your sweet face. Why have You shown us Your most beautiful face, more sweet and enchanting than that of Rama, Narayana, and all others? Why did You play such an enticing melody on Your flute, with avaroha and aroha, descending and ascending notes, full of karuna svara, tones of pitiable separation? We came like deer responding to the sweet flute- song of the hunter. In this way You have

called us, and when we came we saw Your beautiful face. Now You are saying we should return. How can we return? You have taken our hearts by Your beautiful face and the sweet melody of Your veu. We cannot go. "Besides this, we are gopis of the same gotra, dynasty, as You-we have the right to this. We see that no one in the entire three worlds can remain fixed in his worldly dharma after seeing Your lovely face and hearing the vibration of Your flute. "Hearing Your flute, go-all kinds of animals with four legs, like the cows, deer, calves, and bulls, and especially the cows and calves; dvija-the birds, those with wings; druma-the trees, creepers, bamboo, and so on; and mrgah-the deer, leave their sva-bhava, their own natures, and act in opposite or contrary ways. Their raised, cup-like ears drinking in the nectar of Your flute-song, the roaming cows become stunned. Although they have taken grass in their mouths, they remain standing like stone statues, unable to chew or swallow. Birds normally fly, but they also become like stone. They are without movement and their eyes are shut. Only their ears are engaged-in hearing the sounds of the flute. Formerly motionless trees now bow down. The blossoms on their branches appear like pulakita, horripulation, and their honey is dripping like asru, tears. They now appear to be weeping and moving. Hearing the very melodious tune of Your flute, the timid deer, who usually run away by seeing anyone, now eagerly approach You with their wives. Their wives are ahead, and they, these krsnasara deer, follow behind them. Both are looking towards You, and by their eyes they offer their hearts to Your lotus feet. The moods of all these animals and others are reversed. "We are female, after all, and also kisoris, teenagers. Within the category of kisoris we are gopis, very near and dear to You, and with very soft and sweet hearts. When we heard Your flute and saw Your face, we have also changed our dharma and moods. This is not at all strange. If all these living entities can change their moods, how can we not? We cannot go home. First return our hearts and then perhaps our moods will change. It is Your fault for attracting us with Your beautiful face and sound. In other places in Srimad-Bhagavatam, Gita Govinda, and the Gosvamis literatu res, it has been w ritten that by hearing the sou nd of Kas vamsi, Yamuna stops flowing, and the mountain stones melt and become like water. When the gopis do mana and Ka's every effort has failed to please them, His flute vibration alone can melt their mana and bring them to Him-to see His face and hear the flutes m elod y. In Dvaraka, Ka has no need of the vamsi, for His threats are enough to break the mana of His queens. He would tell them, "If you dont give up this mana, I will get you out from My palace!" Therefore he did not take His flute to Dvaraka. In Vrndavana, however, there is no threatening on the part of Krsna. Rather, the gopis will threaten Him. Here in Vrndavana the flute perform s w ond erou s and beau tifu l services to Ka. In this w ay, the effect of Kas beautiful face and flute have been described in so many books. Concerning the sound of Srimati Radhikas ankle

bells, Srila Rupa Gosvami has written in Ujjvala Nilamani (text 27): dhvasta brahma marala kujitabharair urjesvari nupura kvanair. "The tinkling sound of Urjesvaris nupura defeats the sweetness of the warbling of Lord Brahmas swan carrier." The sound and tune of Her ankle bells is even more beautiful than that of Kas vamsi. When Ka hears it, even if He is very far away, He comes at once to Srimati Radhika. As the gopis, animals, and all others come to Krsna, by this sound Krsna comes to Srimati Radhika. Srila Raghunatha dasa Gosvami saw in his sphurti that the flu te of Ka and the ankle bells of Srimati Radhika were playing in harmony. As Srimati Rad hika w as d ancing to the sou nd of Kas flute, the rope of one of Her ankle bells broke, causing the ankle bell to fall to the ground at a distance and scatter here and there. She at once stop p ed d ancing, then Ka stopped playing His vamsi, and finally all the gopis stopped dancing. Everything at once stopped. Srimati Radhika glanced towards Tulasi Manjari, who then ran to pick up the ankle bells. Before she could reach there and begin to pick them up however, the sphurti vanished . She saw no ankle bells, no Rad ha, no Ka, no rasa-lilanothing. Raghunatha dasa Gosvami then came in ardya-bahya dasa and began to weep, "Where is that scene? Where is Radhika? Where is Her order? She had just ordered me to retrieve Her ankle bells." In a faint, he fell down and again began rolling on the ground. He now prays, O Srimati Radhika, O Kalyani, Your mercy is an endless ocean, and your beauty is also like an ocean. The sound of Your ankle bells is also an endless ocean of sweet rasa, and in this ocean even Ka is drowning, what to say of all others. Please be merciful to me now. I am not hearing the sounds of Your nupura m ixed w ith the sou nd of Kas sweet vamsi. I want to hear it. Your dancing in rasa-lila with Krsna is always going on, especially at Radha Kunda, but I am not hearing. I think there must be some defect in my ears and I have become deaf. If You give me a drop of medicine, the rasa issuing from Your ankle bells, then my deafness will be easily cured. Please be merciful and place that medicine in my ears. In his sakhi-bhava, Raghunatha dasa Gosvami has participated in that rasalila and served both Rad ha and Ka, especially Srimati Radhika. Now, in raganuga, as a sadhaka, he 'follows' Rati Manjari and wants that her saubhagya, fortune, come to him. By always remembering these pastimes he becomes tadatma, and then he prays for that to come again. We should pray like him, that our deafness and blindness will be removed and we will be able to hear and see the p astim es of Rad ha and Ka. How will this be possible? If Srimati Radhika will have mercy upon us and show us Her beautiful face and lotus feet, then our blindness and deafness will automatically go. Therefore we should always pray like this. Srimati Radhika is Kalyani. Kalyani does not mean beautiful. It means one who gives mercy and mangala, auspiciousness. It means one who gives kalyana. What is kalyana? Srila Raghunatha dasa Gosvami prays, "You are serving Krsna,

and therefore You are Kalyani. You can give me Your mercy so that I may serve you. I want a very little bit of that thing in my heart, and You can easily give it."

Text Fourteen
yadavadhi mama kancin manjari rupa-purva vraja-bhuvi bata netra-dvandva-diptim cakara tadavadhi bata vrndaranya-rajni prakamam carana-kamala-laksa-sandidrksa mamabhut yadavadhi-since; mama-my; kancin-something; manjari rupa-purva-Rupa Manjari; vraja-of Vraja; bhuvi-in the land; bata-indeed; netra-of the eyes; dvandvathe pair; diptim-enlightened; cakara-did; tadavadhi-since then; bata-indeed; vrndaranya-of Vrndavana; rajni-the queen; prakamam-spontaneously; carana-feet; kamala-lotus; laksa-red lac; sandidrksa-the desire to see; mama-of me; abhut-became. Translation O Vndavanevari! O Queen of Vrndavana! Ever since a manjari named Rupa filled my eyes with light in Vrajabhumi, I have desired to see the red lac on Your lotusfeet! Commentary Raghunatha dasa Gosvami is remembering something in siddha-bhava, and as a sadhaka he is speaking through his outer senses. "When my Gurudeva described to me everything concerning Radhika and rasa-from Bhakti-rasamritasindhu, Ujjvala-nilamani, Lalita Madhava and Vidhagda Madhava-my eyes were opened and I saw that Srimati Radhika is so merciful. Without Her mercy we cannot have Krsna's mercy. Everything that I know about rasa I have learned from Rupa Manjari." Vraja-bhuvi bata netra-dvandva-diptim, My eyes were opened and I had a very great thirst to see the carana-kamala-laksa, the alta on Srimati Radhika's feet. In siddha-bhava he is saying, "When I met Srimati Rupa Manjari, she told me about Radhikas mercy, as well as Her rpa, gua, lla, and so forth. My eyes were opened, and now I want to see the alta on Radhikas lotus feet." In what way? Srimati Radhika is sitting with Her sakhis. Krsna is sitting in front of Radhika, and He is taking Her feet on His lap and painting them. In prema, because He is nagara, nayak, and dhra-lalita, He takes Her feet and holds them to His heart. In this way the fresh color of the alta comes to His heart, leaving a red mark like a stamp. "I only desire to see that alta on Krsna's heart, signifying that although He is Parabrahma Himself, He is vasibhut, conquered by Srimati Radhika's prema." There are eight kinds of nayikas: abhisarika, vasasajja, uthakanthita, svadhinabhartrika, and others. Svadhina-bhartrika means that the nayaka is already conquered by the nayika. Being a manjari, Tulasi Manjari wants Radhika to be on

a higher level than Krsna. She always wants her sakhi to be victorious and Krsna to be conquered. Here Krsna is taking Srimati Radhikas lotus feet to His heart instead of Radhika taking His feet. Tulasi Manjari is so overjoyed to see this, and she desires that this alta will always be visible to her there. If Srimati Radhika is searching for Krsna and is somewhat unhappy, Tulasi Manjari does not like it. She wants that Krsna search for Srimati Radhika and that He always serve Her. Our Gurudeva, Srila Bhaktiprajna Kesava Gosvami Maharaja, has composed this sloka: radha cinta-niveina yasya kantirvilopita r-ka-caraavande radha-ligita vigraham Devotees of all other sampradayas think Krsna superior to Radhika. They are satisfied to think that Radhika and all the gopis are searching for Krsna, weeping, lamenting, and rolling on the ground. In a vipralambha mood they are searching Krsna. Our Gurudeva, in the line of Rupa Gosvami, says, "Why should Radhika search for Krsna? Krsna should search for Radhika. He should lament and He should roll on the ground." In Srimad Bhagavatam it is written that when Krsna disappeared, Radhika and all the gopis were lamenting, weeping, and searching for Krsna. In his commentary to these Bhagavatam verses, our Gurudeva explains that Srimati Radhika disappeared from Rasasthali. Searching for Her, Krsna came to Imlitala and there He was lamenting, "Where is Radhika? Where is Radhika?" He was playing the name of Srimati Radhika on His flute. "Radhe, Radhe, Radhe. Please come and save My life." When She appeared again and Krsna saw Her, He at once ran to Her. That is radha-lingita vigraham. Radha cintanivesina. By deeply remembering Her, He became like Her. His form remained that of Krsna, but His complexion became golden like Radhika's. His kanthi, color, disappeared, and Radhika's color appeared. Then Radhika embraced Krsna and Krsna embraced Radhika. So from outerside He is seen as Radhika, golden beauty, but inner He is Krsna. I bow down to that radha-lingita vigraham krsna-Sri Caitanya Mahaprabhu. This is the meaning of the sloka. {{Most of this paragraph is from March 8, 1994}} Having taken this view, Our Gurudeva has established radhika-bhavayukta Sri Vigraha in his temples. In the same mood, Raghunatha dasa Gosvami is praying to see the alta from the lotus feet of Srimati Radhika on Krsnas chest. In Vraja-vilasa Stava he has also prayed: tambularpana-pada-mardana-payo-danabhisaradibhir vrndaranya-mahesvarim priyataya yas tosayanti priyah prana-prestha-sakhi-kulad api kilasankocita bhumikah keli-bhumisu rupa-manjari-mukhas ta dasika samsraye "When will the day come that I will give pure water in a golden pot to Srimati Radhika and serve Her lotus feet? While She has an abhisara with Krsna, I will help Her by offering tambla, pana, and all such seva." In Jaiva Dharma we read that there are sixteen different types of seva performed by the sakhis, and the above mentioned are some of them. The sakhis

also help Srimati Radhika to meet Krsna by cheating Her husband and so on. Raghunatha dasa Gosvami is praying, "When will I be able to serve Srimati Radhika in these ways, as Rupa Manjari and all the other manjaris serve? When will that day come?" Actually Srila Rupa Gosvami gives these ideas to the jivas, and he has also given them to Raghunatha dasa Gosvami. By Her mercy, Radhika orders Rupa Manjari to teach these things, and she is teaching them. In Prarthana (17.4) Narottama dasa Thakura has written: prabhu lokanatha kabe sage lana jabe r-rpena Prabhupadaada-padme more samarpibe He is praying to his guru, Srila Lokanatha Gosvami, "When, by your mercy, will you offer me to the feet of Srimati Rupa Manjari, who will accept me as a new dasi?" ei naba-das bali r-rpa cahibe hena ubha-Krsnaana mora kati-dine habe sighra ajna karibena-das hetha aya sebara susajja-karya karaha twaraya (Prarthana 18.1-2) ["When will I be a young gopi-maidservant? When will that auspicious time be mine? When will Sri Rupa Manjari repeatedly order me about, saying, 'O dasi, come here. Quickly arrange our Svaminis fancy garments and ornaments.' By hearing these orders I will become delighted. These orders will completely absorb the attention of my purified mind. She will teach me in various ways how to serve Srimati Radhika."] anandita hana hiya aja-bale pabitra manete karya karibe tat-kale Prarthana 18.3 He continues, "She will say to me, 'You should do tambla seva and decorate Radhikas bed w ith bu d s and flow ers.' Then she w ill take m e to see Kiora Kior. I will follow behind her as she takes my fingers in her hand and leads me to Srimati Radhika. Radhika will ask, 'Who is she?' Rupa Manjari will reply, 'I have brought a new sakhi to serve Your feet. Majulal has brought her and placed her in my hands.' Then Srimati Radhika will order her, 'Yes, you can teach her all kinds of seva and engage her.'" This opportunity is for the siddha. We can only pray and have the ambition to come to this stage. For sadhakas, Rupa Gosvami has written this verse in Bhaktirasam ta-sindhu: sadhu-saga, nama-krtana, bhagavata-ravaa mathura-vasa, r-m rtira raddhaya sevana ["One should associate with devotees, perform nama-krtana, hear rmadBhagavatam, reside at Mathura, and worship the Deity with faith."] Among the sixty-four kinds of bhakti, these five are very favorable for us. Particularly favorable for us is to hear the narrations of Krsna and the gopis from

the Srimad Bhagavatam Tenth Canto, such as Gop-gta, Yugala-gta, and Bhramara-gta, and we should especially hear the commentaries. In Prema-bhakticandrika, Narottama dasa Thakura has written that if someone has greed towards these topics, he should hear Ujjvala-nlamai. This is because Srila Rupa Gosvami has thoroughly delineated this science by giving examples of its every aspect. Knowing this book is very favorable for our entrance into raganuga bhakti. Narottama dasa Thakura has selected Rupa Gosvami because Caitanya Mahaprabhu gave darsana to him in Prayaga for ten days, and during that time He made him qualified in all these subjects. Rupa Gosvami therefore knows everything, and Narottama dasa Thakura wants his blessings. *****