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AND
WHAT DID HE COME
TO
GIVE?
AND
WHAT DID HE COME
TO
GIVE?
PART ONE
DEDICATION
A Warm Invitation
Dear readers,
The Goswamis say that we can be there nowin Radha and Krishnas nitya lilasimply by always thinking
about them. This enjoyable process, if properly executed, will culminate in maha siddhi when the practitioner
takes birth as a gopi in Vraja.
The mahatmas who enjoy reading this book and and who may wish to intimately discuss its contents are
cordially invited to visit Sri Sri Gadadhara and Gaurangas nikunja mandir. We are located on a hill overlooking
the Ganga, just a two-minute walk from the ghat in Sridham Mayapur.
Gadadhar Pran Das
Sri Gadai Gauranga Kunja
Sri Mayapur Ghat
P.O. Sri Mayapur
Nadia, West Bengal, India 941313
phone: 091-933-266-0732
email: gadadhar_das000@yahoo.co.in
Other titles by the same author
Dhmli by Locana dasa Thakur. Translated and with an extensive commentary.
Gta Govinda by Jayadeva Goswami. Translation.
Rasarja r r Gaurga. A study of r Gaurgas intimate, hidden side as the the enjoyer of
madhura rasa, collected from a host of Gaudiya mahajana authors.
Prema-bhakti-candrik by Narottama dasa
The Vishnupriya Gauranga Trilogy.
Volume 1: The events leading up to Sri Gaurangas sannyasa lila and those following it up to his
departure from Shantipur.
Volume 2: Vishnupriyas separation from Sriman Gaurasundar, Sachis viraha, Priyajis severe
tapasya vrata, her Gaura bhajan at Nadias gambhira mandir, the inauguration of Dhameshwar
Mahaprabhus Sri murti and seva puja, and Srimatis amazing disappearance lila are narrated.
Volume 3: An elaborate description of Sri Vishnupriyas ashta kala nitya lila with Gauranga in Sri
Goloka Nabadwip Dham.
r Govinda-llmta : Translation and commentary
dna sdhaka
Sri Gadadhar Pran Das
Sri Sri Gadai Gauranga Kunj
Sri Mayapur Ghat, Nadia, W.B.
Invocation
avatari prabhu pracrila sakrtana
eho bhya hetu prva kariychi scana
avatrera ra eka che mukhya bja
rasika ekhara kera sei krya nija
Even though the Supreme Lord himself, Sri Chaitanya Mahaprabhu, took up the task of the yuga avatar to
propagate the sankirtan movement, this only constitutes the external motive for his appearance. The main
motive springs from the Lords inner hankering of being rasika shekhara, the foremost connoisseur of the
transcendental mellows. (CC 1.4.102-103)
r-r-gaura-gaddharau vijayatethm
Sri Radhika is the ashraya, or reservoir, of love for me. I am merely its vishaya, or target. Although I taste the
bliss to which the object of love is entitled, the pleasure of the ashraya is ten million times greater. Therefore my
mind runs after the opportunity to relish the ashrayas ananda, but I cannot grasp it. What can I do? If I could
somehow become the ashraya of this love, then surely that most exalted premananda could also be mine.
After thinking in this way, Sri Krishna became exceedingly intrigued. From within his heart, an irrepressible wish
to taste Sri Radhas prema burst forth. (CC 1.4.132-136)
For this reason, Sri Vrindavans ever fresh Cupid, Sri Shyamasundar appeared from the pure womb of Mother
Sachidevi. In fact, by taking on the mood and complexion of his topmost devotee, Srimati Radharani, Sri
Krishna intended to taste three most coveted, esoteric, yet unfulfilled yearnings. They were revealed in a verse
written by Srila Svarupa Damodar Goswami, and this is the sixth verse of the mangalacharan of the Chaitanya
Charitamrita:
r-rdhy praaya-mahim kdo vnayaivsvdyo yendbhuta-madhurim kdo v madya
saukhya csy mad-anubhavata kda veti lobht
tad-bhvhya samajani ac-garbha-sindhau harndu
This verse tells us that Krishna appeared in the form of Chaitanya Mahaprabhu in order
1) to fathom the depth of Sri Radhikas superlative prema for him,
2) to perceive his own sweetness in the way that Sri Radhika does, and
3) to discover the ecstasy Sri Radhika feels through loving him.
Sri Krishna thought,
ei tina t mora nahila praa
vijtya bhve nahe th svdana
rdhikra bhva knti agkra bine
sei tina sukha kabhu nahe svdane
rdh bhva agkra dhari tra vara
tina sukha svdite habo avatra
These three yearnings are not to be fulfilled in Vraja because there I possess a distinct nature from Sri Radhika.
Only by assuming her mood and complexion will I please my fancy. Therefore I shall accept Sri Radhas bhava
and aga-knti appearing in this world for tasting these three pleasures. (CC 1.4.266-268)
sarva bhve kailo ka ei to nicaya
hena kle ila yugvatra samaya
sei kle r advaita kare rdhana
thra hukre kaila ke karaa
pit mt guru-gaa ge avatari
rdhikra bhva vara agkra kari
navadvpe ac garbha uddha dugdha sindhu
thte prakaa hail ka pra indu
ei to kahila aha lokera vykhyna
svarpa gosir pda-padma kari dhyna
Incidentally, while Krishna was thus deliberating, the time for the Yuga avatar to descend was also at hand. Sri
Advaita Acharya began his worship and attracted the Lord with his loud cries. His father and mother and other
seniors first took birth, and then he himself appeared with the mood and complexion of Sri Radhika, appearing
in Nabadwip, like the full moon appearing from the milk ocean-like womb of Mother Sachi. In this way I have
explained the meaning of the sixth verse of the Chaitanya Charitamrita. (CC 1.4.266-273)
This sixth verse of Sri Krishnadas Kavirajs mangalacharan is designated as the vastu-nirdea, or indication of
the books topic of discussion. In other words, it may be concluded that for Srila Kaviraj Goswami, this verse is
the light in which he gives his account of Chaitanya Mahaprabhus life. The entire Chaitanya Charitamrita may
be seen as an elaborate discussion of the subject that is given here in seed form.
Krishnadas Kaviraj begins his commentary on this verse in the fourth chapter of Chaitanya Charitamrita as
follows
je lgi avatra kahi se mla kraa
prema rasa nirysa karite svdana
rga mrga bhakti loke karite pracraa
rasika ekhara ka parama karua
ei dui hetu haite icchra udgama
Now let me speak about the principal reason for Sri Chaitanya Mahaprabhus appearance (1) to personally
taste the essence of prema rasa, and in connection with this, (2) to distribute raganuga bhakti to the devotees.
(CC 1.4.13-15)
These are the two main reasons for which Sri Krishna, the chief of all rasikas, or connoisseurs, and merciful
personalities advented himself as Sri Chaitanya Mahaprabhu.
Upon acknowledging the aforementioned two reasons for the Lords descent, one would do well to meditate
upon them in order to increase ones devotion. In this connection, Srila Krishnadas Kaviraj says,
siddhnta baliye citte n kara alasa
ih haite ka lge sudha mnasa
Do not neglect to meditate on the conclusions of the scriptures out of laziness. From a knowledge of the
siddhantas, the mind will become fixed on Krishna. (CC 1.2.117)
In this key shloka, prema rasa nirysa means the essence of prema rasa or Vraja pream. In Vraja, Srimati
Radhikas prema is topmost. Therefore as Chaitanya Mahaprabhu has focused his attention on tasting Srimatis
superexcellent standard of prema, Sri Kaviraj Goswami has declared our Gauranga to be Rasika Shekhara, the
chief of all connoisseurs of bhakti rasa.
Secondly, in the wake of Sri Gaurangas relishing Vraja prema, the process to attain this highly exalted and
rarest treasure of raganuga bhakti sadhana has been shown to the world through his example. It is for this
reason that Krishnadas Kaviraj has described Sri Gaurasundar as parama karua or supremely merciful.
With the help of Chaitanya Charitamrita, let us now examine the Lords personal motivation for coming.
kera vicara eka chaye antare
prnanda-pra-rasa-rpa kohe more
m haite nandita hoy tribhuvana
mke nanda dibe aiche kon jana
m haite jra haya ata ata gua
sei-jana hldite pre mora mana
m haite gu baa jagate asambhava
ekali rdhte th kori anubhava
Krishna began to consider, I am filled with bliss, and my very body is the form of all transcendental mellows.
Everyone in the universe experiences happiness through me. But is there anyone who can give me pleasure? If
there were a person who possessed hundreds of times more qualities than I myself, such a person could bring
me happiness. To find a person who has more qualities than myself in this universe is impossible. Only in the
I establish the religious principles for each age through my plenary portions. I alone, however, can bestow the
kind of loving service found in Vraja. (CC 1.3.26)
Sri Kaviraj Goswami also states
avatari prabhu pracrila sakrtana
eho bhya hetu prva kariychi scana
In this avatar, Sriman Mahaprabhu preached the sankirtan movement. This, however, is the external reason for
the Lords appearance. (1.4.76)
From this evidence it may be concluded that Sri Gaurangas main intention is to give Vraja prema to all, while
promoting the sankirtan movement remains secondary.
Let us consult the Bhagavad Gita at this point and see what Sri Krishna says in this connection, In order to
deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of dharma, I advent
myself yuga after yuga.
Kaviraj Goswami responds to this, however, by saying
svaya bhagavn brahmra eka dine teho eka br
avatra hoyen karen prakaa vihra
In every yuga, Svaya Bhagavan Sri Krishna personally does not come. Rather, he descends once in a kalpa,
or day of Brahma.
From this verse we learn that it is a yuga avatar who descends in every yuga, and that he is only an aa or
plenary expansion of Sri Krishna. His mission of relieving the burden of the earth and establishing the yuga
dharma is a function that does not concern Sri Krishna directly. It is for this reason that Srila Kaviraj Goswami
stated in a previous payar
yuga dharma pravartana hoy aa hoite
The preaching of the yuga dharma is done by Sri Krishnas aa (partial manifestation). (1.3.26)
m bin anye nre vraja-prema dite
But only I can give Vraja prema. (1.4.37)
Kaviraj Goswami also states
avatari prabhu pracrila sakrtana
eho bhya hetu prva kariychi scana
I have already shown that preaching the sankirtan movement was the external cause for the Lords descent.
There is another, primary purpose for the Lords incarnation. (1.4.102)
From this evidence, it may be concluded that Sri Gaurangas main intention is to give Vraja prema to all, while
promoting the sankirtan movement remains secondary. Let us consult the Bhagavad Gita at this point and see
what Sri Krishna says in this connection.
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sabhavmi yuge yuge
In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of dharma,
I advent myself yuga after yuga. (Gita 4.8)
In response to this proposal, however, Srila Kaviraj Goswami says,
pra bhagavn ka vrajendra kumra
goloke vrajera saha nitya vihra
brahmra eka-dine tiho eka bra
avatra ha karena prakaa vihra
The complete form of the Godhead, Sri Krishna, the son of Nanda Maharaj, remains eternally in his abode of
Vraja, where he is engaged in his pastimes. He appears in this world once in the day of Lord Brahma, revealing
those pastimes to everyone here. (1.3.5-6)
In other words, Svayam Bhagavan Sri Krishna does not come personally in every age. Rather, he comes much
more infrequently, appearing once in a kalpa, or day of Brahma. From this we learn that it is a yuga avatar who
descends in every yuga, and that this is only a portion or aa of Sri Krishna. The mission of relieving the
burden of the earth and establishing the yuga dharma are functions that do not concern the Svayam Bhagavan
directly. It is for this reason that Srila Kaviraj Goswami goes on to state in the verse already quoted above:
yuga dharma pravartana hoy aa hoite
The preaching of the yuga dharma is done by Sri Krishnas aa (partial manifestation). (1.3.26)
Sri Chaitanya Mahaprabhu is not just a yuga avatar; he is identical with Svayam Bhagavan Sri Krishna. Thus
Kaviraj Goswami states:
kintu kera jei hay avatra kla
bhra haraa kla tte haila mila
process of raganuga bhakti after giving up all other forms of religion and activity. (CC 1.4.33)
The conclusion, then, is that hearing Vraja lila katha through the process of raganuga bhakti constitutes Sri
Chaitanya Mahaprabhus prescribed method for attaining Vraja prema.
To still further strengthen his statements, Srila Kaviraj Goswami next presents evidence from the Bhagavatam
anugrahya bhaktn mnua deham rita
bhajate td kr y rutv tat-paro bhavet
In order to give anugraha (mercy) to the bhaktas, the Lord assumes a human form and performs various
colorful pastimes. The narration of these will attract the minds of the jivas. Thus they become bhagavatparyaa orll-paryaa, i.e., staunch devotees addicted to hearing lila katha. (SB 10.33.36)
This verse was spoken by Sukadeva Goswami to Maharaj Parikshit who, after hearing from him the narration of
the Rasa lila, had inquired, If Krishna is pta-kma (self-satisfied), then why did he engage in loving affairs
with the gopis? The answer given here is to give mercy to the bhaktas.
In his commentary to this Bhagavatam shloka, Srila Sanatan Goswami states that the term bhakta does not
only refer to the gopis or the other residents of Vrindavan, but applies to all types of Krishna devotee in the
past, present and future. This prakaa-bhauma-ll was performed to give everyone mercy. To the kripa siddha
and the sadhana siddha bhaktas who are newly joining his lila, it awards their desired siddha-deha and prema.
To the Lords nitya associates, Krishnas mercy manifests in a still new and colorful form of lila rasa. As for the
bhaktas who are to take birth in the future, hearing about such captivating pastimes will secure them a chance
of becoming siddha themselves. What to speak of the bhaktas, Sri Krishnas lila has such an uncommon divine
potency that even non-devotees may become converted simply by hearing. So, it is for these various reasons
that Sri Krishna performs his pastimes. Yet, beyond these reasons, and even beyond the fact that Krishna
ispta-kma, it is for his own transcendental pleasure that the Lord engages in loving pastimes.
After presenting this Bhagavatam shloka, Krishnadas Kaviraj adds to it a brief comment that further clarifies his
intention:
bhavet kriy vidhi-li, sei ih kaya
kartavya avaya ei, anyath pratyavaya
The use of the verb form bhavet means All bhaktas should strive to become attached to the Lord through
hearing his pastimes, for it is in the injunctive voice, or vidhi-li. This further means that negligence of this
injunction will surely give rise to obstacles on the path of devotion. (CC 1.4.35)
By placing his attention on relishing the ras found in Krishnas Vrindavan pastimes, Chaitanya Mahaprabhu set
a trend into motion. Those who follow in his footsteps will discover a divine spell and become llparyaa,addicted to hearing Vraja lila katha. As shravan, kirtan and smaran of Vraja lila form the basis of
raganuga bhakti, this is Sri Gaurangas prescribed method of attaining Vraja prema. Krishnadas Kaviraj thus
includes the preaching of raganuga bhakti in the main reasons for Chaitanya Devas descent.
rga mrga bhakti karite pracraa
The Lord has come to give raganuga bhakti to the people.
The Bhagavatam concludes
sasra-sindhum ati-dustaram uttitror
nnya plavo bhagavata puruottamasya
ll-kath-rasa-nievaam antarea
puso bhaved vividha-dukha-davrditasya
For people desiring relief from the scorching agonies experienced in the ocean of materialistic life, seva
performed by hearing purushottam Sri Krishnas lila rasa katha is the best means. (SB 12.4.39)
shravan, kirtan, smaran and almost all of the sixty-four limbs of vaidhi sadhana also find their utility for the
raganuga practitioner.
Mahaprabhu was. With the intention of giving mahat kripa to the people of our age, Mahaprabhu especially
empowered his closest associates, the Six Goswamis, to present the pure bhajana paddhati of Vrindavan
prabhura jya kaila sarva strera vicra
vraja nigha bhakti karila pracra
Taking on Chaitanya Mahaprabhus order, Sri Rupa and Sanatan studied very carefully the whole gamut of
shastric knowledge. Afterwards, they set out to preach the essence of such knowledge, i.e., the confidential
topics of Vraja prema bhakti. (CC 2.1.34)
Mahaprabhu himself taught Sri Rupa and Sri Sanatan, and empowered them to propagate the Vraja bhakti
shastras. In fact, the Lord repeatedly blessed the two brothers before the assembly of his most prominent
associates. Once, Sri Chaitanya took Rupa by the hand before Sri Nityananda Prabhu, Sri Advaita Prabhu, Sri
Sarvabhauma Bhattacharya, Sri Svarupa Damodar, Ramananda Raya and others, saying:
sabe kp kari ihre deho ei vara
vraja ll prema rasa vare nirantara
Please, all of you give your merciful benediction to Sri Rupa so that he may constantly narrate the topic of Vraja
prema rasa. (CC 3.1.199)
What special role does Sri Rupa play in Sri Chaitanya Devas mission, and why was the Lord so anxious to see
him fully empowered? Because Mahaprabhu wanted to make Sri Rupa Prabhupada the Adi Guru of all future
generations. Accordingly Sri Rupa has manifested the Lords manobha, or inner desire, within this world.
Srila Kaviraj Goswami gives the gist of the Lords inner desire as follows:
vndvany rasa-kelivrt
klena lupt nija-aktim utka
sacrya rpe vyatanot puna sa
prabhor vidhau prg iva loka-sim
Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and thus made the
manifestation of the cosmos possible, so did Sri Chaitanya Mahaprabhu eagerly impregnate the heart of Rupa
Goswami with spiritual potency so that he could revive Krishnas confidential Vrindavan
pastimes(vndvanya rasa-keli-vrtm), which had almost been lost to memory. (CC 2.19.1)
As the tree of Sri Chaitanyas mercy grew upon Sri Rupa, it soon gave such ripened fruits as Sri Bhaktirasmta-sindhu. Ujjvala-nlamai, Vidagdha-mdhava, Lalita-mdhava, Dna-keli-kaumud, Govindallmta(compiled under his order) and many others. It was Mahaprabhus wish that future generations read
this lila kavya, because by doing so, a hankering for Vraja prema bhakti is bound to awaken in the heart. Sri
Narottam Das Thakur sings in praise of Sri Rupa and Sanatan as follows:
Loka in this verse does not refer to only the premika bhaktas, bhava bhaktas or uttama adhikari Vaishnavas. Its
meaning is not even restricted to devotees; it includes everyone.
Our Gaurasundar came to bestow Vraja prema on the whole world, and to make it accessible, the Lord
prescribed raganuga sadhana. Therefore Srila Kaviraja Goswami systematically highlights Sri Chaitanyas
param karuna feature. The only stipulation is that one must possess lobha, a hankering to follow in the
Vrajavasis footsteps. In fact, as soon as one realizes that this was Sri Chaitanyas specific intention for the jivas
of this age, attraction for raganunga bhakti becomes inevitable.
In the light of Srila Vishwanath Chakravartis expert judgement of the Goswami shastras, devotees anxious to
get started in raga sadhana may be relieved from doubt as the their own eligibility.
Srila Chakravartipada further confirms, Those who are impelled or set into motion on the bhakti path because
of their attraction to the madhura form of the archa-vigraha or to hearing lila katha from the tenth canto of the
Sri Chaitanya Mahaprabhu said, The heart disease of lust will be destroyed in anyone hearing or reciting with
devotion the topic of Krishnas rasa and other lilas with the gopis. Thus the three modes of material nature will
not affect such a self-contented person, and he shall obtain ujjvala madhura prema bhakti. This is ultimate
happiness, whereby one goes on tasting Krishnas incomparable sweetness constantly. Thus I declare that if
one hears or reads about these topics, he shall achieve perfection, and being absorbed in divine mellows,
render seva both day and night. (CC 3.5.45-47, 49)
Why is it illogical to restrict faithful Vaishnavas from hearing Vraja lila katha on the grounds that they have still
not conquered lust? Because if one must be free from sex desire to hear Sri Krishnas Vraja pastimes, Sriman
Mahaprabhus most special gift of mercy for the fallen people of this age becomes inaccessible. Freedom from
sex desire is such a high stage indeed that even Brahma, the creator of the universe, can fall prey to itwhat to
speak of ordinary persons like you and me. After searching throughout the universe, we may find at most a
handful of nishkama candidates. And we may be further surprised that such rare sadhus may not even be
Krishna lila parayana, or attracted to hearing Sri Krishnas pastimes. In Bhagavad Gita, Sri Krishna says
manuy sahasreu
kacid yatati siddhaye
yatatm api siddhn
kacin m vetti tattvata
Out of many thousands among men, there may be one who endeavors to become siddha. And of those who
have achieved siddhi, hardly one knows me in truth. (Gita 7.3)
Yet, is it reasonable to believe that the Six Goswamis of Vrindavan spent so much time and energy writing
volumes of books for such a limited audience? Were they not fully aware of the peoples fallen condition in this
Kali Yuga? Establishing Sri Chaitanyas dharma by expounding Sri Vrindavans prema-rasa-sudh-sindhu is the
Goswamis foremost contribution to human society. Therefore, anyone desiring to adopt the Rupanuga mode of
worship would benefit by carefully studying this literature, which forms the basis of Chaitanya Vaishnavism.
nn-stra-vicraaika-nipuau sad-dharma-sasthpakau
lokn hita-kriau tri-bhuvane mnyau araykarau
rdh-ka-padravinda-bhajannandena mattlikau
vande rpa-santanau raghu-yugau r-jva-goplakau
The Six Goswamis very expertly researched the essence of all shastric knowledge and presented the most
suitable dharma for all people. Thus they are truly worshipable and, remaining ever intoxicated in Radha
Krishnas yugala bhajan, they set the ideal example. I carefully offer my humble obeisances to the feet of Sri
Rupa, Sri Sanatan, Sri Jiva, Sri Gopala Bhatta, Sri Raghunath Bhatta and Sri Raghunath Das Goswami.
We learn from Narottam Das Thakurs padavali what nistha for Radha Krishna is. The following stanza conveys
his mood.
rdh ka pra mora yugala kiora
jvane marae gati ra nhi mora
Radha Krishna, the Yugala Kishora, are my life. I have no other shelter than them, either in life or in death.
As the creeper of devotion grows upward toward the sun, it strives to find a place at the lotus feet of Radha
Krishna. The sadhana, or watering process, is shravan, kirtan and smaran of Radha Krishnas names, qualities,
forms and pastimes. If we neglect to nourish our bhakti lata in this way, however, it will never grow properly.
In his Gurvaakam, Srila Vishwanath Chakravarti describes how the guru teaches this process
r-rdhik-mdhavayor apramdhurya-ll-gua-rpa-nmnm
pratikasvdana-lolupasya
vande guro r-cararavindam
I offer my respectful obeisances to the lotus feet of my spiritual master, who is filled with enthusiasm for
relishing at every moment the unequalled sweetness of Radha and Krishnas pastimes, qualities, forms and
names. (Gurvaakam, 5)
Gaudiya Vaishnavas should aspire to come to the stage of pratikasvdana-lolupa, i.e., to hanker at every
moment for a taste. What taste? The unlimited sweetness from the ocean of Sri Radha Madhavas yugala
names, forms, qualities and madhurya lilas. Because the Rupanuga guru teaches this art by his own example,
we offer our prostrated obeisances unto his lotus feet.
Here again, the Six Goswamis have established the standard of worship for all future generations by skilfully
presenting Sri Krishnas madhura pastimes.
ei chaya gosi jabe braje koilo vsa
rdh ka nitya ll karila praka
The Six Goswamis went to Vrindavan and broadcasted to the world Radha Krishnas nitya Vraja lila.
Sriman Sri Gaurasundar is dt iromai, the supreme donor, because he came to give Radha Krishna prema
to anyone and everyone. As the rain pours down on the rock, on the ocean, the beaches, the plains, etc.,
without considering where water is needed, Sri Gaurasundar has showered his mercy of Vraja prema
indiscriminately to all. Here it is, take it! says the Lord. Should we reply, No. We must not discuss Radha
Krishna lila? What a misfortune! With tears of remorse, let us rather culture the mood of Narottam Das Thakur
Lila smaran is my life, a madhura abode of delight wherein Radha Krishnas yugala vilasa forms the cream. No
other sadhana can be so attractive, for this is the essence of all the regulative principles. (Prema-bhakticandrik, 61)
jaya jaya rdh nma, vndvana yra dhma,
ka sukha vilsera nidhi
heno rdh gua gna, na unilo mora kna,
vachita korilo more vidhi
tra bhakta sage sad, rasa ll prema kath,
ye kore se py ghanayma
ihte vimukha yei, tra kabhu siddhi ni,
nhi yeno uni tra nma
All glories to Radhas name! All glories to her abode of Vrindavan! She is the ocean in which Krishna finds his
joyful pastimes. I am most unfortunate. Providence has condemned me, for I cannot saturate my ears with Sri
Radhas guna kirtan. But surely those who always discuss her lila, rasa and prema in the company of her
devotees shall attain the shelter of Sri Shyamasundar. On the other hand, those who criticize this process shall
never attain perfection. May we never even hear the names of such persons! (Prema-bhakti-candrik, 108-109)
One should have the firm conviction that Radha Krishnas lilas are completely transcendental. Sri Krishna is the
embodiment of religion, and the original source of all incarnations. Besides, he is Rasa Brahmanthe ultimate
form of the divine mellows in person. Therefore, Sri Krishnas parakiya rasa of Vrindavan has no comparison
with any romance of this world, for this is the verdict of shastra.
Rupanuga Vaishnavas never wish to imitate these pastimes, but rather strive to enter them by adopting the
proper moods and mellows. This system is directly opposed to the abominable behavior of the Prakrita
Sahajiyas who wish to emulate Radha Krishnas pranaya keli on the material platform. It is by striving with faith
and by the right means along the Rupanuga marga, therefore, that ones character and inclinations will become
purified. In fact, it is the all-auspicious nature of the lilas themselves, which acts as the purifying agent.
The example is given in shastra that although impure elements float on the sanctified waters of the Mother
Ganges, the spiritual potency of the Ganga remains the same. In fact, she cleanses all impurities. Likewise, Sri
Krishnas madhura lilas have the potency to cleanse all dirty elements in the heart. One need only hear them
with faith and devotion.
To the degree that one becomes attracted to the qualities found in divine lila rasa, one will automatically lose
attachment to the so-called pleasures of this world. Ones attention cannot be directed on two objects at once.
The level of ecstasy experienced by Radha Krishna and their gopi associates is so far beyond the meager
enjoyment found in this world that the fortunate devotees who have become attached to hearing their pastimes
can also relish such ecstasy to some extent. In fact, a single drop of that mahananda is powerful enough to
make the happiness of this world appear insignificant. As Sri Krishna states in the Bhagavad Gita
viay vinivartante nirhrasya dehina
rasa-varja rasopy asya para dv nivartante
The jiva may be restricted from sense enjoyment, though the taste for sense objects remains. But by
experiencing a higher taste, he will definitely give up all previous attachments. (Bhagavad Gita, 2.59)
As per natures law, every human being is attracted to sense enjoyment, the chief object of which is the
opposite sex. It is therefore recommended to rid oneself of the sex desire by practicing celibacy, control of the
senses, regulation of diet, yoga asanas, etc. Yet, because these methods alone cannot procure one a taste
higher than sex pleasure, they may at best loosen the tight knot of lust in the heart for some time, but not undo
it forever. Being the highest taste in this world, sex life can only be suppressed by tasting transcendental
pleasure. But it is only after hearing about the divine loving affairs of Radha Krishna and the gopis in Vrindavan
that one understands the real nature of kama. It is because kama is central to Radha Krishnas relationship that
every male and female of this world possess in his or her heart the all-consuming desire to enjoy loving affairs
with the opposite sex. Such attraction must be understood as constitutional in all beings because it springs from
the supreme kama between the original purush and prakriti. Therefore, if one is actually serious in experiencing
not only a higher, but the highest spiritual taste, he needs only to redirect his attraction from the perverted
romance of this world to the sublime loving affairs of Sri Sri Radha Govinda. Then, surely the path of nivritti, or
abstinence (celibacy, sense control, etc.) shall be most effective. Ones highest material taste will be drowned in
its direct spiritual counterpartthe pure Vraja madhura rasa. This is the para dv (higher taste) meant by
Sri Krishna in the Gita.
Vipralambha rasa (pastimes in separation ), which includes purva-raga, the stage before meeting;
abhisara, the secret journey to meet ones beloved; vsaka-sajj, the preparation for meeting; premavaicittya, separation in union; mna, jealous loving anger; pravsa, the period when the beloved lives
far away, etc. All these pastimes can be contemplated without fear of agitation.
(2)
Even amongst the sambhoga lilas (pastimes in union), va-haraa (stealing the flute), jhulan,
holi, pa-khel (a board game played with dice), srya-pj (worshiping the Sun), vana-bhojana
(forest picnic), yoga-pha-milana, etc., can be considered safe to read and hear.
(3)
Besides these nitya-lilas, pastimes that happen daily, there are also naimittika lilas (special
pastimes taking place on rare occasions) such as Govardhan Puja, Radhashtami, Janmashtami, Danalila, and many others. None of these are overly sensuous.
Note: For those who are inclined to perform lila smarana sadhana, Gaura lila will precede each corresponding
Radha Krishna lila. In this vast topic there is certainly no reason to feel any hesitation.
A vivid example
We shall now study a specimen of the Goswamis expertise in describing Radha Krishnas loving affairs without
inciting material lust.
The excerpt we have selected is from Sri Rupa Goswamis Vidagdha-mdhava, which has been compared to
apremnanda-rasottla-taraga-maya-mah-sgaraa great churning ocean of prema rasa filled with many
high rising waves of variegated transcendental mellows. Here, all the sixty-four kalas, or intricate aspects of the
natya shastra combine together to elucidate the siddhanta behind the numerous expressions of Vraja prema
dharma. For example, the system in the rasa shastra is to first describe the heroine or nayikas purva raga, i.e.,
the first stage of love which comes before the lovers actually meet. Thus, in the first act of the play, Sri Rupa
depicts Radharanis anuraga, or extreme anxiousness for union with Krishna, in three aspects.
(1) Nama anuraga: Sri Radhikas intense attraction for the two syllables of Krishnas name.
tue tavin rati vitanute tuval-labdhaye
kara-kroa-kaambin ghaayate karrbudebhya sphm
ceta-prgaa-sagin vijayate sarvendriy kti
no jne janito kiyadbhir amtai kreti vara-dvay
I do not know out of how much nectar
the two syllables of Krishnas name have been composed:
dancing madly on my tongue,
they awaken in me the desire to possess many mouths;
as they sprout in my ears, they give me the hope
that I may one day have millions of ears;
and as they enter into the garden of my heart
they overcome the activities of every one of my senses,
leaving me inert! (Vidagdha-mdhava 1.15)
Indeed after hearing this verse, even Haridas Thakur became struck with wonder before such an extreme
captivation for Krishnas name.
(2) Guna anuraga: Radharanis mind is stolen by Sri Krishnas numerous qualities, beginning with the
melodious call of his flute.
(3) Rupa anuraga: Radharanis acute and forceful captivation for Krishnas form as shown to her in a picture
drawn by Vishakha Sakhi.
Due to the extreme force of Krishna premas attack on her, Srimati asks her sakhis, How is it that I, a newly
wedded woman, have suddenly become driven by a madness for three different men at once? First of all, I
have been attracted to the person whose name is Krishna. Secondly, an alluring flute player has stolen my
heart. And, O Vishakha, you drew the picture of this charming youthful cowherd boy to calm down my fever, but
alas! my pain only increased a thousand times. What can I do now? Certainly my only recourse is to commit
suicide!
Seeing Radharanis plight, Sri Lalita tenderly comforts her as follows: O sakhi! The three men you mentioned
with so much guilt are in fact one and the same person, Sri Gokulananda!
Later, when Paurnamasi and Mukhara, Radharanis grandmother, examine Srimatis highly uncommon moods
and bodily symptoms, they conclude that the cause is none other than Vrindavans navina Cupid, Sri Madan
Mohan. Paurnamasi says,
Just see how amazing is the effect of nava anuraga! It assails its victim, enters into her heart, and
simultaneously causes many colorful effects, both crooked and sweet.
Paurnamasi then turns to Nandimukhi and says, The exceptionally deep nature of Radhas anuraga for Krishna
breaks in waves which trouble her mind and heart. Just consider this: after detaching their minds from worldly
thoughts, munis and sages try so hard to fix their meditation on Sri Krishna for even a single moment, but
cannot. This young girl, on the other hand, though desperately trying to forget Krishna and to engage her mind
on ordinary household duties, cannot find success. This is truly amazing!
Meanwhile, Sri Krishnas purva raga is also taking place. Krishna enters, anxious and deeply thoughtful:
Krishna: Ever since that lovely form suddenly appeared and illumined my eyes like a streak of lightning, from
that first moment of Sri Radhikas darshan, my mind has been reeling. I have become like a yogi who has
sacrificed all forms of attachment for his goal.
Madhumangal enters, bringing a flower garland. Seeing Krishna, he thinks, Why is my dear friend feeling so
downtrodden? Let me try to learn the reason for this. He walks in front of Krishna for a moment and then
comes to the following conclusion: Whenever Krishna gazes upon a golden champak creeper, his body
shakes. It is my guess that the golden form of Sri Radhika has become impressed on his heart like tilak.
Madhumangal then offers the flower garland to Krishna and says, Hey sakha, take this pushpa mala.
Krishna, murmurs to himself, as though he has heard nothing. Sri Radhikas effulgent bodily luster may be
compared to a soft golden mountain of fragrant flowers. When will she become the ornament on my cloud-like
chest?
Madhumangal ponders, Krishna has just confirmed what I was thinking. Aloud, he says, Hey sakha! I am right
here in front of you. Dont you see me? As Krishna still seems to ignore him, he shouts even louder, Cant you
see whats going on?
Krishna suddenly notices Madhumangal and immediately tries to pretend that nothing is going on. O Madhu, I
was marvelling at the beauty of the flowers. Excuse me for ignoring you.
Madhumangal: I know you are speaking the truth, but the champak flower garland you are really admiring is
not an inanimate object. She is in fact a moving entity.
Sri Krishna: O sakha! How could a flower garland move about from place to place?
Madhumangal: Dear friend, why dont you give up your deceiving nature for a moment and let me know what
thoughts are on your mind? Just frankly admit what has troubled you so much.
Sri Krishna (manifesting a smile): O sakha ! I was expecting your flower ml
Madhumangal: Its not the ml (garland) you were thinking of, but the bl (young girl). It is she who is the
cause of your distress. Why dont you come right out and admit it?
Sri Krishna: O Madhu, your suspicions are baseless.
Madhumangal: My dear friend! Your peacock feathers have fallen from your crown and lay scattered on the
ground. When I placed this mala around your neck, you didnt even notice it. You romantic elephant-like lover of
Vrindavan forest! I can just see that the two bumblebee eyes of Srimati Radharani have caused you to lose
your equilibrium!
Sri Krishna (thinking): This clever fellow has understood everything. Oh well, I guess I had better just tell him
the truth. Aloud, he said, O my dear friend! You have guessed correctly. Just as the full moon of summer
makes the current of the Ganga flow backward, constant thoughts of Radha are causing my mental anguish.
Madhumangal: Certainly you must have gotten a good look at Sri Radhika?
Sri Krishna: Yes, and I have also heard all about her qualities from Subal. Then speaking with great zeal, O
sakha! Radharani was standing there on the pathway and her bodily effulgence illumined all directions. Then,
as if to instruct the deer how to make attractive eye gestures, her beautiful glance fell upon me. As soon as I
began to admire Radharanis irresistable loveliness, Cupid got angry with me and pierced me with his flower
arrows.
Madhumangal: So did you get to meet her yet?
Sri Krishna: No, no, sakha! I could only place my eyes on her moon-like face from a distance. Then, suddenly,
my mother arrived and took me home for dinner.
Madhumangal: Dear friend, there are countless beautiful young gopis in Vrindavan. Why should you care only
for Sri Radhika?
Sri Krishna: O sakha! She possesses a highly uncommon sweetness. To tell you the truth, ever since I saw the
loveliness of Sri Radhas bright face and eyes, the inferior beauty of the moon or of a lotus flower upsets me.
Madhumangal: It seems to me that your anuraga for her has taken birth from the first darshan, but why go on
and on talking about her?
Sri Krishna: O sakha! What can I say? After fixing my mind on Sri Radhika, I have realized a great wonder.
Since even the most exalted man could not resist her, I conclude that she must also be highly exalted. Who
would question the purity of the place where the black (ka) male deer wanders?
In the meantime, Lalita and Vishakha enter the forest carrying a letter Radha has written for Krishna. Just
outside of his view, Lalita asks Vishakha whether she has seen the son of Nanda Maharaj anywhere. Krishna
hears the sound of their voices and tells Madhumangal to be quiet.
Just then the two sakhis enter and Lalita says, What good fortune! Just look, Krishna is right here in front of us.
Let us go to him. Jaya Gokulananda! All glories to you!
Sri Krishna: Lalita! May I guess that you have descended into this Vrindavan forest to collect some affectionate
message. (This statement contains a double meaning: I can guess that you have come to deliver an
affectionate message.)
Lalita: Since you know the reason for our arrival, why are you pretending to conceal the matter? Here, take this
letter written from the compressed liquid pollen of the karnika flower. And, so saying, she placed Radhas love
letter in Krishnas hand.
Krishna thinks, O bereaved heart! Be still, be still, for here lies the seed that will sprout into a blooming vine
that will fulfill all your desires.
Madhumangal: Lalita! Why are you only offering a letter? Where is the plate of sweets?
Krishna: O Madhu, why dont you read this letter out loud. Let us see if it brings any pleasure to our ears.
Madhumangal: My dear friend, I can just see the hospitality of your cowherd society. On the other hand, I must
duly honor the Brahmins who feed me sumptuously with the four kinds of delicious foodstuffs.
Saying this, Madhumangal reads the letter aloud, O handsome one! You are residing in my home in the form of
a portrait of you. Whenever I glance at it with interest, however, you manifest in person and capture me by
force, no matter to which direction I flee.
Krishna: O sakha, the meaning of this poem is quite difficult to fathom. Perhaps you had better read it again.
Madhumangal reads the verse a second time. Krishna is overtaken by pleasure and says to himself: By nature,
girls who have taken birth in noble families remain chaste and fearful of breaking religious principles. But still I
shall test the strength of her attraction for me by pretending to be disinterested. Then, aloud, he quickly said,
O Madhu! Look! Did you hear this? Just think: I wander about in the Vrindavan forest grazing cows with these
affectionate cowherd boys. Where is the time for thinking about women? Now, if these bold young gopis should
try to pollute my mind, I shall have no other recourse but to report their misbehavior to the older womenfolk of
Vrajabhumi.
Pretending to be upset, Krishna prepares to leave.
Madhumangal covers his smile and says, Right you are, O king of the brahmacharis! I think you should
chastize these daring young girls with some well-chosen words. Saying this, he grasps Krishna by the hands
and pulls him back.
Meanwhile, the two sakhis look at each other in total confusion.
Krishna: O Vishakha! Does Radharani have eyes in the back of her head? How can she claim that I obstruct
her movements in every direction? It must be some other flirtatious romantic who has confused her mind.
Vishakha: O lotus-eyed one! Within Vraja Mandal, is there any other such famous and strong fellow who can
cause the high mountain of a virtuous womans chastity to topple? We have all witnessed your natural strenghth
when you lifted Govardhan Hill.
Madhumangal: O Vishakha! You really talk too much. Stop all this unnecessary prattling. I saw with my own
eyes all the cowherd men holding up Govardhan with their sticks. So why praise my friends prowess
exclusively.
Krishna: O Lalita! Is there anything more to say? You may both go on your way now.
Lalita: O sundara! When you bring auspiciousness to all the residents of Gokula, why should you give distress
to one person alone, the highly qualified and most beautiful Sri Radhika!
Krishna: Hey naive one! My companion Madhumangal cannot bear to see me deviate from the path of religion.
Sridama is also constantly trying to uncover my faults. And again, the spies of Kamsa Maharaj are always on
my case. So how can I afford to waste my time pondering over beautiful young women?
Lalita, manifesting anger: This is scandalous! Our troubled hearts are burning! Therefore, today we shall
become the prey of Yamaraj. This will surely be a fit punishment for us. But alas! O Srimati Radharani! How
unfortunate it is that your magnificent love had to rest on this number one cheater and debauch from the
cowherding community. And saying this, she burst into tears.
Madhumangal: O inexperienced Lalita! Do you think for a moment that Sri Krishna will give up his strict
religious vows when he has accepted such a vastly learned scholar as myself for a friend? Therefore, your
crying in this forest will lead you nowhere.
Vishakha becomes thoughtful and says to herself, Let me offer Krishna Radharanis gunja mala to test his
actual disposition. Aloud, she says, Let this mind-alluring, flaming red gunja necklace, which is further
enhanced by glossy black spots, adorn your chest. And with those words, Vishakha places Radhikas mala
around Krishnas neck.
Vishakhas statement contains a double meaning. Sri Radhika is filled with anuraga, deep attachment, and she
is constantly uttering the name of Krishna. She also possesses all good qualities and is enchanting to the mind.
So let Sri Radhika adorn your chest.
Krishna cannot help smiling, but nevertheless he again feigns anger and says, These gunja beads may have a
lovely reddish color, but they are hard. Though the garland is shapely, it is crooked. In these ways, it reminds
me of the Vraja gopis and so I want nothing to do with it.
This statement also has an inner meaning. Radha may have anuraga for me within her heart, but outwardly
she is hard to deal with. Furthermore, even though she may be innocent, her external dealings are all very
crooked.
Upon saying this, and still pretending that he does not notice it, Krishna removes his own rangan mala as if by
mistake and places it in Vishakhas hands.
Vishakha (to herself): Sri Krishnas mistake is a sign of auspiciousness for us. With this thought, she carefully
hides the mala under her cloth.
Lalita: O Vishakha, have you not witnessed the behavior of this brahmachari imposter who sports with millions
of gopis in the forest kunjas of Vrindavan? Let us return to Radha and advise her not to maintain affection for
this debauch!
Vishakha: O sakhi! You have rightly spoken!
And with that, the two of them leave. Once they are alone, Lalita says to Vishakha, Take this prasadi rangan
mala to Radhika and try to pacify her. I shall now proceed to Paurnamasi Devi and inform her of the situation.
And they both set off in separate directions.
Meanwhile, Madhumangal says to Krishna: My dear friend, why did you chase the two gopis away? They only
came to submissively offer Radhas affection. By this action, you have only constructed a stairway that leads to
the peaks of a lofty mountain of suffering.
Krishna: O sakha! How right you are! I have no doubt performed a great injustice through my smiles and
joking!
Madhumangal: Look, the girls are out of sight now.
Lamenting, Krishna says with great regret, Oh no! When the moon-faced Radha hears of my cruel behavior,
her sprouting love for me will be crushed! And even if she pulls through the ordeal, she will be deeply hurt, no
doubt. Then again, if sinful Cupid should succeed in frightening her with the sound of his bow-string, who
knows, she might even commit suicide! Alas! What a rash thing has been done! I have uprooted the soft
creeper of Radhas love, just when it was about to bear fruit!
Madhumangal: What should we do now?
Krishna: The only recourse is to give an answer to her love letter.
Madhumangal: Yes, and what will you use to write your letter?
Krishna: To subjugate the beloved, one should use the juice from a pulverized red jaba flower.
Madhumangal: Yes, let us proceed to Praskandan Tirtha. There is a whole forest of jaba flowers over there.
Saying this, Madhumangal and Krishna depart. Meanwhile, Sri Vishakha Devi arrives before Radha to give Her
solace.
Radha (crying in lamentation): Hey Sakhi, I have sacrificed the fear of my superiors, given up the respectable
dharma of chaste women, and caused so much distress to you and my other sakhis who are all more dear to
Me than My very life; still I have not succeeded in obtaining the shelter of Sri Krishnas sweet embrace.
Therefore, I can only condemn my patience which is keeping alive such a sinful person as Myself!
Saying this, Sri Radhika falls to the ground unconscious.
Vishakha: Oh Priya-sakhi! Please hold on to your patience and try to regain your composure.
Saying this she places Sri Krishnas rangan mala near to Srimatis nose.
Radhika (suddenly returning to consciousness): Oh sakhi! What is this amazing object which casts a spell on
whoever looks at it?
Vishakha (offering the mala to Radha): Oh Sakhi, this mohan-mala is mixed with the bodily fragrance from the
Husband of that alluring flute. Therefore it is the jewel of all objects of attraction, its name alone is a mantra of
subjugation, and, simultaneously, it is a great medicine for hypnotic obsessions. Oh Radhe, because of these
three inconceivable potencies, who will not praise its qualities?
Radhika, thinking to herself: I am shameless, because despite my being rejected by the highly qualified son of
Maharaj Nanda, this useless body remains alive. Consequently, my only shelter is the deep waters of the
Yamuna.
Then, aloud: O Vishakha, inform the elders that I want to perform Surya puja at Dvadash Aditya Tirtha.
Vishakha: O dear one! It is good that you remind me, because Jatila just gave me the same order. Lets go.
Saying this, they both depart. Radhika, speaking in trance: Sakhi, even though Mukunda has rejected me, my
desire is like an enemy who is setting my heart ablaze. Now let my sister Sri Yamunaji bring my sufferings to an
end forever.
Vishakha: O sakhi! Have you not observed all the auspicious omens on the path since we left home? So why
not cheer up for a moment?
Radhika (looking ahead): O Vishakha, just see! It appears that the sun is setting in the East, and it is not even
the right time of day!
Vishakha: Silly, that is not the sun, but the bright jaba flowers blooming at Praskandan Tirtha. Lets go there
and pick some of them for our Surya puja.
Saying this, they both proceed to pick flowers. Meanwhile, Sri Krishna and Madhumangal enter.
Krishna: O sakha! The red color of these jaba flowers reminds me of Sri Radhas bright lips, which stole my
mind.
Madhumangal: Alright then, why dont you extract the juice from a few flowers for your love letter.
Krishna (Walking about, and then with great astonishment): Look here! How is it that the golden peak of Mount
Sumeru should appear in this forest. What is this bright effulgence that lights up all directions? (After hearing
the jingling sound of anklebells): Oh, now I understand. The very form of beauty personified, Sri Radha, must
be approaching in the company of her sakhis.
Madhumangal: O friend! The deer which you were trying so hard to catch has come herself to fall in your net.
Krishna (feeling elated): O Madhu, right you are. Let us hid behind the bushes to hear what they are saying.
They both hide.
Radhika (embracing Vishakha, with tears streaming from her eyes): Sakhi, after I go, please remember this
friend of yours from time to time.
Vishakha (also shedding tears): O Radhe! You are known to many for being tranquil and calm. So why should
you be overcome by distress?
Radhika: That cheater has emptied my heart of all good qualities. He whose broad chest is expert in diverting
the river of patience of respectable women, whose moonlike face causes the lotus flowers of religious chastity
to dry up, and whose strong arms are like two sticks of incense that inaugurate the puja to destroy young
womens modesty. Hey sakhi! What a tragedy that we were swallowed up by his snake-like sidelong glances.
Krishna (talking to himself, remaining hidden): O Priye! Madhavas qualities also have been reduced to nothing
by the power of your sweetness.
Radhika (folding her hands and looking to the sky): O destroyer of Putana! Due to my youthful inexperience, I
always stay at home to play, unaware of right and wrong. Is it becoming of you to abandon me in this way
without shelter? O killer of Putana, how do you dare remain indifferent? Here Radharani has addressed
Krishna as Putana-ghatin, hinting that just as Krishna killed Putana, he is also killing her, for it is his habit since
childhood to kill women who take shelter of him.
Krishna (answering Radhas statement murmuring to himself): O dear Radhe, in desiring to live, should anyone
neglect to take the life rejuvenating medecine from the divinely potent forest creeper?
Radhika (exhaling deeply): O Vishakha, take this precious necklace of mine and place it around your own
neck. (Radha takes off her necklace and gives it to Vishakha.)
Vishakha (forcefully returning the necklace): O sakhi, why are you tormenting me with this behavior? Oh, I
cant decide what to do without Lalita. (She begins to sob.)
Radhika: O Vishakha! It is no fault on your part that Krishna is being so cruel to me, so please stop crying.
Since I am now on the verge of death, you may outstretch my golden creeper-like arms, placing them around a
black tamal tree. Let me remain in Vrindavan eternally in this position. This is my last request.
Krishna (with tears pouring from his eyes): O Madhu, please witness the intensity of her love for me.
Radhika (to herself): What extreme anxiousness has made me so impatient? (then speaking aloud), By
worshiping Surya Deva, I have gained a special boon. So Vishakha, go on picking flowers until I return from my
bath in the Yamuna.
Then, after going down the steps leading to the water, Radhika stops and thinks: Oh wait! Let me once more
see that exquisite moonlike face before I enter the Yamuna. Turning around, she hurries back to Vishakha.
Sakhi, would you be kind enough to show me once again the picture you drew.
Vishakha: But Radhe, that picture isnt here.
Radhika, heartbroken, Then I shall cause that form to manifest through my samadhi meditation. She sits down
to meditate.
Krishna: Hey sakha, did you hear that? Those words were like nectar for my ears. Now is the time to appear to
them. They both proceed forward.
Vishakha (looking on with astonishment and joy): O sakhi! Due to good fortune, the object of your meditation
has appeared before you. You may now open your eyes.
Radhika slightly opens her eyes in wonder.
Vishakha: Sakhi, he for whom Cupid has scorched your delicate youthful body in the blazing fire of prema, that
youthful prince whose head is bedecked with an array of peacock feathers has appeared before you like the
very master of your renewed life.
Radhika: How astonishing is the sweetness of this dream.
Vishakha: O disbelieving one! This wonderful dream has become manifest without your even falling asleep.
Krishna: How amazing that the attractive step and shapely hips of this Vraja sundari has put to shame the
progressive movements of the intoxicated king of the elephants. Then, her eye movements have joined forces
with Cupids flower arrows, and the luster of her face has completely defeated the splendor of a soft lotus
flower!
Radhika (piercing Krishnas heart with darting sidelong glances and contemplating to herself) O sadhu-like
heart! O sadhu ! What a good turn of luck that you hesitated just for a moment.
Krishna (manifesting a clever smile): Hey swindling Vishakha, I have been searching all over for you.
Fortunately, I caught you this time. Today you cheated me by trading this inferior gunja necklace for my rare and
precious rangan mala, but I wont let you get away with it.
Madhumangal: Look, O priya sakha! There is your valuable rangan mala placed around Radhikas neck. Just
go ahead and remove it yourself.
Krishna: O Madhu! What type of nonsense are you proposing? You know very well that I never touch young
women, not even in my dreams.
Radhika (thinking to herself): Even though he is joking, his frivolous behavior has captured my shy heart.
Vishakha (manifesting a smile): Hey Krishna, you are like the great ocean, where the high rising waves of
shapely women find their refuge. Now stop where you are. Remain at a distance, for we can still see the love
marks of those damsels on your body.
Hey kajjal-colored Krishna, since you capture the minds of the Vraja gopis and make them anurakta, or
attached to you, the red rangan mala you wear around your neck is quite fitting. Besides, since the young girls
of Vrindavan look upon you with unblinking eyes, your peacock feathers are symbolic of that. Thus you remain
ever contented in this Vrindavan forest.
Krishna, amused, thinks: Aha! Radhikas engladdened cheeks are enhanced by a smile like a high breaking
wave of bliss. Her beautiful eyebrows are dancing and defeat the prowess of Cupids bow. And, from within her
long and tapered lotus-petal eyes, maddened black bumblebees soar out to strike my heart.
A voice is suddenly heard from a distance. O grand-daughter Vishakha!
Krishna: What a disaster! Why is this old pale-faced Jatila always showing up just at the wrong moment?
Jatila enters and looks about. She thinks, What is Krishna doing here? Aloud she says, O Vishakha! Why
have you both left home without taking the necessary items for Surya puja, such as incense, scented oils and
red chandan?
Krishna thinks, Hay! Just when my chakora eyes had received the good fortune to drink the nectar from
Radharanis moon-like face, this unfavorable white cloud named Jatila has come and covered the moon!
Aloud, he says, O affectionate mother Jatila! I offer you my pranams.
Jatila: O stealthy-eyed one! Dont allow your crooked glance to fall upon the Vrindavan kishori gopi
community.
Madhumangal laughs aloud and says, You yoghurt churning old prune! The glance of my friend is always
magnanimous. It is rather your glance that is crooked. So keep your good blessings to yourself.
Jatila, addressing Krishna, says, O flirtatious one, what are you doing here anyway?
Krishna, Respected Jatila, who would not be captivated by the charm of this garden of blooming jaba flowers.
[Here the words sujava lakm or beautiful jaba garden has a double meaning. That person who has the
beautiful java or marks of fortune on the body, meaning Radharani.]
Jatila (to herself), Krishna must have acquired some special perception by the grace of Paurnamasi, otherwise
how could he have known in advance to come here? Then, speaking aloud, she says, O deceiver! Why dont
you be on your way now?
Krishna, You talkative old biddy! Why are you so fidgety? I was just getting ready to leave on my own accord.
Jatila, looking sharply at Krishna: Hey Krishna, you may have noticed that the crown jewel of all universal
beauty is standing beside me as my auspicious daughter-in-law. So you can guess why I should be a little
worried to see you wandering carefree in these woods, with your roaming eyes.
Krishna: You are overly suspicious, old woman. You need not worry. From the moment I heard that Radha was
your daughter-in-law, I have treated her with the utmost respect and the highest regard.
Jatila: O Vishakha, why have you wasted so much time?
Vishakha, softly smiling, O respected Jatila, we became momentarily immobilized when we saw a beautiful
deer in the woods. [Meaning that by seeing Krishna we have become unable to move.] Then, speaking in
equivocal words while looking up at the sky, O cruel stag! Why have you ignored Lalitas lovely doe, who is
overcome with love for you? Why do you waste so much time wandering about in these woods and speaking
eloquent, heart-piercing words?
Madhumangal: O priya sakhi! Just see how the male parrot is neglecting the pomegranates, which he normally
relishes with gusto.
Krishna, manifesting a sweet smile, while he directs secretly to Radha, Hey luscious pomegranate! Seeing
your soft reddish color, the male parrot has become attracted to you. But since he is unable to guess whether
you are ripe inside or not, the parrot has become indifferent.
Vishakha looks toward Radha with an eye gesture.
Radha (to herself): O restless heart, be patient. Be patient. Then, whispering into Vishakhas ear: O sakhi, out
of fear I could not even drink the sweetness of Haris ambrosia-like words. Neither was I able to carefully place
my glance upon his beautiful face. Then, when a soothing moment finally came along, after such a long wait,
what a misfortune that everything was spoiled by this old prune.
Jatila: Aha! How astonishing is the effect of Krishnas darshan. Except for this, I see no other disturbing
element for my daughter-in-law. Aloud, she said, O Vishakha! Just look, noontime has already passed. Let us
proceed quickly to the Surya mandap and perform puja.
With those words, the three of them leave.
Krishna: O priya sakha! This moonray, Sri Radha, follows the full moon (Sri Paurnamasi Devi). So let us also
go and take her shelter.
Thus ends the second act of Sri Rupa Goswamis play, Vidagdha-mdhava.
-o)0(oWe have inserted this portion of Vidagdha-mdhava here in our discussion about controlling the senses to
show how Vraja rasa can transform ones lusty desires. Our readers may first of all appreciate the expertise
with which Sri Rupa Goswami conveys the depth and uncommon tie between Radha and Krishna at the stage
of purva raga. The narration takes the reader far beyond the glitter of ordinary romance. This glimpse into the
splendor of Vraja lila will cut down ones lower attraction for mundane love. On the other hand, a positive
attachment, or shall we say, a thirst to taste Vraja prema rasa is awakened within ones heart. Indeed
Mahaprabhus formula of compassion lies here. And Srila Rupa Goswami, having understood Chaitanyas
manobhista or inner desire, established the Lords mission by writing books such as Vidagdha-mdhava.
Attentive readers will notice how Srila Rupa Goswami combines all the necessary rasa siddhanta, lila tattva and
prema bhakti tattva together to provide the knowledge one requires to awaken Vraja prema. Through his lila
narration, Sri Rupa introduces his readers to the personalities and behavior of Sri Krishnas most intimate
associates: Lalita, Vishakha, Madhumangal, Subala, Jatila, Chandravali, etc. Being himself a direct associate
and an eye witness, Sri Rupa is the ideal person to take shelter of. Indeed, it is as though Sri Rupa herself
personally takes the reader by the hand to introduce Vrindavans exalted residents.
To summarize, let us quote the following verses from Chaitanya Charitamrita in praise of Vidagdha-mdhava.
eta uni rya kahe prabhura carae
rpera kavitva praasi sahasra vadane
kavitva n haya ei amtera dhra
naka lakaa saba siddhntera sra
prema parip ei adbhuta varana
uni citta karera haya nanda-ghrana
On hearing all these verses, Sri Ramananda Raya exclaimed to Chaitanya Mahaprabhu, I wish I had a
thousand tongues to glorify Rupas poetic ability. This is not poetry, but a waterfall of ambrosia. He has exactly
followed the classical tradition in composing his play, which contains the essence of transcendental siddhantas.
Moreover, the numerous expressions of Vraja prema bhakti are amazingly described. My ears and mind are
spinning with delight upon hearing them. (Chaitanya Charitamrita 3.1.192-4)
In Vrindavan resides an ever-youthful, divine Cupid. His worship is conducted with the Kama bija and Kama
gayatri mantra. This form of Krishna subjugates males, females, and even moving and non-moving objects,
what to speak of attracting the mundane God of Love himself. (CC 2.8.137-138)
Those who worship with the Kama-gayatri mantra will attain nava-kishor Shyamasundar because it is he whom
they are calling by their daily utterances. Krishna is Vrindavans divine Kamadeva, or Cupid. He is the one who
shoots the five type of flower arrow (pupa-bya) into the hearts of the Vraja gopis. And, as Krishna appears
to theim in his most confidential aspect, he is called upon as Ananga.
In this way, it is by calling Sri Krishna by the names that designate him in his ultimate form and mood that one
can best achieve him. Therefore, Chaitanya Mahaprabhu himself promoted the use of Kama-gayatri in the
worship of Sri Krishna, and all bonafide Gaudiya sampradayas have continued to pass it on down to this very
day. More specifically, the destination of those who utter the Kama-gayatri is indicated by the statement of
Vishwanath Chakravarti in the opening statement of his Kama-gayatri commentary:
gyatr s mah-mantra kma-prvatay kathyate
sdhaka y ghtvaiva jyante vraja-maale
That maha Kama-gayatri mantra, which the sadhakas chant to attain birth in the womb of a Vraja gopis, will
now be discussed
Adhikra: Eligibility
Who has the adhikara to perform raganuga sadhana in either its sambandhanuga or kamanuga aspects? Sri
Rupa Goswami clearly answers this question in Bhakti-rasmta-sindhu. Before consulting his statements,
however, let us carefully examine the following verses from Chaitanya Charitamrita:
prve vraja vilse jei tina abhile
yatneha svda n haila
r rdhra bhva sra pane kare agkra
sei tina vastu svdila
pane kari svdane ikhila bhakta-gae
prema-cintmaira prabhu dhan
nhi jne sthnsthna yre tre kaila dna
mahprabhu dt iromai
ei gupta bhva sindhu brahm n pya eka bindu
hena dhana bilila sasre
aiche daylu avatra aiche dt nhi ra
gua keha nre varibre
Three desires remain unfulfilled in Krishnas relationship with Radharani. As Gauranga Deva he accepted
Radhas bhava to taste these mellows, but also to share them with his devotees, hence he is a touchstone of
Vraja prema bhakti. Not considering time or place, Mahaprabhu distributed this treasure to anyone and
everyone. Thus he is the dt iromai, the supreme donor. The confidential mellows of Vrindavan are so
secret that even Lord Brahma cannot taste a drop of their sweetness. Yet Gauranga has showered these
mellows upon the fallen people of the Kali Yuga. Could such karuna be given by any other avatar? Who can
describe the wonderful qualities of Sri Chaitanya Mahaprabhu? (CC 2.2.80-82)
One may ask: It may be true that Sri Chaitanya showered the most inaccessible mercy on everyone. But who is
able to take it up? Indeed, we may wonder: On one hand the karmis are too busy with fruitive activities and
sense gratification. On the other hand, jnanis seek after dry knowledge and impersonal liberation. As for the
bhaktas, even they usually remain entangled in the practices of vaidhi bhakti. So who shall take advantage of
Sri Gaurangas parama karuna? Sri Krishnadas Kaviraj answers this question in his next statement:
kahibra kath nahe kahile keha n bujhaye
aiche citra caitanyera raga
sei se bujhite pre caitanyera kp jre
haya tra dsnudsa saga
Chaitanya Mahaprabhus mercy is beyond description, even when put into words. Most people fail to grasp it.
The only person who can realize the purport of the Lords astonishing and colorful pastimes is one who has
actually attained his mercy and has obtained the association of the servants of his servants however. (CC
2.2.83)
rgtmikika-nih ye
vraja-vsi-jandaya
te bhvptaye lubdho
bhaved atrdhikravn
Anyone who hears about the unflinching nishtha of Krishnas ragatmika Vraja associates, and from such
hearing becomes anxious to attain such mellows, he alone is eligible to perform raganuga bhakti sadhana.
(BRS 1.2.291)
In the following verse, Sri Rupa turns his attention to kamanuga raganuga bhakti.
r-mrter mdhur prekya tat-tal-ll niamya v
tad-bhvkkio ye syus teu sdhanatnayo
pure ruyate pdme pusam api bhaved iyam 300
Those who, after seeing the yugala madhuri of the archa vigraha, or after hearing the madhura katha of Radha
Krishnas pastimes, become lubdha, or anxious, they alone are eligible to take up kamanuga raganuga bhakti.
In the Padma Purana, it is stated that even males may become attracted to these bhavas and wish to attain
them. (BRS 1.2.300)
From the second shloka, Sri Jiva Goswami comments on the words r-mrter mdhur prekya saying that
besides the archa vigraha form, the darshan of portraits depicting Radha Krishnas pastimes with the gopis may
also induce lobha in the heart of a devotee. If such is the case, it will also render one eligible.
Is so much emphasis on lobha excessive? No. The importance of lobha cannot be overestimated. Without
lobha, ones relationship with madhura bhagavan shall never develop. The yearning to join Sri Krishnas
associates in Vrindavan and to engage in nitya seva there is a devotees most natural asset. And, as one
nurtures this yearning. will his heart not be softened by hearing Vrindavan pastimes? By considering the good
fortune of Sridam and Sudama, of Mother Yashoda and Nanda Maharaj, and of the Vraja gopis, one may
naturally start to think, Aha! How beautiful! When will I get the same privilege and direct service to Krishna and
his close associates? Let me adopt the process that is most suited to bring about this goal. At this stage, the
sadhaka is eligible to begin. raganuga bhakti will become the natural craving of his heart. Rupa Goswami has
therefore refered to this path as lobha-pravartita-dharma, or the religion that is born from a hankering
sensation.
In principle, even a small amount of lobha can give one entrance to the raga marga. But eventually lobha must
develop to full maturity before taking one to Sri Krishnas direct darshan and nitya seva. Such is the opinion of
Srila Krishnadas Kaviraj, as stated in the mangalacharan of his Govinda-llmta, where the gist of raganuga
sadhana is given in a nutshell.
r-rdh-pra-bandho caraa-kamalayo kea-edy-agamy
y sdhy prema-sev vraja-carita-parair gha-laulyaika-labhy
s syt prpt yay t prathayitum adhun mnasm asya sev
bhvy rgdhva-pnthair vrajam anucarita naityika tasya naumi
The special goal of prema seva directed to the lotus feet of Radhas beloved Sri Krishna is unattainable by such
devatas as Brahma, Shiva or Ananta Sesha. Only those who follow in the footsteps of the Vrajavasis with a
deep hankering can achieve such a treasure. And for such deep lobha to arise, one should daily perform the
manasi seva of Krishnas ashta kala lilas according to the process of raganuga bhakti path. I offer my
obeisances to such delightful pastimes, which constantly unfold in the land of Vraja bhumi. (GLA 1.3)
Now let us consider the oft-made inquiry that if Brahma, Shiva, Ananta Sesh, or even Lakshmi do not enjoy the
privilege of knowing Krishna lila, then how can fallen people like us read Govinda-llmta? This argument is
sometimes presented by those who wish to avoid reading this important book and to discourage others from
doing so. But is this the mentality Chaitanya Mahaprabhu came to promote? Understanding the Lords intention,
Srila Kaviraj Goswami writes
ei gupta bhva sindhu brahm n pya eka bindu
hena dhana bilila sasre
aiche daylu avatra aiche dt nhi ra
gua keha nre varibre
The gupta bhava sindhu (ocean of Vraja prema rasa) is secret, for even Brahma cannot taste a drop of it.
Nonetheless, Chaitanya Mahaprabhu has distributed this treasure to those who are struggling in samsara. Not
considering time or place, Mahaprabhu came to give this wealth to anyone and everyone, which earned him the
reputation of dt iromai, the supreme donor. (CC 2.2.82)
By Chaitanya Devas mercy, the exalted prema which is durlabha or inaccessible for Brahma becomes sulabha,
easily attainable for the fallen people in the Kali Yuga. One need only have the anxious desire to have it.
Sri Vrindavans gupta bhava sindhu is especially found in Govinda-llmta. The seed of this book sprouted
when Sri Rupa Goswami composed ten sutras entitled Smaraa-magala-stotra, which present the basis of
Radha Krishnas ashta-kala lilas. When Sri Rupa observed Sri Krishnadas Kavirajs exceptional writing
prowess, he ordered and blessed the Kaviraj to elaborately expand the lila narration found in these ten original
verses. Thus , the detailed presentation of Sri Sri Radha Govindas eight-fold daily pastimes have become
known asGovinda-llmta. At the conclusion of each chapter, Srila Krishnadas says
r-caitanya-padravinda-madhupa-r-rpa-sev-phale
die r-raghuntha-dsa-ktin r-jva-sagodgate
kvye r-raghuntha-bhaa-varaje govinda-llmte
As a result of Sri Rupa Goswamis mature seva aroused by drinking the madhu at Sri Chaitanya Devas lotus
feet, the request of Sri Raghunath Das, through the association of Sri Jiva and the benediction of Sri
Raghunath Bhatta, this r Govinda-llmta has advented.
Thus, through the mahat-kripa of these original acharyas, lobha may awaken in the heart of all readers for the
attainment of Radha Govindas nikunja seva. Then, by daily bathing the mind in the nectarean ocean of
Govinda-llmta, the art of manasi seva to Radha Krishnas eightfold daily pastimes can be understood. This
sacred book is the cream of the Goswami literature and will surely destroy the disease of lust in the heart. The
Kaviraj, taking the role of a divine physician, prescribes Govinda-llmta as the ideal medicine for anyone
desiring to overcome the bhava-roga, or disease of material attachment.
yat pta ruti-v-manobhir ania t-pradam adbhuta
sasrmaya-hry api praayajonmdndhya-mohdi-kt
avac carvitam apy analpa-rasada dehdi-ht-puida
taj jyd amta-sph-haram ida govinda-llmtam
Govinda-llmta is amazing because as one unceasingly hears, recites or contemplates it, the fascination of
ones ears, tongue, and mind simply keep on increasing! And although these lilas are the mahaushadha (great
medicine) that cures the bhava roga (material disease), they also produce effects that appear like a disease,
namely bewilderment, blindness and a madness for prema! And though one goes on relishing these pastimes
again and again, they go on producing profuse amounts of nectar which so soothe ones body and heart that
even the desire to sip the gods elixir of immortality becomes forgotten! (GL 1.5)
When tasted again and again, the nectar of Govinda-llmta supplies a growing outpour of joy to the mind,
ears and speaking facility. This mahauadha, great medicine, will cure the bhava-roga, material disease,
because it wonderfully awakens the intoxicating influence of Krishna prema. Thus, the nectar-defeating and lifegiving qualities found in this divine book are indescribable.
experiencing transcendental emotion, the fortunate bhakta will soon progress to the stage of prema. Sri
Narottam Das Thakur also supports this siddhanta:
gourga bolite hobe pulaka arra
On chanting the names of Gauranga, ones body will experience pulaka, the eruption of goose-pimples.
Pulaka is a sattvic emotion influenced by bhava. Sri Vasudeva Ghosh concludes by saying:
vsu ghoa hiy, pna diy,
vidht goriche
Since the creator has molded Vasu Ghoshs heart from stone, it fails to melt.
Typically, Vasudeva Ghosh presents himself as a neophyte devotee, for it is the trait of premika bhaktas to feel
themselves devoid of prema na prema-gandhosti darpi me harau. Sriman Mahaprabhu would say, I have
not acquired a trace of prema for Krishna. Thus it is said, dainya sdhura bhaa humility is the ornament
of a sadhu. But Vasu Ghoshs submissive entreaty contains an instruction that will benefit everyone: Should
ones heart indeed fail to melt, even upon performing Gaura kirtan, it is to be understood that one must still be
desiring something other than Mahaprabhus special karuna; otherwise, the melting process would have
already taken place. This song is exceedingly valuable for those who take heed of its purport.
If Gauranga had not come, who would have revealed the greatness of Sri Radhika? said Vasu Ghosh. And
what are those glories? Srimati Radharani is sarva-bhakta-iromai the crown jewel of all Krishna devotees,
in both the spiritual and material worlds.
In his Bhad-Bhgavatmta 2.1.16, Srila Sanatan Goswami describes the dearness of Krishnas various
devotees in progressive stages. He begins with the jnani bhakta, Sri Bharat Maharaja. More dear to Krishna
than the jnani is the shuddha bhakta, Maharaja Ambarish. Situated above the shuddha bhaktas is Hanuman,
who possesses prema. Due to their greater prema, the Pandavas are more dear. Above the Pandavas is the
chief of the Yadu vamsa, Sri Uddhava Mahasaya. On his visit to madhura Vrindavan, however, Uddhavas pride
of being Sri Krishnas topmost devotee faded into oblivion when he witnessed the anguish of the gopis virahavydhi (disease of separation).
Sri Uddhavaji became so overwhelmed that he desired to relinquish his privileged position and take birth as a
blade of grass. He thought, Under the maddening influence of their prema, the gopis rave in continuous
delirium, running from kunja to kunja in search of their prana-vallabha Sri Govinda, as though He had never
departed for Mathura. If somehow I could receive the dust of their lotus feet upon my head, my life would be
glorious! Nurturing this desire, the best of the Yadu vamsa, Sri Uddhavaji, submissively prayed for the privilege
of taking birth in Vrindavan as a blade of grass.
Amongst the countless millions of gopis who reside in the transcendental realm of Ananda-Vraja, Srimati
Radharani is unequalled in every respect.
sei gop-gaa madhye uttam r rdhik
rpe, gue, saubhgye, preme sarva adhik
Of all the Vraja gopis, Sri Radhika is the best in terms of beauty, qualities, good fortune and prema. (CC
1.4.215)
Sri Radhikas supremacy among all Krishna bhaktas including the Vraja gopis is explained by Sri Kaviraj
Goswami as follows:
ka knt gaa dekhi trividha prakra
lakm gaa eka pure mahi-gaa ra
vrajgan rpa ra knt-gaa sra
r-rdhik hoite knt-gaera vistra
avatr ka joiche kore avatra
ain rdh hoite tin gaera vistra
Krishnas consorts belong to three categories, i.e., the Lakshmis in Vaikuntha, the queens of Dwaraka, and the
Vraja gopis. As Krishna is the source of all incarnations, so is Sri Radhika the source from which all the
abovementioned consorts of Krishna expand. (CC 1.4.75-77)
govinda-nandin radha, govinda-mohin
govinda-sarvasva, sarva-knt-iromai
Srimati Radharani is the pleasure-giver of Govinda, the enchantress of Govinda. She is Govindas all-in-all and
the crown jewel of all His dearest preyasis. (CC 1.4.82)
Such is the unanimous opinion of all Gaudiya Vaishnava Acharyas. And now let us hear of Radharanis qualities
in Krishnas own words:
m haite jra haya ata ata gua
sei-jana hldite pre mora mana
m haite gu baa jagate asambhava
ekali rdhte th kori anubhava
koi-kma jini rpa yadyapi mra
asamordhva-mdhurya smya nhi jra
mora rpe pyyita haya tribhuvana
rdhra darane mora juya nayana
mora va-gte karaye tri-bhuvana
rdhra vacane hare mra ravaa
yadyapi mra gandhe jagat sugandha
mora citta-pra hare rdh-aga-gandha
yadyapi mra rase jagat sarasa
rdhra adhara-rasa m kare vaa
yadyapi mra spara kondu-tala
rdhikra spare m kare sutala
ei mata jagatera sukhe mi hetu
rdhikra rpa-gua mra jvtu
If there were someone who has hundreds of times more qualities than I myself possess, then such a person
could surely give pleasure to My mind. In this universe it is impossible to find such a person. I consider this to
be possible only in the case of Srimati Radhika.
My form is incomparably sweet and can defeat the beauty of millions of Cupids, and even though this beauty of
mine can enchant everyone in the three worlds, seeing Radharani soothes my eyes.
Even though the song of my flute attracts the residents of all three worlds, the sound of Srimati Radharanis
sweet words steals away my ears. Even though the fragrance of my body makes the whole creation smell
3. To offer obeisances
Let the subject matter of Sri Rupas shloka be given as a benediction to all by the mercy of Sri Chaitanya Deva!
(CC 1.1.22,25)
What type of benediction does Srila Kaviraja Goswami specifically refer to? All Vaishnavas would certainly be
benefitted to know. At first glance it is clear that Sri Gauranga came to distribute His most personal
possession:unnata ujjvala madhura bhakti rasa. But, Sri Rupa also describes this karuna as anarpita-car
cirt a mercy that had been unavailable for a long time, that is, since Mahaprabhus last descent in a previous
kalpa. A question naturally arises: How can it be stated that previous to Gaura avatar, Vraja madhura rasa was
not available?
We may cite the example of the sages of Dandakaranya, who, by Lord Ramacandras grace, received gopi
forms to serve Lord Krishna in the Dvapara Yuga. The Shrutis also received the same type of perfection as
stated by the Bhagavata and Caitanya-caritmta. So what does Sri Rupa mean by this statement?
The answer is that Sriman Gaurahari descended to distribute a madhura rasa that is different from the conjugal
love of Sri Radha, Sri Chandravali and their other sakhis. In fact, this shloka promotes a new type of madhura
rasa that aims at the service of Vrindavaneshwari Srimati Radharani. The target of this love is not Sri Krishna
alone, but Radha and Krishna combined. This love is called Rdh-dsya prema or manjari bhava. It is
Chaitanya Mahaprabhus unique and special gift of mercy: anarpita-car mah-karura dna!
Manjari Tattva
Rdh-dsya means service to Radharani in the form of a manjari gopi. This sthayi-bhava or permanent
mellow, being unavailable since Chaitanya Mahaprabhus previous Avatara, is most rare. Sri Rupa labels the
type of mercy required to receive it anarpita-car mah-karun. Being the ultimate conjugal mellow, Radhadasya is called unnata ujjvala madhura rasa. In Bhakti-rasmta-sindhu (2.5.128), Sri Rupa further categorizes
it asbhavolls rati:
sacr syt samno v ka-raty suhd-rati
adhik puyam ced bhvolls rati
Explanatory translation: In madhura rasa when a devotees affection for Krishna is equal to or greater than
affection to any other person, it is a sthyi-bhva known as r-ka-rati. Such a devotees love for other
Krishna bhaktas is a sacr bhva, i.e. subordinate mellow.
But, if a devotees permanent affection for Radha ever exceeds ones amount of love for Sri Krishna, this type
of prema is no longer termed sacr bhva, but attains permanent status as the sthyi-bhva termed
bhavolls rati.
To clearly understand this bhavolls rati shloka, it is necessary to consult Ujjvala-nlamai. In this text Sri
Rupa describes five types of sakhis in Sri Radhas group. They are as follows.
1. The parama-preh sakhs (Radhas eight chief gopis)
2. The priy sakhs (sixty-four in number)
3. General sakhis (unlimited)
4. Pra-sakhs (unlimited)
5. Nitya-sakhs (unlimited)
Sri Rupa informs us that the above groups of gopis may have more affection for Krishna, equal affection for
both Radha and Govinda, or more affection for Radha. The Parama-preh sakhs headed by Lalita and
Vishakha and the Priya-sakhs retain equal affection for both Radha and Krishna. Sri Radhas general sakhis
have more affection for Krishna than they do for Her.
As Sri Rupa explains in the bhavolls rati shloka, these two types of affection constitute the most common
aspect of madhura rasa, termed r-ka-rati. In Bhakti-rasmta-sindhu this mellow is
labeledsambhogecchtmik madhura bhakti, as it is born from the desire to enjoy conjugal loving affairs with Sri
Krishna. This type of madhura rasa was previously attained by the sages of Dandakaranya and the Shrutis.
The special aspect of madhura bhakti which Chaitanya Mahaprabhu introduced called bhavolls rati belongs
to the prana sakhis and nitya sakhis, who are otherwise known as manjaris.
One characteristic that distinguishes the manjaris is their anugata-mayi mood: they humbly serve and follow in
the footsteps of the parama-preh, priy and general sakhis, who for their part are svatantra, serving Radha
and Krishna as they please.
In Bhakti-rasmta-sindhu, the manjaris prema is termed tad-bhvecchtmik, which means that they do not
personally unite with Krishna. Rather, their sole ambition is to serve Radha. The manjaris become happy by
uniting Radha with Krishna. By thus seeing them united, and by doing the seva that is called for at the time, the
manjaris experience even more pleasure than Radha and Krishna.
Literally, the term majar designates the stamen or pollen-producing part of a flower. It can be observed that
when a bee extracts honey from a flower it leaves its manjari intact. The manjari serves the purpose of alluring
the bee. Likewise, Radharanis maidservants stimulate and induce the black-bumble-bee Sri Madhusudan to
enjoy the beautiful golden champaka flower, Sri Radha. It is therefore because of their very nature and by their
mood of service that these gopis are called manjaris.
In Ujjvala-nlamai, the manjaris are described thus:
tadyatbhimninyo y sneha sarvadrit
sakhym alpdhika kt sakh-snehdhiks tu t
Those sakhis who declare, We are Radhas, and thus remain slightly more affectionate to Radha than to
Krishna are classified as sakh-snehdhik. (UN 8.131)
The pra-preh, priy and general sakhis belong to the svarpa-akti or internal potency of the Lord, and as
such they are svatantr, or independent to serve Krishna as they like. They are not required to follow in
anyones footsteps. Conversely, the jivas, by virtue of their belonging to the Lords taastha-sakti, or marginal
potency, are only eligible to anugata-mayi sev, serving in others footsteps. They are not eligible to svatantramay or independent seva, and therefore it is not proper for a conditioned soul to hanker after the position of
apra-preh, priy or general sakhi.
In the following pada, Sri Narottom Das Thakur desribes how a Rupanuga Vaishnava should formulate their
desires.
sama-sneh viama-sneh, no korio dui leh,
kohi mtra adhika-sneh ga
nirantar thki sage, ka kath ll rage,
narma sakh ei sab jana
r rpa majar ra, r rati majar sra,
lavaga majar majull
r rasa majar sage, kasturik di rage,
prema sev kore kuthali
ei sabra anuga hoiy, prema sev nibo ciy,
e saba sjiy l
lavaga mlat ml
bhak dravya nn anupma
sakhra igita habe e saba niy kabe
yogiba lalitra kche
narottama dse kaya ei yena mora haya
diy rahu sakhra pche
O Praneshwari! Please be merciful just once. Placing a straw between my teeth and folding my hands to my
head I pray: kindly hear my entreaty.
Let me dress you in the company of your priya sahacharis, please reserve this seva for me. I shall become the
dasi of those sakhis who decorate you with scented chandan, jewelled ornaments and fine silken cloth. I hanker
to always remain in their company. I shall prepare pan, adding camphor, string garlands made of labanga and
malati flowers, placing them in a special flower basket.
Next, I shall arrange for numerous delicious edibles along with freshened rose-water kept in a jewelled lota.
When the sakhis give the cue, I shall bring all of these items, placing them near to Lalitaji. Sri Narottam
concludes by saying: In this way I shall stand anxiously waiting behind the sakhis! When will such a privilege be
mine? (Prrthan, 33)
The right for Radha Krishnas nikunja seva can only be earned by following in the manjaris footsteps. Although
Radharani has an unlimited number of prana sakhis and nitya sakhis in her manjari battalion, there are eight
chief maidservants. Just like the ashta sakhis especially predominate, these ashta manjaris direct the other
manjaris in the performance of all lila seva.
In the most secret realm of Ananda Vrindavans enchanting forests of desire trees is the Yoga Pitha mandir.
This exquisite mandir, made of numerous gems and precious stones is shaped in the pattern of an immense,
thousand-petalled lotus. In the centermost whorl of this lotus stand Sri Sri Radha Govinda on a jewelled
singhasan. Amidst countless millions of Vraja sundaris who perform seva, the eight chief manjaris form the
innermost circle, clustered around the Divine Couple in the nucleus of the lotus formation.
If one should desire to follow in the footsteps of the ashta manjaris, it will be required to become familiar with
each one of them personally. For this reason, Dhyana Chandra Goswami reveals their names, ages, bodily
color, dress, seva and Gaura lila svarupa in his Arcana-paddhati.
Ashta Manjari
After discovering the identities of Radhas eight chief manjaris, the mystery of Gaura avatar will be easier to
understand, because Sri Gaurasundar especially empowered these great personalities to lead his sampradaya.
It was his intention that future Vaishnavas perform sadhana following in their footsteps. As these Goswamis are
the ashta manjaris in Vraja lila, Sri Gaurasundar selected them to promote manjari bhava upasana, or worship
in the mood of the manjaris. Amongst the ashta manjaris, Sri Rupa is second to none and therefore Chaitanya
Mahaprabhus followers are known as Rupanuga devotees. Their ultimate perfection will come by developing
nishtha to his mood. In the following four kirtan padas, Sri Narottam Das Thakur presents the conclusion of
Rupanuga sadhana
(1)
uniychi sdhu-mukhe bale sarva-jana
r-rpa-kpya mile yugala-caraa 1
h h prabhu santana gaura parivra
sabe mile vch pra karaho mra 2
r-rpera kp jena m prati haya
se-pada raya jra sei mahaya 3
prabhu lokantha kabe sage laiy jbe
r-rpera pda-padme more samarpibe 4
hena ki hoibe mora narma-sakh-gae
anugata narottame karibe sane 5
(1) I have heard from the sadhus and everyone else that Sri Rupas kripa is the sure way to Radha Krishnas
yugala charan. (2) O Sanatan Prabhu! O associates of Gauranga! When will you fulfill my desire? (3) Anyone
who surrenders to Sri Rupa is a great mahatma. I pray to such a person for Sri Rupas mercy. (4) O Gurudeva!
When will you take me with you and place me in the care of Sri Rupa Goswami? (5) Only then will Sri Narottam
become eligible to reside with the priya narma sakhis[2], who shall direct her[3] seva.
(2)
ei nava ds bali r-rpa chibe
hena ubha kaa mora kata dine habe 1
ghra j karibena dsi heth ya
sevra susajj krya karaha tvarya 2
nandita ha hiy tra j bale
pavitra manete krya kariba tat-kle 3
sevra smagr ratna thlete kariy
suvsita vri svara jhrite priy 4
dohra sammukhe laye diba ghra gati
narottamera da kabe ha{i}be emati 5
When will Sri Rupa Manjari personally call me? How many days shall I endure before she says to me, O dasi!
Come here and quickly bring the articles for serving Radha Krishna. Hearing this order, overjoyed in renewed
consciousness, I shall swiftly take up the task. Then, bringing a golden lota of purified rose water on a jeweled
tray, I shall promptly appear before the Divine Couple. When will Narottam Das become so fortunate?
(3)
r-rpa pacte mi rahiba bhta ha
dohe puna kahibena m pne c 1
sadaya hdaye dohe kahibena hsi
Rupa Goswami is the embodiment of all perfection. Such is the one-pointed nishtha we all need to develop.
Chaitanya Charitamrita states that the distinguishing quality of madhura rasa from other forms of
transcendental mellow is that ones own body is offered to Krishna in seva. nijga diy karena sevana (CC
2.19). One may then wonder if the manjaris, being fully engaged in Radhas seva and having discarded the
desire to enjoy Krishna personally are in fact in the mood madhura rasa. Wouldnt it rather be a form of dasya
rasa?
The answer to this reflection is no, but before disclosing how the manjaris factually taste Krishnas anga
madhuri (bodily sweetness), let us present two examples from Ujjvala-nlamai that illustrate their one-pointed
nishtha.
tvay yad upabhujyate murajid-aga-sage sukha
tad eva bahu jnat svayam avptita uddha-dh
may kta-vilobhanpy adhika-ctur-caryay
kadpi mai-majar na kurutebhisra-sphm
One day Srimati Radharani requested a sakhi to arrange a private meeting for Krishna with Mani Manjari.
Sometime later, however, that sakhi returned, saying, O Radhe! According to your order, I approached Mani
Manjari with the following enticing words: O sakhi! Can any pleasure within the three worlds compare to Sri
Krishnas anga-sanga? Why dont you try it just once? Consider that Lalita and Vishakha share a friendly
relationship with Radha and still enjoy pastimes with Krishna as nayikas. You may now also take up this mood.
Why should you remain behind the others? After hearing my words, Mani Manjari replied, O sakhi! The
darshan of Radhas pastimes with Krishna is the greatest form of happiness for me. O Radhe! From this
statement I conclude that Mani Manjaris heart is pure, because even after obtaining a chance to experience
conjugal union with Krishna, she turned it down! (UN 8.89, following to Vishwanath Chakravarti Thakurs
commentary)
rdh-raga-lasat-tvad-ujjvala-kal-sacraa-prakriy
cturyottaram eva sevanam aha govinda samprrthaye
yenea-vadh-janodbhaa-mano-rjya-prapacvadhau
nautsukya bhavad-aga-sagama-rasepy lambate man-mana
Once, after noticing a manjari picking flowers in the forest, Krishna approached her saying, Hey attractive one!
Why not make your life successful and enjoy with me in this kunja? Hearing Krishnas proposal, that manjari
replied, Hey Govinda! The romantic arts which you cleverly display with Radhika fascinate me even more.
Besides, so many Vraja kishoris have satiated their desires by rendering service in that spirit. Therefore,
Gokulendra, my mind never seeks personal union with you. Rather, grant me that I too may engage in that
service. (UN 8.88)
Vishwanath Chakravarti Thakur comments on this verse, saying,
Peeking through the forest foliage, achieving the darshan of Radha Krishnas most confidential pastimes, the
manjaris experience a pleasure incomparable even to direct union with Krishna. Thus, by tasting a superior
standard of relish, all inferior types of pleasure may easily be given up.
These two examples lead to the discovery of the most rare and exalted standard of divine rapture. What to
speak of Krishnas servants, even Sri Radhas closest sakhis like Lalita and Vishakha cannot experience such
enchantment. Only the manjaris, because they have wholly dedicated themselves to the pleasure of Sri Radha,
are eligible to receive this reward.
In his Stavvali, Raghunath Das Goswami praises the manjaris good fortune as follows
tmblrpaa-pda-mardana-payo-dnbhisrdibhir
vndraya-mahevar priyatay ys toayanti priy
pra-preha-sakh-kuld api kilsakocit bhmik
kel-bhmiu rpa-majar-mukhs t dsik saraye
I take shelter of the manjaris headed by Sri Rupa, who are expert in various kinds of service, like preparing
pan, feet massaging, offering fragrant water, and arranging Radharanis abhisar (i.e., the journey to meeting
with Krishna). In these ways they satisfy Vrindavaneshwari, Sri Radha, in every respect. And, during
Radharanis most confidential affairs with Krishna, they are free to enter the vilasa kunj for intimate seva. Such
a privilege is never granted even to Radhas parama prestha sakhis headed by Lalita and Vishakha.
In his Alakra-kaustubha, Sri Kavi Karnapur also says,
na sakoca yay yti kntena ayanotthit
tmano mrtir anyeva priya-narma-sakh tu s
Even while lying undressed by Krishnas side, Srimati will not feel embarrassed if a manjari should suddenly
appear on the scene. The reason is that she relates to them as her very own second form, expanded for the
purpose of seva. (Krik 159)
In terms of seniority, age and position, the manjaris are the least important amongst Radhas sakhis. As they
receive orders from Radha, they also carry out the orders from Lalita, the priya sakhis, or Vrinda Devi, because
their constitutional position is to serve, and so they are most inclined to do so.
In regards to tasting lila rasa, on the other hand, the manjaris aptitude is most congenial to Radhas feelings.
Let us now attempt to enter the mystery of how the manjaris are eligible to relish the highest form of conjugal
ecstasy.
spati yadi mukundo rdhik tat-sakhn
bhavati vapui kamp-sveda-romca-bpam
adhara-madhu-mudsy cet pibaty esa yatnd
bhavati bata tad s mattat citram etat
If Mukunda touches Radha, tears, sweating, shaking and standing of the hairs on end will also manifest in the
bodies of the manjaris. And, if Krishna should kiss Radhas lips, then the manjaris will also experience Radhas
intoxication. This is a most astonishing phenomenon. (GLA 11.137)
As the manjaris peep through the windows of the nikunja mandir to witness Radha Krishnas vilasa madhuri,
they become overwhelmed in rapture. Due to extreme intimacy with Radha, their minds, hearts and feelings
become merged together with hers. In Ujjvala-nlamai Sri Rupa terms this virambha, indicating that the
manjaris deep faith and love for Radha have become so merged with hers that they completely identify with her
(abheda-buddhi). Thus Radhas symptoms of happiness or distress also manifest on their faces and bodies.
Inkandarpa-keli, it is explained that the manjaris experience Radhas feelings in their every bodily limb, simply
by watching. The love marks inflicted by Krishna upon Radha simultaneously appear on their bodies as well.
Evidence of this can be found in the first verse of Raghunath Das Goswamis Vilpa-kusumjal. There, in the
mood of Rati Manjari, Raghunath Das jests as follows:
tva rpa-majari sakhi prathit puresmin
pusa parasya vadana na hi payasti
bimbdhare katam angata-bhartky
yat te vyadhyi kim u tac chuka-pugavena
O Rupa Manjari, in Vraja Mandala, you have the reputation of being chaste. But I wonder how your lips have
become bruised, even though your husband is absent. Certainly this must be the work of an exalted male
parrrot who mistook your bright red lips for a bimba fruit.
From this riddle, one may think that here is an example of the manjaris having conjugal pastimes with Krishna,
as the exalted male parrot here is a reference to Krishna. Such an assumption is incorrect, however, and goes
against the rasa siddhanta of our Gaudiya acharyas. In the Vilpa-kusumjal edition of Ananta Das Babaji of
Radha Kund, a six page commentary on this shloka appears, the gist of which is as follows:
At the last stage of his life on the banks of Radha Kund, Raghunath Das Goswami used to cry incessantly in
separation from Radha. Due to the influence of prema, from moment to moment different sphurtis, or
momentary visions of Radha Krishnas lila would come to him. When these visions suddenly ended,
Raghunaths external consciousness would return. Then he would break into tears and pray to Radha for the
same seva he had just witnessed in his vision. One after another, various lila sphurtis are described in Vilpakusumjal. The wordvilpa means an outcry of lamentation. Kusumjali means a handful of flowers given as
a worshipful offering. Thus every one of Raghunaths verses represent a handful of flowers of heartfelt tears
and desire for seva being offered to Radharanis lotus feet.
The context of this particular verse is as follows: A lila has just taken place at Govardhan. Sri Rupa Manjari has
arranged a meeting between Radha and Krishna in a secluded cave on Govardhan Hill. Then, from a short
distance away, she witnesses the divine intoxication of Kishor Kishoris madannanda-keli. What a spectacular
scene to behold! Shyamasundar has bruised Srimatis delicate lips. Radha dasi Sri Rupa, awestruck and lost in
amazement, looks on agape and completely spellbound. Due to total absorption in Priyajis festival of jubilation,
Sri Rupa is unaware by then that those same marks have also appeared on her lips!
Meanwhile, Sri Raghunath Das Goswamis heart-piercing cries come into the memory of Sri Rupa, Ah, Sri Rati
could not see such amazing yugala vilasa. Where is she now? I must bring her here at once. Sri Rupa then
leaves Govardhan in search of Rati Manjari. Soon Sri Rupa appears to Raghunath Das in lila sphurti. It is then
that Raghunath Das in the mood of Rati Manjari offers the verse under discussion, playfully teasing Sri Rupa
about the bruising on his lips.
O sakhi Rupa! Your chaste reputation is known all over Vraja bhumi. You never, ever look at any man other
than your own husband. How, then, in your husbands absence have your bright red lips become bruised?
In his Alakra-kaustubha, Srila Kavi Karnapur describes the oneness of Radha and her manjaris as follows:
pataty asre ssr bhavati pulake jta-pulak
smite bhti smer malimani jte sumalin
ansdya svlr mukuram abhivkya sva-vadana
sukha v dukha v kim api kathanya mga-da
Krishna exclaimed, O deer-eyed manjaris! In your sakhis absence, a mirror is needed to reveal Radhas facial
expressions. But in your presence, no mirror is needed, because Srimatis face is automatically reflected in
yours. In other words, when tears roll down her cheeks, I see the same tears on your faces. If her hairs stand
on end in jubilation, so do yours. If she smiles, your faces also light up with a grin. And if she falls into despair,
so do you! (AK 3.32)
As the manjaris are so closely attuned with Radha, their standard of pleasure is even higher. For this reason,
Prabodhananda Saraswati says
rdh-ngara-keli-sgara-nimagnl-d yat sukha
no tal-lea-lavyate bhagavata sarvo pi saukhyotsava
If the sum total of Krishnas many festivals of pleasure could be measured, that mahnanda should still only be
a fraction of the bliss that the manjaris experience when plunged into Sri Sri Radha Nikunja-nagaras prema keli
samudra! (Vndvana-mahimmta 1.54)
In his Nikuja-rahasya-stava, Sri Rupa Goswami says,
praaya-maya-vayasy kuja-randhrrpitk
kiti-talam anu labdhvnanda-mrcch patant
prati rati-vidadhnau ceitai citra-citrai
smara nibhta-nikuje rdhik-ka-candrau
In a mind-enchanting nikunja mandir, the rati keli pastime has reached a newly colored expression and height.
Thus, after seeing it, the manjaris are now lying unconscious on the ground due to excessive ecstasy. Let us
meditate on Sri Sri Radhika and Krishna Chandra as they appear in this way. (Verse 24)
How is so much pleasure possible? The following verses give us the answer:
rdhra svarpa ka prema kalpa lat
sakh-gaa haya tra pallava-pupa-pt
ka-llmte yadi latke sicaya
nija-sev haite pallavdyera koi sukha haya
In this verse, Krishna may be compared to a black tamal tree, while Radha is ka-prema-kalpa-lat, i.e., a
wish-fulfilling creeper of Krishna prema. Radha`s sakhis and manjaris are comparable to the leaves and flowers
of that creeper. And as leaves and flowers are direct products of a vine, Radha`s sakhis and manjaris are nondifferent from Radha in svarupa, being her direct expansions. Therefore, when in the course of Krishna lila, the
manjaris sprinkle the svarna-lata named Radha by uniting her with Tamala Krishna, they too become drenched
in a rainstorm of ambrosia. In this way, the leaves and flowers experience a superior pleasure, a million times
greater than that experienced by the golden lata herself. This is astonishing! (CC 2.8.208-9)
Chaitanya Charitamrita further describes:
sakhra svabhva eka akathya kathana
ka saha nija llya nhi sakhra mana
ka saha rdhikra ll je karya
nija-keli haite the koi sukha pya
The nature of the manjaris is indescribable because they have no desire to personally intermingle with Krishna.
Rather, by setting the scene of Radha Krishna`s yugala milana, they experience more pleasure, one million
times greater, than Radha Krishna themselves experience. (CC 2.8.206-207)
Purport: The word sakhi in this verse refers to the priya-narma sakhis, or manjaris. Because Radha`s pleasure
is superior to Krishna`s for being able to taste his sweetness, Krishna had desired to adopt her perspective.
This, we have already explained. Now what we are in the process of demonstrating presently is that the
manjaris pleasure surpasses even Radhas pleasure. The simple reason is that Radhas object of love is Sri
Krishna alone, whereas the manjaris love is direct to Radha Krishna combined. Radha may have Krishna, the
source of all pleasure (akhila-rasmta-mrti), but the manjaris have not only Krishna, but Radha as well, who
is the personification of prema (mah-bhva-svarpi, prema-lakm). Considered individually, Radha and
Krishna are both unequalled, but when united, their splendor multiplies without limit. And as the ingredients of
prema and ananda are thus directly combined by the manjaris, who can begin to estimate the latters supreme
good fortune!
A relevant question may arise: As the manjaris love favors Radha, would Krishna not feel some displeasure
about their mood towards him? This question is answered in the sakh-prakaraa chapter of the Ujjvalanlamai
vayam idam anubhya ikayma
kuru cature saha rdhayaiva sakhyam
priya-sahacari yatra bham antarbhavati hari-praaya-pramoda-lakm
One day Mani Manjari instructed a novice manjari: Hey, clever one! Let me offer you some advice from my
experience: Just fix up your relationship with Radha. If you are thinking that without loving Hari, there is no use
in loving Radha, then I say to you. Only when your prema for Radharani matures, will the treasure of Krishna
prema avail itself. (UN 8.133)
Sri Jiva Goswamis commentary on this verse is also very instructive. The essence of this advice is as follows:
Krishna sees the manjaris love for Radha as follows: She is most dear to my priyatama (most beloved). On
the strength of her sambandha with Srimati she received even more affection from Krishna than if she had
directed her love to him alone. Therefore, by the influence of Radha prema, Krishnas love comes automatically.
Krishna is rdhmaya, always absorbed in Radha. While in the company of his mother, his friends, his servitors,
or with any other Vrajavasi, Krishnas thoughts are always fixed in Radha. Even in Chandravalis association, he
remembers Radha. Besides, the manjaris also know Radhas mind better than anyone else. She is
kamay,always absorbed in Krishna.
In a book entitled Mural-vilsa, much information is found about the manjaris in a conversation between
Jahnava Thakurani and her disciple Sri Ramai THakur. That excerpt reads as follows:
Thakur Ramai asked, Please explain to me where bhvollsa-rati can be found? Sri Jahnava Thakurani
answered, Listen carefully, my son. In Vrindavan alone, and beyond the purview of the devatas, Sri Sri Kishora
Kishori reside. This Divine Couple is served day and night by Sri Rupa Manjari, Sri Ananga Manjari and their
followers. Only they are the reservoirs of this bhvollsa-rati. Knowing nothing other than Radha Krishnas
happiness, they lose themselves in an ocean of pleasure, which is beyond time. The manjaris love for Krishna
is a sanchari bhava (subordinate mellow) which nourishes their love for Radha. Indeed, in every respect their
atma and prana are akin to Radhas. Their bodies are the only difference. When Radhas hairs stand on end
during the time of union with Krishna, so do the manjaris. In fact, the manjaris enjoy Radhas pleasure with
Krishna seven times more than she. The manjaris unite Radha with Krishna whenever possible, experiencing
pleasure many times over. Thus I have described bhvollsa-rati, which cause the Lord himself to admit: I am
unable to repay your debt in service to me.
Hey sakhi! Just see the sporting of Krishnas jala keli. Acting like an intoxicated elephant, Krishnas restless
lotus-like hands are moving towards the gopis, who are also like padminis, or female elephants, in the water.
This sight is giving great pleasure to my mind, as my eyes and ears have both become completely satisfied.
(CC 3.18.84, 99)
After jala keli, the manjaris dress Sri Sri Radha-Madhava in flower outfits and ornaments, serve them their
evening meal, and lastly, tend to them while they retire for rest. This narration, which Mahaprabhu relates in
half-external consciousness, is spoken in manjari bhava. At the end of the dialogue, this becomes even more
obvious
sage laiy sakh-gaa, rdh kail bhojana
dohe kail mandire ayana
keho kare vyajana, keho pda-savhana
keho kare tmbula bhakaa
rdh ka nidr gela, sakh-gaa ayana kaila
dekhi mra sukh haila mana
Chaitanya Mahaprabhu said, In the company of her sakhis, Radha enjoyed the evening bhojan of Sri Krishnas
prasad. Then, Radha Krishna retired to their shayan mandir. Someone began to fan them, while another
massaged their feet, while yet another offered them delicious pan. As Radha Krishna fell asleep, the sakhis also
took rest. Seeing this, my mind became contented. (CC 3.18.107-108)
Purport: The term sakhi can mean Radhas lady friends or her dasis, the priya narma sakhis. Srimati
Radharani sometimes accepts bhojan in Krishnas company; at other times, she will serve him and then take
his prasad with her sakhis. In this reference, the latter situation has occurred. After late evening bhojan, Radha
retires with Govinda to rest in Hemambuja Kunja. Radhas lady friends do not follow them there, but retire to
their own respective kunjas. Govindas svaya-rpa or original form remains with Radha, even while he
expands in many similar prbhava-praka forms to accompany each sakhi for amorous pastimes. It is the
priya narma sakhis or manjaris who follow Radha Madhava into the shayan mandir to fan, offer pan and
massage their feet. As Mahaprabhu witnesses their seva, he too is in manjari bhava, because only the manjaris
enjoy the privilege of seeing Radha Govinda happily fall asleep after performing their most confidential lila.
In another example, we find Sriman Gaurasundar picking flowers for Radha Krishnas seva. Once in Puri, upon
observing a sand dune that reminded him of Govardhan, Chaitanya Mahaprabhu fainted. Returning again to
half-external consciousness, he related the following sphurti (vision):
govardhana haite more ke ihte nila
piy kera ll dekhite n pila
ih haite ji mui genu govardhana
dekhi jadi ka kare go-dhana craa
govardhana chi bjila veu
govardhanera cau-dike care saba dhenu
veu-nda uni il rdh hkur
tra rpa bhva sakh varite n jni
rdh laiy ka praveila kndarate
sakh-gaa kahe moke phula uhite
I was seeing Krishnas lila at Govardhan. Why have you all brought me back here again? Today I went to
Govardhan where Krishna was grazing the cows while playing his flute. Hearing the melodious sound Srimati
Radharani suddenly appeared. Her charming beauty and mental disposition is beyond description even for her
sakhis. Taking Radha with him, Krishna then entered a cave. At that instance, the sakhis came asking me to
pick flowers. (CC 3.14.105-109)
Elsewhere, Sriman Gaurasundar speaks in the mood of a manjari as follows:
ka gua rpa rasa, gandha abda paraa
se sudh svde gop gaa
t sabra grsa ee, ni pacendriya iye
se bhikya rkhena jvana
Krishnas divine form, his wonderful qualities, his soft touch, his charming voice, the taste of his lips and the
smell of his body are relished by Radha and the other gopis. After they enjoy, my five senses beg for their
nectarean remnants, ever remaining their submissive disciples. (CC 3.14.49)
Purport: For Radhika and the sakhis, Krishnas form, qualities, taste, smell, voice and touch are their vital
means of existence. This prasad, however, becomes maha-prasad for the manjaris, because the intoxicating
taste of Krishnas transcendental characteristics increases manifold within the manjaris netrotsava (festival for
the eyes). Realizing the fortune of the manjaris, Sriman Mahaprabhu sent his five disciple-senses to Vrindavan
to beg from Radha and the gopis.
Up to this point, we may remind our readers that all the topics under discussion have been presented to serve
as a commentary to the following verses from Chaitanya Charitamrita, which prompted the discussion.
je lgi avatra kahi se mla kraa
prema rasa nirysa karite svdana
rga mrga bhakti loke karite pracraa
rasika ekhara ka parama karua
ei dui hetu haite icchra udgama
Now let me speak about the principal reason for Sri Chaitanya Mahaprabhus appearance (1) to personally
taste the essence of prema rasa, and in connection with this, (2) to distribute raganuga bhakti to the devotees.
(1.4.13-15)
consideration. Sadhana bhakti, however, transcends all such considerations, because any person, at any time,
at any place or in any situation, may perform it. (CC 2.25)
There are two types of sadhana bhakti
Do not neglect this lilamrita and rely on other forms of nourishment, lest your spiritual life weakens. On the
other hand, if you drink a single drop of this lila rasa, it will invigorate your mind and body and make you laugh,
sing and dance in ecstasy.
Therefore, relish the lila rasa and keep strong faith in the process. Though nothing compares to such a
sadhana, you must beware not to fall into the ditch of conflicting arguments, because if you do, everything will
be lost. (CC 2.25.270-272)
Purport: While feasting, an anupna is a drink taken as a digestive. Here, in the second of the three verses
quoted, Srila Kaviraj Goswami has compared Gaura-Govinda lilamrita with the meal itself, or the main diet for
nourishing ones sadhana. The anupana is compared with all other forms of sadhana. In short, he means that if
one takes the digestive aid without the actual meal, weakness will surely resulttabe hoy bhakter durbala
jvana. The doctors (kavirjas) advice is very clear and to the point: Vaishnavas who disregard such clear
instruction are indeed unfortunate. Let us not fall into the ditch of conflicting arguments, but follow resolutely the
diet and medecine prescribed by the kavirja.
ei amta koro pna, jh sama nhi na
citte kori sudha vivsa
Therefore always drink the incomparable nectar of Gaura-Govinda lila, keeping strong faith in this process.
In his famous Chaitanya Charitamrita commentary, Sri Radha Govinda Nath has explained the meaning of Sri
Rupas verse quoted earliersev sdhaka-rpea siddha-rpea ctra hiin the following way: raganuga
sadhana has two parts: external and internal. Since smaran is the main limb, it is poya, to be maintained,
while shravan, kirtan or any of the other sixty-four types of sadhana bhakti are the poaka, or maintainers. In
other words, all types of vidhi are simply meant to nourish lila smaran and protect one from falling down. This
version is supported by one of Sri Rupas most prominent verses in Bhakti-rasmta-sindhu, which runs as
follows:
smartavya satata viur vismartavyo na jtucit
sarva-vidhi-niedh syur etayor eva kikar
Lord Vishnu (Sri Krishna) is always to be remembered and never to be forgotten. All the rules and regulations in
the shastra are the servants of this overriding vidhi (rule) and niedha (prohibition). (BRS 1.2.8)
Now it is important to say a word about sankirtan and its relation to smaran sadhana. Sri Vishwanath
Chakravarti has given the following reminder in Rga-vartma-candrik to raganuga sadhakas:
atra rgnugy yan mukhyasya tasypi
smaraasya krtandhnatvam avayam.
Even though smaran is the main limb for those who practice raganuga bhakti, it should still remain subordinate
to kirtan. (Rga-vartma-candrik, 14)
Smaran and kirtan are both extremely important limbs of bhakti sadhana. raganuga bhaktas who have become
attached to smaran sadhana should always perform kirtan as well, remembering that Sri Chakravarti Deva
himself promoted the sankirtan movement. On the other hand, however, those who only emphasize chanting
should also remember that as our Gauranga chanted, his mind was fixed on Sri Vrindavan! Experienced
devotees make no distinction between smaran and kirtan. They relate to the two processes as ideally one form
of sadhana. That is to say, smaran is contained within offenseless chanting and, within extensive lila smaran,
the Name goes on as well.
Let us now consult Sri Thakur Bhaktivinodas Harinma-cintmai, which is a manual devoted exclusively to
Nama sadhana. In the last chapter, Sri Bhaktivinoda compares the Name to a budding flower. The nmakusuma blossoms in stages revealing Krishnas rasa, rupa, guna, and lila madhurya. The lila represents the full
blooming splendor of the Name.
pra prasphuita nma-kusuma sundara
aa-kla nitya-ll praktira para
The flower of the Name completely reveals the beauty when Krishnas divine ashta kala nitya lilas are included.
(HNC 15.28)
From this statement we learn that exclusive Nama sadhana is never complete without lila smaran. Indeed, Srila
Vishwanath Chakravarti also affirms this when he winds up his ashta kala lila kavya entitled Kabhvanmta with the statement
Radha Govindas eightfold daily pastimes are like a jeweled japa mala when combined together, for each lila
represents a gem-like bead.
Thus, the most experienced sadhaka will not only chant the Maha Mantra on his japa mala, but also
contemplate within the mind the japa mala of Radha Govindas ashta kala lilas.
Srila Bhaktivinoda recaps the essence of all advice, saying:
lajj chi ka nma sad gna kore
kera mdhurya ll sad citte smare
Ward off cowardice! Always chant Kas names while remembering his madhura lilas. (Bhajana-rahasya, 6)
How can the sweetness of Krishnas names or lilas be tasted? Chaitanya Mahaprabhu instructs
karma japa yoga jna, vidhi-bhakti tapa dhyna
ih hoite mdhurya durlabha
kevala je rga mrge, bhaje ka anurge
tre ka mdhurya sulabha
O Sanatan! Krishnas madhurya cannot be realized by karma, neither by silent mantra recital, nor by yoga
sadhana. Nor can this sweetness be known through vidhi bhakti, tapasya, or impersonal meditation. Only by
worshiping with deep attachment (anuraga) and following the process of raganuga bhakti can one experience
the taste of Krishnas madhurya. (CC 2.21.119)
Prayojana: The goal of life.
Krishna says, mte je prti, sei prema prayojanaLove for me, such is the goal of life. (CC 2.25) The same
is stated in Srinath Chakravartis verse, with which we opened this book: premn pum-artho mahnPrema is
the parama-pururtha, or supreme goal of life.
Prema is the perfection of sadhana bhakti. Without it, Krishnas darshan remains impossible. Thus, prema is the
prayojana or necessity for every jiva desiring Krishnas darshan and nitya seva.
Sri Chaitanya Deva informed Sanatan Goswami, saying,
bhakti bine ke kabhu nahe premodaya
prema bin ka prpti anya haite naya
O Sanatan! Without bhakti, prema never awakens. And without prema, Krishna is unattainable. (CC 3.4.58)
Purport: Many Vaishnavas may be under the impression that Krishna-prapti (attainment of Krishna) awaits
those who die after completing a life of devotion. Yes, so it is, for the bhaktas attaining prema. In this previous
reference Chaitanya Mahaprabhu expresses this opinion. Those who leave their bodies after a lifetime of
casual devotion again take birth in the material world. If a fortunate bhakta comes to the stage of bhava, when
the Lords uddha-sattva potency enters the heart, then Krishna reveals himself through sphurtis or spiritual
visions. Receiving such regular sphurtis, prema awakens, causing Krishna to reveal himself. Such kripa siddha
or sadhana siddha bhaktas attain the Lord upon giving up the material body. This siddhanta is confirmed by the
mahajan poet Sri Premananda, a direct associate of Sri Gaurasundar.
sdhana ekhne, siddhi to ekhne, bhvera gocara se
ekhne jadi t, dekhite n po, marile dekhibe ke?
Sadhana is for here in this world. Siddhi will also happen here, for it is perceivable in bhava. If we are unable to
see Krishna here in this world, then how will be able to see him after dying? (Mana-ik)
There are many varieties of Krishna bhakta, and thus there are many varieties and levels of Krishna prema.
Comparatively speaking, Vrishabhanu Nandini Radhikas madankhya-mah-bhva is paramount amongst all
these varieties of prema. Radhas sakhis and manjaris also possess mahabhava, but theirs is somewhat less
potent than hers. Mahabhava prema is the supreme prayojan or necessity for the Rupanuga followers of
Chaitanya Mahaprabhu.
Devotees of this world may gradually elevate themselves through the stages of shraddha, sadhu-sanga,
bhajana kriya, anartha nivritti, nishtha, ruchi, bhava and at last attain prema. This prema, however, is far below
the standard of the mahabhava possessed by Radharanis sakhis and manjaris. After prema awakens, there
are further progressive stages: sneha, mna, praaya, rga, anurga, bhva and mah-bhva. These levels of
prema cannot, however, take place within a material body. Thus an important question arises: How can jivas
attain mahabhava prema and become eligible to directly serve Sri Sri Radha Govinda? Srila Vishwanath
Chakravarti very nicely answers this important question in his Rga-vartma-candrik. He first quotes Ujjvalanlamai-tad-bhva-baddha-rg ye jans te sdhane rat
tad-yogyam anurgaugha prpyotkahnusrata
t ekaothav dvi-tr kle kle vrajebhavan
Those having deep attachment (anurgaugha) on the path of Radha Govinda become siddha. Such rare
persons, either alone, in pairs or in groups, then take birth in Vraja from the womb of a gopis. (UN 3.48)
anurgaugha rgnug-bhajanautkahya na tv anurga-sthyina sdhaka-dehenurgotpatty-asambhavt
vrajebhavann iti avatra-samaye nitya-priydy yath virbhavanti tathaiva gopik-garbhe sdhana-siddh api
avirbhavanti tata ca nitya-siddhdi-gopn mah-bhvavatn saga-mahimn darana-ravaakrtandibhi sneha-mna-praaya-rgnurga-mah-bhv api tatra gopik-dehe utpadyante prva-janmni
sdhaka-dehe tem utpatty-asambhavt ata eva vraje ka-preyasnm asdhrani lakani
Here the word anurgaugha means great anxiousness in Radha Govinda bhajan, not the anuraga that is one
of the higher stages of prema. The reason for this is that anuraga cannot be developed while still remaining in
the material body. In the sadhaka deha one may attain to the stage of prema only. When it is stated, Such
sadhana siddha bhaktas take birth in Vraja, this means that they take birth in the specific material universe
where the Lord manifests his bhauma lila. Once there, such newly arrived sadhana siddha gopis further
advance in prema through the stages of sneha, mana, pranaya, raga, anuraga, bhava, and finally to
mahabhava. This all becomes possible solely by the association and incredible mercy of Krishnas nitya siddha
gopis. (VCT 7)
Srila Vishwanath continues:
nanu, tarhy etvanta kla tai paramotkahair bhaktai kva sthtavyam ? tatrocyate, sdhaka-dehabhaga-samaye eva tasmai premavate bhaktya cira-samaya-vidhta-skt-sevbhila-mahotkahay
bhgavata-kpayaiva sa-parikarasya svasya darana tad-abhilaaya-sevdika ca labdha-snehdi-premabhedaypi sakd dyate eva, yath nradyaiva. cid-nandamay gopik-tanu ca dyate. saiva tanur yogamyay vndvanya-prakaa-prake ka-parivra-prdurbhva-samaye gop-garbhad udbhvyate. ntra
kla-vilamba-gandhopi. prakaa-lly api vicchedbhvat. yasminn eva brahme tadn vndvanyalln prkaya tatraivsym eva vraja-bhmau. ata sdhaka-premi-bhakta-deha-bhaga-sama-klepi saparikara-r-ka-prdurbhva sadaivsti. iti bho bho mahnurgi-sotkaha-bhakt ! m bhaia !
susthirs tihata ! svasty evsti bhavadbhya iti.
Now a doubt may arise: Upon giving up the material body, where does the sadhana siddha bhakta remain
before attaining his gopi svarupa? The answer is as follows: Such premika bhaktas, even before they attain the
higher levels of prema listed above, instantly achieve their cherished desire for nitya seva. An example of this is
in the way that Narada achieved perfection. The spiritual gopi body one receives is given by the grace of
Yogamaya and takes its birth from the womb of a Vraja gopi. Here there is no delay in time because Krishnas
bhauma lila is eternal. One is immediately transferred to the universe where Krishnas bhauma lila is being
manifested.
Vishwanath concludes by addressing the anxious Radha Govinda sadhakas: O anxious and deeply
affectionate devotees! Have no fear! Be calm! Your futures will be very auspicious.
Pronunciation note
Since this book is intended principally for an audience that already has some familiarity with terminology related
to the Gaudiya Vaishnava tradition, it has been deemed unnecessary to treat most of them as foreign. Most
terms have thus neither been placed in italics nor treated with diacritical marks. To facilitate understanding,
however, one can look in the glossary where most terms can be found with both the English spelling and the
transliterated form according to the conventions that have become familiar in the sampradaya.
Bengali pronunciation differs from north Indian or conventional Sanskrit pronunciation in a number of ways.
Even so, Bengali uses the same spellings as with a few exceptions it shares the pan-Indian alphabetical
system. Although the author has a personal preference for the Bengali pronunciation, we have for the sake of
consistency kept to the familiar transliteration system for Sanskrit words. Thus a word will have the same
spelling whether it appears in a Sanskrit or Bengali context.
The principal differences in Bengali pronunciation are as follows:
a, which in Sanskrit is pronounced like the u in bun, is pronounced in Bengali more like the o in box. At
the ends of words, especially those who penultimate syllable is long and followed by a simple
consonant, the a is not usually pronounced.
ai is pronounced oy.
au = ow
k (ksh) in Sanskrit = kkh in Bengali.
v at the beginning of a word is pronounced as b.
v after consonants is silent, but doubles the preceding consonant.
v after vowels is pronounced more like a w, i.e., bhagawn.
y at the beginning of a word is pronounced as j. e.g. Jamun rather than Yamun.
y after consonants is silent, but doubles the preceding consonant.
y after some vowels is pronounced like a w, i.e., jw.
, and s tend to be pronounced in the same way, like a dental sh.
and h within a word are usually pronounced like a hard r. This is sometimes rendered by and h,
despite the conflict with the vowel using the same character.
The above information should be borne in mind, especially while reading Bengali songs where the two systems
come into conflict. There, the customary transliteration is used for Sanskrit loan words while Bengali words are
transliterated in a way that more closely reflects Bengali pronunciation rather than spelling. For example, haya
is written hoy, and yoy as jw or jo, etc. Hopefully, this will help the reader to follow more accurately.
This unfortunately internally inconsistent system has been adopted primarily for those familiar with words that
have been seen in one form, such as vaiava or Vaishnava, which in Bengali would more appropriately be
rendered as boiob or Boishnob.
Appendix:
Srila Bhaktivinoda Thakurs Unbroken Disciplic Succession
and Siddha Pranali
Another important side of Srila Bhaktivinoda Thakurs mercy to the world appears through his son and initiated
disciple, Srila Lalita Prasad Thakur, to whom he awarded siddha pranali in 1890. Thus the mnya-guruparampar[5] of their followers unfolds like this:
1. (Nityananda Prabhu) Jahnava Mata
2. Ramacandra Goswami of Baghna Para
3. Rajavallabha Goswami
4. Kesavacandra Goswami
5. Rudresvara Goswami
6. Dayarama Goswami
7. Mahesvari Goswamini
8. Gunamanjari Goswamini
9. Ramamani Goswamini
10. Yajnesvara Goswami
11. Vipina Vihari Goswami (1850-1919)
12. Bhaktivinoda Thakur (1838-1914)
13. Lalita Prasad Thakur (1879-1980)
In this line, when siddha pranali is awarded to the qualified disciple, the manjari name and ekadasa bhava of
each member of the guru parampara is also given. In other words, siddha pranali not only means the eleven
items that make up a disciples siddha manjari svarupa, but it also includes the pranali, or manjari line of
worship that the new practitioner will follow. This is very important, because without following in the footsteps of
ones manjari parampara, it will be very difficult or almost impossible to arrive at the lotus feet of Sri Radha and
Krishna in their madhura Vrindavan pastimes.
A noteworthy feature of this guru parampara is that it begins with Ma Jahnava, who is Radharanis younger
sister, Ananga Manjari, in Vrindavan lila. Because Ananga Manjari has a unique position in the lila, as not only a
manjari but a sakhi as well, her guru parampara also carries within it this option.
Similarly, Jahnava Matas disciple Ramachandra Goswami (Sri Ramai Thakur) is the reincarnation of
Mahaprabhus associate, Vamsivadanananda Thakur, who was Krishnas vamsi in Krishna lila. This Vamsi
Thakur took mantra diksha from Sri Gaurangas eternal consort, Srimati Vishnupriya Devi. Hence another
wonderful feature of this guru parampara is that the worship of Gauranga-Vishnupriya can be nurtured in it.
Perhaps this is why Bhaktivinoda Thakur installed Vishnupriya and Laksmipriya murtis along with Gauranga in
the center of the Yoga Pith mandir in Sridham Mayapur.
Furthermore, in this line, Bhaktivinoda Thakur innovated the worship of Gaura-Gadadhar along with their
mantra upasana. Hence initiates into Bhaktivinoda Thakurs guru parampara also receive a Gadadhar-Radha
Gaura-Krishna yugala mantra.
[1]
See page 9
*rdh-sage yad bhti tad madana-mohana | anyath viva-mohopi svaya madana-mohita || (Govindallmta)
[2] priya-narma-sakh This is Rupa Goswamis technical term for the manjaris.
[3] Srila Narottam Das Thakur has two manjari names, i.e. one given him by his guru, Sri Vilasa Manjari, the
other given by Radharani herself, Sri Champaka Manjari.
[4]
etc.
[5]
[1] For a cross reference, see the shloka on the opening pagerdhyo bhagavn vrajea-tanaya,
The unbroken disciplic succession coming from an authorized source.