Dear Mind

Just see, dear mind, your heart has indeed become as hard as a rock, and the seed of the creeper of devotion cannot possibly grow in such a barren place. So then how will you cross over this vast ocean of material existence? In this position you can only guess about the nature of the Supreme Lord, just as a clay pot maker will observe the vast creation. When the simple-minded potter guesses about the Supreme, he thinks that the entire material creation is just like a larger version of his own simple potter's wheel, and that the Lord is the potter. In other words, by seeing a clay pot, you can guess that there must have been a potter to make it in the first place. This philosophy is very crude and contains no scope for developing love for the Supreme Lord. -BVT

Written in the early 1870's.

Thakur Haridas
by Bhaktivinod


Oh born of Muslim parents Haridas!
And trained in youth in Muslim creed

Thy noble heart to Vaishnava truth did pass
Thy holy acts thy candor plead!

Is there a soul that cannot learn from thee
That man must give up sect for God

That thoughts of race and sect can never agree
With what they call Religion broad

Thy love of God and brother soul alone
Bereft thyself of early friends

Thy softer feelings oft to kindness prone
Led on thyself for higher ends!

I weep to read that Kazis and their men
Persecuted thee, alas!

But thou didst nobly pray for the wicked then!
For thou wert Vaishnava Haridas!

And God is boundless grace to thee, Oh man!
United thee to one who came

To save the fallen souls from Evils plan
Of taking human souls to shame

And He it was who led you all that came
For life eternal, holy, pure!

And gave you rest in Heaven's endearing Name
And sacred blessings ever sure!

Thy body rests upon the sacred sands
Of Svargardvar near the sea,

Oh, hundreds come to thee from distant lands
To enjoy a holy, thrilling glee!

The waters roar and storming winds assail
Thy ears in vain, ah, Vaishnava soul!

The charms of Vrindavan thy heart regale,
Unknown the wheel of time doth roll!

He reasons ill who tells that Vaishnavas die
When thou art living still in sound
The Vaishnavas die to live and living try
To spread the holy name around!

Now let the candid man that seeks to live
Follow thy way on shores of time,

Then posterity sure to him will give
Like one song in simple rhyme!

This happened 5,000 years ago

Over the eighteen-day war, Duryodhana has seen his generals and their armies fall to the Pandavas, but to the very end he refuses to surrender. He hides in the waters of a lake, which he has solidified over him by magic. When found resting, Yudhishthira tells Duryodhana that he can fight any brother he chooses, and if he wins, the kingdom will be his again. It says something of Duryodhana that he fights with Bhima rather than one of the weaker brothers. In a close battle between equals, Bhima wins only by treacherously striking Duryodhana on the legs, forbidden in the rules of war. Gandhari had put a protective spell over Duryodhana's body, but because he wore a loin cloth for modesty before his mother, his thighs were not protected.

After being beaten and on the verge of death, Duryodhana accuses Krishna of taking sides unfairly and encouraging Bhima’s treachery. Krishna responds: “Deceit in battle is acceptable against a deceitful foe. Even Indra used deceit to overcome the mighty asuras Virochana and Vritra.” An onlooker remarks, “Bhima has sacrificed dharma for the sake of material gain. This can never lead to success and happiness.” Krishna replies that Bhima was merely keeping his earlier vow, a sacred duty: “There is no unrighteousness in Bhima. He has carried out his promise and requited the debt he owed his enemy. Know that the terrible age of Kali is at hand, marked by fierce acts and the loss of dharma.” (KD 811-13)

Duryodhana responds bravely: “I am now dying a glorious death. That end which is always sought by virtuous warriors is now mine. Who is as fortunate as me? With all my brothers I will ascend to heaven, while you Pandavas will remain here, torn by grief and continuing to suffer.” (KD 816)

As Duryodhana lies dying, Ashvatthama, Drona's son, tells him how he sneaked into the camp of the victorious Pandavas at night to perpetrate a hideous massacre, killing the remaining warriors and all the children while asleep, leaving the Pandavas without any heirs. Rather than welcoming the news, Duryodhana dies disheartened that the race of the Kurus appears to have no future.

Thus all those on both sides die in the war, except the five Pandavas. When Yudhishthira learns of the massacre, he mourns: “We the conquerors have been conquered.”

When the Pandavas seek revenge, Ashvatthama launches the most fearsome celestial weapon in his arsenal. Arjuna counters with his own weapon, which Drona taught both of them; it was only to be used against divine beings, or else it could destroy the world. Ashvatthama deflects his into the wombs of the remaining Pandava women, making them sterile, but Krishna promises that Arjuna will nonetheless have descendants. As punishment, Ashvatthama is cursed to wander the earth in exile for 3000 years.

An Old Photo

Our Hero

Gopal Chandra Ghosh was a Gaudiya Vaisnava Vrndavanbasi, who served at the Vrindavan Research Institute for almost 40 years and had continuous intimate relationship with Srila Prabhupada since he arrived in the 1950's in Vrndavan as a vanaprasthi. A profound scholar, he was famous for having lucid memory of the details of his researches.

The book, “Our Srila Prabhupada, A Friend to All” by Mula Prakrti hosts his association with Srila Prabhupada in 10 pages and on the back cover.

Any devotees or scholars who came in contact with him were always happily impressed with his help in various research matters in which his advices were invaluable. If you didn’t bring your tape recorder in your head or hands then you would miss out a lot. He is also famous for being forthright if asked his opinion of any controversial matters.

Gopal Ghosh compiled five books at the VRI. He was the librarian and head cataloguer. Vrindavan Research Institute was created at a crucial time when the wealth of manuscripts in Vrindavan was in danger of ignorance, neglect and insects. About 30, 000 have been collected till now, 70% being of the Gaudiya Sampradaya.

The following interview is excerpted from Our Srila Prabhupada, A Friend to All, early contemporaries remember him, Chapter Five, “Vanaprastha Years in Vrindavana, Mathura and Delhi From 1954”, by Mulaprakrti dasi.

Sriman Gopala Chandra Ghosh of the Vrndavana Research Institute was born in 1939. He is a Vrajavasi and a disciple of 108 Paramahamsa Vaisnava Sri Pandita Advaita dasaji Maharaja of Govardhana, who is in the line of Srinivasa Acarya.

“I saw and met Srila Prabhupada at the Radha Damodara Temple when he was first living there. When he sat on the veranda by his room in the evenings doing japa there was rarely anybody there. Some small boys would come and ask for prasada. He had one plastic pot with some pera or burfi in it. He offered this to his pictures and distributed it.

“I saw he had pictures of Radha Krsna, Mahaprabhu, Nityananda Prabhu, and Jagannathaji. There was also a small photograph of Srila Bhaktisiddhanta Sarasvati Thakura, which he daily worshipped with devotion. When he was alone he had only pictures there. Sometimes he cooked on his small stove and sometimes he took prasada from Radha Damodaraji’s temple.

“Another photograph that he kept in the early days at the Radha Damodara Temple was of Srila Sridhara Maharaja. There was his gurudeva’s photo and also this one. I asked, ‘Who is this devotee? I have not seen him before.’ He told me that this was his godbrother, a very deep scholar of Mahaprabhu’s aim, from whom he had received much knowledge. He said he was a great master, his siksa-guru. I saw that it was a black and white photo of this tridandi-svami standing on an asana. It was a miniature size that he used for his bhajana. There were also photos of Srila Gaurakisora dasa Baba, Srila Bhaktivinoda Thakura, and Sri Jagannatha dasa Baba. Sridhara Maharaja’s photo was on the left side.

“He would always offer everything first to his gurudeva and then he would take prasadam. Once I witnessed an incident when the Radha Damodara pujari put a garland from the altar around his neck. He said, ‘No, no, do not put this on my head. I shall offer it first to my guruji.’ I took note that he went and offered it to his gurudeva’s photograph in his room and then only after that would he take it on his head.

“There were several times I recall him telling me about his gurudeva. Once he had a fever and was sitting covered with a cloth and blanket, reading Srimad Bhagavatam. I bowed my head to his feet, and asked, ‘You are not feeling well?’ He said, ‘No, I have a cold, so this little medicinal cure will be helpful.’ The next day when I returned he was happy, healthy, and was writing, maybe a commentary, I did not see. I asked, ‘Today you are feeling better?’ He answered very mysteriously, ‘Oh, yes.’ I asked again and he said, ‘At night my Prabhupada came in my dream. He encouraged me saying, “You do work like Narottama Thakura, like Srinivasa Acarya and like Visvanatha Cakravarti Thakura.”’ Swami Maharaja told me joyfully, ‘I have received mercy from my gurudeva. He blessed me and has given me power. I was too much anxious for the Bhagavata commentary. He said, “You just write and all Six Goswamis will help you.”’ He also mentioned then that his gurudeva had come in front of him in sannyasa dress two or three times when he had been sickly.

“During these months when I would visit him in his rooms at Radha Damodara he occasionally told me some special things that I understood as secrets in his bhajana. Once I came early in the morning in wintertime. He was chanting hari-nama very deeply and I saw tears coming from his eyes. When I inquired several times for him to tell me anything, he said that he had received a visit last night. In the courtyard by Srila Rupa Goswami’s samadhi, he saw some very beautiful persons. One was wearing only kaupina and was chanting on large tulasi mala around his neck. His eyes were large like lotus flowers and he was extremely effulgent. Also coming there was another personality, dressed similarly, but older and taller, very kindly to him. Behind them was a much younger sadhu, whose beauty and sweetness were captivating. Swami Maharaja told me they were Srila Rupa Goswami, Srila Sanatana Goswami and their nephew, Srila Jiva Goswami. He said they spoke to him and gave him mercy and guidance for his writing and for his future preaching. I tried to ask more but this was all he would tell me.

“On another morning, we were speaking and he told me an amazing thing. He explained how he is often chanting in his room at midnight. He said, ‘I could hear some dogs barking. But sometimes I have also heard some very melodious flute sounds coming from near Seva Kunja. I heard this two or three times. It was not any ordinary human being because I have never heard such a beautiful sound. I am thinking this may be Lord Krsna, no doubt.’ He said that it couldn’t have been a dream or imagination because he could also hear the dogs barking in the background as usual.

“I once heard him say to one person nearby, ‘Come here. Why have you not cleaned your worshipping pots? This is your duty. First of all you do these necessary things, Lord Krsna’s service, not my service, not your godbrother’s service; this is Lord Krsna’s service. You are living in His shelter so you perform His service.’

During that time, I saw Srila Kesava Maharaja and Srila Narayana Maharaja come there to visit him. He always asked Srila Kesava Maharaja questions and consulted him about many things. He always respected Kesava Maharaja. Prabhu did not take any seat in front of Kesava Maharaja. Narayana Maharaja was his friend, in devotional friendship. Narayana Maharaja would come to visit two or three times a week and he used to listen to Prabhu practice his English.

“I saw Prabhu going to Mathura several times, although Kesava Maharaja was usually in Navadvipa. Srila Bhakti Saranga Goswami Maharaja, his godbrother who was in charge of Imli Tala, told me they had a good relationship and that Swami Maharaja was a Nityananda vamsa. [Srila Prabhupada’s family was related to the Nityananda vamsa.]

“I was not there in Mathura when he took sannyasa initiation. He came one evening wearing red cloth. I said, ‘Maharaja, today you have changed your dress!’ ‘Yes,’ he said very gravely, ‘today I have accepted the sannyasa order from Srila Kesava Maharaja.’ That night he stayed with Krsna dasa Babaji Maharaja, who was a tyagi-vaisnava of Vrndavana. I often saw them consulting together. He has written about all of this in a letter I have seen that he wrote to Srila Narayana Maharaja.

“Swami Maharaja inaugurated his first canto of Srimad Bhagavatam at the Radha Damodara Temple. He organized a program that included the governor; Govinda dasa Brahmacari, a disciple of the senior Puri Maharaja from the Gaudiya Mission; and many other respectable persons. Swami Maharaja organized the program by himself, and he requested me to help. He had collected money from some devotees in Delhi to put on the festival. Then he gave me some rupees and told me to preach all through Vrndavana’s streets on a loudspeaker. We rented a rickshaw with a few boys and announced, ‘Today this Janmastami function will be going on. Our respected U.P. governor is coming and everyone is welcome. Srila Bhaktivedanta Swami will give a very nice lecture. All come to hear and see the small children dance.’ He told me in Bengali what to say and I translated and announced it in Hindi and in some English. Many people came.


“It was Janmastami day. He served just fruit, drinking curd (yogurt), and mahaprasada sweets. He encouraged me to take prasada from his own hand. Some local girls danced svagat-nrtya. I asked him, ‘You are distributing the first canto of your book to so many people, so why I cannot get one?’ At that time my English was not so good, so he replied, ‘It is hard English. You cannot understand. Afterwards this will be translated into all other languages. Then I will give you this canto in Bengali or Hindi.’

“In his speech that day he explained how much illumination will come from these translations because many people, both Eastern and Western, will chant hari-nama-sankirtana and worship this hari-nama with puja and seva. He announced to all, ‘I want daily chanting of hari-nama, daily chanting of the Srimad-Bhagavatam and the Goswami’s books. My first canto is now published and other cantos will be published. Sri Caitanya-caritamrta will also be translated gradually, and other books as well.’ He told me how he believed this would be a great work because his guru ordered him to preach all over the world. ‘I have no courage to do such a task,’ he said, ‘but now my gurudeva has shown me the light, so I am enlightened by him.’

“One day, when I visited him I was feeling very thirsty but I did not want to disturb him. We were chanting Sridhara Svami’s commentary in Bengali. Two or three old men were seated there on the veranda. He had only a small water pot and I was afraid to interrupt him in case he had to go search for water. He was a sadhu, a sannyasi, and I was not a sannyasi, so I didn’t say anything. Srila Prabhupada then spoke up, ‘Oh, you are feeling thirsty. I know this in my heart. First of all you take the water and then you listen to krsna-katha.’ He very lovingly gave me one glass of water there by his room. That is a special memory for me.

“Another incident occurred when I was walking by Kesi Ghata one day in the heat of summer. There I saw him alone on one of the islands in the middle of the Yamuna. He had prepared the sand like a small hill and had stuck his sannyasa -danda in the middle. Then he was circumambulating that hill chanting Hare Krsna and Hari bol, joyfully like a child. I could plainly see that he was absorbed in spiritual ecstacy. Another time I also saw him performing sankirtana, chanting and dancing near that same place, along with three or four persons. When I called greetings to him, he said, ‘We are wandering in great happiness on the bank of the Yamuna.’

“He always told me, ‘Depend on Lord Krsna. Love Lord Krsna, your istadeva. Chant the maha-mantra-kirtana at all times. Even when you go to sleep, chant hari-nama kirtana, and when you arise you keep offering prayers. Take shelter of Nama Prabhu, then all evil things will run away and you will get peace in your mind.’ Now since that time, when I take rest, the Hare Krsna Nama is written in candana on a leaf under my pillow. I remember how he instructed me this way and Nama Prabhu has always saved me.

“Once Srila Prabhupada recollected something of his childhood to me. ‘When I was busy in business life, I had very little extra time, but always I chanted krsna-nama. This was because my father was a great devotee of Lord Krsna, Nityananda Prabhu and Caitanya Mahaprabhu. In my childhood, he performed the Rathayatra celebration and I would play the mrdanga. Our home was set up with mrdanga playing and bhajanas daily every evening. My father always told me to daily chant and perform kirtana with the mrdanga and then Mahaprabhu would surely bless me.’

“In 1960 or ‘61, Krsna’s birth ceremony abhisekha was performed at the Radha Damodara Temple at midnight. The next day all temples celebrate Nandotsava, Nanda Baba’s festival honoring Lord Krsna’s birth. They throw rupees, offer fruits and wear new clothes in the temple. Curd and turmeric are mixed up and thrown on the visitors. They sing of how the son of Nanda appeared here in Gokula. This service is performed with kirtana, dancing, and chanting of hari-nama. Later, I learned that this was Srila Prabhupada’s own appearance anniversary day. At that time, I saw him very playfully dancing in the Radha Damodara Temple’s open courtyard. He was covered with this yellow-colored pauri, the prasada from the Dieties. He was dancing in Braja style, singing ‘Nanda ke ananda bhaiyo jai kanaiya lala ki.’ I also saw him throwing some cini (sugar candies), annas and paisas to the local small boys.

“There was an old lady who daily came from the Yamuna after taking bath. She was very old and her walking stick was beaten and broken. Once Srila Prabhupada said to her, ‘Oh Guru Ma. You please take my stick and give me your stick.’ Srila Prabhupada used a nice cane, so he told her, ‘You take this one and give me your old one. I want your blessings.’ The old lady began to weep. ‘Oh, Baba,’ she said, ‘you are joking with me. I am not able to take your cane. It will be stolen; someone will snatch it from me. You please keep it yourself.’ Srila Prabhupada then very affectionately gave her some rupees.

“Once one of his Godbrothers expired in Navadvipa, Mayapura. I saw him sitting with misery, chanting on his mala, and tears were coming down his face. He said, ‘Oh, one bhajananandi mahatma, one of my godbrothers, has left me. I am no longer able to touch his holy feet. He was a great scholar and disciple of our Srila Prabhupada. He was very nama-premi. I feel such separation and cannot follow him.’ I saw so many tears on his cheeks. A few days later one local person came with some printed books by that godbrother and said, ‘Do you want this book, Maharaja?’ And he said, ‘Oh, yes, yes!’

“One Bengali devotee, Kiran Bhalla devi, his godsister, lived in Vrndavana. She had been at Bagh Bazaar and Mayapura and had sold all her ornaments and given all she owned for their gurudeva. She had been a widow for sixteen years and lived outside of the old Gopinatha district in a small broken hut and begged on the steps of the Govindaji Temple. I noticed Srila Prabhupada would always give her some laksmi, fruits and grains. He would gently ask her, ‘You are quite well? Your bhajana is good?’ She would say, ‘Brother, you please bless me so I shall leave my body in Vrndavana.’ In May of 1978, we admitted her in the Ram Krishna Hospital and she expired, always chanting hari-nama and not dependent on any rich persons.

“When Srila Prabhupada came back to Vrndavana in 1971, many disciples came with him. They had a big kirtana procession around the town. First he gave a welcome address in Vrndavana town hall. The chairman was Ramesh Chandra, who, along with other famous people, welcomed and garlanded him. They asked him, ‘You have told us that we can get everything from chanting the Hare Krsna maha-mantra. Does that mean we do not need to worship and do puja-seva?’ Srila Prabhupada told everyone, ‘These are needed, but hari-nama is the seed. The plower gives the seeds, and then these seeds will make a big tree. By chanting hari-nama-sankirtana the heart will change. Just like the example of Hari dasa Thakura and the prostitute. Her heart changed, and she and offered everything to Hari dasa Thakura, becoming like a beggar, always chanting Hare Krsna. So the divine Name can give all things.’

“He had already been garlanded in the Sriji Mandira, the Nimbarka sampradaya’s temple, and at the Hari Nama Press with the Bihar Vaisnava Samaj. Then Srila Prabhupada went to the Radha Ramana Temple and Vishvambhar Goswami and all the Goswamis and Acaryas garlanded him and gave prasada. I noticed when he saw the samadhi of Gopala Bhatta Goswami he was experiencing deep emotions and he began to chant with bhava. He gave a lecture about Gopala Bhatta’s life, then performed parikrama. The Goswamis distributed daliya-prasada.

“During this time, he brought his disciples on hari-nama through the streets. I saw him in a beautiful dancing pose while chanting, holding his danda in the air. He stood in front of the procession while the disciples were playing mrdangas. Sometimes he gave his danda to someone else to hold and he played the kartalas very energetically. Banwari Lal Pathak, a famous person of Vrndavana, invited him and his students to his house for prasadam several times.

“That Kartika month he daily chanted Jaya Radha Madhava Kunjabihari. His lectures were from Bhakti Rasamrta Sindhu (Nectar of Devotion). I complimented him that it was very nice, that which he was realizing and preaching. He responded, saying, ’No, this is not my own thinking. This is Srila Rupa Goswami’s krpa.’

“Madhava Maharaja along with some disciples met with him there at the Radha Damodara Temple and Srila Prabhupada was dancing in kirtana with them. Also Laksmi Narayana Bhattacarya was friendly with Srila Prabhupada. Laksmi Narayana Bhattacarya was a very old man who was a disciple of Sri Dinabandhu dasa Babaji, who was a servant of Srila Gaura Kisora dasa Babaji. Twice I saw them meet and talk very intimately in Bengali for a long time. They spoke about the servitorship of Srimati Radharani. I don’t know if it was taped. Sri Bhattacarya discussed how our aim is radha-dasyam, Radhika’s service and manjari-seva. Without Radha’s service we cannot get Lord Krsnacandra. I remember Srila Prabhupada laughed and said, ‘Yes, yes. All of you are Vrajavasi. This is the way and the goal.’ I saw Srila Prabhupada seated on his asana reading from many big books, but he would stand up from his seat and offer pranamas when any Vaisnava guest arrived. I saw him always give great regard to all other Vaisnavas. Particular persons criticized him, saying that his Western disciples were CIA, but he did not take offense and behaved with humility.

“When newcomers came, he advised them to go to all the temples and offer some bhoga there. ‘You can offer rupees, but don’t come empty-handed. Give respect to Vrajavasis and Vaisnavas at these places and you can get the mercy of Srimati Radharani and Vrndavana dhama.’ He told them some history how he had collected madhukari from door to door. I had seen this, and I had also given madhukari to him them. He came to my house when he was living in the Brahma-kunda area on Gwalior Temple’s backside. In-between Vamsi Gopala and Radha Damodara he lived at Brahma kunda. Living alone, he went door-to-door, saying, ‘Jaya Radhe, Radha Madhava, Jaya Gaurahari,’ and some Vrajavasis gave him one rupee, capatis, some sabji. He collected madhukari from door-to-door and then offered everything to his gurudeva and took prasada.

“One time in the early 1970’s, some of the young western chaps came here and began to snatch things from the sweetwallas (the small shopkeepers). While riding rikshaws they grabbed sweetmeats. Some local people gathered and went to Vishvambhar Goswami. ‘Maharaja, we are very poor persons and by selling we are maintaining our families. Please you tell Srila Swami Maharaja in the Radha Damodara temple that they are snatching. If they want we will give them some sweets but they should not snatch.’ Vishvambhar Goswami said to Srila Prabhupada, ‘Maharaja, you are performing a circus? You have brought with you some lions and left them in the market.’ Prabhupada said, ‘Oh, you are joking?’ He said, ‘I am joking, but they are snatching from the locals hither and thither.’

“What happened I do not know, but in the evening in public he asked, ‘Who has taken these sweets and things from the market?’ So two or three persons admitted they did it, but said, ‘Lord Krsna stole curd and butter.’ Srila Prabhupada said to them, ‘Lord Krsna has lifted Giri Govardhana on His small finger, so can you do this? Are you a yogi? Are you Yogesvara, with all mystical power? Then don’t do anything like this. If you need something and have no paisa you can request them and they will give. The Vrajavasis are so kind they will give you things to eat; but better you should purchase it. Don’t take it in your pockets like a looter.’

“I heard him say to his disciples, ‘All of you, it seems the Vrajavasis may dislike you but you should offer them pranamas. Because they are Vaisnava, if you do this you can get their mercy. If you want to get any of Radharani or Lord Krsna’s mercy, then do seva of the Vaisnavas.’

“Several times he told me, ‘You can come to my mission and preach in America and all over the world. I shall take you everywhere in India and while chanting sankirtana you can take darsana.’ But I answered, ‘I respect you so much but I cannot leave my Srinivasa Acarya’s parampara. I believe in all the things you are doing, but although today you are present, perhaps after you leave your followers might beat me.’ He said, ‘No, no, they are not demoniac persons; they are Vaisnavas. They will change.’ But still considering what I had seen then, I was afraid. I said, ‘I am sorry but my mind is not giving witness yet.’

“Srila Prabhupada was so soft and such a great person. In his final days he got Ayurvedic treatment from Banamali Kaviraja in Gopinatha Bazaar. Sri Kavirajaji told me, “Srila Prabhupada is getting happiness from my medicines, and I do not even want to sell them to him.”

“He was always so kind. Small boys could talk with him and old men could talk with him. English persons and Indian persons; he did not differentiate between anyone. When he was at the Radha Damodara Temple, a few people knew that he was great, but not many people knew about him. Nowadays so many know of him. Even rickshawallas and beggars know his glories and all over Vrndavana the houses and shops have his photo. Even small children recognize his picture. He was the hero of our Vrndavana and will always remain so in so many of our hearts.”

The Anklet

Sri Sri Lal Lali

Sri Krishna Dasa (Sri Dukhi Krishna dasa) who was a disciple of Sri Gauri Dasa Pandit’s tradition was a devotee in “sakhya rasa” (serving the Lord as a friend). After meeting Jiva Goswami, he developed a liking for Kunja-seva of Sri Sri Radha Shyamsundar and insisted especially for ‘sadhan-bhajan’ education. Srila Jiva Goswami considering him a worthy aspirant, started training him in the stream of madhurya rasa (serving the Lord as a conjugal lover). This way Dukhi Krishna Dasa got the right of devotional service under the guidance of Srila Jiva Goswami, who also granted him the rare opportunity of cleaning the sacred groves of Seva-kunj. From then onwards, Dukhi Krishna Dasa started spending most of his time in the service and worship of Radha and Krishna, chanting of Holy Names, etc. in his underground cave (bhajan-kutir), in addition to cleaning of the groves. He used to rise early in the morning and with a broom and scraping instrument clean the groves. In this way he rendered service for twelve years and progressed in devotional service to Lord Krishna.

One day, while sitting in his bhajan-kutir, he was deeply immersed in remembering the sweet and nectarean pastimes of Radha and Krishna. He felt that Shyamsundar was dancing and singing with the beautiful damsels of Vraja in the grove. Srimati Radharani and the gopis had formed a circle around Shyamsundar by holding each other’s hand and it appeared like the moon encircled by the stars. Some gopis were dancing and others were singing melodious songs. At the same time Srimati Radharani started dancing attractively to give more joy and pleasure to Sri Shyamsundar and it also made Him drown in this ocean of ecstasy. During the dance, a golden anklet named Manjughosha which was studded with precious gems, slipped from the left foot of Srimati Radharani and fell in the dancing arena unnoticed. When the dance was over the divine couple went to sleep on a well decorated bed in the grove. By looking at the united couple all the gopis also became serene in their mind. In the morning the couple felt ashamed when they were awakened by all the gopis and everyone proceeded towards their respective houses.

Even Dukhi Krishna Dasa woke up and as usual left for cleaning the groves. On reaching the place of the pastime, he noticed more signs of merry making as compared to previous days. The creepers laid scattered here and there. Despite that all the trees and creepers were full of fragrance emitting flowers. On the inner side of the grove foot-prints of Radha and Krishna and the gopis could be seen. Charged with ecstasy and love of Godhead Dukhi Krishna Dasa started rolling on the sacred ground. Somehow or the other he controlled himself and started cleaning the groves. Suddenly he saw a glittering object under a pomegranate tree illuminating every nook and corner of the grove. He ran towards that spot. He became wonderstruck on finding a transcendental anklet studded with precious stones called Indraneel mani.

Immediately there was a prophecy from the sky to guard the anklet. He lifted the anklet and touched it to his forehead. A wave of high devotion passed through his head. Tears started rolling down his cheeks and symptoms of ecstasy appeared in his body and he started dancing uttering the names of Srimati Radharani. With great effort he hid the anklet under his garment and continued his work of cleaning and beautifying the dancing arena and groves of Seva-kunj.

During this time Srimati Radharani came to that place in disguise with Her associates in search of the anklet. She hid behind a creeper and asked Lalita sakhi to look for the anklet. Sri Lalita sakhi, in the disguise of a poor old Brahmin lady, approached Krishna Dasa and told him that the previous night her newly married daughter-in-law had come to that place to pluck flowers, but having seen a lion (Krishna) standing next to Her, She left the place in fear. At that time, an anklet from Her left foot had slipped and fell on the ground unnoticed in Nidhivan. She inquired from him whether he had found it. Hearing these words from Sri Lalita sakhi, Krishna Dasa felt satisfied but showered a list of questions out of anxiety such as “Who was she? And where did she live?” “Kindly give her introduction to my complete satisfaction,” he requested.

Lalita sakhi said, “She is a ‘Kanya-kubja Brahmin lady’ and belongs to a village near Yavat of Mathura and Her name is Radha Dasi.” She further said, “Since you clean the groves everyday, I have come to enquire about the anklet.

”Krishna Dasa with great humility answered, “Your guess is true. I did find a wonderful anklet studded with Indraneel mani. As soon as I touched the anklet, I was charged with divinity, felt happiness and was also over-whelmed with love for Srimati Radharani.” In a doubt he further added, “This anklet surely does not belong to an ordinary lady. There is some mystery behind this. Wise people say that wonderful things are possessed only by deserving people and not by ordinary persons.”

“Since your daughter-in-law is an inhabitant of this material world, the transcendental anklet cannot belong to her,” he said. In a view of confirming the situation he further told Lalita sakhi, “You belong to this material world, therefore my mind does not feel satisfied to part away with the anklet in your favor as you are just like the material entity and the transcendental ornament cannot belong to you.

”Pointing at her ordinary dress he said, “Your ordinary garments speak of your poverty. An anklet embedded with Indraneel mani cannot belong to the daughter-in-law of a poverty-stricken lady under any circumstances.” He thought for a while and agreed on one condition, “However if your daughter-in-law comes before me to show the similar anklet on Her right foot, I will return the anklet in the presence of the villagers.

”Srimati Radharani, the daughter of Sri Vrishabhanu who with Her companions was listening to the conversation of Sri Lalita sakhi and Sri Krishna Dasa from behind a creeper, felt that Lalita sakhi was no match to Sri Krishna Dasa as far as cleverness was concerned. Srimati Radharani came out and said, “O saintly person! You said that this transcendental anklet does not deserve to be given to any person of this material world, but don’t you know that all the objects of Vrindavan are transcendental? Does any ordinary person of this material world have the right to enter Vrindavan?

”Cleverly Sri Krishna Dasa replied, “Your words that all the objects of Sri Vrindavan Dham are transcendental are absolutely true but those objects are not visible to the materially naked eyes. This land as known by the shastras and wise people looks earthly although it has touchstones and is filled only with desire trees.

”Listening to the very clever answer of Sri Krishna Dasa, Lalita sakhi laughed mildly but keeping in mind the execution of her task, she said to Krishna Dasa, “Your observation is perfectly right. The anklet found by you is absolutely transcendental and it’s owner is also extremely transcendental in Her beauty, Her nature, Her dress, Her characteristics and above all in Her virtues.

”Krishna Dasa felt little perplexed and pointing towards the old lady who was using mysterious phrases, he said, “I am unable to understand you as I lack wisdom. Moreover how can I know what you want me to do? Kindly explain to me in plain words what can I do for you?” Then Lalita sakhi disclosed their identity and with confidence said, “This lady standing to my right is the owner of this transcendental anklet. She is Srimati Radharani, the daughter of King Vrishabhanu. She is the resident of Yavat and the sweet heart of the King of Gokula

.”This introduction of Srimati Radharani was enough for Krishna Dasa to be surprised and his body was charged with symptoms of ecstasy. He became dumbfounded and entered into a trance for some time. But after a while he regained his senses and with hesitation said: “I am afflicted with pain and fail to understand how the anklet of Srimati Radharani fell on the ground in the dancing arena. I want to know the complete event as my heart is feeling uneasy and restless.

”Sri Lalita sakhi said, “You are the right person to know about this and thus I will reveal the whole story as it is to you.” Sri Lalita sakhi then narrated as follows:

When the night approached, at that very moment the moon, the Lord of the stars, appeared in the sky displaying its most beautiful features. When the full moon rose in the east, it tinged everything with a reddish color. With the rising of the moon, the whole sky appeared smeared by red kumkuma. The forests were filled with fragrant flowers. The atmosphere was cooling and festive.

Sri Shyamsundar was immersed in performing rasa lila with the beautiful ladies of Vraja. During the dance, a golden anklet named Manjugosha slipped from Radharani’s left foot and fell in the dancing arena. A parrot, it’s female and a female monkey Samyagya uttered that the night was about to end and the sun was soon to rise. They warned that Jatila may soon come to know about the meeting between Radharani and Shyamsundar. Hearing the name Jatila from their mouths, Radha and Krishna decided to return to Their homes. Since Srimati Radharani left the place in a hurry, she did not notice the loss of Her anklet. She found the anklet missing only on Her arrival at Her home and was restless. The anklet had been gifted to Her by Her mother-in–law out of deep affection, the previous night. She expressed that either it had fallen somewhere on the way home or in the grove at the dancing arena. She advised the gopis to consult each other and decide the future course of action accordingly.

At this, one of Her sakhis guessed that the anklet could have slipped and fallen on Her way back home. The other sakhi expressed the view that the anklet could have fallen somewhere in the grove. While this discussion was going on, wise Vrinda-devi appeared and consoled Srimati Radharani telling her that she had heard from the parrot named Vichakshan that a very fortunate person had found the anklet in the dancing arena. She advised that they go to the dancing arena to bring back the anklet from that person. She further advised that they would go with Shubdha Gandharba (Radharani) for that purpose. On hearing these words of Vrinda, all the sakhis told Radharani to go to the grove to get the anklet.

Unveiling the purpose of their visit Lalita sakhi said, “Please return the anklet so that we can go back soon before the short-tempered mother-in-law of Srimati Radharani, Jatila, wakes up. You can have anything from us in exchange for this anklet.

”Hearing all this Krishna Dasa felt delighted and fell on the feet of Lalita sakhi. He took out the anklet from his upper garment, touched it to his head and gave it to Lalita sakhi. With folded hands he expressed his desire as follows:

“Can I have darshan of your divine form?

”Affectionately Lalita sakhi said, “It is difficult, rather impossible, for you to have my darshan with the help of these material eyes.” Krishna Dasa replied, “I will be definitely able to have your darshan if you are kind enough to shower your mercy on me. Again I request you to kindly fulfill this desire of mine.

”Lalita sakhi then empowered him with transcendental vision and showed to him her divine form. Having her darshan, Krishna Dasa trembled with ecstatic waves of love and fell unconscious on the ground, Sri Lalita sakhi touched him and he recovered.

Regaining his senses he requested her, “Please give me an opportunity to serve Sri Radha Shyamsundar in Goloka Vrindavana.

”But Lalita sakhi denied and said, “This can only be possible after you leave the material world. Kindly ask for something else.

”He then requested to have darshan of Srimati Radharani’s lotus feet. At this Lalita sakhi became worried but on hearing the humble request of Krishna Dasa, Srimati Radharani told Lalita sakhi as follows:

“Give him My mantra and make him take bath in Radha Kunda. He will then take the form of a ‘Manjari’ and will be able to have My darshan. Please do not delay as Krishna Dasa is extremely dear to Me.

”As per the directions of Srimati Radharani, Lalita sakhi gave him the siddha-radha mantra (a hymn specially composed for worship of a Deity) which was full of six divinities. As soon as Sri Krishna Dasa took bath in Radha Kunda after chanting the mantra, he attained the transcendental form of a ‘manjari’. Whoever saw him in that form, was perplexed. His body resembled molten gold, his waist was like that of a lion’s and his beautiful eyebrows were shaped like a bow to shake even Cupid. He wore fine silken clothes. Placing the anklet on his head, he entered the temple of Srimati Radharani. Presenting him at the lotus feet of Srimati Radharani, Sri Lalita sakhi requested, “Please place Your lotus feet on his head to consider him Your own follower.

”Srimati Radharani gravely said, “In your previous birth you were Krishna-priya and was my companion. Because of this I will show My special favor on you by placing you among My own followers.”

“Give the sign of My anklet on his forehead,” Srimati Radharani directed Lalita sakhi.

As soon as Lalita sakhi touched his forehead with the anklet, his Harimandir tilak was converted into transcendental tilak of the shape of Srimati Radharani’s foot. Srimati Radharani took kumkum, sandal and camphor adorning Her breasts, mixed them with honey and rubbed them on a stone known as chandrakant. With the help of the front part of the anklet, She drew a bright round mark in between the Noopur Tilak on the forehead of Krishna Dasa.

Lalita sakhi on seeing the round mark said to Radharani, “This new tilak adorning the forehead of Krishna Dasa will be known as ‘Shyam Mohan Tilak’. This sakhi (Krishna Dasa) upon whom Srimati Radharani has showered Her blessings has delighted Her very much. In view of this he will be known as Shyamananda from now onwards.

”Vishakha sakhi seeing his new form addressed him as ‘Kanak Manjari’.

Srimati Radharani said to Kanak Manjari, “You are very dear to Me like Lalita and Vishakha because you have pleased Lord Krishna and has given pleasure to My own eyes.

”Sri Lalita and Vishakha sakhi while deeply appreciating these words spoken by Srimati Radharani, praised him and said, “Kanak Manjari has become glorious by Your grace. Having found Your anklet under a pomegranate tree in the grove, Kanak Manjari has attained a special status among Your companions. Saci, Savitri and other godly women will always long to sit near her feet because You have recognized her among Your distinguished companions.

”Addressing Krishna Dasa Srimati Radharani said, “With all My associates you have given Me great pleasure. Now you go back to the material world to complete the assigned work and with My grace the remembrance of this event will go on giving you unlimited pleasure.”

Hearing these words Kanak Manjari started weeping in distress and with tears in his eyes said in the chocked voice to Srimati Radharani, “You had been very kind to bring me here to serve Your lotus feet. Please do not send me to the material world again. Please let me serve Your lotus feet only.” Hearing the most painful request of Kanak Manjari, Srimati Radharani felt deeply afflicted and fondling her head, She expressed, “You are My eternal companion yet you have been sent to the material world for a specific purpose. After your assignment of liberating the conditioned souls is completed, you will be called back to serve Me. Since your separation from Me is causing distress and you are experiencing unbearable pangs of separation, I am giving you a Deity which is very dear to Me. By serving Him with extreme love and devotion, you will be able to forget My separation and the desires of all the human beings will also be fulfilled by serving and seeing this Deity.

” Saying this Srimati Radharani manifested the most beautiful and unique Deity of Sri Shyamsundar from Her lotus heart and gave to Kanak Manjari through Lalita sakhi. While delivering the Deity to Shyamananda Prabhu, She said, “O Shyamananda! The living entities affected by Kali-yuga are short lived and bereft of the Lord’s devotion. I am giving this Deity as a simple means of liberation of those living entities.”

1. Whoever shall have darshan of this Deity even once with full faith, shall go to the divine abode of Lord Krishna gaining love of Godhead. Misfortunes, miseries, heinous crimes shall not enter his home.

2. Past and future ten generations of the person who shall have darshan of this Deity daily, shall go to Goloka Vrindavana. In this world that person will enjoy life with desired happiness and opulences with his son, grand-sons and kith and kin, like that of demigods.

3. Whoever engaged in the work of cleansing, brushing and brooming the temple of Shyamsundar shall go to the abode of Lord Krishna after enjoying the pleasure of heavenly life and shall reside there as a courtier of Krishna. Maternal and paternal families of that person, with paternal family of his wife who shall besmear the temple with cow dung, shall not have to go to hell for any sin.

4. The sin of a person who will mount the flag on the top of the temple of Sri Shyamsundar and shall decorate the temple with banners and flags shall cease to exist.

5. All the desires of that great man who worships this Deity, shall be fulfilled. He shall attain power of deliverance of the whole universe.

6. A fortunate person who will gift new garments to the Deity shall go to the abode of Sri Krishna after living on the moon. That person shall become rich, fortunate, disease free, beloved one of ladies and shall go to the abode of Lord Krishna after earning the fruits of having performed Ashvamedha and Rajasuya sacrifices.

7. A person who will offer precious ornaments studded with gems to the Deity shall find a place for himself in the land of Krishna after becoming the most fortunate Chakravarti ruler, sin free, beloved one of ladies, etc, earning for himself the fruits of having performed Ashvamedha and Rajasuya sacrifices. Seven generations of that person, who gets an opportunity to see the well dressed Deity of Shyamsundar with golden jewellery shall be liberated.

8. A fortunate person who will offer ornaments, canopy and bedstead made of flowers to the Deity shall go to the self-effulgent abode of Krishna, after enjoying the opulences of this world.

9. All desires of that fortunate person who shall offer best dishes and juices to the Deity shall be fulfilled. He will become rich, powerful, handsome, free from worries and diseases, and after earning the fruit of having performed Agnishtom, Atiratra, Ashvamedha and Rajasuya sacrifices, he shall attain liberation.

10. A person who will circumambulate the temple of the Deity four times, shall get the fruits of having performed ten Ashvamedha Yajnas, having seen all the holy places, having circumambulated them and bathed there. He will surely be promoted to Goloka and all his desires will be fulfilled.

11. A person who will have darshan of Shyamsundar during His arati ceremony will get full reward for the same. Despite hurdles he will be transferred to the divine home of Krishna. All his sins including murder of brahmanas, etc. shall be washed away totally.

12. The future and past lineage of that person who will construct, renovate and cleanse the temple of Sri Shyamsundar will surely go back to Godhead and all his sins will be totally erased.

”Srimati Radharani further instructed Shyamananda prabhu, “O Shyamananda! Beloved of Sri Krishna, I am giving you this Deity for the welfare of the world. You should yourself engage in His service and worship Him till your stay in the material world for the well being and liberation of the conditioned souls. After that you will come back to us for our eternal service.

”Sri Lalita sakhi advised him, “O Shyamananda!! Do not narrate this pastime to anyone except Srila Jiva Goswami. If you dare to make it public, you will have to embrace death and you will be deprived of the service to Srimati Radharani.

”Sri Lalita sakhi assured him, “Whenever you are in trouble, you will have my darshan on chanting the divine Radha Mantra given to you by me.

”Srimati Radharani then disappeared with Lalita and Vishakha sakhis after bestowing Her grace upon him.

Makhana Taskara will eat the butter if you click on the picture.

Spiritual Vision

ASTA-KALIYA-NITYA-LILA
by Krishnadas Kaviraj Goswami

INTRODUCTION: "Others hearts are their minds, but my mind is Vrindavana, I know my mind and Vrindavana to be one." ---Sri Krishna Chaitanya Mahaprabhu yah sarvajnah sarva-vidyasyaisa mahima bhuvi divye brahma-pure hyesa vyomnyatma pratisthitah "The Supreme Self, who is all-wise, omniscient, and whose glory is pervertedly reflected in the mundane world, resides eternally in the divine city of Brahman, within the great vacuum." ---Mundaka-upanisad (III.3.7), Vyoma literally means "vacuum," according to the Visvakosa Sanskrit dictionary. Grammatically, vyoma is in the locative case, and thus it literally 'locates' the kingdom of God in a place perfectly free of all matter. Divya-brahma-puri, in the above sloka, is the dhama itself, the transcendental abode of God, and it includes all His divine and glorious qualities, associates, paraphernalia, and pastimes. Sri Dvaipayana Vedavyasa, in his famous "Brahma-sutras," proclaims, antara-bhutagramavat svatmanah "Within (Brahma-jyoti), things appear similar to that of an ordinary village in the material world, to the self realized devotees of the Supreme Lord."---Vedanta-sutra (III,3,36)

Devotees of God can actually see (visualize) the holy dhama by the grace of the Supreme Lord, and such a spiritual vision permits the devotee to perceive and experience the sublime varieties of transcendental (initially mental) manifestations present there. The Gopala-tapani Upanishad states, saksad brahma gopala-puri-hi "The city of Gopala, or the Supreme Lord Sri Krishna, is verily Brahman." The Lord and His realm, in other words, are identical in spiritual nature. To which Sri Baladeva Vidyabhusana adds, prapance svatmakam lokam avatarya mahesvara avirbhavati tatreti matam brahmadi-sabdatah govinde saccindanande naradarakata yatha ajnair nirupyate tadvadhamni prakrta kila "The Supreme Godhead first manifests His supra-mundane realm in the mundane world, and then He Himself makes His divine descent therein. But just as the ignorant fallen souls deluded by the forces of maya attribute mortal form and qualities to the Supreme Lord Govinda, who is in reality the absolute embodiment of truth, consciousness, and bliss, so also the Lord's dhama is misconceived by fallen souls to be a mundane place subject to the laws of material nature; --while in reality it is the eternal realm of the Supreme Autocratic Lord." ---Prameya-ratnavali (para.. XXVII):


LIFE IN GOLOKA: The version of asta-kaliya-nitya-lila which is most bona fide for Gaudiya Vaishnavas was composed by Paramahansa Srila Krishnadas Kaviraja Goswami. It is essential, basic knowledge for any Rupanuga devotees. The following eight slokas are excerpts from Srila Kaviraja Goswami's classic, 'Govinda-Lilamrta,' and are named: "Sri Radha-Krsnayoh Asta-kaliya-lila Smarana-mangala Stotram" "A sacred song of remembering the sports performed by Sri Radha and Krishna during the eight periods of the day." Revealed by Paramahansa Srila Krishnadas Kaviraj Goswami (author of Chaitanya Charitamrita)

..................................................................................
Pratham-yama-kirtanam :
Chanting during the first period: (3:22 a.m. to 5:46 a.m.)

"I remember Radha and Krishna at the close of night. Vrnda, who was attending Them, was not happy at that moment, knowing that before dawn the Divine Couple would separate Themselves. However, she did her duty. She prompted the parrot and the myna to sing many pleasing songs. These songs awakened Radha and Krishna, who rose from Their bed of bliss. Their female friends observed Them looking very charming because of the deep love and affection They shared at that time. Both were suspicious about the voice of a she-monkey, and although They desired to continue Their mutual association They left that place for Their own residences, where They occupied Their own beds."

dvitiya-yama-kirttanam :
Chanting during the second period: (5:46 a.m. to 8:10 a.m.)

"I worship Radha and Krsna. Radharani had finished Her ablutions and ornamenting Her body when She was called for by Mother Yasoda early in the morning through Her friends, and there in her house She prepared food and drink. Upon awakening, Krsna went first to the cowshed and milked the cows, and then came home and took His bath, eating His meal in the company of His playmates. Radha then took Her meal."

tritiya-yama-kirttanam :
Chanting during the third period: (8:10 a.m. to 10:34 a.m.)

"I remember Sri Krsna in the forenoon. He was going toward the forest, followed by cows and cowherd friends. Others like Nanda Maharaja also followed Him. Because He was anxious to be with Radharani, Krsna went to search Her out on the banks of Sri Radha-kunda. I also remember Sri Radha, who, having caught a glimpse of Krsna, went home, where She was ordered by Her mother-in-law (Jatila) to worship the Sun god. Radharani had sent Her girlfriends to discover Krsna's whereabouts, and thus She was casting her eyes down the pathway by which they were likely to return."

caturtha-yama-kirttanam :
Chanting during the fourth period: (10:34 a.m. to 3:22 p.m.)

"I remember Radha and Krsna during the midday period. Both were happy in each other's company, exhibiting goose bumps and other such symptoms as Their bodily ornaments. They both felt unsteady because of Their very keen desires for amorous play. They were engrossed in various sports, such as playing see-saw, roaming in the forest, sporting in the water, hiding Krishna's flute, love-play, drinking honey, and worshiping the Sun god. Each had a great longing for the other, and both were attended by large retinues of friends."

pancama-yama-kirttanam :
Chanting during the fifth period: (3:22 p.m. to 5:46 p.m.)

"I remember Sri Radha, who arranged many presents for Krsna after She arrived at Her home. By that time She had taken Her ablution and had dressed in beautiful clothes. She was full of joy to see the lotus-like face of Her beloved Sri Krsna. I also remember Sri Krishna in the afternoon. He was walking toward Vraja, followed by a myriad of cows and cowherd boyfriends. At home He was received by Nanda Maharaj and other elderly people, and then He was bathed and groomed by Mother Yasoda."

sastha-yama-kirttanam :
Chanting during the sixth period: (5:46 p.m. to 8:10 p.m.)

"I remember Sri Radha in the evening. She had sent many exquisite preparations for Her beloved Krsna with Her friend, who brought back the remainder of the food tasted by Him. Radharani became very happy to partake of it. I also remember Vrajendra Krishna, who had taken His bath at home and was very well dressed. Mother Yasoda fondled Him. He came to the cowshed and milked several cows, and after finishing this chore He again returned home and took His meals."

saptam-yama-kirttanam :
Chanting during the seventh period: (8:10 p.m. to 10:34 p.m.)

"I remember Sri Radha early in the evening in the company of Her playmates. She had dressed Herself in clothes suitable for the dark and light fortnight, and pursuing Vrnda's advice She repaired to a bower of peace and bliss on the banks of the Yamuna, accompanied by a messenger. I also remember Sri Krishna sitting in an assembly of cow herders and watching various acrobatic feats. Yasoda, His affectionate mother, then brought Him home and attempted to put Him to sleep. Afterwards, the Lord quietly left His bed for the bower of bliss."

astam-yama-kirttanam:
"Chanting during the eighth period" (10:34 p.m. to 3:22 a.m.)

"I remember both Radha and Krsna, who were anxious for each others company. When They are together, Vrnda attends the loving couple in various ways. They both look very charming, along with Their loving friends, while They roam in the forests and are engrossed in singing and dancing in the style of rasa. They feel tired after so many sportive activities. They are then looked after by many loving friends. At night They repose on a bed of flowers, and then They sleep."

Pierced by the arrows

mithah pani-samalambya / kama-bana-prasangatau
riramsur visatah kunje / skhalat - padabjakau pathi

Holding each other's hands Radha-Syama become pierced by the arrows of Kamadeva, and desireing to enjoy with one another. Their lotus feet stumble from the path and they enter the kunja.

Jaiva Dharma Ch38..Pg 852 ... BVT

Rasa-Vicara

Regarding whether Sri Krsna dasa Kaviraja Gosvami should present the discussion on rasa-vicara.

For sometime he questioned whether or not to include this topic in the book, lest ineligible people may read it to their detriment.

He finally resolved to include rasa-vicara in the book, expressing this in his own words in Caitanya-caritamrta, Adi-lila (4.231-235): "The esoteric and confidential conclusions regarding the amorous pastimes of Rasaraja Sri Krsna and the gopis, who are the embodiments of mahabhava, are not fit to be disclosed to the common ordinary man. But if they are not revealed, no one can enter into this topic. I shall therefore describe these topics in a concealed manner, so that only rasika-bhaktas will be able to understand them, whereas ineligible fools will not. Anyone who has established Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu in their hearts will attain transcendental bliss by hearing these conclusions. This entire doctrine is as sweet as newly grown mango sprouts, which can only be relished by the devotees, who are compared to cuckoos. The camel-like non-devotees cannot possibly gain admittance into these topics. Therefore, there is special jubilation in my heart.''

About:

Sri Krsnadasa Kaviraja Gosvami was born in a Nadiya family of physicians at the village of Jhamatpur, within the district of Barddhaman, near Naihati, in 1496 A.D. His father was Sri Bhagiratha, and his mother was Sri Sunanda. He had a younger brother named Syama das. The deity of Gaura-Nityananda installed by Sri Kaviraja Gosvami is still being worshiped there. It appears that his family line is no more. More information about the early life of Sri Kaviraja is available in a book called Ananda-ratnavali.

In Caitanya-caritamrta, Adi-lila chapter five, Sri Kaviraja relates the cause of his leaving family life. Lord Nityananda appeared in his dream and ordered him to go to Vrndavana.

He accepted the Gosvamis Sri Rupa, Sri Sanatana, Sri Jiva, Sri Raghunatha, Sri Raghunatha Bhatta and Sri Gopala Bhatta as his instructing spiritual masters. From Sri Lokanatha Gosvami and Sri Raghunatha Bhatta Gosvami he begged permission to write Sri Caitanya-caritamrta. Lokanatha directed Sri Kaviraja that he desired to be unmentioned in his book; that is why, in Sri Caitanya-caritamrta, hardly a reference about Lokanatha Gosvami is to be found.

Sri Krsnadasa Kaviraja Gosvami compiled the following books still extant: Sri Govinda-lilamrta, Krsna-karnamrta commentary (Saranga-rangada-tika) and of course, Sri Caitanya-caritamrta.

His disappearance is on 12th day of bright fortnight in month of Asvin (the year is not known).

Durga Devi

Krishna is here advising Arjuna that he should not be disturbed by the different paths the soul can take when leaving the material world. A devotee of the Supreme Lord should not worry whether he will depart by arrangement or by accident. The devotee should be firmly established in Krishna consciousness and chant Hare Krishna. He should know that concern over either of these two paths is troublesome.

The best way to be absorbed in Krishna consciousness is to be always dovetailed in His service, and this will make one’s path to the spiritual kingdom safe, certain and direct. The word yoga-yukta is especially significant in this verse. One who is firm in yoga is constantly engaged in Krishna consciousness in all his activities.

Sri Rupa Goswami advises, anasaktasya vinayan yatharham upayuijatau: one should be unattached in material affairs and do everything in Krishna consciousness. By this system, which is called yukta-vairagya, one attains perfection. Therefore the devotee is not disturbed by these descriptions, because he knows that his passage to the supreme abode is guaranteed by devotional service.

Bhagavad Gita 8.28
Purport By AC Bhaktivedanta Swami

Notes from Journal 2008

This morning we went to Govardhan and did parikrama around the entire hill. Krishna lifted Govardhan with his little finger and told all the village people not to worry. Krishna used it like and umbrella to protect the Brijabasi's from the torrential rains brought about by King Indra's wrath. After offering respectful obeisances to Govardhan we then went down the road to Radha Kund.

Prior to entering many holy places like Radha Kund, Govardhan,Vrindavan, etc ; government officials have set up toll stations and require 12-14 rupees before your allowed to enter. This revenue is supposed to go toward keeping the roads clean and safe ,free from pot holes. I did see trash all around and some of the roads had mighty big pot holes. Speed bumps have been installed as to slow traffic down. I don't think there is such as thing as driving slow in India except when there is gridlock.

Warning: At night on some of these roads reports of robberies have been made to police. Braj has become very popular with tourists and as a result rouges and thieves are also flocking to Braj. Their philosohpy is to get some money by hook or by crook. Even though Braj Bhoomi is the holiest of all holy places not everyone is a Vaisnava.

In my opinion devotees should never travel at night or by themselves.

During our journey the weather was very pleasant, on the cool to warm side.

All the village people are so very busy with their daily lives , collecting water, wood , sweeping, cleaning, farming and so many other things. Children are busy playing and running all over the place. Groups of village ladies walk quickly with pots of water on their heads, some with bundles of dried wooden branches for cooking. The ladies have Saris covering their heads and faces. Carefree cows block the busy streets and will change directions with out notice. This requires quick reactions from the bicycle , rickshaw, auto or horse drawn wagon drivers.


The early mornings from 4-9 are quite cool with a misty fog that lingers for hours. The fog blankets the country side mixing with the smoke from the coal and firewood used for heating and cooking. This pollutes the air but nobody seems to be very concerned about it. We stayed about 4 hours at Radha Kund today and felt very comfortable.

Today I have associated with the holy name of the lord, his devotees and have visited some of the holiest places in the universe and feel very happy. My japa is sweet and I hope Radharani is pleased with my devotional service.

There is no doubt one can feel the presence of Swami Maharaj , Radha Krishna and all the great sages everywhere through out Braja Bhoomi.

Dandavats to them all !!!

Universal Form

This chapter (Bhagavad-Gita Ch.11) reveals Krsna as the cause of all causes. He is even the cause of the Maha-Visnu, and from Him the material universes emanate. Krsna is not an incarnation; He is the source of all incarnations. That has been completely explained in the last chapter.

Now, as far as Arjuna is concerned, he says that his illusion is over. This means that Arjuna no longer thinks of Krsna as a mere human being, as a friend of his, but as the source of everything. Arjuna is very enlightened and is glad that he has a great friend like Krsna, but now he is thinking that although he may accept Krsna as the source of everything, others may not. So in order to establish Krsna's divinity for all, he is requesting Krsna in this chapter to show His universal form.

Actually when one sees the universal form of Krsna one becomes frightened, like Arjuna, but Krsna is so kind that after showing it He converts Himself again into His original form. Arjuna agrees to what Krsna says several times. Krsna is speaking to him just for his benefit, and Arjuna acknowledges that all this is happening to him by Krsna's grace. He is now convinced that Krsna is the cause of all causes and is present in everyone's heart as the Supersoul.

Commentary by AC Bhaktivedanta Swami Maharaj

Ecstatic Swing Festival

Ananda Vrindavan Champu ..Ch 22

......................Kavi Karnapura........................

The stealing of Krishna’s flute occurred in the middle of the springtime Holi festival. On another day, Krishna performed the swing festival (Jhulana yatra), which is the perfect object of meditation for those desiring a taste of devotion. On that day, the sweet pastimes of Radha and Krishna far surpassed the sporting of the demigods and their wives in the celestial gardens. This chapter describes Krishna’s ecstatic swing festival, which is incomprehensible to the three worlds.

The swing festival was held in a special place in Vrndavana, which was bordered by a line of desire trees of equal height, with round trunks and branches whose ends intertwined, leaving a bare space in the middle. The line of trees appeared like a wall of sapphire jewels. Besides the birds inhabiting those trees, the presiding deities of the forest had placed various items in the trees including camaras, silk cloth, long strands of pearls, jewels, fruits and flowers. A square shaped golden stage stood in the center of the decorated trees. In the middle of the stage was a jeweled kunja with four doors. Four haricandana trees stood as pillars in the corners of the kunja. The intertwining of the tree’s upper branches formed an overhead canopy. The swing hung on thin golden ropes tied to the branches of the haricandana trees. This arena appeared in the center. Each gopi group leader had a personal kunja with a swing in the four directions radiating from this central arena.

The other arenas, lined with pleasant devataru trees, radiated green all around and resonated with the singing of young cooing birds. They served as embodiments of festivity for the entire earth. One swing hung from each pair of trees, and sitting platforms for the gopis encircled the bases of these trees. Golden chains tied securely to the branches of the trees hung down in straight lines. In the center arena four lines of swings belonging to different group leaders faced the four doors of the main kunja. Herds of deer frolicked about joyfully in the flat, open land surrounding the kunjas. The hearts of everyone immediately flooded with joy just by seeing these areas, which were illuminated by cintamani gems and by trees as brilliant as coral. The top branches of the trees joined to form natural, pleasing green canopies. Gazing upward forever one could not find the tops of those tall trees.

The moonlight filtering though the canopies of the trees made small filaments of light on the forest floor that looked like piles of sesame and rice. Thinking it food, the female deer tried to lick it. The four kunja mandapas (raised platforms) were so similar that even the devatas could distinguish them only by their placement in different directions. In those areas, the vanadevis had stretched a canopy in preparation for the swing festival.

The scattered moonlight appeared like pearl belts taken from the deities of the directions, broken by the steady wind, and broadcast on the earth out of respect for the land of Vrndavana. It appeared as if all the stars in the sky, in great bliss, left their positions to come offer respects to the land of Vrndavana. Pieces of rustling silk cloth from the goddess of the sky formed the rooftops of the kunjas and hung down quivering like tongues trying to lick the dust of Vrndavana. The nets of pearls hanging from that cloth were swinging gently in the soft breeze and pleasantly resounding like tinkling ankle-bells.

The forest gods had decorated the canopies with strings of various kinds of fruit, and with fine scented camaras resembling white lotuses born from the sky, or swans flying up from the lake of moonlight. The swing arena carried the celestial scent of aromatic aguru fumes, drops of perfume squeezed from the kalpa druma trees, and piles of camphor dust, which made lines of white smoke in the sky. Impatient and anxious to begin the swing festival, the devatas and their wives, the Siddhas, Vidyadharas, Caranas and Kinnaras played their instruments as they arrived in Vrndavana in their innumerable celestial airplanes.

In a jubilant mood the gentle goddesses from different forests, carrying various festival ingredients in their hands, assembled in Vrndavana. With friendship, kindness, and all good qualities they finished decorating the swing arena and built an impressive entrance with the best garlands. From all directions, flocks of joyful birds came fluttering to broadcast the sweetness of the swing festival. They perched peacefully on the twigs and branches of the trees around the arena. Eager to see the wonderful swing festival, the birds sang the glories of Krishna while their own hearts swung in delight. Forgetting all troubles and impelled by curiosity, varieties of deer gathered in the kunjas. They stood as motionless as figures in a painting.

Appearing as if they had not been attracted to the forest by the sound of Krishna’s flute, had not abandoned their household duties, and not opposed their elders, the doe-eyed gopis, like touchstones for pleasurable pastimes, suddenly manifested out of nowhere, as if coming directly from the desire trees. Colored with kunkuma, their loins glistened ready for dancing. They wore fluffy petticoats, covered by fine silk dresses extending to their ankles. Glittering bodices beautified their breasts. Their effulgent bodies were adorned with festive colored sashes and tinkling waist-bells.

The soft rounded shoulders of the gopis rivaled the flower bow of Cupid. The gopis had tucked flower arrows in their girdles and held flower bombs in their hands. In the arena of the artful amusing swing pastimes, the blissful gopis appeared like the incarnation of Rati (the goddess overseeing festive love battles). Some gopis had flower pollen sachets hidden in their golden waist-belts. Those bags of pollen seemed like the accumulated wealth of their skill in lovemaking, collected over a long period of time, for purchasing the jewel of Krishna’s mind.


Some gopis held thousands of flasks filled with fragrant aguru, musk, camphor, and sandalwood ointments. These thin, delicate flasks would break open with a breath. Others carried ingeniously designed syringes filled with flower essences, kunkuma water, sandal water, and musk water. The gopis looked like well-armed soldiers ready for the battle of love.

Anxiously awaiting the arrival of Radhika-Syama to start the festival, each of the gopis, the jewels among women who are more beautiful that the soldiers of Cupid, thought that she would swing first. The gopis entered the four areas around the main arena while discussing this among themselves. Out of excitement they made a din with their loud laughing that resembled the sweet cooing of the cuckoos.

Krishna entered the swing arena with His left arm resting on Radha’s shoulder holding His flute. In His right hand Krishna twirled a lotus flower while His bangles chimed happily. A pleasing peacock feather topped His reddish turban that tilted attractively to one side. Krishna’s elegant earrings and ear lotuses swung in the breeze created by the bees circling His head. Fine cloth kissed His limbs, lit by the jewels of His crown and bracelets. Krishna shone attractively with His pearl necklaces tinged red from the rays of His kaustubha jewel. Light delicate footsteps accented His graceful yet playful gait. Jeweled anklets and bells adorned His lotus feet.

Krishna, His splendid lips shining, appeared somewhat drowsy from chewing betel nut. Yet His effulgence easily defeated the combined radiance of all the jewels adorning the ladies in heaven. Krishna’s effulgence took the shape of a jeweled mace to announce His entrance into the bower of jeweled trees. As Krishna and His servants ascended the dais surrounding the swing, the birds screeched, "Victory! Victory!"

The trees and creepers felt such rapture that their limbs erupted with tiny bumps and honey streamed down like a torrent of tears. When the peacocks stared at Radha and Krishna they thought they were seeing dark rain clouds flashing lightning. Though knowing Radha and Krishna from before, due to their unprecedented love, the peacocks madly cried out, "Keo? Keo?" (Who are these two persons?)

Different celestial denizens joined Krishna and the gopis to celebrate their jhulana lila. In attendance there were charming Caranas, male and female Kimpurusas, and the wives of the Siddhas beating expertly on madala and panava drums with their delicate hands. The spotless heavenly damsels from Svarga and the Apsaras directed by Urvasi held camaras as radiant as waves in the Mandakini River. They showered fragrant flowers from the Nanda-kanana gardens, which glittered like stars as they fell through the sky.

In this atmosphere, Krishna mounted the attractive, comfortable seat of the swing. Krishna looked like a regal crest jewel sitting on the cotton seat. The cloth covering the seat was whiter than the foam that appeared during the churning of the milk ocean. Shining pillows also adorned the beautiful seat. Seeing that amazingly wonderful swing purified the vision, and empowered the eyes to see other objects in a fresher way. While the devatas played sweet music, Mukunda and Radha marveled at the intricate workmanship of the jeweled lamps illuminating the swing.

Trembling out of ecstatic love, Radhika and Her friends sat beside Krishna, who rested His left arm on Radhika’s shoulder. When the Lord ascended the exquisite swing and displayed His sweet beauty, which defeated the fickle currents of a river of nectarean beauty, the devatas and their wives lost all composure. As the ardent desire of the devatas’ hearts to get a closer view of the Divine Couple moved out of their hearts to express itself, it choked their throats. With that hope they left the middle sky and descended to the more favorable lower borders of the sky.

When lotus-eyed Candravali and other gopi group leaders beheld the especially intimate feature of Krishna sitting upon the swing, their eyes sparkled with blissful love. The gopis, adorned with colorful makeup and tinkling belts, mounted their respective swings and loudly sang sweet songs in the appropriate tempo. Candravali and her group sat facing Murari, Bhadra and her associates sat on His right, Syama and her followers on the left, and Dhanya and her assistants sat behind Murari.

Crowding the four outer yards, other joy-filled gopis sang melodious songs with the finest artistic skill. Their effulgent complexions conquered a garden of golden creepers. As they softly vibrated their seven-stringed vinas, the gopis produced pleasing ambrosial music of unequalled excellence. Holding on with one hand and swinging their bodies, the gopis moved gaily on the swings as swarms of bees followed them.

With their free hands the gopis took fistfuls of powder from the bags tucked in their belts and forcefully threw it into the air while their bangles jingled along. Scattered here and there by the wind, the colored powders spread a red hue through the sky, like a screen of fresh java flowers. The devatas, anguished by this obstruction to seeing Krishna’s pastimcs, repeatedly showered flowers to remove the recurring screen of dust. It appeared the clouds dripped flower-nectar.

As the manjaris gracefully pushed the swings, Vrnda and others shouted, "Jai ho! Jai ho!" While blissfully absorbed in swinging, Radha and Krishna hurled colored powders on the gopis. When Candravali and other sakhis returned the volley with their powders, Radha and Krishna revealed a unique state of fresh beauty. As the powders thrown at Krishna blew away in the wind, the gopis filled their reddened hands with sandalwood powder and other fragrances to bomb Krishna again.

Radha’s friends, who were experts in shooting pichkaris full of sweet smelling colored water, assembled around the swing of Radha and Krishna. Suddenly Candravali and her sakhis attacked Radha and Krishna with pichkaris full of color. With their jeweled-pichkaris loaded with scents and glittering like the moon, Radhika’s sakhis counterattacked Candravali and her group with a fountain spray of color. Aimed mainly at Candravali, that spray of liquid scent did not even once touch the bodies of Radha and Krishna. Gathering their forces, Radha’s sakhis, who were eager to win the battle, shouted, "I am winning! I am winning!" In the pandemonium, a few more gopis picked up pichkaris and wildly squirted other gopis. In the excitement to win, some bottles of liquid fell and broke, releasing thick streams of aguru and sandalwood scented liquid over the ground.

When the flower bombs being forcefully thrown from all directions came too close to the son of the king of Vrndavana, the gopis deflected them. If, however, any bomb happened to hit the dark blue body of Krishna, Radhika happily wiped it off with Her soft hand moistened from perspiration. Feeling disturbed, Krishna lost His composure upon seeing the condition of the gopis. He was afflicted with pride and apprehension.

To increase the pleasure of the doe-eyed gopis who gazed at Him with shy, downcast eyes like cakoras agitated by the moon, Krishna abandoned all rules of formal conduct and followed the whims of Cupid. Witty, humorous, and controlled by His consorts, the brother of Balarama, rolling His eyes in desire, challenged the groups of gopis facing Him on all sides, eager to play Holi with Him.

Skillful at sport, Hari smashed the gopis in the southern direction with a deluge of colors. While moving on their swings and firing red powder at Krishna, the beautiful gopis appeared as victory flags of cleverness. Then Krishna subdued the playful, blissful girls on the northern side. Next He defeated the gopis and their associates in the western direction, who kept swinging the whole time while strongly desiring pastimes of enjoyment. Their eyes and bodies defeated the beauty of lakes full of lotus flowers. Then He conquered the elegant, excited women on the eastern side, who were particularly attractive being seated on swings directly opposite Him. While swinging and throwing ruby-red powder with His lotus hands, Krishna shared a seat with Radhika who possesses the limit of all excellent qualities.

After winning the battle of Holi, Krishna, smiling brilliantly, desired to please the different groups of swinging gopis. Starting in the eastern direction, He faced each group and dexterously moved His swing in two different directions. When Krishna swung east or west, He moved the swing directly towards the gopis in those directions. When He swung to the north or south, those gopis sat next to Him. In the joy of such counter swinging, Krishna’s necklaces, forest garland, and shining earrings all joined in the festival.

Sri Krishna enacts two types of eternal pastimes: manifest and unmanifest. With the description of Radha and Krishna’s swing festival, I, Kavikarnapura, the crest-jewel of rasikas, conclude the book entitled Ananda Vrndavana Campu, which parallels the Vrndavana pastimes of the Lord described in the Srimad Bhagavatam. 1 have not described the Bhagavatam chapters about the Gopis Songs in Separation, the killing of Arista and Kesi, the Coming of Akrura, and Entering the Arena of Kamsa because I consider them unsuitable to the sweet mood of madhurya Vrndavana.

The confidential pastimes of Krishna, the embodiment of transcendental wonder, are eternal by nature and constantly present in their manifest and unmanifest forms. What is the proof that Krishna’s transcendental abode of Vrndavana exists eternally, though invisible to the material eye? In answer to this query, the Srimad

Bhagavatam states:

jayati jana-nivaso devaki-janma-vado,

yadu-vara-parisat svair dorbhir asyann adharmam

sthira-cara-vrjina-ghnah su-smita-sri-mukhena,

vraja-pura-vanitanam vardhayan kama-devam

"Lord Sri Krishna is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is also known as Devakinandana or Yasodanandana, the son of Devaki and Yasoda. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopis of Vrndavana. May He be all glorious and happy!" (S13 10.90.48)
The eternal nature of Krishna’s pastimes is established by using the present tense in the Bhagavatam verse quoted above. It should be understood that the eternality of Krishna’s pastimes is preserved by His inconceivable energy (acintya-sakti). This spiritual energy produces both manifest and unmanifest abodes. One cannot say that Krishna, who possesses inconceivable energy, does not have the power to maintain eternal places of manifest and unmanifest pastimes. Nor can it be said that His young lovers, the lotus-eyed gopis of Vrndavana, cannot be divided into different groups such as nitya-siddha gopis and sadhana siddha gopis like the sruti-caris and muni-caris.

Nor can Vrndavana, the place of His transcendental pastimes, exist in an unmanifest state. Why can’t the pastimes of Hari in Vrndavana be both manifest and unmanifest eternally? O person fond of arguing! Give an answer to this one question. Do the manifest and unmanifest pastimes exist eternally and simultaneously? There are millions of universes, and as a particular pastime ends in one universe it simultaneously manifests in another. If they do not start in a particular universe, what is the question of disappearing? According to this method, the manifested pastimes remain eternally, always situated at some particular place. It is just like the sun, seemingly moving through days and nights, and appearing sequentially in all the seven continents.

Although a pastime seems to disappear in one universe, it actually continues to exist there in unlimited unmanifest forms. It reveals itself through different characteristics as described in Sanatana Gosvami’s Brhad Bhagavatamrta. How could one Krishna simultaneously enter different temples to marry each of the sixteen thousand women along with the inhabitants of Dvaraka, and also manifest Himself in many forms along with forms of all His elders such as Vasudeva? Just as Krishna, without any assistance from His expansions, manifested many forms of Himself and His associates in Dvaraka, could He not also manifest such things in Vrndavana?

The Srimad Bhagavatam conclusively proves that Krishna is full of unlimited powers. Though He stays eternally in Vrndavana (unmanifest), He goes off to Mathura. In His unmanifest form Krishna stays in Vrndavana and eternally performs pastimes with the gopis. Krishna also burned in separation from the gopis in His manifest form.

It is said, therefore, that nothing is impossible or astonishing for the Supreme Person, Yasodanandana, who is full of unlimited powers and beyond all conceptions! If Krishna as Devakinandana showed such greatness in marrying all the princesses, could He not do much more as Yasodanandana, His most perfect, and complete manifestation? All such things perfectly befit the unlimited nature of Krishna.

Kavi-karnapura, the son of Sivananda Sena, whose very life is Sri Caitanya, has written this campu with a wealth of poetic knowledge. It has arisen by the mercy of Sri Krishna Caitanya, and by the pure intelligence attained from remembrance of the lotus feet of Sri Natha.

Sri Ksanada-gita-cintamani

Moment after moment a young gopi looks from the corners of her eyes.
Moment after moment her cloth becomes dusty.

Moment after moment she smiles, revealing the effulgence of her teeth.
Moment after moment she covers her lips with her cloth.

Childhood and youth meet within her.
I do not know if she is a woman or child.

One moment she covers her head with her cloth.
The next moment she forgets to cover it.

One moment she walks quickly and anxiously.
The next moment she walks slowly and languidly.

She has become a student, carefully studying the books of Kamadeva.

Vidyapati says: O glorious Krsna, do You not see how the marks of childhood and youth are both present within her?

This is one Raga found in Srila Visvanath Chakravaty Thakur's Sri Ksanada-gita-cintamani