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Chaitanya Mahaprabhu and Raganuga Bhakti part one

Mahanidhi Swami

There is no doubt that spreading Harinama sankirtana was/is an important part of Mahaprabhu’s mission. “To preach Nama [Sri Krishna’s Holy Names], which is the yuga dharma for Kali-yuga, Sri Krishna has taken a golden complexion and descended as Sri Chaitanya, kali-yuge yuga-dharma namera pracära, tathi lägi péta-varëa caitanyävatära.” (Cc. 1.3.40)

However, Srila Krishnadasa Kaviraja and other Gaudiya acharyas say that the main or primary purpose of Mahaprabhu’s descent was to relish the madhurya-prema of the Vraja-gopis and to propagate raganuga-bhakti. “The primary cause (mula karana) for the descent of Sri Chaitanya was to taste prema rasa and preach raganuga-bhakti to the world, avatara mula karana, prema-rasa-asvadana, raga-marga bhakti loke pracäraëa. (Cc. 1.4.14-15)

Although Mahaprabhu especially came to preach raganuga-bhakti, He personally spoke very little on the subject. Through His empowered followers, however, such as the six Goswamis, and especially Srila Rupa Goswamipada and Srila Raghunatha dasa Goswamipada, Sri Chaitanya did elaborate upon and write about the principles and practices of raganuga sadhana bhakti. Mahaprabhu’s method of teaching raganuga-bhakti resembles that of a charitable and compassionate king desiring to give abundant charity to his subjects. He won’t do it personally, however, but he will engage his trusted ministers to distribute his wealth.

Thus from reading the works of the six Goswamis, especially Srila Rupa Goswamipada and Srila Raghunatha dasa Goswamipada, it is clear that Sri Chaitanya Mahaprabhu appeared in this particular Kali-yuga to teach the kamanuga type of raganuga-bhakti following in the footsteps of the sakhis and manjaris serving Srimati Radharani.

In Bhakti-rasamrita sindhu, Srila Rupa Goswamipada describes two kinds of raganuga-bhakti: 1) Sambandhanuga, which follows the moods and sevas of Sri Krishna’s eternal Vrindavana associates in either servitude, friendship or parental love—dasya, sakhya or vatsalya ratis; and 2) Kamanuga, which follows the moods and sevas of Sri Krishna’s sakhis in madhura-rati like Sri Radha, Lalita, Sri Rupa-Rati manjaris.

Srila Krishnadasa Kaviraja explains, “Mahaprabhu Himself exclusively accepted gopi-bhava in the mood of the lovers of Vrajendrananda Sri Krishna, gopi-bhava prabhu dhariyache ekanta, vrajendra-nandane mane kanta.” (Cc. 1.17.277) If one examines, he will also see that the six Goswamis, Lokanatha and Krishna dasa Kaviraja, Narottama dasa Thakura, Visvanatha Cakravartipada, and all the Gaudiya Vaisnava acharyas, along with their lineages, have also accepted gopi-bhava to serve as manjaris of Sri Radha in Vraja Gokula.

Not only did Sri Chaitanya Mahaprabhu personally accept Vraja gopi-bhava, but His closest associates taught that qualified Gaudiya Vaisnavas should also accept gopi-bhava, meditate upon their siddha dehas and mentally serve Radha-Krishna all day and night. And by doing this type of kamanuga raganuga-bhakti, Mahaprabhu promises that the Gaudiya sadhakas will get the lotus feet of Radha-Krishna. This point is confirmed below:

Through the mouth of Raya Ramananda, Sri Chaitanya taught, “Gaudiya sadhakas should accept gopi-bhava, and day and night think about Radha-Krishna’s pastimes, ataeva gopi-bhava kari angkara, ratri-dina cinte radha-krsnera vihara.” (Cc. 2.8. 228)

Gauranga continued, “Then while meditating upon your siddha deha, you should do seva in those pastimes. By practicing this sadhana [kamanuga raganuga-bhakti], you will get Radha-Krishna’s lotus feet, siddha-dehe cinti’ kare tahanni sevana, sakhi-bhave paya radha krsnera carana!” (Cc. 2.8.229)

One should carefully note here that these verses describe the final stage of raganuga-sadhana, wherein one is fully immersed all day and night in lila-smarana and manasi seva. Nevertheless, even in the beginning stage, a raganuga-sadhaka will also think of Radha-Krishna pastimes, meditate upon his siddha deha and serve the Playful Pair. The purity of the sadhaka’s mind and the sincerity of one’s heart will determine the depth of one’s absorption.

Overview of Vaidhi and Raganuga Bhakti

Before discussing the main topic of kamanuga raganuga bhakti from Srila Rupa Goswamipada’s Bhakti-rasamrita-sindhu, we will give an overview of vaidhi and raganuga-bhakti.

First of all, what is sadhana? Srila Rupa Goswamipada says, “Sadhana means practicing to serve Sri Krishna with the senses to attain the goal of bhava bhakti, kriti sadhya bhavet sadhya, bhava sa sadhanabhidha. (Brs. 1.2.2) There are two types of sadhana, devotion in practice, namely vaidhi and raganuga (Brs. 1.2.5. & (Cc. 2.22.108).

Unfortunately, there are many misconceptions about these two types of sadhana bhakti. Some acharyas say that raganuga-bhakti begins at the stage of nishtha, ruchi or even bhava. However, there is no evidence for this in the Bhakti-rasamrita-sindhu, Bhakti Sandarbha, Madhurya Kadambini or Raga Varma Candrika. Although it is also not true, some acharyas say that raganuga-bhakti comes after the stage of vaidhi sadhana bhakti. This is absolutely wrong! There is no guarantee that a vaidhi sadhaka will automatically be promoted to raganuga-bhakti.

Srila Rupa Goswamipada does not agree with this either. Rather he says, “The only cause of obtaining the greed to begin raganuga-bhakti sadhana is mercy—the compassion of Krishna or His devotee, krishna tad bhakta karunya matra labhaika.” (Brs. 1.2.309) And when and from where will this greed come from?

Srila Rupa Goswamipada answers, “Even ten million lifetimes of following regulative principles [vaidhi-bhakti] will not give you a taste for Krishna bhakti. The only price to attain it is greed! Wherever you can find it, you should buy it immediately, krishna bhakti rasa bhavita matih, kriyatam yadi kuto pi labhyate, tatra laulyam api mulyam ekalam, janma koti sukrtair na labhyate.” (Padyavali 13,14/Cc. 2.8.70)

Where can you find it? You can find it wherever advanced devotees are speaking Radha-Krishna katha. Go there and listen—hear with an eager and submissive mind and heart. Then you will obtain the divine greed to taste pure Krishna bhakti.

At what stage of sadhana bhakti (sadhu sanga, bhajana kriya, anartha nivrtti, etc.) can one begin raganuga-bhakti?

Srila Visvanatha Cakravartipada answers, “Greed to follow the path of raga bhakti begins (arabhya) [ed. or at least can begin] when one surrenders to the Guru, lobho raga vartma vartinam bhaktanam guru-padashraya lakshanam arabhya.” (Raga-vartma-candrika I.8) This means the stage of sadhu-sanga and taking initiation. Later on, Srila Visvanatha Cakravartipada says raganuga-bhakti starts at the stage of anartha-nivrtti which forms the beginning platform of sadhana bhakti along with sadhu sanga and bhajana kriya.

VCT: “Now I will describe how the raganuga-bhakta gradually advances through the stages of anartha-nivrtti to nistha, ruci, and prema, raganuga bhakti majjanasya anartha nivrtti nishtha-ruci.”(Raga-varma candrika II.7)

Thus “old devotees” (praktana krpa patras) will start and continue their practice of raganuga-bhakti sadhana from day one of surrendering to Sri Guru, and new devotees (adhunika krpa patras) will start shortly after surrendering to a raganuga Guru and becoming properly qualified. The terms praktana and adhunika krpa will be discussed shortly.

In other words, one can begin the practice of either vaidhi-sadhana or raganuga-bhakti sadhana at the stage of anartha-nivrtti. The difference between a vaidhi sadhaka and raganuga-sadhaka lies not in personal purity, but in their mood, motivation to serve Krishna, and their greed to taste Krishna bhakti. Read more in part two.

Chaitanya Mahaprabhu ki jai! Raganuga-bhakti ki jai!

Jai Jai Sri Radhe!

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Why The Gopis Did Not Go to Mathura?

Mahanidhi Swami

Devotees often ask, “If the gopis loved Krishna so much, then why didn’t they go to Mathura to meet their dearest after Akrura whisked Krishna away from their hearts one dismal day in February? After all, Mathura is only eight kilometers from Vrindavana.”

For the following five reasons, the gopis did not go to Mathura:

1) Sweet Intimate Pastimes:

Mathura and Dvaraka are filled with opulence and grandeur (aishwarya), formality, and social etiquette which generate an atmosphere of awe and reverence that creates a bridge between loving hearts. Vaikuntha is God’s office and Vrindavana is God’s playground. Only here in Vrindavana, and nowhere else, can Krishna experience the sweet and natural, free-flowing, uninhibited love of the Vrajavasis. In Vrindavana, Krishna carries Nanda’s slippers on head; and Yasoda bathes Krishna in cow urine and dung; Govinda carries the winning gopas upon His shoulders.

Only in Vrindavana does Madhava massage Radha’s feet and bathe them with His tears to mollify Her maan. Sometimes Krishna even dons a female disguise to meet Radha in Her in-laws home. Nowhere else but Vraja Dhama can such inconceivably close and warm loving exchanges take place. Thus neither the gopis nor the Vrajavasis could leave Vrindavana and visit Krishna in Mathura.

2) Faith in Krishna’s Promise:

Because of their innocence and simple love, the gopis and all the Vrajavasis had full faith in Krishna’s promise that He would return soon. Thus they patiently awaited Krishna’s arrival.”

3) Memories

Although the Vrajavasis were all burning in separation from Krishna, they sustained their lives by remembering Krishna’s lilas in the fields, forests and towns of Vraja. Memories connect separated hearts.

4) News Reports

The regular visits of Narada Muni and Uddhava to Vraja, bringing the latest news of Krishna’s activities in Mathura, gave immense pleasure. Thus the Vrajavasis remained in Vrindavana, because for them, Vrindavana was Krishna and Krishna was Vrindavana.

5) Prevent Suffering for Krishna

The Vrajavasis felt so distressed without Krishna that they wanted to give up their bodies. But they didn’t, because they thought it would cause too much pain to Krishna when He finds out. So they dragged on somehow maintaining their lives.

Our goal is Vrindavana and Vraja Prema; to lovingly serve Radha and Krishna like the Vrajavasis do in Vrindavana.

I have revealed here just one drop from the unlimited ocean of attachment for Krishna that the Vraja damsels and the Vrajavasis swim in. By hearing this, we can get a little understanding of the degree and depth of their absolutely selfless, totally self-sacrificing pure divine love for Krishna.

Vraja Prema ki jai! Gopis’ Vishuddha Nirmala Prema ki jai! Jai Jai Sri Radhe!

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Radha, Narada & Narayana

Mahanidhi Swami

Since Narada Muni’s ista-devata is Lord Narayana, he himself is always saying, “Narayana, Narayana, Narayana.” However, Padma Purana describes how Narada Muni once became a gopi by tapas, bathing in Vrindavana, and the mercy of Yogamaya. His name became Nardiya Gopi.

Narada Muni has personally often glorified Srimati Radharani and described Her worship in many prayers and verses such as the Radha Sahasranam in Narada Pancharatra. As far as Narada’s VINA CHANTING RADHA nama, the proof is here:

Srila Prabhupada said, “In this regard, Çréla Bhaktivinoda Öhäkura has sung:

närada-muni, bäjäya véëä, ‘rädhikä-ramaëa’-näme, which means, “Narada Muni’s VINA is singing the name Radhika Ramana.” Thus the name of Radha arises from Narada’s vina! Jai Jai Sri Radhe!

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Radha Dreams of Gauranga

Mahanidhi Swami

One night in Nidhuvana, Vrindavana, while sleeping beside Shyamasundara, Srimati Radharani saw an amazing dream. The contents of Sri Radha’s wonderful experience have been revealed by Srila Visvanatha Cakravartipada and other Gaudiya Vaisnava poets. Here we will share their visions and versions of Srimati’s ambrosial dream experience. So my dear friends, please read, relish, remember and realize as you feel the bliss arise in your eyes! Gaurangi Shyama ki jai ho!

Srila Visvanatha Cakravartipada:

First we will present his short work, “Svapna Vilasamritam”, Ambrosial Interlude in a Dream.

Startled and amazed, Radhika suddenly awoke and said, “O Priyatama! I just saw an incredible dream. I saw a river, very much like our Yamuna here in Vrindavana. And wandering along the banks of that river were many expert dancers, mrdanga players and other musicians. In the middle of everyone, was one beautiful brahmana of golden hue. Overwhelmed in prema, he sometimes cried out, ‘O Krishna!’ And a moment later, he would sigh, ‘O Radha, where are You?’ Sometimes he became stunned and collapsed on the ground or danced in exhilaration with his companions. He made the whole world cry.

“Seeing these astonishing sights, I became confused and wondered, ‘Is he My lover or is this Me, and if it’s Me then where is My beloved? And if it’s he then where am I?” As my bewilderment accelerated, I gradually fell asleep again.”

Shyama listened quietly while smiling gently. Then Krishna glanced down at the brilliant Kaustubha gem resting upon the vast expanse of His chest. Understanding Krishna’s wish, the Kaustubha-mani suddenly flooded the keli-mandira with a soothing light revealing all the scenes and personalities that Radhika had just seen in Her dream.

By seeing this, Radharani realized the truth of Her dream and said, “O Shyama! Now I understand that You are the golden dancer I saw, and that I too am there in that dance party also in that same golden form. So this means that You and Your shaktis will descend to the material world and reveal Your compassionate pastimes, and inundate the entire world in the ocean of prema!”

Sri Jagadananda Dasa:

At the end of night, Radha Govinda Yugala were relishing sleeping together in Nidhuvana. Suddenly, Chandramukhi woke up crying and crying, “O Shyama, get up! get up” Listen, You won’t believe the dream I just had. I saw a golden complexioned youth whose bodily beauty conquered crores of Cupids.

“Appearing as both Rasaraja and Rasikashekhara, he continually displayed ecstatic symptoms i.e. tears, shaking and thrill bumps while dancing and singing in divine madness. Beholding his matchless beauty, My eyes flood with tears and My mind runs seeking another glimpse. Although golden in form, he appeared like a fresh raincloud full of delicious divine mellows. But now Prabhu, I can no longer see him. I have seen many amazing personalities in Vrindavana before and never been disturbed, but this golden gallant has completely stolen My mind!”

After speaking, Radhika fainted in bliss. Then Shyama lifted Radha onto His lap. Getting a glimpse of this beautiful scene, the poet Jagadananda is captivated.

Sri Balarama Dasa:

After hearing the nectarean words from Radha’s lips describing Her astonishing dream, clever Krishna contemplated His response. Absorbed in His own bliss, Shyama said, “O Sundari Kishori, that golden form You saw is Gauranga, the form I take due to the captivation of Your prema.

“O Priyaji! Seeing the intensity of Your love for Me, I developed three desires: What are the glorious qualities of Your love? What is the extent of Your sweetness? And what is the source of Your incredible happiness? In Vrindavana, however, these most valuable desires of Mine could not be fulfilled.

“I have concluded that unless I assume Your form and moods, I will never experience the limitless bliss You relish. Thus I will accept the effulgence of Your ecstatic conjugal moods and make Your love My Guru. Then I will manifest Myself in Navadvipa in a beautiful golden form as Lord Gauranga. Now My heart’s desires will be realized without any limitations, and I will distribute the treasure of Your blissful love throughout the world. The poet Balarama dasa says my Prabhu Gauranga Sri Krishna is full of mercy, yet being completely fallen I have failed to worship Him.

Sri Vaisnava Dasa:

After hearing Priyatama reveal His intentions to become Gauranga, Radhika became joyful and said, “O Prananatha! Surely You have told the truth so now I know that My dream was factual. Such a beautiful form I saw. But how will we two become one? What will You do with Your mor mukuta, Your vamshi, and how will Your syama varna become gaura?”

Suddenly, Krishnachandra showed the reflection of Radharani’s elegant form in His brilliant Kaustubha gem. Then Krishna Himself entered into it, and the two forms became one divine form whose every limb was pervaded with ecstatic love. Thus Radha and Krishna became one and appeared in Navadvia along with all Their priya-bhaktas to perform ecstatic Gaura Hari nama-sankirtana to inundate the universe in tidal waves of pure love.

The external activities of that unified form of prema were performed to liberate the fallen souls. But within His heart, Gaura Hari relished the prema rasa of frolicking with the gopas and gopis of Vraja. Although I see Yugala’s reddish lotus feet in my mind, this unfortunate this poet named Vaishnava dasa cannot perceive the waves of Their bliss.

Sri Narahari Dasa:

One day Srimati Radhika revealed Her mind saying, “O sakhi, My eyes are always overflowing with tears of loving bliss after seeing a golden youth in My dream. O My priya-sakhi, what more can I say about the ecstasy I felt last night. In fact, every night I dream of this beautiful Gaurachandra happily sporting with His companions in Navadvipa. If the nadiya-vasis don’t see Gauranga one day, they became very disturbed. But as soon as they catch a glimpse of Gauranga’s golden face, all their grief disappears.”

It is only I, Narahari dasa, who cannot see these amazing lilas so my heart is splitting in two and I am rolling in the dust, weeping and weeping.

Gauranga Mahaprabhu ki jai! Radha-Govinda Yugala Prema Svarupa ki jai!

Jai Jai Sri Radhe!

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Radha Defines LOVE

Mahanidhi Swami

The transcendental amorous affairs of Radha Govinda Yugala are the epitome of divine love, bliss and sweetness. We all know of love. And we have all heard, read, thought and experienced so much about this feeling called LOVE.

But who really knows what love is? One can easily see by comparison that the one and only pair of pure, unmotivated selfless lovers in this world are the transcendental Divine Couple known as Sri Sri Radha-Krishna—the playful teenage lovers of Vraja, sweetly addressed as “Priya-Priyatama”.

Now let’s hear what Srimati Radharani Herself says about the definition, nature and experience of true love.

One sweet day in Vrindavana, a beautiful heavenly damsel suddenly showed up in the courtyard of Radha’s palace in Yavata-grama. It was Krishna disguised as a lady. Sitting down, she shyly covered her head with her crimson veil.

Noticing her, Lalita inquired, “O Tanvi, who are you?” Where have you come from and what do you want?” But that lady (Krishna) gave no reply

Radha asked, “Your luster enchants My mind. You are so beautiful, are you a celestial being?” Krishna kept quiet.

Radha continued, “O Bhavini! Please introduce yourself. Why should you be shy or afraid here with us?” Krishna just sighed deeply while partly uncovering his face.

Radha: “O Sundari! You must be heart broken and that’s why you’re so quiet and disturbed. If you reveal your mind, I’ll try to remove your distress. Are you sad due to separation from your lover? Have you offended him in some way, or is some antagonist gossiping about you to your lover? Or perhaps you are disgusted with him and attracted to another man. Why are you so sad?

“O Vidhumukhi! You are so beautiful, even more enchanting than the Mohini avatara. If Sri Hari should cast His glance at you, He would become immediately captivated.”

Meanwhile, Krishna (as lady) was becoming so ecstatic from drinking Radha’s wonderful kathamrta that thrill bumps of joy arose on His body.

Noticing this Radhika said, “Are you suffering from some pain in your body?”

Turning to Visakha, Radha said, “O sakhi! Give me that healing oil, and I will massage this girl with My own hand to remove all the pain in her body and then bathe make her feel happy. Then she will surely start speaking with us.”

At this point, Krishna, perfectly imitating the voice of a woman, said, “I’m a heavenly damsel and I have come here thinking that only you can help me.”

Radha: “I can clearly see that you are not an ordinary mortal since you have an incomparable radiance and beautiful face like an autumn lotus. But why are you so sad and forlorn? Just consider me to be yours and reveal your mind.”

Krishna (disguised as lady): “Although I’m a celestial, I simply desire to be your maidservant after observing your amazingly wonderful form, qualities and affection. It’s very difficult to remove, but You must remove my heartache.

“Let me confide in you Radha. Do You know that Krishna’s flute song is so powerful that it even resounds in heaven, and destroys the chastity of all the damsels there. Intensely desiring to know the origin of this bewitching sound, I descended to earth and have been staying at Vamshivata. And often I have observed your incomparible pastimes there with Sri Hari.

“Thus I have concluded that even Lakshmi and Parvati are nothing in comparison with You. There is definitely no lady in creation with as much love as You. As to the cause of my heartache, it is Krishna whom I have fallen deeply in love with.” Then Krishna (as lady) fell silent.

Radha: “Why do you create so much misery for yourself by falling in love with Krishna? Indeed, Krishna is certainly a most handsome, talented, heroic and famous person, but He has one fault. He is very lusty and does not respect another’s love. He will lavish you with love, and then just leave you in kunja to lament and piteously cry in his separation as He runs off with some other girl.”

Krishna (as lady) “Indeed sakhi, I have verily witnessed your agony and distress while I was staying at Vamsivata. Being a celestial, I have personally never experienced any heartaches. But now, after observing Your piteous wailing and lamentations in separation from Krishna, I too have become very pained in heart.”

Radha: “O my beautiful girlfriend! I like you very much, and want you to always stay here with me in Vraja and not return to heaven. Then I will open the jewel box of my love and show you all my gems!”

Krishna: “Yes, just order me. I only want to please you; for you are my only shelter!”

Satisfied, Radha began to describe and define the nature of genuine “TRUE LOVE” i.e. Her own pristine prema for her Priyatama Shyama.

Radha: “The absolute purity of one’s love is shown by one’s actions, which are all dedicated only to the happiness of the beloved. But other than in Krishna, in all the three worlds where can such prema be found? It is the prema of the Vraja gopis only that gives Krishna unlimited bliss. Sometimes the gopis’ love may even appear like lust, but you should not think that it is lust. Because the Vraja-gopis are only interested in Krishna’s happiness and never their own.

“Our Sri Krishna is an ocean of sweet love, full of all jewel-like transcendental qualities, and most attractive to all women. Yet even lacs and lacs of pretty girls cannot satisfy Krishna’s desires. It is the Vraja-gopis alone, with their pure selfless love, who have conquered Krishna’s heart.

Radha continued, “Let me explain. Sometimes Krishna does not show up in the trysting place where I am waiting. Even though his mind is completely fixed on me, he may feel obliged sometimes to enjoy another gopi after being accosted by her on his way to me. Krishna, however, will not feel satisfied with her, because he will be thinking about how sad I must be feeling in his absence.

“And that makes me doubly sad along with the fact that my beautiful dress, ornaments and loving expertise are all for naught because they could not be enjoyed by Krishna. Then when Krishna humbly comes to me at daybreak, I angrily tell him, ‘Go back and enjoy with that other girl!’ But this is also said all for Krishna’s pleasure. Such is the way of love in Vraja!”

After hearing Radha’s ambrosial talk on the subject of prema, Krishna (as lady) summarized it saying, “O Priyasakhi! In essence, true love is such that it turns the lover’s faults into virtues, and the misery he gives into nectar bliss. A true beloved cannot tolerate even the slightest misery to the lover. Prema makes the lover appear to be grand and glorious, even though he may not be glorious at all! It very clear to me now that you, Radha, are the only shelter of that prema.”

Radhika then replied, “Listen sakhi, I immediately know exactly what is on My lover’s mind.”

Krishna: (as lady) said, “Hey Gandharvike! I don’t doubt that you know Krishna’s mind, but the question is does Krishna know Your mind?”

Radha: “Sakhi, people think that Krishna and I know each other’s minds, and that We eternally dwell within each other. This is not quite correct, because in reality Krishna and I are one soul in two bodies. And We forever destroy the darkness of each other’s separation and delight Our sakhis.”

Krishna: “How can I believe that You and Krishna are one soul without testing You? I will fully believe You if You can show Me that You are both thinking of the same thing at the same time. If You close Your eyes and just think, ‘Krishna should come here right now’ and He does, then I will believe that You and Krishna are one soul. And this will make Me very happy.”

Vrshabhanunandini Radha then closed Her beautiful eyes and deeply meditated upon Her beloved Shyamasundara, thinking, “O Suryadeva (Radha’s ishtadeva)! O fulfiller of all My desires! O merciful one! If Gandharvika and Giridhari are indeed one soul, then bring Giridhari before Me right now to please My friends!”

While Radharani was rapt in meditation, Hari abandoned His female disguise. Winking at the sakhis nearby, Shyama (now in His dashing handsome form) began to kiss and embrace Sri Radhika again and again. As Radhika was seeing Shyama within Her meditation and experiencing Him outside as well, She became immersed in ecstasy.

After sometime, Radhika came to external consciousness. Seeing Shyama before Her, Lajjeshvari Radha shyly covered Her face with Her veil.

Observing this amazing turn of events, Lalita said, “O gallant hero! It is most most amazing that You came here into the private inner chambers of Radha’s home without being seen by any of Radha’s superiors.”

Krishna: “Actually Lalita, I am very surprised Myself how it happened. I was playing near the goshalla when suddenly I remembered Radhika and then this celestial damsel brought Me here.”

Radha: “Hey Lalite! What happened to that celestial damsel anyway, and where is she now? By seeing that Shyama has come here just by My calling Him in meditation, she should now believe that Krishna and I are one soul.”

Krishna: “Radha, was that damsel some kind of siddha yogini who gave You a mantra to fully control Me? I also want that mantra, so then I can fulfill all My desires!”

Lalita: “I am sorry Shyama for it seems that that yogini has suddenly disappeared. I will go outside and try to find her.”

Turning to Radha, Lalita-sakhi said, “O sakhi, I think You can make Your beloved happy by giving Him this mantra Yourself!” Then Lalita and all the sakhis scurried out of the bedroom, leaving Radha-Madhava all alone to adorn each other with the many play jewels from the jewel box of Their mutual love. (Prema Samputa, Srila Visvanatha Cakravarti, adapted)

Radharani’s shuddha nirmala madhurya prema ki jai!

Jaya Jaya Sri Radhe!

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Nandotsava and Srila Prabhupada

Mahanidhi Swami

My Friend You Begot a Son!

Srila Prabhupada said, “This date of Nandotsava is a very fortunate occasion. After Krishna’s birth, Maharaja Nanda celebrated a ceremony and this day is called Nandotsava. Nanda Maharaja was a little elderly when Krishna was born. At that time, some of his friends came to congratulate, ‘My dear friend, you have got a son in your old age!’ To his friends, Nanda Maharaja said, ‘How can you say I am old? Can old man cannot beget a child. I am young man!’” (Folio 690905VP.HAM)

A Blissful Nandotsava in 1960

Remembering Srila Prabhupada, Shri Gopala Chandra Ghosh recounted, “In 1960 or ‘61, Krishna’s birth ceremony abhisheka was performed at the Radha Damodara Temple at midnight. The next day all temples celebrate Nandotsava, Nanda Babas festival honoring Lord Krishna’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 kértana, dancing, and chanting of hari-nama.

“Later, I learned that this was Srila Prabhupada’s own appearance anniversary day. At that time, I saw Prabhupada very playfully dancing in the Radha Damodara Temple’s open courtyard. He was covered with this yellow-colored pauri, the prasada from Thakuraji Damodara. Prabhupada was dancing in Braja style, singing, “Nanda ke ananda bhaiyo, jai kanaiya lala ki”. I also saw him throwing some sugar candies, annas and paisas to the local small boys.” (Our Srila Prabhupada, a Friend to All)

“Nandu—My Childhood Name”

Once Srila Prabhupada said, “My birth name was Abhaya, which means there is no fear of death of this child. However, in my maternal uncle’s house, because I was born on the Nandotsava, they always called me ‘Nandadulal.’ (Folio 770719R1.VRN)

Just Nandu

Once Srila Prabhupada told Yamuna dasi, “I am so glad that you remember my childhood name “Nandu”’ given by one of my uncles.” (SPL 70-09-16)

Birth Tithi—Srila Prabhupada

In his diary, a disciple named Shri Tamala Krishna Goswami writes that Srila Prabhupada said, “I was born on Nandotsava. It was a Tuesday, Mithuni Rasi, Mrgashirsha nakshatra.”

Sri Krishna Nandotsava ki jai! Srila Prabhupada Janamotsava ki jai!

Nandadulal ki jai! Jai Jai Sri Radhe!

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TODAY August 14 Sravana Sukla “PavitraEkadasi” IS LALITA SAKHI’S APPEARANCE DAY!!!!

Mahanidhi Swami

You might be surprised to know that according to the only available authentic scriptural reference today (sravana sukla ek) is the actual day of Lalita-sakhi’s avirbhava tithi or appearance day. Now let’s discuss why today is Lalita-sakhi’s actual appearance day.

In Radha-Krishna Ganoddesa Dipika (v. 79 or 80 sapta vimshati-vaasarih) Srila Rupa Goswamipada says Lalita sakhi’s appearance day is 27 days before Radhastami, which means EVERY YEAR the app. day of Lalita is today Sravana sukla ekadasi. And this date has been acknowledged by many Gaudiya Vaisnava acharyas whom I inquired from. There are no other sastric references mentioning any other day. However, it is also a fact that ISKCON, Gaudiya Math and the Radha Kunda Babaji’s Panchangam say it’s on saptami, one day before Radhastami, and Vrajavasis say it’s on sashti, the 6th day.

Either way, Lalita’s app. day is not really celebrated much by any Vaiṣṇava group with fasting, feasting, a specific lecture about Lalita, or even a mentioning of Lalita-sakhi during a lecture. During my 12 years in U.S. Iskcon, before moving to Vrindavana, we never observed this day.

Srila Prabhupada did not give one lecture on Lalita-sakhi, nor did His Divine Grace give any instructions on observing her birthday. Hence the contradiction of dates is not so important. Of course, in Vraja I think it is observed in Unchagoan (Lalita’s temple) and maybe Iskcon Vrindavana.

The conclusion is that in principle, based on the authority of Srila Rupa Goswamipada, one could according to their personal wish celebrate Lalita’s avirbhava today, sravana sukla ekadasi, which is the actual day. But how to properly celebrate it since there are no sastric descriptions or historical examples to guide its observance?

As a suggestion, today you could pray to Lalita-sakhi for her for mercy, and chant Srila Rupa Goswamipada’s beautiful Lalita-ashtakam. Certainly this will bring gain and no loss.

Srimati Lalita Sakhi ki jai! Jai Jai Sri Radhe!

Sri Lalitastakam

Srila Rupa Goswamipada (sing like Brahma-samhita)

Radha-mukunda-pada-sambhava-gharma-bindu

nirmaïchanopakaraëé-kåta-deha-lakñäm

uttuìga-sauhåda-viçeña-vaçät pragalbhäà

devim gunaih sulalitam lalitam namami (1)

I offer praëäma unto the haughty Sri Lalita-devi who is charmingly endowed with

many beautiful, sweet qualities (sulalitä). She has natural expertise in all arts (lalitä),

thus her sevä self-manifests. She wipes away the glittering drops of perspiration which appear upon the lotus feet of Sri Radha and Mädhava when They meet; and she is perpetually immersed in the most elevated mellow of sauhåda-rasa, or undivided absorption in fulfilling the heart’s desire of her intimate friend Srimati Radhika.

räkä-sudhä-kiraëa-maëòala-känti-daëòi

vaktra-çriyaà cakita-cäru-camüru-neträm

Radha-prasädhana-vidhäna-kalä-prasiddhäà

devim gunaih sulalitam lalitam namami (2)

I offer praëäma unto Sri Lalita-devi whose beautiful face mocks the brilliance of the full moon, whose eyes are ever-restless like those of a startled doe, who is famous for her extraordinary expertise in the art of dressing Srimati Radhika, and who is the treasure-house of unlimited feminine qualities.

läsyollasad-bhujaga-çatru-patatra-citra

paööäàçukäbharaëa-kaïculikäïcitäìgém

gorocanä-ruci-vigarhaëa-gaurimäëaà

devim gunaih sulalitam lalitam namami (3)

I offer praëäma unto Sri Lalita-devi whose body is adorned with a splendid säré as brilliant as the multi-coloured tail-feathers of an ecstatically dancing peacock, whose breast is covered with an exceedingly attractive blouse (kaïculi), whose hair part is decorated with shimmering red vermilion, and who wears various necklaces and other jeweled ornaments. Her golden complexion defeats that of even gorocanä bright golden pigment that comes when rain-water from svati-nakçatra hits the head of a qualified cow and she possesses innumerable good qualities.

dhürte vrajendra-tanaye tanu suñöhu-vämyaà

mä dakñiëä bhava kalaìkini läghaväya

rädhe giraà çåëu hitäm iti çikñayantéà

devim gunaih sulalitam lalitam namami (4)

I offer praëäma unto Sri Lalita-devi, the charming treasure-house of all good qualities, who instructs Srimati Radhika in this way: “O Kalaìkini (unchaste one)! Rädhe! Listen to my good instructions which are favorable for you! Vrajendra-nandana is very crafty (dhürta). Don’t display Your mood of gentle submission (dakñiëä bhäva) to Him; instead, in all circumstances be contrary.”

Radham abhi vraja-pateù kåtam ätmajena

küöaà manäg api vilokya vilohitäkñém

väg-bhaìgibhis tam acireëa vilajjayantéà

devim gunaih sulalitam lalitam namami (5)

I offer praëäma unto the abode of all good qualities, the supremely charming Sri Lalita-devi, who, upon hearing Sri Krishna speak even a few sly words to Srimati Radhika, immediately becomes furious and shames Krishna with her biting, sarcastic remarks, “You are so truthful and simple-hearted, and such a chaste lover!”

vätsalya-vånda-vasatià paçupäla-räjïyäù

sakhyänuçikñaëa-kaläsu guruà sakhénäm

Radha-balävaraja-jévita-nirviçeñäà

devim gunaih sulalitam lalitam namami (6)

I offer praëäma unto the supremely charming Sri Lalita-devi, who possesses all divine qualities; who is also the recipient of Yaçodä-devé’s parental affection; the guru of all the sakhés, instructing them in the art of friendship; and the very life of both Srimati Radhika and the younger brother of Baladeva.

yäà käm api vraja-kule våñabhänu-jäyäù

prekñya sva-pakña-padavém anurudhyamänäm

sadyas tad-iñöa-ghaöanena kåtärthayantéà

devim gunaih sulalitam lalitam namami (7)

I offer praëäma unto the supremely charming Sri Lalita-devi, the treasure-house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya-sakhé Srimati Radhika, Lalitä immediately tells Radha that She must accept this person in Her own party (sva-pakña). Radha obeys Lalitä, who thus fulfills that maiden’s desires.

Radha-vrajendra-suta-saìgama-raìga-caryäà

varyäà viniçcitavatém akhilotsavebhyaù

täà gokula-priya-sakhé-nikuramba-mukhyäà

devim gunaih sulalitam lalitam namami (8)

I offer praëäma unto Sri Lalita-devi, the embodiment of all divine virtues and the foremost of all the favorite sakhés of Gokula. Her primary task is providing pleasure for Sri Radha-Govinda by arranging Their meetings – this delightful sevä surpasses the enjoyment of all the best festivals combined together.

nandann amüni lalitä-guëa-lälitäni

padyäni yaù paöhati nirmala-dåñöir añöau

prétyä vikarñati janaà nija-vånda-madhye

taà kértidä-pati-kulojjvala-kalpa-vallé (9)

If a person with a cheerful and pure heart recites this añöaka in praise of Lalita-devi, he will be affectionately brought into Srimati Radhika’s own group of sakhés. Lalitädevé is superbly ornamented with beauty, grace and charm, and, along with Srimati Radhika, is the effulgent wish-fulfilling creeper (kalpa-vallé) of Våñabhänu Mahäräja’s family that winds around the kalpa-våkña of Krishna.

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Sri Krishna’s Intimate Affairs

Mahanidhi Swami

Often we receive questions about Bhagavan Sri Krishna’s intimate conjugal affairs with the Vraja-gopis. The Srimad Bhagavatam rasa-panchadhyaya (10.29-33) clearly says that Sri Krishna pinches, kisses, fondles and embraces His beloved gopis.

But does Krishna enjoy amorous enjoyment like mundane men and women? The basic question is this: does Krishna have conjugal union with His beloved Vraja-gopis and Dvaraka queens?

Before directly answering this question, we should consider the spiritual truths, bhagavata-tattva, concerning the completely transcendental and immaculate loving relationship between Bhagavan Sri Krishna and His divine lovers, the Vraja-gopis and Queens of Dvaraka, who are none other than the personal expansions of Sri Krishna’s own intrinsic pleasure potency, hladini-shakti.

Srila Krishnadasa Kaviraja explains the true identity and supremely unique position of Sri Krishna’s beloved village darlings, the gopis of Vraja:

“The pure immaculate love of the Vraja-gopis (vishuddha nirmala prema) is never at any time called lust. Because of its absolute purity, the dearest devotees of Bhagavan Sri Krishna, bhagavata-priya, like Uddhava Mahashaya desire to experience the gopis’ prema.

“Gopi prema is gold and lust is loha, iron—totally different in nature. The gopis’ prema glows like the radiant pure rays of the sun, nirmala bhaskara, and lust resembles blind darkness, andha tamah.

“Lust is nothing but selfish-pleasure (nija-sambhoga kevala), and “I love to please my senses!” (atma indriya priti). Whereas, the gopis’ love is selfless seva for Shyama’s satisfaction (krishna indriya priti).

“The gopis’ intense loving attachment is for Krishna alone (krishna drdha anuraga). Nothing in this world can compare with the purity of their prema that is like super white cloth without a spot. In the gopis’ pure loving relationship with Sri Krishna, there is not even a scent of lust, krishna se sambandha, nahi kama gandha.

“Never caring for their personal happiness or distress, atma sukha duhka na vicara, the damsels of Vraja think and act only for the happiness of Krishna, krishna sukha hetu ceshta manah. And for Krishna’s sake, the sakhis have renounced everything else in the world, krishna lagi saba parityaga. (Cc. 1.4.162-176)

The answer to the questions is “Yes, Bhagavan Sri Krishna does enjoy divine union with His personal hladini-shaktis, pleasure potencies, manifesting as the transcendental forms of the Vraja-gopis and Dvaraka mahishis. Externally, Krishna’s union with the gopis appears like ours, or rather ours is like His.

What is the sastric proof? There are many ancient authorized works i.e. Gita Govinda by Sri Jayadeva Goswami that describe the intimacies of Krishna’s encounters with the Vraja-gopis. The best proof, however, is found in the amala purana paramahamsa samhitam Srimad Bhagavatam (10.55.1): “Pradyumna took birth from the womb of Rukmini from the semen of Bhagavan Sri Krishna, jato vaidarbhyam krishna virya samudbhavah pradyumna.” Admittedly, all of this is most amazing and inconceivable.

In summary, the Srimad Bhagavatam tenth canto describes the nara-lila, human like pastimes of Bhagavan Sri Krishna. And because they so much resemble human exploits, there seem to be so many similarities between Sri Krishna’s divinely orchestrated, transcendental activities and our karmic dancing to the tunes of maya. In Gita (9.11), Bhagavan Sri Krishna warns one and all not to be foolish and ass-like by trying to weigh, compare or measure His completely transcendental divine pastimes. Sri Krishna said, “Because I appeared as a human being, fools and asses consider Me to be an ordinary human like them, avajananti mam mudha manushim tanum ashritam.”

No one in the universe except Bhagavan Sri Krishna is completely and utterly desireless and endlessly sweetly blissful within Himself. Thus Krishna alone is glorified as atma-kama and atma-rama, svatantra, sarva-jna bhagavan and the sarva-avatari. Although He was a mere child during His Vraja nara-lila, Sri Krishna humbled into submission the greatest devatas of the universe including Siva, Brahma, Indra and Varuna. Thus upon once gaining a glimpse of Sri Krishna’s indomitable omnipotence and omnipresence, pitamaha Sri Brahmaji prayed, “O Krishna, my greatest possible good fortune would be to take any birth whatever in this forest of Gokula, and have my head bathed by the dust falling from the lotus feet of any of the Vrajavasi residents.” (SB 10.14.34)

Only by the grace of bhakti-devi, great saints, and the direct mercy of Sri Krishna Himself can conditioned souls like you and me understand a drop of the unlimited ocean of Sri Krishna’s alaukika, divya, and acintya sports and play that He performs simply to please His beloved bhaktas.

May the soothing pure light of divine wisdom shine on all to remove the shadows of doubt concerning this most sublime subject.

The glorious love of gopis ki jai! Ananda Khanda Bhagavan Sri Krishna ki jai!

Shree Vraja lila ki jai! Jai Jai Sri Radhe!

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Krishna Colors

Mahanidhi Swami

Often devotees ask what color is Krishna’s famous Kaustubha gem, and what color is His gunja berry necklace (plain white or mixture of red and white beads), which represent Srimati Radhika’s dainty sweet lotus feet, gunja mala diya dila radhika charana (Cc. 3.6.307). Which color gunja mala should be offered to my Thakura Govindaji or Girirajaji?

Gaudiya rasika mahajana Sri Kavi Karnapura says Sri Krishna’s Kaustubha is RED IN COLOR, like a uniquely brilliant ruby say some. Kaustubha rashmi pura shonayamana vara mauktika (Ananda Vrindavana Campu 22.25). Srila Visvanatha Cakravartipada agrees saying, “Defeating the radiance of the rising sun and moon, Krishna’s Kaustubha mani floods the universe with redness, uditendu surya shata nindi kaustubh acchalato yato jagad avapa raktatam.” (Krishna Bhavanamrta 12.65)

Srila Krishnadasa Kaviraja says Sri Krishna wears a gunja mala of mixed red and white berries. During Krishna’s dressing, Yashoda Maa orders, “O boy Shalika, please make necklaces of white and red gunja berries for Krishna to wear today, tvam ca malika sita aruna gunja. (Govinda Lilamrta 3.77)

At the time of Radha-Krishna’s madhyahna-lila at Sri Radha Kunda, one gopi said, “O sakhi! Ignorant poets say that the pearl on Radharani’s nose has become red and black like a gunja-berry because it reflects the red of Her lips and the black of Her eye-mascara. My opinion is that black Krishna eternally resides within Radharani’s heart, which is reddened with Her anuraga for Shyama. So when Radhika sighs, the red of Her anuraga and that dark Sri Krishna reflect on Her shiny nose-pearl, turning it red and black like a gunja-berry.” (Govinda Lilamrta 11.99)

Sri Krishna’s alaukika shrngara ki jai!

Jai Jai Sri Radhe!

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Jhulana Bliss Festival

Mahanidhi Swami

At midday, Srimati Radharani and all the sakhis walk to the Swing Pavilion (jhulana mandapa). Beautiful blossoming kalpa vrksha trees surround the mandapa. The intertwining, bending branches of the densely foliated trees that are all embraced by fragrant creepers of madhavi and malati form a natural canopy overhead.

The pleasure swings suspended from these trees on silken ropes are covered with seats, soft cushions and pillows.

On the pretext of admiring the beauty of the forest, Sri Krishna slips away from the boys and cows, and comes here along with His confidantes Subala and Madhumangala to meet Radhika and the sakhis. While playing vinas, drums and other instruments, the lovely damsels of Vraja start singing and dancing for the joy of Yugala. With their sweetest possible voices, the cuckoos and parrots add to the concert, and the tail fanned peacocks dance ecstatically while shrieking “Ka Ka!, Ke Ka!”. Bees buzz, deer frolic and the entire forest vibrates with the bliss of the festival. “Radhe jhulana padharo, jhuki ayi badara.”

Surrounded by all Their intimate sakhis, Radha-Shyama sit in the whorl of the spectacular 1000-petalled lotus-swing. On other swings nearby, the different chief sakhis (yutheshvaris) sit with their girlfriends. In the east on her swing is Candravali and her party; south Bhadra and her sakhis; north Shyamala and friends; and west Dhanya and company. Hovering in their vimanas, the devas and devis observe the swing celebration from the sky.

Just to make it a super spectacle bliss festival, Vrinda-devi brings colored powders made of pulverized fragrant flowers, flowers bombs and powerful 3 foot long syringes to douse everyone in festive colors of joyful love along with the Jhulana utsava. “Preme Se! Preme Se!” Holi and Jhulana—two festivals in one!!

The yutheshvaris surrounding Radha-Krishna team up together and bombard the Playful Pair with clouds of colors and streams of rainbow hued liquids shot from their gem-studded golden syringes (huge squirt guns). To protect Radha-Govinda from the attack, clever Lalita and Her sakhis form a human shield all around Yugala. In seconds, the sakhis are completely drenched and dusted from the torrential hail of colored liquids, powders and flower bombs. Day has become night from the color monsoon.

After some time, the dense color clouds settle and the sakhis step down from their swings to push the hindolana of Radha-Shyama. Due to the forceful swinging, Radha-Madhava’s mala start to oscillate. Nectar thirsty bumblebees try to land on Their flower garlands. But they end up just swinging back in forth without getting the nectar.

Then a variety of swinging partners takes place. Krishna, with Radhika sitting on His right, swings with Lalita and then every individual sakhi sitting on His left. Then Sri Radha descends from the swing, seats a pair of sakhis on either side of Shyama and then happily swings Them. Then Shyama gets down and pushes Priyaji sitting with Her dearest Vraja damsels.

At the conclusion of the Jhulana bliss festival, Radha’s kinkari maidservants relieve the Divine Pair by fanning Them, daubing Them with sandalwood paste and offering Them tasty sweet fruits and refreshing cool drinks. (Gutika, adapted)

Jhulana Chalo Hidolana, Vrishabhanu Nandini!

Jai Jai Sri Radhe!