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Manjari: Sadhana and Perfection

Mahanidhi Madan Gopal Das

Sri Vilapa Kusumanjali by Sri Raghunatha Dasa Goswamipada is the best bhajana guidebook for raganuga sadhakas pursing manjari bhava. However, this is not really a book.

Rather here in a tangible and approachable form one discovers an ocean of loving outpourings for humble seva from the anguished heart of Srimati Radhika’s manjari maidservant crying in separation:

“Ha Radhe! Ha Radhe! Where are You now? I beg to see You and serve Your lotus feet in every possible way. Ha Radhe! Where are You?”

Each and every verse of Vilapa Kusumanjali is like a fragrant flower (kusuma) sprinkled with the pollen of lamentation (vilapa), and offered with the hands (anjali) of a heart hankering for Srimati’s eternal service.

Sadhakas aware of their siddha-svarupas or spiritual forms should regularly read these verses while deeply meditating on the pastimes described therein; the services being offered; and the moods and feelings being exchanged between Priya Sundari and Her loving maidservant.

With a purified mind and a sensitive, service-oriented heart, a sadhaka can identify with Sri Dasa Goswami in his manjari form as Tulasi-manjari and the sweet confidential sevas she’s doing for Radharani’s pleasure.

With the mercy of Sri Guru, Sri Harinama, and sweet foot dust of Sri Raghunatha Dasa Goswamipada, one will gradually see these seva lilas in the mind, and render the same sevas too in one’s individual siddha-svarupa.

To facilitate the sadhana of manjari bhava upasakas, Sri Vilapa Kusumanjali is herein presented. Manjari bhava upasana ki jai! Guru krpa hi kevalam ki jai! Jaya Jaya Sri Radhe!

Sri Vilapa Kusumanjali

Sri Raghunatha Dasa Goswami

1 My dear friend Rūpa Mañjari! In the town of Vraja, you are well known for your chastity. You don’t even look at the faces of other men! It is surprising therefore that your lips, that are as beautiful as red Bimba-fruits, have been bitten although your husband is not at home. Perhaps this has been done by the best of parrots?

2 O Sthalakamalini (land-lotus)! It is fitting that you are laughing very proudly through your flower bunches, since the black bee Krishna has left all the fragrant flowers in the forest to search only for you!

O Rati Mañjari! You are the most fortunate cowherd girl in the abode of the king of Vraja! When your mistress Śrī Rādhikā forgets Her beloved sash of bells due to absorption in Her love play, She asks You to fetch it from the cave where She left it!

4 I take shelter of my teacher Yadunandana Ācārya, who is so powerful because he is so dear to Yadunandana Śrī Krishna, and who personally showered me with the nectar of his matchless mercy.

5 I worship Sri Chaitanyachandra, who with the ropes of His mercy suddenly pulled me out of the deep, inescapable, waterless well of household life, which is full of limitless suffering, and gave me shelter at the tips of His feet, that defeat the beauty of lotus flowers, and entrusted me into the care of Śrī Svarūpa Dāmodara.

6 I take shelter of my lord Sanātana Gosvāmī, who was an ocean of compassion and who always felt sorry for the suffering of others. Although I was blinded by ignorance and unwilling to, he diligently made me drink the nectar of devotion laced with renunciation.

7 O Svāmini Radhe! The heart of this maidservant constantly burns in a great fire of separation from You. Being thus afflicted and crying with great love, I lament in the following verses!

8 O Devi Radhe! I’m helpless and afflicted in the middle of an ocean of sorrow! Please take me to the wonderful abode of Your lotus feet in the powerful boat of Your mercy!

9 O Devi! This person has died from the bites of the black snake of separation from You. Please revive me with the medicinal lac that anoints Your lotus feet!

10 O Devi, I am a maidservant of Your lotus-like feet, but my vine-like body burn is burning in the forest fire of separation from You. Please revive me at once with Your nectarean glances!

11 O Sumukhi! When will I, even in a dream, be justified in calling my head the highest limb (uttamāṅga) of my body by beautifying it with the glistening fragrant pollen of Your lotus feet?

12 O Kalyāṇi! When will the jingling of Your anklebells, that resembles an ocean of nectarean rasa, cure my deafness?

13 O Devi! When You go out to meet Krishna in the moonlit night Your eyes fearfully move in all directions, like bumblebees turning the whole forest into blue lotus petal-interiors. Is this person not to be seen by these eyes?

14 O Vrindavaneshvari! Ever since some mañjarī named Rūpa filled my eyes with light in Vrajabhūmi, I have strongly desired to see the red lac on Your lotus feet!

15 O blooming lotus-eyed girl (Rādhe)! When my eyes directly saw Your pond, Rādhākuṇḍa, which is filled with sweet water and lotus flowers surrounded by blissfully humming bees, then I really got the desire to taste the nectar of Your service!

16 O Devi! I shall never pray to You for anything else but the excellent service of Your lotus feet! I offer my constant obeisances to the idea of becoming Your friend, but I really relish the idea of becoming Your maidservant!

17 O You whose golden hue possesses the pride of the color of a turmeric-bulb scratched by a fingernail! When will You, having, out of great satisfaction, marked my arms with Your emblems of good fortune that are anointed with Your very lovely footlac, bestow the service of Your lotus feet on me?

18 O Devi! When may I daily make Your latrine, which is very dear to me, fragrant with nice incense after I joyfully rinse Your drain with sweetly scented water and lovingly sweep it with my loosened hair?

19 O Bhāvini Radhe! When can I diligently bring camphorated clay and a jug of scented water into Your room, wash Your lotus like feet in a basin and dry them with my hair?

20 After washing Your lotus feet and brushing Your teeth with a twig, when may this maidservant seat You in the bathroom and massage You after anointing You with very fragrant oils?

21 O You whose lotus like face defeats the beauty of the moon! When may I expertly bathe You with jugs of pure water scented with camphor and flowers, brought in advance by a sakhi who is beautified by her love for You?

22 O Śaśimukhi! After Your bath, may I gently and carefully wipe the water from Your tender limbs with fine towels as the borders of Your fish-like eyes joyfully move in all directions. After covering Your hips with a red silken petticoat, my body will erupt with thrill bumps of joy. Then may I cover Your entire body from Your head down with an incomparably beautiful blue sari?

23 O Radhe, beloved of the Prince of Vraja! When will this person, after washing Your lotus feet, lovingly braid Your hair with the beautiful fine garlands made by the florist girl Narmada?

24 O Devi, may I then joyfully make a full moon-like tilaka on Your forehead, anoint Your body with fine glistening vermilion and make pictures on Your breasts with perfumes?

25 O Devi! When will I beautify Your tresses by making a stripe of sindūra on Your hair part with a jeweled pencil?

26 O Devi! With a steady hand when can I make red fragrant spots all around Your tilaka that is the best enchanting herb for Krishna?

27 O Varoru! Your excellent earrings are like ropes that the flower archer Cupid has placed to bind the elephant king-like heart of the Prince of Vraja! When can I happily hang these ornaments on Your ears?

28 O Sundari! I did not desire that Śyāma would not see Your breasts when I placed this kañculī (bodice) on them. Actually, O Swamini, I wanted Shyama Himself to become Your blouse by suddenly coming and firmly embracing Your jewellike breasts that are more dear than His very life.

29 O Hemagauri! When You tire of lovemaking You lie down on the pillow of Mukunda’s chest, which is as soft as cotton. When can this maidservant decorate Your nice chest with a charming necklace of gems and big pearls?

30 O Indīvarakṣi! Will I ever get the chance to ornament You with blue bangles inset with jewels? When will I adorn Your hands, that are expert in all arts and very dear to Śrī Hari, with beautiful glistening rings?

31 O Sunetre! When will I worship Your lotus feet by carefully putting jeweled ankle bells on them, and worship the petals of those lotuses with Your dearest toe rings? When will I worship Your waist, Krishna’s matchless loveseat, with a golden sash of jingling bells

32 When can I humbly and joyfully decorate Your arms, that are like very lovely lotus stems that expertly destroy the patience in the swan-like intelligence of Murajayi Krishna, with gem studded armlets or render any other service to You?

33 O Subhage! When will that day come when I worship Your neck, which attained all good fortune from the touch of Gokulachandra during the Rasa Utsava, with a Graiveya-ornament?

34 O Sumukhi! After Krishna killed the proud Śaṅkhacūḍa-demon, He gave the Syamantaka jewel removed from that demon to His brother Balarāma (the enemy of Pralambāsura). With a happy heart Balarāma gave it to Madhumaṅgala who in turn gave it to You. When can I hang this Syamantaka jewel, the friend of Krishna’s Kaustubha-gem, in a locket around Your neck?

35 O Kṛśodari! Your waist is so thin that I’m very much afraid it will break when I bind it with a golden string with tassels at both ends!

36 O Hemagauri (golden girl)! When will I fasten a round nose pearl attached to a golden string on Your nose that defeats the beauty of a sesame flower? The great bee Madhumathana Krishna will be very agitated by the honey suddenly appearing there.

37 O Svarṇagauri! When on Your order will I tie the nava-ratna armlet on Your left arm with a string beautified by a silken tassel?

38 O Cañcalākṣi! Although Muraśatru Krishna agitates all the gopīs, I make Krishna spin like a disc with the chakra-shaped hairpins that I place above Your ears!

39 O Mṛga Śāvākṣi! When can I beautify Your chin that is the abode of Mukunda’s bliss with a drop of musk?

40 O Devi! When will I decorate Your teeth with reddish lines, making them look just like pearls with lines of ruby on them?

41 O Gāṅgeya Gātri! When will I color Your excellent Bimba fruit reddish, nectarlike lips with lipstick of catechu mixed with fresh camphor? Will the Krishna parrot suddenly come then and forcibly bite them?

42 With just a blink from the corners of Your eyes You immediately tightly tie down the king of elephants Krishna. When will I worship Your two eyes that defeat the fickleness of the wagtail bird with eyeliner?

43 Just to soothe Your proud love sulk, the Prince of Vraja holds Your feet on His head to enhance its beauty with the mark of Your footlac! When will I make Your feet most splendid with this nectarean footlac?

44 O Devi, when Muradvisha Krishna touches Your lowered shoulders in the Rāsa dance, He looks like a full moon (Kalānidhi) shining with an abundance of lust. O Kalāvati (artistic girl)! When will this maidservant joyfully place a garland of sweet jasmine flowers, surrounded by wandering humming bees, on Your shoulders?

45 O Mugdhāṅgi! O Sumukhi! When will this maidservant sit next to You, who are surrounded by Your sakhis, and lovingly hand You the paraphernalia to offer formal oblations to the Sungod sitting on an altar made of sunstones?

46 O Varoru! After You very carefully cook a variety of sweets for Madhumathana on the order of the Queen Yaśodā, You hand them to Your girlfriends like me [to bring them to Krishna].

47 O Bhavye! Seeing me bringing Your sweets and knowing me to be Yours, when will the Queen of Vraja hold her forehead on my forehead in loving joy as if she is my mother and inquire about Your wellbeing?

48 O Devi! When will I most affectionately bring and present to You the remnants of Krishna’s lotus like mouth given to me by Dhanishtha.

49 O Kuṅkumāṅgi! When will I carefully serve You the many remnants left by Krishna, that are like an elixir of the quintessence of nectar, mixed with other eatables and drinks, as You sit down, surrounded by Lalitā and other girlfriends?

50 O Taralākṣi! When will the time come when I can offer You sweet drinking water scented with fresh roses and camphor for flushing Your mouth, along with a twig for brushing Your teeth?

51 O Devi! While You are eating, when can I lovingly and attentively fan You, light lots of nicely fragrant incense, or serve You in other appropriate ways at that time?

52 O Madhura Gātri! When will my hair stand erect in ecstasy when I place a betel-leaf packed with camphor, catechu, cloves and guvak into Your lotus like mouth?

53 O Devi! While Lalitā joyfully offers arati to You, and the other sakhīs worship You with auspicious songs and fresh flowers, when can this maidservant, to whom You are dearer than billions of lives, worship You with her hair?

54 O Devi! While You are absorbed in an intimate joking discussion with Your girlfriends, headed by Lalitā, I will make a beautiful play bed for You with my own hands. When will You decorate that bed by dreaming on it?

55 O Manojña Hṛdaye! O Sadaye! When will that beautiful, blessed day come when this maidservant of Yours will massage Your feet as Śrī Rūpa Mañjarī takes care of Your hands?

56 O Sumukhi! When will I, like a vine of devotion, on the strength of great arising fortune, obtain the remnants of food that You spat out along with Your gargling water and the water that has washed Your lotus like feet? With love I shall enjoy it in so many ways along with Your other loving friends!

57 O Devi! When will You, while You are eating, affectionately give me, whose heart is dedicated to You, the nectarean remnants from Your lotus like mouth?

58 O Svāmini! Can I ever obtain Your darshana as You walk to Nandishvara to cook for Mādhava Sri Krishna, with Your gait faltering and Your hair standing on end out of joy?

59 Rūpa Mañjarī will lead You on the path, Lalitā and Viśākhā will be at Your sides, Your friends will be all around You, and I will walk behind You holding Your gracefully slender waist.

60 When You arrive in Nandīśvara, the great abode of Vrajaraja Nanda, which is filled with the bellowing of cows, the shouts of the cowherders and the different songs of the artists and panegyrists, and which shines with love, being dearer to Krishna, the Prince of Vraja, than even Govardhana.

61 Surrounded by Your loving friends, You will arrive in Nandishvara. When will I then see Dhanishtha, after seeing You coming from afar, quickly and lovingly bring You inside the palace right in front of me?

62 O Kuśale! You are an expert cook! After I wash Your lotus like feet, You enter into the kitchen and offer obeisances to the queen of Vraja and other superiors. When will You drown me in an ocean of bliss by doing this?

63 O Devi, when can I see Your lowered blushing face affectionately looking at Mādhava while You collect all His food and drinks and place them in Rohiṇī’s hands?

64 O Madhure! When will You gladden me when I see Mādhava glancing at Your joyful and eager lotus face with lowered eyes as He sits in the dining room with His superiors?

65 When will Krishna, the Prince of Vraja, glance at You with His smiling face as He goes out to wander in the forest with the Surabhī cows in whose care He was initiated, being cuddled by His worried mother?

66 O Hrīmati Sumukhi! When will my heart feel great joy when I see the Queen of Vraja, who is more affectionate than billions of mothers, taking eager oaths to make You sit down to eat with Your friends?

67 O Khañjanākṣi! When will I feel a great festival of joy in my heart when I see You being cuddled by the Queen of Vraja, who embraces You, kisses Your head and lovingly stares at You as if You are Her newly married daughter-in-law?

68 O my dear friend Rūpa Mañjari! When can I walk behind you when you lovingly take wide-eyed goddess Rādhikā, who is moved by waves of desire, to the play grove that is decorated by Śrī Hari, as She holds Her vine-like arm with yours?

69 My dear friend Rūpa Mañjari! When will I be able to see you with my mistress decorating Her dearest One with flower-ornaments in the grove-cottage on the bank of Radha-kunda?

70 O Subhage! Can I joyfully decorate You with fine garments, floral earrings, necklaces and so after hearing from the parrot Vicakṣaṇa that the prince of Vraja has gone out for His excellent noontime meeting with You?

71 O Śaśimukhi! O Devi! When will I make a bed of jasmine-flowers for You in the cottage in Madanānandada-kuñja (Visakha’s grove which gives joy to Cupid) which has beautiful gates and erotic vermilion pictures hanging in it, hung with garlands made of various flowers surrounded by humming bees?

72 O Kanaka Gauri (golden girl)! Can I carefully and happily massage Your lotus feet while Śrī Rūpa Mañjarī massages the lotus feet of Krishna, the Prince of Vraja, on whose arm You have placed Your head?

73 Madhusūdana is the crest jewel of clever pranksters! One day He obstructs Your path on the pretext of collecting tax from You as You are walking near Govardhana Hill! Will I then see Your proud eyes crowned with frowned eyebrows?

74 O Madhura-mukhi! When the wind carries Your excellent bodily fragrance to Candrāvalī’s handmade play bed where Mukunda enjoys with her, Krishna finds a clever excuse to meet You on the shore of Radha-kunda, like a bumblebee leaving an inferior flower. When will I proudly witness this?

75 O Śaśimukhi! When will we witness Your ever-fresh water sports with Pranapati Shyama and Your friends all together in Your own sweet lake, which is filled with many lotus flowers and surrounded by singing birds and humming bees?

76 O Varoru! When will the ocean of my bliss expand when I see You being decorated with flowers by joyful Arishtajayi Krishna in a grove with many blooming flowers and bees on the beautiful bank of Your lake?

77 Will the joy of my eyes increase when I see one maiden swiftly and happily bringing various blooming flowers, big guñjā-beads and peacock feathers? While Hari places these things in Svamini’s hair braid, He shivers and Radha’s whole body blooms up with tiny bumps of bliss!

78 O Sumukhi! When will I secretly smile when I see You proudly and excitedly beating Mādhava with Your play lotus during Your love sports?

79 O Subhaga Mukhi! When will You give me great joy by singing sweet love songs with the Prince of Vraja as You embrace Him with Your very graceful arms, and Shyama holds His strong arm on Your low shoulders?

80 O Devi, when You defeat Hari in a dice game You snatch away His flute. When will You throw it to me, so that I can hide it somewhere?

81 O Sumukhi)! When will I have thrill bumps of ecstasy all over my body as I fan You in a temple that gives bliss to Cupid, where You enjoy ever-so-sweet talks with Your lover, Your cheeks blossoming with a smile as You lie on a play bed made of Mālatī flowers?

82 O Rādhe with a face like a fully blooming lotus flower! When You go out to meet Krishna at night Your swiftly moving feet become afflicted with fatigue. O Devi! When will You, although You are shyness personified, call me by name to massage Your lotus feet? Then I know that You have accepted me as Your own!

83 ‘O Rādhe! O Granddaughter! The time has come for Your worship of the sungod! Where are You?’ Will these angry words of Mukharā sound like nectar to me and make me happy?

84 O Devi! Can I serve Your nectarean words with My ears and Your camphor-scented smile with My eyes?

85 O Suvrate! Will you increase my bliss by falsely and angrily quarreling with Your Prananatha, being supported by Your girlfriends, who are expert in helping You in Your loving tricks while You play the flower picking game?

86 O Sadaye! When will this maiden, whom Mādhava knows to be very dear to You and piteously petitioned in so many unbearable ways, anxiously fall at Lalitā’s feet to plead for Him that You give up Your maan?

87 O Dhīre! When will I see Your great ceremonial bathing as You are crowned the queen of Vṛndāvana by Paurṇamāsī’s personal arrangement? While You are being bathed with many jugs of pure fragrant water, there will be a grand festival of love with dancing, singing of auspicious songs and playing of vīṇās and other instruments!

88 O Mañju-vadane! On the full moon day of Śrāvana (August) named Rakṣa Pūrṇimā, Your brother Śrīdāma comes to Yāvata with ten thousand cows to satisfy the greedy Jaṭilā before affectionately taking You along to Varṣānā, where Your parents lovingly cuddle You in front of me as You melt with weeping from happiness and sorrow.

89 O Sadaye! When will You shyly take me far away from Your girlfriends to a cave of Govardhana Hill to teach me beautiful songs in different tunes?

90 O Devi, when will I shyly lower my head in the assembly as You are requested by Lalitā-devī to lovingly read some beautiful romantic poetry to me?

91 O Devi! When will You teach me how to play the Kacchapī vina in a grove that is filled with humming bees, on the shore of Your lake?

92 O Devi! When will You, being shy before Your girlfriends, order me through a hint to restring Your dear necklace which broke during Your pastimes with Krishna?

93 O Devi! When will You affectionately give me the remnants of Your chewed betel from Your mouth into mine, looking all around (to see if anybody’s looking)?

94 O Śaśimukhi! During intense love-pastimes with Your Prananatha You become bewildered and forget Your dear sweet sash of bells in the kunja. When will You give me a wink to go quickly back and fetch it?

95 O Devi! Although You are generally very grave, You once severely rebuked me and sent me away for committing just the tiniest mistake. When will You cast a slight glance on this pitiful person after Lalitā brings her back to You?

96 I am Yours, I am Yours! I cannot live without You! O Devi! Knowing this, please take me to Your lotus feet!

97 O Lolākṣi! Sri Radha-kunda is always the dwelling place of You and Your Beloved. Here only at Radha-kunda I will live and here alone I will stay!

98 O beautiful Radha-kunda! My Ishvari Radha always plays erotic games in you with Her beloved Krishna. If you are dearer to Them than the dearest, then please show me my Ishvari, who is my very life!

99 O fair-faced Viśākhe! My Queen will not leave your company for even a moment! Because You are of the same age as Radha, you are the realm of Her joking pastimes. Please save my life from the affliction of separation and show me my Ishvari!

100 O Natha, O Gokula-sudhakara! O You who are melting with compassion! O You whose lotus like face smiles sweetly and satisfied! Wherever You go to enjoy loving pastimes with Your beloved, please take me there, so that I can affectionately serve You there!

101 O Ishe Radhe! The goddess of fortune cannot attain even a drop of the beauty of the tips of Your lotus like toenails! If You do not bestow the gift of Your darshana, then what is the use of this life that just burns in a forest fire of sorrow?

102 O Varoru! Thus I somehow spent my time at Radha-kunda aspiring after oceans of nectar. But Radha, if You are not merciful to me, then what is the use of my life—my living in Vraja—and even Krishna to me?

103 O Kṛpāmayi Radha! If You are not kind upon this suffering girl then what was the use of all these lamentations and all my service to Your kunda for such a long time?

104 O Praṇaya-śālini Radha! Thus I am loudly crying, desiring to attain Your mature loving service! Holding Your lotus feet to my heart, which is burning out of intense agony, I’m offering these lamentations to them as a bouquet of flowers. May they be the cause of even the slightest satisfaction to You.

(adapted from translation of Sri Advaita Dasji)

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Is Manjari Bhava in Goswami Books?

Mahanidhi Madan Gopal Das

The answer is YES!

But it is also true that the specific word manjari or the phrase “manjari bhava” IS NOT FOUND in Chaitanya Caritamrta, Bhakti Rasamrita Sindhu, Brhad-bhagavatamrita, or the Srimad Bhagavatam.

Why manjari bhava is not directly mentioned in Chaitanya Caritamrita? Early during his stay at Radha-kunda, Sri Krishna Dasa Kaviraja wrote Govinda-lilamrita in Sanskrit, which is full of manjari names and sevas.

Then at the end of his life at Radha-kunda, he summarized all the Goswami’s books and teachings (all written in Sanskrit) in simple Bengali language so the masses of Gaudiya Vaisnavas, mostly Bengalis at that time, could easily understand the basic tenets of Gaudiya Vaisnava philosophy.

Since manjari bhava is a confidential aspect of Mahaprabhu’s teachings, Sri Krishna Dasa Kaviraja did not deem it fit for mass distribution. Thus he did not directly mention the words manjari or manjari bhava. But he did not avoid or overlook it either. Throughout the Chaitanya Caritamrta, Sri Krishna Dasa Kaviraja mentions terms like “gopi-bhava” “smarana” “siddha-deha” “cinte” (meditate) which are all directly related to manjari and manjari bhava.

Nevertheless, the practice of raganuga bhakti sadhana and gopi-bhava is integral to the teachings of Sri Chaitanya Mahaprabhu. Thus, the word and phrase MANJARI and MANJARI BHAVA, along with the meaning and the practice of worshiping Radha-Krishna in madhura-rati as a sakhi maidservant, dasi (aka manjari, kinkari) of Sri Radha in manjari-bhava, IS MENTIONED and specifically described in the following important books of our Gaudiya Vaisnava Goswamis and Purvacharyas

Goswami & Gaudiya Vaisnava Acharya Books Describing Manjari Bhava:

1] Śrīla Raghunātha dāsa Gosvāmī’s Stavāvalī (especially Vilāpa Kusumānjali)

2] Śrīla Rūpa Gosvāmī’s Stavamālā (especially Utkalikā Vallari)

3] Śrīla Rūpa Gosvāmī’s Ujjvala Nīlamaṇi (a few verses)

4] Śrīla Narottama dāsa Ṭhākura’s Prema Bhakti Candrikā (extensive description)

5] Śrīla Narottama dāsa Ṭhākura’s Prārthanā (extensive description)

6] Śrīla Viśvanātha Cakravartī’s Saṅkalpa Kalpadruma (extensive description)

7] Śrīla Viśvanātha Cakravartī’s Kṛṣṇa Bhāvanāmṛta (extensive description)

8] Śrīla Prabodhānanda Sarasvatī’s Rādhā Rasa Sudhānidhi (extensive description)

9] Śrīla Prabodhānanda Sarasvatī’s Vṛndāvana Mahimāmṛta (extensive description)

10] Sri Krishna Dasa Kaviraja, Govinda Lilamrita (extensive description)

Sad Goswami’s ki jai! Manjari Bhava Upasana ki jai! Jaya Jaya Sri Radhe!

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Glories of Vilapa Kusumanjali

Mahanidhi Madan Gopal Das

Without any shade of a doubt Vilapa Kusumanjali, “A Flower Bouquet of Lamentations”, is the most important and essential book for any serious sadhaka practicing raganuga-bhakti in manjari-bhava, craving to attain the nitya-seva of Srimati Radhika in the Vraja nikunjas.

Every word, every line and every verse is sheer nectar—full of hope, intimate sevas, tears of lamentation and practical guidance on how to meditate on Bhanunandini’s loving service while being “absorbed in chanting” the Hare Krishna maha-mantra, or while rapt in single-minded contemplation.

I beg those hankering for love divine in Swamini’s seva to daily read and remember, and to think and drink the sweet nectar within all the verses of Srila Raghunatha dasa Goswamipada’s chintamani grantha, Sri Vilapa Kusumanjali.

By this daily practice, flowers of beautiful intimate sevas at Srimati’s sweet lotus feet will blossom on the tree of your hearts! This is the SRI guarantee!!!

Srimati Tulasi Manjari ki jai! Sri Raghunatha Dasa Goswami ki jai! Jai Jai Sri Radhe!

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Best Manjari Meditations:  Radha Rasa Sudhanidhi

Mahanidhi Madan Gopal Das

These amazingly sweet and charming nectar-filled verses will carry you into the kingdom of service to Srimati Radharani. The original Sanskrit verses of Radha Rasa Sudhanidhi, which are popular with many Vaisnavas, are all incomparably beautiful and worthy of remembrance.

However, since most people cannot memorize Sanskrit verses, we have presented mostly just English translations. These verses give wonderful lila pictures for meditating on Srimati Radhika with or without the chanting of Harinama japa.

2 Madhusudana, who is difficult to attain for even the king of yogis, feels greatly blessed by a mere touch of the playful breeze coming from the edge of Radhika’s cloth. I offer my obeisances to any direction where I can find this Vrishabhanunandini.

8 yat kinkarīshu bahushah, khalu kākuvānī
nityam parasya purushasya, shikhanda mauleh
tasyāh kadā rasa nidher, vrishabhanu jāyā
tat keli kunja bhavan āngana, mārjanī syām

Wearing a crown of peacock feathers, Sri Krishna, the Absolute Person, perpetually pleads with and flatters Radha’s maidservants to grant Him darshana of Radharani. When will I become a broom for sweeping the courtyard of the cottage in the play groves of Vrishabhanunandini—the ocean of rasa?

9 In Vrindavana, there is a divine jewel named Radha who is full of the rapturous nectar of beautiful moods and who liberates the saintly. O mind! Now just leave all great persons and things behind you and run to Vrindavana with love.

14 Radha karāvacita, pallava vallarīke
Radha padānka vilasan, madhura sthalī
Radha yasho mukhara, matta khagāvalīke
Radha vihāra vipine, ramatām mano me

May my mind find pleasure in the play forest of Radha; where the leaf buds and vines are touched by Radha’s hands; where the ground is sweetened by Radha’s footprints and lilas; and where the birds madly sing Radha’s glories.

17 Radhe! After You enjoy blissful pastimes throughout the night with Your rasika lover, I will bathe You and serve You some honey-sweet foods. When will You then fall asleep as I massage Your lotus feet with my hands?

18 vaidagdhya sindhur anurāga, rasaika sindhur
vātsalya sindhur ati sāndra, kṛpaika sindhuh
lāvaṇya sindhur amrita, cchabi rūpa sindhuḥ
sri radhika sphuratau me, hrdi keli sindhuh

Sri Radha embodies seven ocean which include an ocean of cleverness, anurāga rasa, motherly affection, deep compassion, elegance, play, and a nectar-ocean of glistening transcendental forms! When will this Sri Radha appear in my heart?

24 O Sri Radhike! When You go to a lonely place on the bank of the Yamuna, I will massage Your nectarean limbs that are the very life of Ananga, Cupid Sri Krishna, amritam angam ananga jivam. At that time, I will notice that the Youthful King of all paramours is sitting high above us in a kadamba tree immersed in admiring Your exquisite form.

32 saṅketa kunjam anu, pallavam āstarītuṁ
tat tat prasādam abhitaḥ, khalu samvarītum
tvāṁ shyamachandram abhisāra, yituṁ dhrtāshe
sri radhike mayi vidhehi, krpā kaṭāksham

O Sri Radhike! I want to make a bed of fresh sprouts in the trysting bower and arrange Your meeting with Shyamachandra. Cherishing this desire in my heart, I beg for Your sidelong glance of mercy.

38 In separation from Shyama, Radhika passes the day constantly lamenting with anxious eyes while sighing, ‘O most beautiful Shyama! O enchanter of My mind! O wonderful lover, You are as charming as crores of Cupids!’ (shyāmeti sundara vareti, mano hareti kandarpa koṭi, laliteti su nāgareti)

39 veṇuḥ karān nipatitaḥ, skhalitaṁ shikhandam
bhrashtam ca pīta vasanam, vraja raja sūnoḥ
yasyāḥ kaṭāksha shara, ghāta vimūrcchitastya
tāṁ rādhikāṁ paricar, āmi kadā rasena

When will I happily serve that Radhika whose arrow-like glance strikes Vrajendranandana to make His flute fall from His hand; His peacock feather crown slip off; and His yellow dhoti drop down as He faints?

40 Even great devatas like Brahmaji and others cannot attain Radhika, who is the source of the most amazing topmost bliss, and the embodiment of playful pastimes for Krishna who Himself is the essence of endless loving mellows. O Vrishabhanunandini, birth after birth may I be your maidservant?

43 When will I become eager to take Vrishabhanunandini, Who is shy and afraid of Her first meeting with the king of debauchees, by Her lotus-like hand and bring Radha to the play-bed in the trysting-bower which is made of soft fresh sprouts?

44 sad gandha mālya nava, chandra lavaṅga saṅga
tāmbūla sampuṭam adhīsh, vari mām vahantīm
shyāmam tam unmada rasād, abhisaṁ sarantī
sri rādhike karuṇa, yānucariṁ vidhehi

O my Ishvari Radha! When You madly rush out to meet Shyama will You kindly accept me as Your maidservant, and let me carry some quality perfumes, garlands, and a box of fresh betel leaves mixed with fresh camphor and cloves?

48 kunj āntare kim api, jāta rasot savāyāḥ
shrutvā tad ālapita, sinjita mishritāni
sri rādhike tava rahaḥ, paricāri kāhaṁ
dvāra sthitā rasa hrade, patitā kadā syām

O Sri Radhike! When will I be Your confidential maidservant, and fall into a pool of rasa while standing at the kunja gate listening to the sweet jingling of Your ornaments mixing with the sweet sound of Your love prattles with Krishna in the beginning of Your festival of love?

53 When will I see myself in Vrindavana as a very tender adolescent maidservant, wearing Swamini’s prasadi dress and a silken blouse lovingly given to me by Her own hand (prasadam svaminyah svakaratala dattam pranayatah)? I will always stay near Sri Radhika to expertly serve Her in various ways.

54 O Sri Radhe! When will I become an expert maidservant to serve You by separating Your tangled hair with my fingernails, or place a silken blouse on Your lustrous jug-like breasts, or fasten jeweled anklebells on Your graceful ankles?

55 May I always meditate upon Radha’s tender lotus feet as I loudly and very affectionately sing Hari’s name to Her, and offer perfumes and other items to Her while blissfully following behind Radha in Vrindavana?

59 The cheeks of Sri Radhika, the best of ladyloves, and Sri Krishna, the king of loving enjoyers, are moistened with sweat drops of fatigue from Their incomparable dancing during the rasa-lila which is full of wonder, mirth and enchantment. When will I joyfully serve Radha and Krishna by massaging Their feet and nicely fanning Them?

63 When will accompany Radha and on Her order tell Nandanandana, “O king of cheaters! My Ishvari will not go alone into that secluded Kadamba grove because She is afraid of You.” Although Radha is apparently rejecting Krishna’s repeated proposals to meet in a particular kunja, in reality Radha is indicating the same kunja.

76 O Nāgari Radha! When will I remove Krishna’s yellow cloth, mistakenly switched in the kunja, from Your body and give You another garment? When at daybreak will I run back to that love bower to retrieve Your forgotten blouse? When will I tie Your hair-braid, restring Your broken pearl necklace, paint eyeliner around Your eyes, and use colorful substances like musk or vermilion to hide the bruises on Your body caused by Krishna’s amorous sports?

87 labdhva dāsyaṁ tad ati kṛpayā, mohana svāditena
saundarya sri pada kamalayor, lālanaiḥ svāpitāyāḥ
sri Radhayā madhura madhura, occhishta pīyūsha sāraṁ
bhojam bhojam nava nava ras, ānanda magnaḥ kadā syām

When by Sri Radhika’s mercy will I attain Her seva, and become immersed in ever-new ecstasy as I massage Radha’s beautiful lotus feet while She sleeps and relishes Krishna’s enchanting sweetness? When will I become immersed in ever new blissful rasa by repeatedly eating Radha’s sweeter than sweet food remnants, which are the essence of nectar?

96 May the two supremely astonishing, blissful, desiring fulfilling, enchanting, love-filled and tasty syllables “RA DHA”, that are muttered by Sri Hari as He sits in a kunja cottage beside the Yamuna meditating with tear filled loving eyes on the effulgence of Radha’s lotus feet, always appear in my heart!

154 O Radhe! When will You and I have an indescribably wonderful talk, wherein each syllable emanates a matchless ocean of love that showers my cup-like ears with a stream of cool and mild nectar that melts with rasa and gives the highest bliss?

156 lulita nava lavaṇ godāra, karpūra pūraṁ
priyatama mukha candrod, gīrṇa tāmbūla khandaṁ
ghana pulaka kapola, svādayantī mad āsye
arpayatu kimapi dāsī-vatsalā karhi radha

When will indescribable Radha, who is affectionate to Her maidservants and whose cheeks are adorned with thrill bumps of bliss, give me the betel-nut prasadi from Priyatama’s moon-like mouth that is mixed with lovely fresh cloves and lots of camphor, by putting it in my mouth after She relishes it?

159 When can I serve Sri Radhika by fanning Her and giving Her fresh betel-leaves while She blissfully displays original artful dances with Her lover Madhupati and Her sakhis during the Rasa lila which is full of astonishingly tasty pastimes and madly ecstatic love?

166 When can I fan Radha and Krishna, who are covered in perspiration from Their vigorous amorous affairs, in such a way that They blissfully close Their eyes while enjoying the cool breeze as They relax outside the cottage of fresh creepers (nava lata mandira) beside the Yamuna?

191 O Radhe! When will I follow You and Shyama down the road, and totally enchant both Your hearts by pushing Your rasika lover away from You while saying: “O king of cheaters! Why are approaching our prana sakhi Radha, who becomes bewildered just like a young girl when You just touch the side of Her breasts?”

202 When will I drown in a pond of rasa while sweeping Sri Radhika’s enchanting play cottage, sprinkling it with liquid sandalwood paste, and singing about the supremely sweet and abundant nectarean rasa of Madhubhid’s wonderful character and pastimes?

208 O Radhike! When will I hide the signs of You and Your beloved’s amorous affairs from Your cruel superiors by saying: “My sakhi was picking flowers far away from here, and while hurrying back Radha’s breasts were bruised by thorns; the tilaka was washed from Her forehead by perspiration; and Radha’s lips were bruised by the cold wind!”

213 While softly massaging the lotus feet of Radha Madhupati, the personal forms of the most blissful, inebriating and tasty love, when will I somehow fall asleep at the end of Their bower bed?

219 O Pranayini Radhe! Whenever You are angry with Krishna, He falls at my feet with a straw between His teeth. Then Shyama prays to me with many pitiful words while continually following me, and asking me to arrange a meeting with You. O Radhe! When will I become upset with that and submit Shyama’s plea to You?

223 O Sri Radhe! When will I fulfill my desires by lovingly painting leaf-pictures on Your cheeks, eyeliner around Your eyes, lipstick on Your lips, vermilion on Your breasts and red lac on Your toes when You are nervous about Your new meeting with Krishna?

224 O Vrishabhanunandini! When will I tell Your Priyatama: “O Gopendra-kumara! Don’t tell such proud jokes in vain! With great endeavor You may have held one Govardhana Hill on Your hand. But You immediately become afraid just by seeing the golden mountains upon Sri Radha’s body!” ( sri radha tanu hema shaila yugale, drshte pi te syad bhayam)

246 May Sri Radha’s smile protect us when She sees Hari admiring His own reflection in Her shining golden breasts and hears Him say, “I see two beautiful boys on Your breasts whose luster removes the glories of hosts of blue lotus-flowers! I am completely enchanted by them. So please make Me Your girlfriend, so these boys can tightly embrace both of Us young girls!

247 O Radhike! When will I, just after You meet Shyama at the start of Your love festival, hear You sarcastically tell Shyama: “O Knower of morality, stay away from Me!” Then I will watch You push away Krishna’s hand and storm out of the kunja. With tear-filled eyes, You will then angrily lament to Your girlfriends that You just saw some other girl reflected in Krishna’s Kaustubha gem on Your lover’s chest. [although it was actually Radha’s own reflection]

254 sadā gāyaṁ gāyaṁ madhuratara, radha priya yashaḥ
sadā sāndrānanda nava rasada radha, rati kathāḥ
sadā sthāyaṁ sthāyaṁ nava nibhṛta radha, rati vane
sadā dhyāyaṁ dhyāyaṁ vivasha hṛdi radha, pada sudhāḥ

I always sing about the sweeter then sweet glories of Radha’s beloved Shyama. I always speak about the fresh, condensed and blissful rasa-filled talks of Radha’s love. I always dwell in fresh solitary love-forest of Radha. And my heart is always overwhelmed by meditating on the nectar flowing from the feet of Radha.

259 While holding in my heart the desire to attain the supremely cherished service of Sri Radha’s lotus-feet, I always meditate on Krishna wearing a crown of peacock-feathers; and sing Krishna nama in sankirtana; serve Krishna’s lotus-feet (murti) and murmur His best of mantras. When by Krishna’s mercy will Radha-Madhava’s grand festival of divine love arise in my heart?

Manjari bhava upasana ki jai! Radharani ki jai! Jaya Jaya Sri Radhe!

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Identity of a Radha Dasi

Mahanidhi Madan Gopal Das

Abhimana means the mentality, attitude, thought, self-conception, inner feeling, or the innate sense of knowing who or what I am and what I want. Abhimana can be either material or spiritual.

Possessing the right attitude (abhimana), mentality and heart is the foundation of success in bhakti sadhana. It’s not about numbers, fasts, vratas and big quantities, it’s about QUALITY. Bhakti means being pure-minded, tender-hearted, and doing everything to please Radha and Krishna. Having the right abhimana (mentality, self-esteem) is so important and powerful that just by this one attains spiritual perfection!

Sri Jiva Goswami confirms: “Even without any spiritual practice, by this attitude (abhimana) alone [that I am Krishna’s eternal servant] one attains spiritual perfection, astu tavad bhajana prayasah kevala tadrshatv abhimanenapi siddhir bhavati. (Bhakti S. 304.2) The Upanisads say, “The soul is neither male, female, nor neuter. It attains a body according to its absorption in a particular thought, naiva stri na puman esa, na caivayam napumsakah, yad yac chariram adatte, tena tena sah rakshyate.” (Svetasvatara Upanisad 5.9.10)

A basic spiritual abhimana is having the self-conceit and feeling that I am Krishna’s eternal servant. A more developed sense of abhimana will give one the idea that I am an eternal maidservant of Srimati Radharani.

For example, a genuine devotee with shishya-abhimana, the attitude of a disciple, will think, “In this world, Gurudeva is my only true friend, wisdom guide, companion and ever-well wisher. And for time eternal I will lovingly serve my Gurudeva. Gurudeva is very dear to Sri Sri Radha Govinda and Their sakhis and manjaris. I pray to be eternally engaged in the seva of my Guru’s lotus feet.”

For a raganuga bhakta the best example of spiritual abhimana is Sri Raghunatha dasa Gosvami who was fully immersed in the abhimana or self-conceit of identifying as Radhika’s manjari.

Wetting the vraja-dhuli with his tears of separation, Dasa Goswami continually lamented in separation from his Swamini while praying, “O Radhika, I have nothing and no one but You. You are my everything and I am Your dasi. Although I am totally insignificant, please know it clearly that I am Yours, I am Yours!”

Here’s a wonderful example of transcendental abhimana in the kingdom of Vrindavana. One day after Krishna left Vraja, a clever sakhi, noticing the blossoming beauty of her younger sister, spoke to her in a private place just to test her: “O sakhi, our Krishna has now left Vrindavana. I see that your youthful beauty and other qualities are now developing. And Vraja is full of handsome dashing young lads. So if you want to marry one, just whisper your preference and I’ll make all arrangements.”

“What are you saying?” said the youthful kishori. “Surely there are millions of talented and qualified young men in this world. But I don’t care! If a young man does not have a mor mukuta, a murali, and mineral powders adorning his form then he is as insignificant as a piece of straw, and I could care less.” This is the abhimana of a kishori gopi.

The bhava and thoughts we cultivate and the sevas we meditate upon during sadhana will be attained at the stage of perfection. A raganuga bhakta should continually meditate on being Radha’s kinkari, loyal loving servant.

The following prayer of Sri Prabodhananda Sarasvati shows the intimacy and sweetness of having sakhi abhimana and being close to Priyaji: “When will I eternally live with Kishori jeu and serve Her in various clever ways while wearing Radha’s cloth and bodice that She lovingly gave me with Her own hands, prasadam svaminyah svakara-tala-dattam pranayatah?” (Radha Rasa Sudha Nidhi 53)

In this regard, Sri Narottama Dasa Thakura gives very clear advice on how to cultivate spiritual abhimana in raganuga bhakti.

One aspiring for manjari bhava on the path of raga should think, feel and hanker like this: “I will follow the manjaris of Radhika, and by their mercy I will blissfully serve Radha-Krishna in the kunjas of Vrindavana. Just by seeing the gestures of my guru sakhi or Tulasi-manjari, I will understand what seva is required for the pleasure of Lila Yugala.

“I will immerse my mind and heart in the beauty, charm and sweetness of Radha Govinda Yugala. I will live amongst Their intimate sakhis and serve Radha and Krishna with all my heart throughout the day and night. No matter what happens to me, I will always meditate upon and serve Radha-Krishna.

“By Their mercy, I will eventually realize and see the siddha deha upon which I was meditating on during my sadhana. It is only a matter of time. For what is now unripe during my sadhana will fully ripen when I attain the stage of prema. This is the way of bhajana for those treading the path of raga. (Prema-bhakti-candrika 53-58)

By the grace of Sri Guru a mature sadhaka will be introduced to his/her eternal identity (nitya-abhimana). Then that fortunate sadhaka will start identifying with that siddha svarupa, one’s eternal, seva-saturated spiritual form.

By regularly contemplating that siddha deha and mentally serving Radha and Krishna in that form, the sadhaka will one day have the crystal clear realization that, “I am nothing but a servant of the servants of the servants of Srimati Radharani, radha dasi dasi anudasi!

What could be more fascinating and wonderful than thinking that someday I will become a most trusted, confidential serving girl of Srimati Radharani? May everyone someday receive this great treasure of possessing the pure abhimana of a being Radha’s eternal servant.

Gopi abhimana ki jai! Sri Radha’s eternal seva ki jai!

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Mixing Murti Puja & Asta-kaliya-lila

Mahanidhi Madan Gopal Das

With the right mood and desire, one can “link” one’s daily murti or Deity puja with the loving flow of Radha Govinda’s eternal daily pastimes in Gokula Vrindavana, the spiritual sky. By remembering the entries below a pujari will be able to link his/her Thakuraji seva with Krishna’s nitya lila. Basically, the pujari will transit between presence and transcendence by linking his body and mind with lila.

1) Pastimes at Night’s End (nishanta-lila) 3.36-6 am

Thakuraji (your murti, Deity) awakens much before sunrise on the pretext of inviting his pujari servants to awaken Him, which They do with the sweetest of songs and the tinkling of bells [mangala-aroti]. In Goloka, Radha-Krishna are resting in the secret bower-house after a night of exotic fun in the forest groves along with Their sakhis. When the pujari offers Thakuraji a pre-dawn snack of sweets and water [balya-bhoga], the sakhis are offering Radha-Madhava a tasty light snack as They lounge lazily upon Their flower bed. The pujari closes curtain after Thakuraji’s arati ceremony so that Radha Govinda Yugala can sneak back to Their respective homes, slide into Their beds and pretend to be sleeping right where Their parents had left them.

2) Morning pastimes (pratah-lila) 6-8.30 am

In Yavat and Nandishvara, Radha and Krishna are awakened by Their respective superiors. Radha-Krishna perform Their morning duties i.e. brush Their teeth, massage, bathe and dress. Then the Playful Pair are greeted by Their eternal associates, who make much celebration of the morning darsana. Similarly, during this time the pujari will bathe, dress, and feed Thakuraji who will then be greeted by the assembled devotees with arati, singing, chanting and dancing [srnghar-arati].

3) Forenoon pastimes (purvahna-lila) 8.36-10.48 am

Krishna Govinda meets His gopa friends and takes the cows out to graze in the Vrindavana pasturelands. Although Thakuraji stays [apparently] in the temple, actually Thakuraji is out frolicking in the meadows of Vraja. Radha watches Her Praneshvara depart for the pastures, and feels very sad in Krishna’s absence. Returning home, Radha plans how to later meet Shyama in the forest. Similarly, the devotees take Thakuraji’s morning darshana and leave for their duties. Though saddened in Thakuraji’s absence, the devotees are planning when they can return for another blissful darshana of Thakuraji Radha Ramana Giridhari.

4) Midday pastimes (madhyahna-lila) 10.46 am—3.36 pm

At noon, out in the forest, Krishna and the boys enjoy a big meal, raja-bhoga, sent to Him by Yashoda Maa. Krishna’s many friends and servants enjoy His remnants, maha-prasada. Thakuraji in the temple is served in the same way. Although Thakuraji eats in private, afterwards He meets the devotees and gives them His remnants.

While Krishna’s friends rest under a shady tree, He slips away to the kunja for a midday tryst and a little nap with Radhaji and the sakhis. Since no one should see this, the pujari closes the curtain so Thakuraji can rest and enjoy His lilas within His private chamber i.e. Deity room.

5) Afternoon pastimes (aparahna-lila) 3.36-6 pm

Before long Krishna wakes up and rejoins His cowherd boyfriends. Collecting the cows, the boys sing and dance while walking back to Vraja. Nanda Baba watches from the goshalla and Yashoda stands anxiously at the door ready with a snack for her Lala. Similarly, the pujari wakes Thakuraji, offers Him fruit and sweets, and opens the Deity door so all the devotees can see their beloved once again.

6) Dusk pastimes (sayana-lila) 6-8.36 pm

In Goloka, Krishna is pampered by Yasoda and attended by His male servants, who prepare Him for His evening pastimes at home. Krishna thoroughly enjoys the evening meal with much joking and laughter, sharing boundless love with the assembled family members who participate.

Similarly, the pujaris excuse Thakuraji once again from the devotee darshana by closing the curtain. Then they personally attend to Thakuraji by washing off the dust of the day, offering fresh comfortable clothes, and letting Him relax for His evening meal.

7) Evening pastimes (pradosh-lila) 8.36-10.48 pm

As Krishna is enjoying majestic shows of talent and skill in the royal theater in Nandishvara, the temple devotees are singing and dancing for Thakuraji’s pleasure. Before Thakuraji takes rest, the priests bring him His evening repast and warm milk just as His mother Yashoda faithfully does in Gokula. For Maa’s happiness, Krishna drifts off to sleep. Similarly, in the mandir, Thakuraji is soothed by the affectionate lullabies his faithful devotees. And just before His eyelids drop, the pujaris close the curtain to take Thakuraji to his resting quarters.

8) Night pastimes (nisha-lila) 10.48 pm—3.36 am

Thakuraji’s temple is closed, the pujari goes home…and unseen by all…Thakuraji i.e. Rasaraja Shyama sneaks out again to join the cowherd girls for a night of rasa dancing, forest rambling and a sweet slumber. As Yashoda, who believes Lalaji is sleeping behind in His room, is completely unaware of what Krishna is really doing all night, Thakuraji’s devotees cannot even imagine what fun and bliss their worshipable Isatdeva is enjoying through the long night “behind closed doors.”

Thus the devotees take rest praying to dream of being with and serving Thakuraji throughout the blissful night until the auspicious time of mangala arati. In this way, one can combine Thakuraji puja with Radha-Krishna’s asta-kaliya-lila in the sweet land of eternal loving play, Gokula Vrindavana.

Radha-Krishna lila ki jai! Jaya Jaya Sri Radhe!

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Vrinda Teaches Shiva part 4

Mahanidhi Madan Gopal Das

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued. Note: The following entries are unedited, presented as it is, downloaded from Net.

 

Pradosh Lila 8:36-10:48 p.m.

Vrinda said, “O Muniji! There with his father, paternal uncles, their sons, and Baladeva, Krishna eats various kinds of foods like those that are chewed, those that are sucked etc. Even before Krishna entertains a desire, Radhika, through her friends, would send dressed foods to his house.

Hari, praising them, and eating them with his father etc. would, with the bards, go to the assembly hall. The friends (of Radha), that had come there having brought with them many foods, take (from his house) many kinds (of food) given by Yasoda there and also whatever is left over by Krishna .

Having brought all that, they inform Radhika of it. Radha too, along with her group of friends, having eaten it in order and being decorated by her friends, would be (ready) to meet by appointment (her lover i.e. Krishna).

‘From here on there some friend is sent away by me’. Met by her, Radhika, surrounded by her friends, and having put on a dress proper for white (i.e. bright) or black (i.e. dark) night goes to the chamber having divine jewels, near Yamuna.

Krishna also, seeing their curious things, then having heard delightful music from Katyayani, and having properly pleased them with (gifts of) wealth and grains, and propitiated by people, goes with his mother to His sleeping quarters.

Nisha Lila 10:48 p.m. to 3:36 a.m.

When Krishna’s mother departs, Krishna, having eaten, comes here—to the rendezvous—unnoticed and with his beloved. Both Radha-Madhava  meet here and play in the groves of trees, with many sports, with Krishna’s dance with the cowherdess, accom-panied with singing and instrumental music and laughter.

Thus having spent two watches and a half of the night in sporting, the two desiring to sleep, enter, unnoticed by female birds, the bower. There, in the solitary place, the two sleep on a charming bed made of flowers and for sport, and are served by their female friends. Thus I have told you the full daily life of Hari. O Narada, even sinners who hear this narration are immediately liberated.” (Padma Purana, patalakhanda cp. 83.91-105) Radha Govinda Yugala’s blissful lilas ki jai! Vrnda-Narada manjari sadhana shiksha ki jai! Jaya Jaya Sri Radhe!

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Vrinda Teaches Shiva part 2

Mahanidhi Swami

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued. Note: The following entries are unedited, presented as it is, downloaded from Net.

Madhyahna Lila 10:48 a.m. to 3:36 p.m.

Vrinda-devi said, “O Narada, please hear attentively. Having entered the forest and having played there with his friends for a while, Sri Krishna then gladly sports there, in the forest by means of various pastimes. Then, having deceived all, and surrounded by two or three friends, Sri Krishna, being eager to see his beloved, would gladly go to the rendezvous.

Radha too, who had come home, on seeing Krishna , goes, after deceiving her elders, under the pretext of Sun-worship etc. or for collecting flowers, to the forest with a desire to meet her lover. Thus Radha-Govinda, having, after many efforts, met in the forest, gladly sport there for the (whole) day with various pastimes.

Sometimes Radha-Govinda get upon a swing and are rocked to and fro by their friends. Sometimes, Hari, deceived by the bevies of his beloveds, is seen, searching his flute dropped from his hand, and hidden by his beloved. Sri Krishna, made to laugh by them by means of merriment, remains there.

At times Radha Govinda Yugala the forest endowed with vernal breezes, and sprinkle each other with water (mixed with) sandal, or with water (mixed with) saffron etc., released from syringes, or smear each other with mud. In the same way, the friends also sprinkle them (with water etc.) and Radha-Govinda also sprinkle them.

Then Radha-Govinda, O Narada, being tired due to many pastimes proper for the time in the groves endowed with vernal breezes on all sides, resort, with their attendants, to the root of a tree, and sitting on a divine seat, drink liquor.

O best sage. Then Radha-Govinda, intoxicated due to the liquor, with their eyes closed due to sleep, holding each other’s hands, being under the influence of Cupid’s arrows, and desiring to sport, enter, with their words and mind stumbling on the path. There Radha-Madhava sport like a female elephant and (the male elephant,) the lord of the herd.

All the friends also, intoxicated by wine, and with their eyes troubled by sleep (i.e. drowsy) sleep all around in the charming bowers. Again and again incited by his beloved, Krishna , the lord, would go near all, with a separate body (for each) and simultaneously.

Having satisfied all of them as a lord of elephants satisfies the female elephants, Sri Krishna would, along with his beloved Radharani and with them, go to the lake to sport.

Then Radha-Govinda, with their attendants, sport bet-ween themselves by sprinkling water (on each other). They are adorned with garments, garlands, sandal(-pastes), and also with divine ornaments. O sage, I have there, in a chamber full of divine gems, on the bank of the lake, already arranged fruits and roots.

Hari, having eaten first, and being clasped by his beloved, and being served by two or three (maids) would go to a bed made of flowers. There, being served (by them) with tämbulas, fans and shampooing of his feet, Sri Krishna laughing with them, and remembering his beloved rejoices.

Radhika too, when Hari is asleep, extremely delighted along with her attendants,. having put her heart into him, eats what is left over (by him). Having but eaten a little there, Radha would go to the bed-chamber to see her lover’s face as the female cakora bird sees the moon. The maids there have told (her) about his having chewed the tämbula. Kishori also chews tämbulas and distributes them among her dear friends.

Krishna too, desiring to hear their free mutual talk, though sleepless, covers himself with a piece of cloth,. appearing as if he is asleep. Those too, looking at one another in jest, and getting the hint from somewhere, biting their ton-gues with their teeth, look at one another’s face.

Merged as it were into the ocean of bashfulness, the sakhis do not say anything for a moment. Just after a moment, having removed the piece of cloth from his body, and saying ‘You were really asleep’ they laugh and make Krishna laugh too.

Thus sporting with the sakhis by means (of jokes etc. causing) laughter, and having, for a moment, experienced the pleasure of sleep, Shyama sits upon the seat gladly spread by the manjaris, and Radha-Govinda having mutually staked necklaces, kisses, embraces and garments, play with dice preceded by jocular talk.

Though defeated by his beloved Krishna, saying, ‘I have won’, pro-ceeds to seize Radha’s necklace etc. and is beaten by her. Thus beaten by Radha on his lotus-like face with her hand Krishna, being dejected in his mind, thinks of going. “If, O honourable lady, I am defeated, then accept what is staked (viz.) kisses etc. offered by me.”

On his saying so Kishori would act like that to see the crookedness of his eyebrows and to hear his words of reproach. (Padma Purana, patalakhanda cp. 83.44-75) More part three. Radha-kunda nitya-lila ki jai! Radha Govinda Yugala seva ki jai! Jaya Jaya Sri Radhe!

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Vrinda Teaches Shiva part 3

Mahanidhi Swami

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued.

Note: The following entries are unedited, presented as it is, downloaded from Net.

 

Aparahna Lila 3:36-6 p.m.

Vrinda-devi said, “O Naradaji! Then having heard the mutual wordy fight among the särikäs and the parrots, Radha-Madhava, desiring to go home, move out from that place. Having allowed his beloved (to go), Krishna would go to the cows.

Radha, accompanied by the circle of gopis goes to the Sun’s abode (temple). Having gone a little away from there, Hari, again, returning, after having put on the dress of a Brähmaëa, goes to the Sun’s abode. Requested by her friends, Sri Krishna would worship the Sun there, with Vedas (hymns), containing jokes and composed then only. Then the clever ones, having recognised their lover who makes himself known, merge in the ocean of joy, and do not know themselves or other (persons).

Sayana Lila 6-8:36 p.m.

Having thus passed two watches and a half in various sports, Radhe-Shyama go home, and Krishna would go (to the place) of the cows. O sage, Krishna, joining his friends, and taking the cows from all sides, comes playing upon the flute joyfully to Vraja.

Then, all like Nanda and others, so also women and children, hearing the sound of Hari’s flute, and also seeing the sky full of dust (raised) by the cows, give up all their jobs, and being eager to see Krishna go towards him.

Krishna also, joining all the residents of Vraja, on the royal path, at Vraja-gate—wherever they are—(honours all) as before in due order— by means of seeing them, touching them, speaking to them, looking them with a smile, saluting with words and physically the old cowherds, and saluting his parents and Rohini also (in such a way that) the eight parts (of the body touch the ground).

O Narada, so also Krishna’s beloved Radhaji with a modest side glance. Thus very much and properly respected by the residents of Vraja, having sent the cows to the cowstall, Govinda goes, after being request-ed by his parents to his abode with his brother.

Having bathed there, having drunk (milk), having eaten a little, and being allowed by his mother, Krishna, with a desire to milk the cows, again goes to the cowstall. Having milked them, and got them milked, having made some of them drink (water), be, being followed by hundreds of venerable men, Krishna goes home with his father. (Padma Purana, patalakhanda cp. 83.76-90) More part four. Sri Krishna asta-kaliya-lila ki jai! Radha Govinda Yugala ki jai! Jaya Jaya Sri Radhe!

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Vrinda Teaches Shiva part 1

Mahanidhi Swami

 

This is part of our Padma Purana raganuga sadhana article series. The ancient Vedic pramana titled Padma Purana tells how Narada once came to Vrindavana, and asked Vrinda-devi to tell him about Lord Hari’s daily eight-fold pastimes in Vrindavana, the asta-kaliya-lila.

Since this is a long discussion, we will present it in parts. By reading this, one learns that the Padma Purana is the source book for famous asta-kaliya-lila granthas written by various Gaudiya Vaisnava acharyas in the 15th and 16th century. The famous Krishnaika Kaumudi, Govinda Lilamrta, and Krishna Bhavanamrta base their material on this Puranic authority.

Note: The following entries are unedited, presented as it is downloaded from Net.

Srimati Vrinda-devi said, “O Naradaji, now I will describe Radha-Krishna’s asta-kaliya-lila beginning with nishanta-lila.

Nishanta lila 3:36-6 am.

O Narada, I shall also tell you the secret since you are a devotee of Krishna. In Vrindavana which is charming and adorned with fifty bowers, in a chamber with divine gems, in an arbour of the desire-yielding tree, Radha Govinda Yugala embracing each other remain (in a) sleeping (position), though later Radha-Govinda are awakened by birds obeying my orders.

Radha-Govinda have obtained great joy due to a close embrace and are afraid of its being disturbed. Radha-Govinda do not at all desire to get up from the bed. Then Radha-Govinda have to get up from their bed when awakened with various notes made on all sides and repeatedly by groups of sarikas and parrots etc.

Seeing Radha-Madhava seated gladly on the bed, the friends enter (the bower) and offer Lila Yugala services appropriate for that time. Then Radha-Madhava, having got up from the bed by the notes of sarikas, overcome with eagerness go to their respective houses.

Pratah Lila 6-8:36 a.m.

In the morning, Krishna, awakened by his mother, quickly gets up, and having with Baladeva brushed his teeth and being allowed by his mother, goes, being surrounded by his friends, to the cowstall.

O brahmana, Radha too, awakened by her friends, gets up from her bed, and having brushed her teeth would then smear her body with unctuous substances. Then Radharani goes to the quandrangular for bath. There Kishori is bathed by her friends.

(Then) Radha goes to the chamber for decoration, and there her friends decorate her with ornaments and various divine fragrant flowers and unguents. Then when, with effort, her friends request her mother-in-law and then Radhika is invited along with her friends by Yasoda to cook good food.

Narada said, “O Vrnda, how is it, O goddess, that Radha is invited by Yasoda to cook food, when there are foremost cooks like Rohini mata?”

Vrnda replied, “I have formerly heard from the mouth of Katyayani that in olden days she was granted a boon by Durvasa. And O great sage the boon was: ‘O respectable lady (Sri Radha), the food which is cooked by you, would be, as a result of my favour, sweet and vying with nectar, and would in the same way promote long life of the eater (of it).’

“Thus Narada, Yasoda, loving her son, every-day calls Radha to her home to cook Krishna’s breakfast. Yashoda is thinking, ‘my son, due to longing for sweet (food), would, (after eating it) live a long life.’

Allowed by her mother-in-law Jatila, Radha, being delighted, would go to the house of Nanda. Going there with the multitude of her friends she cooks there also. Krishna also, having milked the cows and having some others got milked by (other) men, comes home surrounded by his friends at the words (i.e. order) of his father.

Having smear-ed his body with unctuous substances and having had shampoo-ing and after being gladly bathed by servants, Shyama puts on washed garments, a garland, and has his body smeared with sandal.

With his neck and forehead shining due to the hair on his head separated and tied at two places, with the hair redden-ed by the dot on the forehead resembling the moon, and shining, with his hands delightfully glittering with jewelled bracelets, armlets, and bracelets worn on the upper arm, with his chest shining due to a pearl necklace, having put on ear-rings resembl-ing crocodiles.

Sri Krishna, holding the hand of his friend, and being followed by Baladeva, would enter the dining hall, after being again and again called by his mother. Then, surrounded by his friends and brother, making them laugh by means of (anecdotes etc. causing) laughter, and himself laughing with them, Gopala eats various kinds of food.

Having thus eaten (food), having sipped (water), having rested on a cot for a while, and distributing and chewing the tämbüla given by the servants.

Purvahna Lila 8:36-10:48 a.m.

Krishna, having put on the dress of a cowherd, with the flock of cows going ahead of him, followed on the path by all the residents of Vraja with love, having saluted his father and mother, and having sent back properly the host (following him) with a glance, would go to the forest. (Padma Purana, patalakhanda cp. 83.18-44) more in part two. Radha-Krishna asta-kaliya-lila ki jai! Sri Vrnda-devi ki jai! Narada Muni ki jai! Jaya Jaya Sri Radhe!