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Radha Sakhis 64 Arts

Mahanidhi Madan Gopal Das

The Srimad Bhagavatam says that after 64 days and nights of lessons from Their Guru Sri Sandipani Muni,  Bhagavan Sri Krishna and Baladeva fully mastered the 64 arts, tau sanjagrhatuh ahah ratraih catuh shashtya kalah. (Srimad Bhagavatam 10. 45.35-36)

Jayadeva Goswami and the six Goswamis often glorify Srimati Radharani with the name Kalavati, which means that Sri Radha is fully skilled in all the 64 traditional arts. All the Vraja-gopis learn all the arts and sciences from Vrindavaneshvari Sri Radha.

In Radha Krishna Ganoddesha Dipika, Sri Rupa Gosvami describes the special talents of Srimati Radharani’s ashta-sakhis.

Lalita-sakhi:
Lalita is expert in bringing Radha-Madhava together and inciting Their conjugal battles. To support Radha’s cause she sometimes offends Sri Madhava. In Krishna conflicts, she leads the charge, and when needed Lalita discharges the most outrageous and haughty retorts. She holds Radha-Madhava’s flower umbrella, adorns Them with flowers, decorates Their resting bower, and oversees all the sakhis and manjaris of Vraja.

Visakha:
A very clever messenger, Visakha is the master of joking, laughter and merriment. Being expert in amorous diplomacy, Visakha often counsels Radha and Krishna. Visakha can conciliate an angry lover, bribe him and quarrel with him as needed to facilitate Radha Govinda’s joyful play.

Citra-sakhi:
Citra can detect hidden intentions in a love letter. She is a master cook who knows tastes just by glancing. She strikes water pots to make amazing music. Citra devi knows astronomy, astrology, raising domestic animals, gardening, collecting herbs and making tasty tangy nectar drinks.

Indulekha-sakhi:
She knows palmistry, snake charming, stringing necklaces, gemology and weaving cloth. Indulekha carries messages between the divine lovers and she knows Their secrets. She tastefully presents perfect ornaments and garments to Radha-Madhava.

Campakalata:
She is expert in persuasion, thwarting Radha’s rivals and at collecting forest fruits, roots and flowers. She is an artistic potter and a famous sweet maker. She protects all the trees, creepers and bushes of Vrndavana.

Rangadevi:
When Radha meets Krishna, Rangadevi provides unlimited gestures, words and jokes. She is a diplomat, a logician, and she knows a mantra to attract Krishna. For Lila Yugala’s pleasure, Ranga produces and offers perfumes, cosmetics, aromatic incense, coal for heating and wields fans for cooling. She is also an adept “animal trainer” in the sense that she can control the wild lions and deer in the forests of Vraja.

Tungavidya-sakhi:
She knows the eighteen branches of Vedic knowledge, politics, and rasa-sastras; teaches music, singing; plays the vina with great expertise, and choreographs all the dances and music at the rasa dance. She is an expert meeting arranger, and drinking water collector.

Sudevi-sakhi:
Sudevi is Radha’s hairdresser, masseuse, and make up artist. Sudevi cares for the birds and bees, and trains the parrots and roosters to sing and fight. She knows the arts of horticulture, starting fires, reading omens, forming leaf spittoons, playing music on bells and decorating couches. Sometimes Sudevi adopts a disguise to spy on Radha’s rivals.

Radha’s sakhis each know a variety of talents and skills which they display to nourish Sri Krishna’s relish of madhurya rasa. Sri Radha personally arranges for every newcomer manjari i.e. sadhana siddha manjari to learn all the traditional arts and sciences from Her trusted and talented sakhis. Thus Radha makes the nava dasi manjari qualified to serve Her and Her beloved Shyama.

In Sri Sankalpa Prakasha Stotram, Sri Raghunatha Dasa Goswami describes how a sadhana siddha manjari or kinkari maidservant of Srimati Radhika approaches different sakhis beginning with Sri Radha Herself to learn the various fine arts. From Sri Radha, the enthusiastic, excited and humble new manjari will learn how to write poems, plays, riddles and master the vina.

Visakha-sakhi teaches the newcomer manjari the arts of telling clever fragrant jokes, and singing sweet songs to entertain Radha-Madhava, especially during the Rasa dance. From the “sweet hands” of Campakalata sakhi, the nava-dasi, new manjari, learns the science of flavorful cooking to please the Playful Pair with a nectar conquering midday feast at Radha-kunda!

Citra sakhi happily teaches the new dasi the art of body painting to serve Yugala Kishora, especially after their exuberant amorous encounters in the bower cottages. Tungavidya sakhi will train the new manjari in 18 different arts and sciences including the rasa, niti, natya, and sangita shastras.

Indulekha will patiently instruct the new maidservant, nava dasi, to string beautiful necklaces of pearls, jewels, flowers and gunja beads to decorate Sri Sri Radha and Krishna at Radha-kunda during Their blissful midday pastimes, madhyahna-lila.

From Rangadevi the new manjari will learn to dance so perfectly that she will spin and swirl in step with Sriji and Shyama during the Rasa dance while simultaneously putting betel-leaves in Their mouths! From Sudevi, nava dasi manjari will learn the art of throwing dice so nicely that just by eye signals she will help Radhika defeat Krishna in playing dice.

The following description of the 64 arts comes from a purport of Brahma-samhita (v.37): While reading and reflecting upon these amazing skills, one should think that Sri Radha is the self-manifest origin of all these talents in their complete original form. Srimati Radharani has bestowed these arts upon Her dearest sakhis.

When one becomes spiritually perfect he/she will enter the prakata-lila, manifest pastimes, of Radha Govinda Yugala in Bhauma Vrindavana. Then as a sadhana siddha in manjari svarupa as Sri Radha’s loyal dasi or kinkari one will learn all these arts from various sakhis. May all the devotees dive deep into the unlimited ocean of Radha-Madhava’s sweet madhurya lilas which are full variety, excitement, fulfillment and never-ending loving bliss.

The Sixty-four Arts

(1) gīta—art of singing, composing songs, and articulating different melodies, notes, accents and meters.

(2) vādya—art of playing on the four types of musical instruments (wind, strings, percussion, metallic cymbals).

(3) nṛtya—art of dancing and moving the limbs in various symbolic expressions. It includes dancing with different rhythms, songs and melodies.

(4) nāṭya—art of writing theatrical dramas.

(5) ālekhya—art of drawing, calligraphy and painting pictures. It includes all forms from simple village arts up to the highest perfectional stage of masterful painting.

(6) viśeṣakacchedya—art of painting the face and body with various dots and designs of colored unguents and cosmetics.

(7) taṇḍula-kusuma-balī-vikāra—art of preparing auspicious offerings for worship with rice and flowers. It includes making paintings on the floor or ground with liquid paste of rice flour.

(8) puṣpāstaraṇa—art of making comfortable resting places by spreading flowers on the ground.

(9) daśana-vasanāṅga-rāga—art of coloring teeth, clothing and bodily limbs with cosmetics like saffron.

(10) maṇi-bhūmikā-karma—art of inlaying floors, courtyards and pathways with colorful mosaics of precious jewels.

(11) śayyā-racana—art of preparing different types of beds, complete with carpets, cushions, pillows, cloth coverings and decorations like tassels.

(12) udaka-vādya—art of making music in water. The cupped palms splash downward to produce the thumping sound of kettledrums, or the hand splashes sideways back and forth to simulate cymbals. Sometimes this art is said to be playing different pots filled with varying levels of water to produce melodious tunes.

(13) udaka-ghāta—art of splashing with water, and storing water in cisterns and reservoirs.

(14) citra-yoga—art of trimming, decorating and hanging pictures.

(15) mālya-grathana-vikalpa—art of stringing necklaces and weaving flower garlands for various uses.

(16) śekharāpīḍa-yojana—art of setting a crown upon the head, including turbans, and top-knots of flowers.

(17) nepathya-yoga—art of putting on costumes in the dressing room for theatrical performances. Includes scenic stage arrangements.

(18) karṇapātra-bhaṅga—art of decorating earlobe with flower or leaf-ornaments, and painting ornamental figures.

(19)sugandha-yukti—art of preparing and applying aromatics and perfumed cosmetics of various kinds. Includes sprinkling sandalwood pulp and water to produce a nice fragrance.

(20)bhūṣaṇa-yojana—art of beautifying the body and limbs with specialized types of ornaments and jewelry.

(21) indra-jāla—art of presenting stage music, illusions and jugglery.

(22)kauchumāra-yogā—art of appearing in various disguises.

(23) hasta-lāghava—art of sleight of hand.

(24) citra-śākāpūpa-bhakṣya-vikāra-kriyā—art of preparing varieties of salad, bread, cake and delicious food.

(25) pānaka-rasa-rāgāsava-yojana—art of preparing nectar drinks and tinging draughts with red color.

(26) sūcī-vāya-karma—art of needleworks, weaving, embroidery and tailoring.

(27) sūtra-krīḍā—art of manipulating puppets with strings.

(28) vīṇā-ḍamuraka-vādya—art of playing on lute and small x-shaped drum.

(29)prahelikā—art of making and solving riddles. (29-a) pratimālā—art of reciting verse for verse as a trial for memory or skill.

(30) durvacaka-yoga—art of skillfully uttering tongue-twisters that are difficult for others to repeat.

(31) pustaka-vācana—art of clearly and quickly reading and reciting books, including techniques of chanting and intoning.

(32)nāṭikākhyāyikā-darśana—art of enacting short plays and anecdotes.

(33) kāvya-samasyā-pūraṇa—art of completing verses after hearing only three lines. Includes solving crossword and various puzzles. This is usually played at the risk of losing a stake or paying a penalty.

(34) paṭṭikā-vetra-bāṇa-vikalpa—art of manufacturing armaments such as shield, staffs, bows and arrows.

(35) tarku-karma—art of making thread with a spinning wheel.

(36) takṣaṇa—art of wood-cutting and carpentry.

(37) vāstu-vidyā—art of architecture and engineering.

(38) raupya-ratna-parīkṣā—art of testing the authenticity of silver and jewels.

(39) dhātu-vāda—art of metallurgy and alchemy.

(40) maṇi-rāga jñāna—art of using dyes to alter the color of precious gemstones.

(41) ākara jñāna—art of mineralogy.

(42) vṛkṣāyur-veda-yoga—art of gardening and crossbreeding plants and trees for the purpose of obtaining Ayur Vedic medicines.

(43) meṣa-kukkuṭa-lāvaka-yuddha-vssidhi—art of training rams, cocks, and grouse to fight for sport.

(44) śuka-śārikā-prapālana (pralāpana)—art of teaching male and female parrots to speak and hold conversations with people.

(45) utsādana—art of skin care. Includes cleaning the skin with perfumed lotions, and using ointments for healing.

(46) keśa-mārjana-kauśala—art of expertly arranging the hair, including coloring and curling it in various ways.

(47) akṣara-muṣṭikā-kathana—art of speaking silently with sign language.

(48) mlecchita-kutarka-vikalpa—art of fabricating languages spoken in the indistinct ungrammatical manner of barbarians.

(49) deśa-bhāṣā-jñāna—art of knowing provincial dialects.

(50) puṣpa-śakaṭikā-nirmiti-jñāna—knowledge of building miniature carts with flowers.

(51) yantra-mātṛkā—science of drawing mystical diagrams for worship or for projecting powers.

(52) dhāraṇa-mātṛkā—art of preparing potent amulets worn for protection or other purposes.

(53) samvācya—art of conversation. Sometimes called saṁpātyam—art of splitting hard substances such as diamonds into smaller pieces

(54) mānasī kāvya-kriyā—art of composing poetry within the mind.

(55) kriyā-vikalpa—art of designing the performance of rites and ceremonial functions. Also the art of good management, that of accomplishing many things at once. Includes fortelling events by studying omens.

(56) chalitaka-yoga—art of playing tricks and practical jokes.

(57) abhidhāna-koṣa-cchando-jñāna—art of use dictionaries, word-usage, poetic meters, and lexicography.

(58) vastra-gopana—art of concealing the true nature of cloth, making it appear as made of a different or superior texture. For example, one may make coarse cotton appear as silk.

(59) dyūta-viśeṣa—art of knowing specific forms of gambling.

(60) ākarṣa-krīḍā—art of playing with magnet and magnetic phenomena. Includes hypnotism and the power of attracting others.

(61) bālaka-krīḍanaka—art of playing children’s games.

(62) vaināyikī vidyā—art of enforcing discipline by employing mystical charms. Includes understanding another’s psychic movements in order to influence their mind and induce them to act according to one’s own wishes.

(63) vaijayikī vidyā—art of gaining victory.

(64) vaitālikī vidyā—knowledge of artfully reciting the glories of great personalities. Includes knowing how to properly offer respects and compliments to others.

Sri Radha’s sixty-four arts ki jai! Sakhis Training Manjaris ki jai!

Jaya Jaya Sri Radhe!

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10,000 YEARS GOLDEN AGE?

Mahanidhi Madan Gopal Das

Scholars say the Brahma Vaivarta Purana is one of the most interpolated Puranas. The following verse is often quoted to prove existence of a 10,000-year golden era in Kali-yuga.

However, this point is not mentioned anywhere in the books of the Gaudiya Acharyas.

sri-bhagavan -uvaca
kaler -dasha-sahasrani
mad -bhaktah -santi -bhu-tale
eka -varna -bhavishyani
mad -bhakteshu -gateshu -ca

Translation:

Bhagavan Sri Krishna said, “For 10,000 years of Kali-yuga My devotees will exist on earth. After the departure of My devotees there will be only one varna.” (Brahma-vaivarta Purana text 59)

Comment: Out of 10,000 years, five thousand have already passed. So only 5000 years remain; not 10,000 years. This verse says NOTHING ABOUT A GOLDEN AGE!

So, the idea of 10,000 year period of a golden age is not supported by this verse. However, the verse is reminding all of us:

“You only have 5,000 more years left (60 births) to chant the Hare Krishna Maha-mantra, become a pure Krishna bhakta, and attain the eternal loving seva of Radha-Krishna in Vrindavan!”

[courtesy Pandit Satyanarayan Dasji & Sri Advaita Dasji]

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ISKCON & Raganuga Bhakti part 4

Mahanidhi Madan Gopal Das

Due to unclear verse translations and purports in Srila Prabhupada’s books like “Nectar of Devotion” and “Sri Chaitanya-caritamrita”, many ISKCON members misunderstand and misrepresent the authorized practice of raganuga-bhakti sadhana.

This post will cite these confusing translations and purports, and give clear explanations of the subject of raganuga-bhakti.

RAGANUGA BHAKTI DOES NOT FOLLOW VAIDHI

It is not a fact that raganuga bhakti comes after the stage of vaidhi sadhana-bhakti.

First of all, what is sadhana bhakti? Sri Rupa Goswamipada says (Bhakti-rasamrita-sindhu 1.2.2, 5): “The goal of bhava bhakti can be attained through practice with the senses (krti). This is called sadhana.” “There are two kinds of sadhana; vaidhi and raganuga.”

Nowhere it is said that raganuga bhakti is a post graduate state of vaidhi bhakti.

Sri Chaitanya-caritamrita (2.22.108) confirms this: “There are two kinds of devotion in practice. One is called vaidhi bhakti and the other raganuga bhakti.”

As one desires to approach Bhagavan Sri Krishna, so Krishna will approach the aspirant: ye -yatha -mam -prapadyante -tams -tathaiva -bhajamyahan (Bhagavad-Gita 4.11). Reflecting on these famous words of the Bhagavad Gita, one can easily understand that varieties of goals are attained in accordance with one’s desires. It is not that all paths lead to the same goal.

Bhakti-rasamrita-sindhu (1.3.7), says, “The paths of vaidhi and raganuga are known to be separate from each other. Engagement in these two forms of practice certainly awakens two distinct varieties of bhava.”

This automatically shows that raganuga bhakti is not per se a post graduate phase of vaidhi bhakti. In the realm of Vraja, the sweet and intimate human-like pastimes of Krishna prevail. Only in such an atmosphere love can attain its pinnacle. Love which is filled with awareness of Krishna’s almighty is of an inferior quality.

As stated by Sri Krishna Himself (Sri Chaitanya-caritamrita 1.3.15-16): “Everyone in this world worships Me through vidhi-bhakti. Vidhi-bhakti has no power for attaining the feelings of Vraja. The devotion of the world is mixed with knowledge of My divine prowess. But I do not delight in love diluted with prowess.”

It is thus evident that there is a need to deeply reflect on the nature and practice of raganuga-bhakti for anyone who desires to perfect one’s loving faculty in relationship with Krishna. There is no other means for tasting the ambrosial sweetness of the Vraja-pastimes of Krishna!

There is no guarantee that someone who practices vaidhi bhakti is automatically promoted to raganuga bhakti, rather Sri Rupa Goswamipada says in Bhakti-rasamrita-sindhu (1.2.309): “Only by the grace of Krishna and His devotees this path of raganuga bhakti is attained.”

Sri Rupa Goswamipada says in Padyavali:

“Ten million lifetimes of following regulative principles [vaidhi-bhakti] not give you taste for Krishna-bhakti. The only price is greed! Purchase it wherever it is available!”   

It is on sale where the rasika bhaktas speak about Radha-Krishna.

Visvanatha Cakravartipada teaches in Raga Vartma Candrika (1.5): “A candidate never considers whether one is qualified for this path of raganuga bhakti or not.”

DOING BHAJANA IS NOT SELFISH OR ACTING ONLY FOR ONE’S OWN LIBERATION

Srila Prabhupada says, “The word jiva-himsa (envy of other living entities) actually means stopping the preaching of Krishna consciousness. If one stops preaching and simply sits down in a solitary place, he is engaging in material activity.” (Sri Chaitanya-caritamrita (2.12.135 purport)

Srila Prabhupada said: “Bhajananandi is interested for his own welfare…therefore he does not go for preaching work. Sva-vimukti-kama: ‘Let me look after my own affairs.’” (Lecture n S.B.7.9.44, New Delhi, March 26, 1976.)

Comment: To understand what is selfish, one first must understand what is the self. Srimad Bhagavatam (10.14.55) says: “Krishna is the Self of the selves.” In other words, bhajana is done to please Krishna, who is our highest Self, and not to reach personal salvation.

To think that doing bhajana is selfish is superimposing social morality and a material conception of what is the self on absolute surrender to the Objective Absolute. Sri Krishna says, bhajatam -priti -purvakam, “Devotees do My bhajan with love.” (Bhagavad Gita 10.10)

In Sri Chaitanya-caritamrita (2.16.64), Mahaprabhu said, “Do not come to Jagannatha Puri every year, but stay in Bengal and fulfill My desire.”

Srila Prabhupada purport: “In other words, it is a greater fortune to carry out Sri Chaitanya Mahaprabhu’s order than to satisfy one’s senses by seeing Lord Jagannatha. Preaching Caitanya Mahaprabhu’s cult throughout the world is more important than staying in Vrindavan or Jagannaha Puri for one’s own personal satisfaction.

Clarification:  Mahaprabhu did not say in this verse or any other verse that it is sense gratification to see Lord Jagannatha or one stays in the dhama for personal satisfaction. He just said, ‘Don’t come every year to Nilacala. Stay in Bengal and make My desire there a success.’

PREACHING IS NOT A GREATER SERVICE TO KRISHNA THAN CONTEMPLATION (BHAJAN).

This verse from Bhagavad Gita (18.68) is often quoted to prove that one preaching is the dearest to Krishna: “For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.”

Clarification: This verse contains the words mad bhaktesu, proving that this verse describes having Krishna-katha amongst the devotees, not disturbing of the minds of the ignorant, which is rejected earlier in the Bhagavad Gita (3.29): “Those bewildered by the senses made of prakrti are attached to the actions of the body and senses. But one who knows the atma should not disturb the foolish persons who do not know atma.”

Most people who do bhajan also do some preaching as well anyway, it is rarely purely this way or the other. The fact that bhajan is higher than preaching makes it also less accessible. In other words, preaching is an easier practice than bhajan and therefore it is a more advisable service for the restless and passionate souls of the age of Kali. However, everything is spoiled if the “preacher” claims to be superior to other Vaishnavas by doing this.

Preaching is certainly a great service, but still Sri Ramananda Raya said to Mahaprabhu in Sri Chaitanya-caritamrita (2.8.280): “Your own confidential activity is to relish prema; filling the universe with prema is a concomitant act for You.”

Tamal Krishna told Prabhupāda that one of the symptoms he has noticed about these people [who are reading and discussing Radha-Krishna lila in Vrindavan] is that they don’t go out on sankirtana.

As soon as he said that Srila Prabhupada cut in: “Then everything will be finished. Preaching will be finished.” (Los Angeles, June, 1976)

Comment: From this it is clear that the policy of blocking raganuga bhajan in ISKCON is just meant to serve the preaching organization. Precious manpower will be lost if devotees start doing bhajan. They will not be productive anymore.

RAGANUGA BHAKTI DOES NOT HAMPER A PREACHING MISSION

(Commenting on the last quote above (Los Angeles, June, 1976)

A raganuga sadhaka’s value is a matter of attitude, of quality, not of quantity. Vaidhi bhaktas worship Krishna in awe and reverence and raganuga bhaktas worship Krishna in intimate love.

Raganuga sadhakas are also preaching worldwide, printing and distributing books and lecturing on Krishna consciousness.

The outreach practices of preaching, traveling and training disciples can easily go on side by side with raganuga-bhakti sadhana.

Bhakti-rasamrita-sindhu (1.2.5) says that raganuga is a sadhana, simple!

DOES ONE HAVE TO CROSS DIFFERENT PLANES LIKE GOPA KUMAR IN BRHAD BHAGAVATMRITA and in CHAITANYA CARITAMRITA?

“As one waters the devotional creeper, the seed sprouts, and it gradually grows until it penetrates the walls of this material universe and goes beyond the Viraja River, which divides the spiritual world and the material world. It attains brahma-loka, and then reaches the paravyoma, the spiritual sky, and then reaches the foremost spiritual planet Goloka Vrndavana. Rooted in the heart and watered by sravana-kirtana, the bhakti creeper grows until it attains the shelter of the desire tree of the lotus feet of Krishna in the topmost region of the spiritual sky.” (Sri Chaitanya-caritamrita 2.19.153-4)

Clarification: This going through all the planes is an objective observation, not a personal course, “Higher than this plane is that plane etc.” The Bhakti-rasamrita-sindhu says nothing about each sadhaka having to go through all these phases. This is a description of the ascension of bhakti, not the journey of the individual soul. It is just a general map to show how high Vraja-bhakti goes and IS. 

Is there devotee who first wants to go to heaven, then wants to do yoga, then become a cowherd boy, and then a gopi?

Shastras says there is one direct attainment for each path:

“Through vaidhi-bhakti, one will attain the form of an associate in Vaikuṇṭha. Through raga-bhakti, one will attain Krishna Himself in Vraja.” (Sri Chaitanya-caritamrita 2.24.87) [content courtesy Sri Advaita Dasji]

Raganuga-bhakti ki jai! Jai Jai Sri Radhe!

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ISKCON & Raganuga Bhakti part 3

Mahanidhi Madan Gopal Das

Due to unclear verse translations and purports in Srila Prabhupada’s books like “Nectar of Devotion” and “Sri Chaitanya-caritamrita”, many ISKCON members misunderstand and misrepresent the authorized practice of raganuga-bhakti sadhana.

This post will cite these confusing translations and purports, and give clear explanations of the subject of raganuga-bhakti.

WHAT ABOUT SIDDHA PRANALI?

Srila Prabhupada says, “In this connection, we should be careful about the so-called siddha-pranali. The siddha-pranali process is followed by a class of men who are not very authorized and who have manufactured their own way of devotional service.”

Comment: Does this include Sri Bhaktivinoda Thakura, whom Srila Prabhupada himself has made world-famous as an acarya? Bhaktivinoda personally took siddha-pranali from his guru, Sri Bipin Bihari Goswami, and described it in his books Hari-nama cintamani and Jaiva-dharma.

Srila Prabhupada says, “They imagine that they have become associates of the Lord simply by thinking of themselves like that.”

Clarification:  Yet, this is exactly what the acaryas say. Sri Jiva Goswamipada says in Bhakti Sandarbha 286, “Bhuta-shuddhi means that one meditates on one’s own desired siddha deha which is fit for serving Bhagavan Sri Krishna.”

Sri Krishnadas Kaviraja Goswami says in Sri Chaitanya-caritamrita (2.22.155-6): “Think of your own desired siddha deha as a sadhana.”

In that very same Nectar of Devotion, Sri Rupa Goswamipada says the same thing (Bhakti-rasamrita-sindhu 1.2.295), plus its tikas by Sri Jiva Goswamipada and Visvanatha Cakravartipada.

Narottama Dasa Thakur says, “Whatever siddha deha one thinks of during one’s sadhana is what one attains in siddha stage.” (Prema Bhakti Candrika)

In Saranga-rangada tika of Krishna Karnamrita (3), Sri Krishnadas Kaviraja Goswami says:

raganuga -marge -anutpanna -rati sadhaka -bhaktair -api -svepsita -siddha -deham -manasi -parikalpya

“On the raganuga-path even sadhaka bhaktas who have no bhava [rati] yet can think of one’s own desired siddha deha.” 

Srila Prabhupada says, “The so-called siddha-pranali process is followed by the prakrta-sahajiya, a pseudo sect of so-called Vaishnavas. In the opinion of Rupa Gosvami, such activities are simply disturbances to the standard way of devotional service.”

Comment: Where does Rupa Gosvami say this in Bhakti Rasamrita Sindhu?

Srila Prabhupada: “Sri Rupa Gosvami says that learned acaryas recommend that we follow the regulative principles even after the development of spontaneous love for Krishna.”

CLARIFICATION: Here Srila Prabhupada contradicts himself (see above): “These raganuga devotees do not follow the regulative principles of devotional service very strictly.”

In their tikas to Bhakti-rasamrita-sindhu (1.2.292), both Sri Jiva Goswamipada and Visvanatha Cakravartipada say: “When one has got even a slight feeling [kinchit anubhuti] for the sweet moods of Krishna and His devotees through hearing their descriptions in texts i.e Srimad Bhagavatam describing the ultimate spiritual goal, the raganuga sadhaka no longer waits for the injunctions of scripture or for logical reasons to do so, but simply takes up the raganuga devotional path. This is the characteristic of sacred greed, lobha.”

The words yat kinchit [slight, little] in their tikas prove that the initial lobha, sacred greed, to start raganuga-bhakti is not an all-consuming fire.

NO RULES IN RAGANUGA-BHAKTI?

In Nectar of Devotion, chapter 16 – “Eligibility for Spontaneous Devotional Service”, Srila Prabhupada says: “Persons desiring to follow in the footsteps of such eternal devotees of the Lord as the Vrsnis and Vrindavan denizens are called raganuga devotees, which means that they are trying to attain to the perfection of those devotees. These raganuga devotees do not follow the regulative principles of devotional service very strictly…”

Clarification: This has turned out to be a disastrous statement when preaching to a modern audience. People now think that raganuga bhakti means one need not follow the principles of chastity and restraint. Believe it or not, today there are some who preach that a life of illicit amorous relations, drugs and rock music is raganuga bhakti.

But Sri Rupa Goswamipada never said that raganuga bhakti means one need not follow the rules. Rather, Visvanatha Cakravartipada has written a book, ‘Raga Vartma Candrika’ specially to warn against such a conception.

He ends that book with: “Those who say that raganuga bhakti totally surpasses all scriptural injunctions in all respects have always caused disturbance, are causing disturbance and will cause disturbance.”

WHY ALWAYS GOPI-BHAVA?
“Why it has to be always gopi-bhava, why can’t one become a cowherd boy?”

Sri Chaitanya-caritamrita is the gist of the Gaudiya Vaishnava dharma, the ultimate statement, and it opens with this verse of Sri Rupa Goswamipada, stating the purpose of Sri Chaitanya’s advent:

“May Chaitanya Mahaprabhu who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, Mahaprabhu has appeared in the Age of Kali by His causeless mercy to bestow what no avatara has ever offered before: the elevated divine erotic flavor relished by Radha-Krishna [unnatojjvala-rasam]. (Sri Chaitanya-caritamrita 1.1.4)

Sri Chaitanya-caritamrita (1.4.44-45) says: “But if we compare the sentiments in an impartial mood, we find that the conjugal sentiment is superior to all others in sweetness.

“Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desire manifests itself in the form of conjugal love.”

The standard songs in the entire Gaudiya Vaishnava Sampradaya, including ISKCON, all point at gopi-bhava and madhura rasa upasana. The “Tulasi-arati” for instance:

ei -nivedana -dharo, sakhira -anugata -koro
seva -adhikara -diye -koro -nija -dasi

“O Tulsi-devi, I submit to you to please make me a follower of the sakhis, and make me your maidservant by giving me to right to serve you.”

And the Gurvastakam (6):

nikunja-yuno -rati-keli-siddhyai
ya -yalibhir -yuktir -apeksaniya
tatrati-daksyad -ati-vallabhasya
vande -guroh -sri-caranaravindam

“The spiritual master is very dear, because he is expert in assisting the gopis, who at different times make different tasteful arrangements for the perfection of Radha-Krishna’s amorous affairs within the groves of Vrindavan. I offer my most humble obeisances unto the lotus feet of such a spiritual master. “

It should be noted that most of the acaryas in ISKCON’s parampara are all manjari maidservants of Radharani in the spiritual realm.

Furthermore, at diksha the Kama-Gayatri is given to all Gaudiya Vaishnava, indicating that Krishna needs to be worshipped as the transcendental Cupid of Vrindavan. How does this fit in with being a cowherd boy, parent or male servant of Krishna? There is also not a single Vaishnava community in the world which practices cowherdboy, parent, or servant rasa. [content courtesy Sri Advaita Dasji]

Raganuga-bhakti ki jai! Jai Jai Sri Radhe!

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ISKCON & Raganuga Bhakti part 2

Mahanidhi Madan Gopal Das

Due to unclear verse translations and purports in Srila Prabhupada’s books like “Nectar of Devotion” and “Sri Chaitanya-caritamrita”, many ISKCON members misunderstand and misrepresent the authorized practice of raganuga-bhakti sadhana.

This post will cite these confusing translations and purports, and give clear explanations of the subject of raganuga-bhakti.

FREEDOM FROM IMPURITY?

Srila Prabhupada’s Nectar of Devotion: “We must always remember, however, that such eagerness to follow in the footsteps of the denizens of Vraja is not possible unless one is freed from material contamination.  In following the regulative principles of devotional service, there is a stage called anartha-nivrtti, which means the disappearance of all material contamination. 

“Sometimes someone is found imitating such devotional love, but factually he is not freed from anarthas or unwanted habits…When one is actually spontaneously attracted to the loving principles of the gopis, there will be found no trace of any mundane contamination in him.”

Clarification: In Raga-vartma-candrika (1.8) however, Visvanatha Cakravartipada explains that lobha, sacred greed, is not a black-and-white matter, that it is either absolute and complete, or there is none. Lobha is not necessarily a burning, all-consuming passion.

Visvanatha Cakravartipada: “It is described that the devotees on the raga-path gradually progress from the initial surrender to the feet of Sri Guru up to the stage of directly attaining the object of their desires.     

‘When the eye is smeared with medicinal ointment, its ability of perception becomes more and more refined, and accordingly it is able to perceive more and more subtle objects. Similarly, according to the degree of the mind’s having become purified by hearing and chanting of My purifying pastimes, all the subtle truths of reality become manifest in the heart of the sadhaka.’ (Srimad Bhagavatam 11.14.26)

“From these words of Sri Krishna, it is known that through sadhana-bhakti the consciousness of the sadhaka becomes more purified every day, and one gradually becomes more and more greedy.”

Srila Prabhupada: “In the stage of devotional service where regulative principles are followed, there is no necessity of discussing this love, for it must develop of itself at a more advanced stage.”

Clarification:  This is not stated by Sri Rupa Goswamipada.

Srila Prabhupada: “Therefore, in the beginning, everyone should strictly follow the regulative principles of devotional service, according to the injunctions of the scriptures and the spiritual master. Only after the stage of liberation from material contamination can one actually aspire to follow in the footsteps of the devotees in Vrindavan.”

Clarification: In Bhakti-rasamrita-sindhu (1.2.5), Sri Rupa Goswamipada says there are two kinds of sadhana, practice with the senses by souls that are still conditioned: vaidhi and raganuga. And nowhere it is said that raganuga bhakti is a post graduate state of vaidhi bhakti, or that it cannot be practiced until after liberation.

Visvanatha Cakravartipada states in his Raga Vartma Candrika (2.7): “Then it will be described how one, who has progressed on the path of raganuga-bhakti through the cessation of the evils (anartha-nivrtti), firmness (nistha), taste (ruci), and attachment (asakti) all the way to the attainment of ecstatic love (prema), will directly come to attain his desired object.”

RAGANUGA-BHAKTI BEGINS AT NISHTHA: TRUE OR FALSE?

Different acharyas following Sri Bhaktisiddhanta Sarasvati claim that raganuga-bhakti sadhana commences at the stage of nistha, ruci or even bhava, but there is not a word of evidence for that in the authorized scriptures on the topic, like Bhakti-rasamrita-sindhu or its commentaries, Bhakti Sandarbha, Madhurya Kadambini or Raga Vartma Candrika.

In his book “Sri Guru Parampara- Bhaktisiddhanta Saraswati Thakur, Heir to the Esoteric Life of Kedaranatha Bhaktivinoda”, Tripurari Swami says that “In Bhakti-sara-pradarshini (his commentary on Bhakti-rasamrita-sindhu), Visvanatha Cakravartipada tells us that in order to practice raganuga bhakti one must have attained the stage of nistha.”

CLARIFICATION: This is the verse referred to above quoted from Visvanatha Cakravartipada:

ragatmikaika -nistha -ye -vrajavasi  -janadayah
tesham -bhavaptaye -lubdho bhaved -atradhikaravan (Bhakti-rasamrita-sindhu 1.2.291):

“This is the definition of the ragatmika bhakti of the nitya siddha Vrajavasis.”

The words eka nistha (exclusively fixed, loyal) has been mistranslated by Tripurari Swami to refer to the adhikaravan, the jiva-candidate, and have been confused for the high stage of bhakti called nistha.

But this verse refers instead to the nitya siddha role models, the Vrajvasis, and means ‘exclusive fixation’ and not the stage of nistha that sadhakas must go through.

THE SIDDHA DEHA

In his translations of Sri Chaitanya-caritamrita (2.8.229; 2.22.155-158) Srila Prabhupada says to meditate on the siddha deha one needs to be ‘self-realized’, while such a word cannot be found in the original verses.

Narottama Dasa Thakur explains that meditation on the siddha deha is a regular sadhana: “Whatever you think of during your sadhana, you will attain in your siddhi-body. These are the ways of raga marga.” (Prema Bhakti Candrika 57)

“The treasure I covet during my sadhana I will receive in my siddha body. The only difference between the two is being ripe and unripe.” (Prema Bhakti Candrika 56)

This means that the difference between the struggling practitioner and the siddha is only in quantity and not in quality.

Mahanidhi Madan Gopal Das: Quality means way of bhajan for new rag bhakta and siddha is same both do Asta Kaliya Lila  smaran and seva in their manjari swarups. But amount of prem and absorption which means quantity is vastly different for siddha and beginner in raga bhakti.

Bhagavad Gita (8.6): “Whatever one contemplates throughout life is what one attains when one leaves the body.”

Srimad Bhagavatam (7.1.27): “The caterpillar imprisoned by a wasp in (its nest on) a wall, and constantly thinking of the latter through intense hate and fear, attains the form of the wasp.”

Bhakti-rasamrita-sindhu (1.2.295): “A person who desires loving attraction to His beloved Sri Krishna in Vraja must serve in allegiance to the Vrajvasis, both in the current practitioner’s body as well as in the spiritual, mentally conceived body, which is fit for serving Sri Krishna, seva -sadhaka -rupena -siddha -rupena -catra -hi.”

Visvanatha Cakravartipada tika: “Mental service must be rendered in the spiritual body, siddha-deha, in allegiance to Sri Radha, Lalita,  Visakha-sakhi, Sri Rupa Manjari and service in the current physical body must be rendered in allegiance to Vraja-people like Sri Rupa and Sanatana.

Srila Prabhupada translates Sri Chaitanya-caritamrita (2.22.154-155) as follows: “There are two processes by which one may execute this raganuga bhakti: external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the shāstric injunctions, especially those concerning hearing and chanting. But within his mind, in his original, purified, self-realized position, he serves Krishna in Vrindavan day and night.”

Clarification: The actual Bengali verse of Sri Chaitanya-caritamrita (2..22.154-155) says: “There are two kinds of devotion in practice — external and internal. In the external practitioner’s body devotional practices of hearing and chanting Krishna’s glories are performed, and internally, in the mentally conceived spiritual body, one renders mental service to Krishna in Vraja day and night.”

The term ‘self-realized’ mentioned in Srila Prabhupada’s translation is not in the original Bengali sloka. Besides, it is a bit too extreme for a description of raganuga-bhakti sadhana because this verse appears in the sadhana bhakti chapter of Bhakti-rasamrita-sindhu. Nevertheless, one indeed needs to be fairly advanced to meditate on one’s siddha deha.

In Bhakti Sandarbha (276), Sri Jiva Goswamipada says, “Smaranam requires a pure heart, smaranam -tu shuddha -antah -karanatam -apeksate.”

All the elaborations of Visvanatha Cakravartipada in Madhurya Kadambini on how far up anarthas persist (up to the stage of prema) are nicely summarized by Sri Rupa Goswamipada in a single verse of Bhakti-rasamrita-sindhu (2.1.276):

“Sadhakas who have developed rati [bhava] for Krishna but have not completely extinguished the anarthas are qualified to see Krishna directly.”

Clarification: This verse obviously refers to subtle anarthas. It also dismisses claims that one is unqualified to meditate, what to speak of realize the spiritual body, while anarthas are still there. [content courtesy Sri Advaita Dasji]

Raganuga-bhakti ki jai! Jai Jai Sri Radhe!

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ISKCON & Raganuga Bhakti part 1

Mahanidhi Madan Gopal Das

Due to unclear verse translations and purports in Srila Prabhupada’s books like “Nectar of Devotion” and “Sri Chaitanya-caritamrita”, many ISKCON members misunderstand and misrepresent the authorized practice of raganuga-bhakti sadhana.

This post will cite these confusing translations and purports, and give clear explanations of the subject of raganuga-bhakti.

WHAT IS RAGATMIKA AND WHAT IS RAGANUGA?

In order to have a clear understanding about raganuga it is important to understand raga and ragatmika. For various reasons these terms have been somewhat conflated and confused in ISKCON.

Bhakti-rasamrita-sindhu (1.2.272) says:

“Raga is complete absorption in one’s beloved ishta-devata. Bhakti that is impelled exclusively by such a thirst is called ragatmika-bhakti.”

“The absorption described above as ragatmika bhakti is only found in Krishna’s eternal associates in Vraja. Raganuga-bhakti is defined as that bhakti which follows after the ragatmika-bhakti which manifests distinctively in the inhabitants of Vraja. (Bhakti-rasamrita-sindhu 1.2.270)

Here are of some of the unclear translations in Nectar of Devotion Ch. 15, entitled “Spontaneous Devotional Service” that have led to much confusion:

“The examples of spontaneous devotional service can be easily seen in Krishna’s direct associates in Vrindavan. The spontaneous dealings of the residents of Vrindavan in relationship with Krishna are called raganuga.”

CLARIFICATION: The proper term here should be ragatmika, rather than raganuga.

In the next paragraph Srila Prabhupada says, “Srila Rupa Goswami has defined raganuga bhakti as spontaneous attraction for something while completely absorbed in thoughts of it.” 

CLARIFICATION: The word here should be raga, not raganuga bhakti.

The terms ragatmika and raganuga have been translated identically and even used interchangeably in Srila Prabhupada’s books.

Thus, it is not surprising that most ISKCON devotees mistakenly think that raganuga-bhakti sadhana is a highly elevated stage of bhakti which is only achieved in a completely purified stage.

DISCREPANCIES BETWEEN Srila Prabhupada’s ‘NECTAR OF DEVOTION’ AND THE TEACHINGS OF THE PREVIOUS ACARYAS:

Srila Prabhupada gives his own definition of rasa in the preface of the Nectar of Devotion: “That force which drives the philanthropist, the householder and the nationalist is called rasa.”

Clarification: This definition of rasa has nothing to do with what Sri Rupa Goswamipada says in Bhakti-rasamrita-sindhu. He says rasa is produced by combining a sthayi bhava, then vibhava, anubhava, sancari bhava and sattvik-bhava.

QUALIFICATION FOR RAGANUGA-BHAKTI

Raganuga bhakti means allegiance to the eternally perfect ragatmika-devotees of Vraja. This is the teaching of Sri Rupa Goswamipada in Bhakti-rasamrita-sindhu (1.2.271-272):

“Before we speak of ragatmika bhakti and raganuga bhakti we must first know what is raga. Raga is that deep natural loving thirst which causes one to become completely absorbed in one’s beloved Thakurji.”

Sri Jiva Goswamipada has defined raga and raganuga as follows (Bhakti Sandarbha 310):  Raga means the strong and natural desire of a sense-enjoyer for his beloved sense-objects. The senses, like the eyes, are naturally attracted to their objects, such as beautiful forms, and they need no encouragement in this.

In the same way, when a devotee’s heart is naturally attracted to Sri Krishna and one has a deep thirst for Sri Krishna then this is called raga.

When a mere ray of the nectar-moon of such raga falls on the crystal-like hearts of those devotees who only have some taste for a particular raga but do not possess that raga itself yet, then the heart rejoices and as a result of hearing from the scriptures and saints taste will be born within the heart of such a devotee for the devotional expertise of a ragatmika bhakta.

This means that ruci (taste) will be born within the heart when we hear about the loving devotional expertise of a ragatmika Vraja-bhakta from the scriptures or from the mouth of a saint whose heart is pure, that is, free from lust, anger and envy. The devotion which follows the raga of a ragatmika Vraja-devotee along with ruci is called raganuga bhakti.”

Both the vaidhi-devotee and the raga-devotee may begin the path of devotion from the stage of anartha nivrtti, cessation of unwanted habits, progressing through the stages that have been described by Sri Rupa Goswamipada in Bhakti-rasamrita-sindhu (1.4.15-16) : adau –shraddha -tatha -sadhu -sango’tha –bhajana -kriya.

The difference between them lies not in personal purity, but in their mood.  Sri Rupa Goswamipada writes in Bhakti-rasamrita-sindhu  (1.2.291): “Those who are anxious (‘greedy’) to attain the mood of the eternal, exclusively fixed-up  ragatmika Vrajavasis are eligible to enter into raganuga-bhakti.”

YOU CAN’T LEARN RAGA BHAKTI FROM BOOKS

One cannot learn vaidhi bhakti from the guru, and then just learn raganuga-bhakti from books because your guru did not teach you raganuga bhakti.

Sri Raghunatha Das Goswamipada  says (Sva-sankalpaprakash-stotra 1):  “How can one enter into the Shyam ocean without having conversed with a devotee whose heart is steeped in love for Radha  [a raganuga-bhakta]?”

Visvanatha Cakravartipada writes in his Raga Vartma Candrika (1.6). “There are two causes for the appearance of sacred greed necessary to practice raganuga-bhakti: The mercy of Bhagavan Sri Krishna or the mercy of an anuragi devotee. There are again two kinds of mercy bestowed by a devotee: praktana and adhunika.

Praktana means mercy bestowed by a raganuga bhakta in a previous life, and adhunika is mercy bestowed in the present birth. The praktana-devotee takes shelter of the lotus feet of a raganuga guru after the sacred greed has arisen in him, the adhunika will get that sacred greed after surrendering to the feet of such a guru.”

[content courtesy Sri Advaita Dasji]

Raganuga-bhakti ki jai! Jai Jai Sri Radhe!

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Radharani’s Manjaris: Tattva & Lilas 026 “Yashoda’s Love for Radha“

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also, we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Ma Yashoda Feeds Sri Radha

“Anxiously mother Yashoda sits Radhika Rai on her lap and says: “O my beautiful girl! Please eat something before You go home!” Mother Yashoda then affectionately touches Swamini and makes Her sit down to eat.

“Don’t think that I’m different from Your own mother. You can laugh, joke, sleep and eat in my house just as You do at home! Why are You so shy?” Mother Yashoda sits beside Radha and personally feeds Her.

While eating Krishna’s nectarine remnants Sri Radhika is overwhelmed in bliss. The manjaris and sakhis really enjoy seeing mother Yashoda feeding Srimati. Tulasi-manjari is beside herself of ecstasy beholding the sweet mutual love of Yashoda and Radhika

Tulasi stands close by Swamini, silently hoping that Radha will give her some of Her remnants. Understanding what’s on Her mind, Radha secretly drops some of Her chewed food in Tulasi’s hand. Blessed is Radha’s loving maidservant!

Sadhakas in manjari bhava will meditate that they are sitting right next to Tulasi-manjari observing this sweet exchange between Yashoda, Radhika and Her loving maidservant, or standing beside Srimati fanning Her as She eats. And one fine day during lila smarana, you may see Radhika dropping Her remnants into your eager loving hand! Jai Jai Sri Radhe! 

Priyaji’s Prema Binds Priyatama Shyam

Radha does know anything else but loving Krishna. Radha’s divine body, senses and mind are all made of love for Krishna. So Krishna surrenders completely to Radha’s service by applying red lac to Her lotus feet, putting tilaka on Her forehead, combing Her hair, massaging Her feet and so on.

In the mood of an independent lady-love (svadhina bhartrka) Srimati can order Shyam to do these things without any hesitation! This is not the service of Krishna, it is prema itself serving Radha. The sweetness of Shyam’s love manifests in Radha’s face, eyes and smile. Prema becomes tasteful because of Radha-Krishna’s mutual love. Their relationship is completely free from awe and reverence.

Radharani’s maidservants ki jai! Jai Jai Sri Radhe!

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Krishna Nectar Lila 68 – “Vrishabhanu Hosts Nanda Baba part one”

Mahanidhi Madan Gopal Das

Once upon a time, the illustrious and powerful King Vrsabhanu met with his ministers to discuss inviting Vrajaraja Nanda and his family for a visit. With all intelligence Vrsabhanu Maharaja submissively upheld the family traditions, and executed them in a wonderful beautiful way. He desired to celebrate the festival in grand style, and He wanted Radhika, the embodiment of the art of cooking, to prepare Her finest dishes.

He sent a nursemaid’s daughter named Sucarita, who possessed good character and auspicious qualities, to convey his plan to Radha. Coming before Radha, Sucarita said, “Your parents want You to prepare a grand feast for the upcoming visit of the king of Vrndavana. I will not leave here until I see You depart for Your father’s palace.” As the sakhis happily worship Radhika, She fills them with joy in return.

Sucarita also addressed the other sakhis attending Radhika, “Listen Syame! Radha’s father wants you to give up your pretension of laziness and help the other sakhis. It will be good for you to uphold the etiquette of family traditions. O Visakhe! You should also bring your friend Lalita who always exhibits a playful nature.”

Smiling, Lalita replied to Sucarita, “O auspicious one! Why are we suddenly invited to a festival?”

Sucarita replied, “It is not a surprise event. When the king of Vrndavana celebrated Krishna’s birthday he invited everyone to participate. After attending this mahotsava, King Vrsabhanu got the idea to hold a similar festival in his palace. So naturally he thought to invite the king of the cowherd men who possesses pure consciousness. After riding in the chariot of the mind for long time, this joyful festival is about to be held. It will definitely be an ecstatic event.”

Syama-sakhi said, “O one who excels all in good qualities! No doubt it will be a wonderful festival. Who will not enjoy great bliss by attending this rewarding festival? We must immediately start preparing, since this is the order of Radha’s father.”

Then all the gopis went to the magnificent palace of King Vrsabhanu. It seemed that the embodiment of all joyous festivals had manifested there. King Vrsabhanu welcomed the sakhis, “Are you all feeling happy?” After Radhika paid obeisances, He smelled Her head and said, “O auspicious one! Please use all Your cooking skills to make very delicious and tempting preparations. Surely Your lotus hands will attain perfection by cooking this feast. Tomorrow the king of the cowherd men, his wife, family, and Krishna and Balarama will take their meal here.”

Lalita said, “O father! Have you collected all the necessary ingredients?”

King Vrsabhanu replied, “Not just today, but for many days we have been arranging for this mahotsava. For a long time I have been eager to observe this. Now all the ingredients have been procured in unlimited amounts. You cannot see the end of them. Enter the storeroom and see for yourself. Please consider if all the proper divine articles and items have been assembled. If the best of anything remains to be collected, then please tell me and I will immediately get it.”

All the effulgent, slender-waisted sakhis like Lalita, Visakha, and others expert in the art of cooking met and joyfully entered the enchanting kitchen. After paying obeisances to Mother Kirtida the sakhis inspected the ingredients.

Meanwhile, Krishna returned from the forest with the cows. Seeing her approaching son, Mother Yasoda, who is glorified by all the demigods like Lord Siva and Brahma, anxiously desired to speak to Him. In a lovable, unpretentious way Krishna cast fresh, sidelong glances to reciprocate with each one of His friends. He walked with the gait of a lordly elephant in rut.

Yasoda said in a sweet voice, “O Vatsa! The honorable King Vrsabhanu, who is opulent with the wealth of many bulls, desires to host You tomorrow at his palace. After consulting his ministers and associates he sent an invitation. My darling, You should go there tomorrow to reciprocate with his loving request. Your friends will stay back to tend the cows. So tomorrow You need not go to the forest.”

Krishna, the ocean of compassion, said, “How is it possible for Me to go alone and eat without My friends? What is the use of such an invitation.” Yasoda, who fully knows the laws of social etiquette, replied, “Do not be distressed in Your mind. If You cannot give up Your attachment to Your friends, then just stay home with them.”

After she said this, Krishna, who removes the distress of everyone in the universe, forgot about going to the forest. Contemplating the upcoming festival, Krishna remembered the sweet name, form, and qualities of Radhika. As Krishna fixed His mind on Radhika, His affection for Radha increased more and more. Then Krishna meditated on all the wonderful preparations that Radha would make on the order of Her father. 

Excerpt: Sri Kavi Karnapura’s Ananda Vrindavana Campu ki jai!

Krishna Nectar Lilas ki jai! Jai Jai Sri Radhe!

All parts of Krishna Nectar Lilas can be found here.

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Srivasa Pandita

Mahanidhi Madan Gopal Das

Srivasa Pandita, fifth member of the Panca tattva, Sri Krsna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasadi, Gaura Bhakta Vrnda lived in Navadvipa before the advent of Lord Caitanya. Srivasa lead his brothers Sri Rama, Sri Nidhi, and Sripati in their devotional lives of singing Krsna’s names, worshiping the Lord, and bathing thrice daily in the Ganges.
Meeting with Sri Advaita Acarya Prabhu, they studied Bhagavatam and prayed for an incarnation of the Supreme Lord. Why did they pray? Because only an avatara of Krsna could reestablish Vaisnavism among the staunch atheists, logicians, and proud Panditas harassing Nadia at that time.
Malini, wife of Srivasa, was a constant friend of Saci Devi. She served Nimai as a nurse. When Lord Visvambhara appeared, the hearts of all the devotees were filled with parental affection (vatsalya bhava). Gauracandra loved Malini and Srivasa as a second mother and father.
Srivasa Angam was located two hundred yards north of Nimai’s bari (house). Srivasa Pandita’s palatial home had large comfortable rooms, a high protective boundary wall, and lush densely foliated gardens and groves. Everynight Sri Gauranga Mahaprabhu and His dearest friends would enjoy ecstatic kirtanas here and taste the mellows of Vrndavana.
Here, the raging Muslim Kazi broke the sacred mrdanga in his foolish attempt to stop Sri Krsna’s Sankirtana Movement. Henceforward, Srivasa Angam was known as Khol Banga Danga (place where the mrdanga was broken).
The Kazi passed an ordinance prohibiting sankirtana. Violators would be converted to the Muslim faith and lose their property. Although most Nadia vasis (residents of Navadvipa) panicked over this, Srivasa Pandita laughed at the fanatical law.
Within Srivasa Angam Lord Gauranga sundara showed His divine form to all His eternal associates. The house of Srivasa Pandita served as the headquarters of Gauranga’s Sankirtana Movement. The daily Bhagavatam classes, nightly kirtanas, and many confidential Vraja pastimes of Lord Gaura Raya occured here.
Srivasa Pandita and Sri Advaita Acarya, the learned chiefs of the brahmana community, dedicated all their energy to the Lord’s Hari Nama Sankirtana Movement. They surrendered their bodies, minds, homes, friends, family, and all possessions to Lord Gaura’s service. They knew no other gods or goddesses. Srivasa Pandita maintained his family, not because they were his relatives, but because they were Sri Caitanya’s loving servants.
Srivasa Pandita represents the marginal living entity (tatastha jiva). The devotees headed by Srivasa are described as Lord Caitanya’s smaller limbs (His face, eyes, hands, disc, other weapons.) They all took part in Sri Gaurasundara’s pastimes. With them Lord Gauranga spread the sankirtana movement. Srivasa Pandita is Narada Muni, an inter galactic preacher and constant associate of the Lord. His samadhi is in the 64 Samadhis Area.
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Best Form of Devotional Service

Mahanidhi Madan Gopal Das

Five hundred years ago in Jagannatha Puri, Sarvabhauma Bhattacarya asked Sri Caitanya Mahaprabhu which item is the most important form of devotional service.

bhakti-sādhana-śreṣṭha śunite haila mana
prabhu upadeśa kaila nāma-saṅkīrtana
harer nāma harer nāma, harer nāmaiva kevalam
kalau nāsty eva nāsty eva, nāsty eva gatir anyathā

Sarvabhauma Bhaṭṭācārya asked Caitanya Mahāprabhu, ‘Which item is most important in the execution of devotional service?’ Mahaprabhu replied that the most important item was the chanting of the holy name of the Lord. Then Mahaprabhu quoted a verse from Bṛhan-nāradīya Purāṇa:

‘In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.’ (Caitanya Caritamrita,  Madhya 6.241-2)

Sri Caitanya Mahaprabhu always emphasized the supremacy of nama-bhajana in His preaching. In Jagannatha Puri, Mahaprabhu also instructed Sanatana Gosvami on this point:

bhajanera madhye śreṣṭha nava-vidhā bhakti
‘kṛṣṇa-prema’, ‘kṛṣṇa’ dite dhare mahā-śakti
tāra madhye sarva-śreṣṭha nāma-saṅkīrtana
niraparādhe nāma laile pāya prema-dhana

Of all the different spiritual practices, the nine forms of bhakti (sravanam, kirtanam, etc) are the best because they have great potency to deliver Kṛṣṇa and ecstatic love for Him. Of these nine practices, nama-sankirtana is the best. By chanting the holy name without offense, one very easily obtains the priceless treasure of kṛṣṇa-prema. (Caitanya Caritamrita, Antya 4.70-1)

“The Caitanya-caritāmṛta states that of the nine ways of devotional service to obtain love of God, the foremost is nāma-saṅkīrtana. One who chants nāma without offenses surely achieves love of God. Bhakti-sandarbha says no form of bhakti (i.e. mathurā-vāsa, sādhu-saṅga, srī-murti sevā, and bhāgavata-sravana) is complete without Śrī Kṛṣṇa nāma-saṅkīrtana. The Hari-bhakti-sudhodaya says that saṅkīrtana is the best and foremost of all spiritual practices for attaining Kṛṣṇa’s mercy. If the other practices of bhakti are helpful to it, they should then be accepted.” (Sri Caitanya’s Teachings)

“Sri-nama bhajana is more powerful than all other forms of bhajana (nava-vidha-bhakti). There is no difference between nama (the holy name) and nami (Bhagavan, who possesses the name.) If you chant nama without offense, you will very quickly attain all perfection. All nine forms of bhajana are automatically carried out by performing nama-bhajana. When one utters sri-nama, he is engaged in hearing and chanting (sravanam, kirtanam). As one continues to chant, one also remembers the pastimes of Kṛṣṇa, and within the mind one serves Kṛṣṇa’s lotus feet (pada-sevanam), worships Him (arcanam), offers prayers (vandanam), serves Kṛṣṇa in the mood of a servant (dasyam) or friend (sakhyam), and offers one’s very self to Kṛṣṇa (atma-nivedanam).” (Jaiva Dharma ch. 4)

Upon completing the description of the sixty-four limbs of devotional service, Śrīla Rūpa Gosvāmī mentions five of them as the most important items. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura clearly shows how each one of these five most potent devotional processes points to the chanting of the holy name.

Sarasvatī Ṭhākura once explained that after careful consideration of the five limbs of bhakti, the best practice is srī-nāma bhajana. The next entry shows how chanting Kṛṣṇa’s holy names is the root of all nine forms of devotion and is glorified above all.

(1) Sādhu-saṅga­­­­­­­­­­­­­–associating with devotees is recommended to create a taste or inclination for srī-nāma bhajana. This comes from associating with holy saints who are attached to chanting Kṛṣṇa’s holy names with firm faith and who systematically chant the names.

(2) Bhāgavata-śravaṅa–hearing Śrīmad Bhāgavatam which itself declares sri-nāma bhajana to be the highest virtue. In its beginning, middle (sixth canto, Ājamila story), and end, the Śrīmad Bhāgavatam repeatedly stresses the efficacy of sri-nāma bhajana.

(3) Mathurā-vāsa–sri-nāma bhajana is situated at the root of residence in Vṛndāvana or Śrīdhāma Māyāpur. The sādhus living in or visiting these holy places are always engaged in nāma-saṅkīrtana.

(4) Śrī-murti-sevā–the service of Kṛṣṇa’s Deity is always conducted with mantras full of God’s names. The Hari-bhakti-vilāsa and Śrī Jīva Gosvāmī say that Deity service must be accompanied with chanting the Hare Kṛṣṇa mantra for it to be accepted.

(5) Nāma-saṅkīrtana–is directly chanting the holy names.

“Of all means of bhajana (devotional service), the name of Kṛṣṇa is most purely spiritual. In describing the absolute duties, Hari-bhakti-vilāsa states that singing and meditating on Śrī Nāma (Kṛṣṇa’s holy names) is the best devotional activity.

“The most advanced devotees who have fully dedicated themselves to Śrī Kṛṣṇa take exclusive refuge in kṛṣṇa-nāma amongst all other practices of devotion. There is no other performance so pure and spiritual as singing the name of Kṛṣṇa.” (Nama-bhajana)

According to Sri Jiva Gosvami, chanting the holy name is not only the greatest form of sadhana, but it must accompany every other form of devotional service: “Chanting the holy name of Kṛṣṇa is the chief means of attaining love of God. This chanting does not depend on any paraphernalia, nor birth in a good family. All the Vedas proclaim that by humility and meekness one attracts the attention of Kṛṣṇa. Therefore, chanting Hare Kṛṣṇa is the greatest sadhana (mahā-sādhanānam), and the fulfillment of all sacrifice, penance and austerities. Simply by chanting one achieves ecstatic love of God and complete perfection in life. Therefore, whatever one does in executing devotional service must be accompanied with the chanting of the holy name.” (Bhakti-sandarbha 270)

An excerpt from the book Art of Chanting