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The Maha-mantra of Sri Radha

Mahanidhi Madan Gopal Das

In the material world, both neophyte sadhakas and realized suddha-bhaktas chant the holy name. Dutiful beginners chant Hare Kṛṣṇa as a sadhana for purification, whereas adepts relish the sweetest nectar in the holy name. Chanting the Hare Kṛṣṇa maha-mantra is the eternal activity of every soul. Therefore, it is good to cultivate attachment and affection for one’s eternal companion–Kṛṣṇa’s holy names.

Harinama sankirtana goes on in the spiritual world as well among Kṛṣṇa’s eternal associates. The scriptures narrate many pastimes of Kṛṣṇa and His devotees chanting the holy names.

“Kṛṣṇa said to Uddhava, ‘Mother Yasoda is always singing My names in a deep mood of separation. As she takes long slow breaths, the sound “Ha Kṛṣṇa! Ha Kṛṣṇa!” comes from her throat. Profuse perspiration soaks her weary body, and tears gush from her eyes, soaking her clothes, as she stares intently at the road to Mathura waiting for My return.’ ” (Uddhava-sandesh)

“A sakhi tells Kṛṣṇa, ‘O Kṛṣṇa! When You are out tending the cows in the pasture, Radharani spends Her day, longing to see You again. Fixing Her eyes on the path where You will return with the cows, She engages Her tongue in repeating the two syllables kṛṣ and ṇa. Radhika’s ears yearn to hear the sound of Your flute, and Her heart is fixed in the happiness of thinking of You.’ ” (Ujjvala-nilamani ch.15)

“Kṛṣṇa said, ‘Hey Kundavalli! When I accidentally said the word “Radha”, Candravali became tortured with pain, as if violently wounded at heart. However, in order to pacify My embarrassment and bewilderment, she doubled the smile on her lotus face and spoke words filled with sweetness.’ ” (Ujjvala-nilamani ch.14)

“Vrnda-devi said to Paurnamasi, ‘Radharani gave a farewell embrace to the budding jasmine creeper She had planted on the Yamuna’s shore. She placed the farewell gift of Her very beautiful diamond necklace in Lalita’s hand. Radhika then entered a kadamba grove filled with buzzing sounds of bees and fainted. But She was reawakened by Her priya-sakhis chanting the name of Hari.’ ” (Ujjvala-nilamani ch.15)

“The wonderful sacred mantra Kṛṣṇa chants is the name of His dearmost Radharani. Srimati Radharani’s maha-mantra is the name of Lord Kṛṣṇa.” (Radha-Kṛṣṇa Ganoddesa-dipika)

An excerpt from the book Art of Chanting

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Gayatri and Maha-mantra

Mahanidhi Madan Gopal Das

kṛṣṇa-mantra haite habe saṁsāra-mocana,
kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa

Sri Caitanya Mahaprabhu said, “The kṛṣṇa mantra (gopala mantra) gives one freedom from material existence. And kṛṣṇa nama (the Hare Kṛṣṇa maha-mantra) delivers one to the lotus feet of Kṛṣṇa.” (Caitanya Caritamrita Ādi 7.73)

In this verse, Lord Caitanya describes the effects of chanting the eighteen-syllable gopala mantra and the Hare Kṛṣṇa maha-mantra. Of the two mantras, Sri Jiva Gosvami emphasizes chanting the Hare Kṛṣṇa maha-mantra in Bhakti Sandarbha 284: “Mantras are actually composed of the names of the Supreme Lord. Mantras are distinct from the name because they include the word “namah” [or svaha], and have special powers that are given by the rsis or the Lord Himself. The holy names of the Lord, however, in themselves, being independent, can bestow the higest goal of life, Kṛṣṇa-prema. Thus the names of Kṛṣṇa are more suitable than mantras.”

In Kṛṣṇa Samhita, Srila Bhaktivinoda Thakura describes the various mantras given to liberate one in the different yugas. In Satya, Treta and Dvapara yugas these mantras, called tāraka-brahma-nāma, addressed the Supreme Lord with feelings of awe and reverence invoking His divine power, majesty and protection (aisvarya-bhava). The tāraka-brahma-nāma for Kali-yuga is the Hare Kṛṣṇa maha-mantra, a selfless call for loving service.

In the Gaudiya conception, samsara-mocana, or liberation means to realize one’s svarupa. At this stage, the Brahma Gayatri and the gopala mantra retire, but chanting Hare Kṛṣṇa continues to deliver one to the lotus feet of Kṛṣṇa (kṛṣṇa-carana), in the spiritual world. This is the final stage of spiritual evolution wherein one attains his vastu siddhi, (pure spiritual form), and engages in Kṛṣṇa’s eternal service.

Whether one is in Kṛṣṇaloka or the material world, chanting Kṛṣṇa’s holy name is the eternal function of the soul. In the material world, chanting Hare Kṛṣṇa is the primary activity for purification and spiritual elevation. Everything else is auxiliary or supportive of the main service of chanting Hare Kṛṣṇa. Upon entering the spiritual world, however, chanting the holy name will be in the background, helping and energizing. Serving Radha-Govinda will be in the foreground, distinct and most important. For example, when the gopīs churn fresh yogurt for Kṛṣṇa’s butter, they simultaneously sing His glories while keeping time with their bangles and waistbells.

An excerpt from the book Art of Chanting

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First Meeting with Krishna

Mahanidhi Madan Gopal Das

“Kṛṣṇa-nāma has been accepted by all to be an incarnation of Lord Śrī Kṛṣṇa on this earth. Although He appears like a word, Kṛṣṇa, still by His inconceivable power He is completely spiritual. The name is a special incarnation of the Supreme Personality of Godhead. As Kṛṣṇa and His name are identical, Kṛṣṇa has descended to earth as nāma. Kṛṣṇa-nāma is our first introduction to Kṛṣṇa. Therefore, we first meet Kṛṣṇa in His name. With determination to reach Kṛṣṇa, we must first accept the name of Kṛṣṇa.” (Nama Bhajana)

“Nāma is also another incarnation of Kṛṣṇa. Nāma-rūpe kali-kāle kṛṣṇa-avatāra. Because name and Kṛṣṇa are not different. Abhinnatvād nāma-nāminoḥ. There is no difference. In the material world there is difference between the name and the substance. But in advaya-jñāna, the Absolute world, there is no such distinction. The name and the person are the same, identical.” (SPT 30/10/72)

How does Hare Kṛṣṇa japa purify the chanter? “Chanting gradually diminishes the propensity to sin, and simultaneously purifies the consciousness. At this juncture, a taste for chanting begins to manifest. The inclination to commit sinful acts vanishes, though a faint residue of previous sinful acts still lingers in the consciousness. The receding sinful reactions leave an odor of sinful habits. But the chanter’s contact with the name produces a purity of mind and strength of willpower that overcomes the clinging smell of sin.” (Hari-nama-cintamani)

An excerpt from the book Art of Chanting

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The Value of Cintamani Nama

Mahanidhi Madan Gopal Das

Kṛṣṇa’s holy name–full of mercy, full of compassion, full of affection, full of rasa and full of prema–is the rarest treasure in the world. Without hearing from sastra and saints, however, one can never understand the power, value and benefit of Sri Kṛṣṇa’s divine name, form, attributes, pastimes and holy abode (nama, rupa, guna, lila, dhama). Throughout the Vedas the transcendental glories of the holy name are recounted.

The following verse from the Padma Purana compares the holy name to a cintamani gem, a divine stone that can bestow one’s desired results. Such cintamani gems make up the transcendental land of Kṛṣṇaloka in the spiritual world. This verse clearly describes the transcendental identity of the holy name:

nāma cintāmaṇiḥ kṛṣṇaś, caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto, ‘bhinnatvān nāma-nāminoḥ

The holy name of Kṛṣṇa is a transcendental wish-fulfilling gem (cintamani); it is the embodiment of all consciousness and sentiments; it is complete; it is pure; it is ever free because the name of Kṛṣṇa and Kṛṣṇa Himself are one and the same.

Srila Prabhupada gives a wonderful expanded translation of this verse:

“The holy name of Kṛṣṇa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kṛṣṇa Himself, the reservoir of all pleasure. Kṛṣṇa’s name is complete, and it is the form of all the transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kṛṣṇa Himself. Since Kṛṣṇa’s name is not contaminated by the material qualities, there is no question of its being involved with māyā. Kṛṣṇa’s name is always liberated and spiritual. It is never conditioned by the laws of material nature. This is because the name of Kṛṣṇa and Kṛṣṇa Himself are identical.” (Caitanya Caritamrita Madhya 17.133 p.)

The following story from Vaisnava tradition illustrates the incomparable value of Kṛṣṇa’s holy name.

Once a disciple asked his guru for the topmost secret of bhajana. The guru replied, “The most confidential secret of bhajana is to always chant the maha-mantra–Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare!”

After leaving his guru’s asrama, the disciple met some poor washermen who were chanting Hare Kṛṣṇa while scrubbing clothes beside the Yamuna. He then heard some little girls chanting Hare Kṛṣṇa while collecting cow dung. When the disciple hired a ricksaw, the skinny old driver chanted Hare Kṛṣṇa all the way back to the asrama.

Meeting his guru, the disciple expressed a doubt about the maha-mantra, “Gurudeva! What kind of secret have you given to me that is known to every dhobi, ricksaw-walla and little girl in India? Is this really the most confidential secret of bhajana?”

Instead of a long explanation, the guru handed the disciple a precious jewel and said, “Show this jewel to the dhobi, ricksaw-walla and little girls, and see if they appreciate its value.” The disciple then showed the priceless jewel to the illiterate washermen, but they could not detect the value of the jewel. They said they would gladly accept it, and use it for beating their dirty cloth. The disciple refused to give them the gem, saying, “You have to pay the proper price for it. A stone or piece of wood is sufficient for beating dirty cloth.”

Upon seeing the jewel, the ricksaw-walla said, “Since it is a little rough, I think it is just suitable for scraping off the dry skin from my feet.” “Are you crazy!” said the disciple as he walked on to show the village girls. Failing to recognize the true worth of the jewel, the girls said, “We could use the jewel to pack our cow dung.”

The disciple again met with his guru and said, “Gurudeva! Nobody wanted to pay the proper price for the jewel. Nor could anyone appreciate the great value of the gem.”

“Yes, in the same way,” said the guru, “most people cannot appreciate the value of the holy name. For this reason, they are indifferent to the chanting of Hare Kṛṣṇa. The Hare Kṛṣṇa maha-mantra is an open secret that is revealed only to the qualified.”

An excerpt from the book Art of Chanting

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Radharani’s Manjaris: Tattva & Lilas 025 “Reality of Manjari Meditations“

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.

Seeing Swamini’s Eager Face

Ayi Madhuri Radha! How beautiful You are when Madhava looks at You while eating His breakfast! Just by a glance Shyam can understand Radharani’s blissful eagerness. Swamini’s face is marked with eagerness. The sadhaka manjari should also relish that blissful eagerness of Madhuri’s beautiful face.

Narottama Dasa Thakur prays,

“My eyes desire to see the golden form of Radhika and I am crying out of that desire!” (Prem Bhakti Candrika)

Reality of Manjari Meditations

In Radha Kunda, Sri Raghunatha Das Goswamipada was anxiously crying out of the pain of separation from Srimati Radharani. At the stage of bhava-bhakti, a sadhaka can see Radha-Krishna through the eyes in sphurtis, vivid visions. Before attaining bhava however, a fortunate sadhaka may “see” Radha-Krishna in meditation or dreams.

When sadhakas follow in the footsteps of acharyas like Sri Rupa Goswamipada, Sri Raghunatha Das Goswamipada, Sri Krishnadas Kaviraja Goswami, and Visvanatha Cakravartipada by praying to them, studying their books and trying to imbibe their moods, meditations and sevas, they too can relish the sweetness of Srimati’s face in their meditations.

As one repeatedly practices deep meditation on Radha Madhava’a asta-kaliya-lila one will feel that Radha-Krishna are very near. When one experiences this, one will think, “I am not practicing lila smarana, I am there!”

When one’s meditation ends one will feel great anxiety to directly meet Radha Govinda Yugal. The more one enjoys lila smarana, the more anxious one will become for more. As thirst and eagerness for direct darshan of Radha-Krishna increases, the sooner one will attain it.

Radha-Krishna Asta-kaliya-lila smarana bhajan will make a new life for a sadhaka.

Sri Radha will certainly respond to one’s humility, enthusiasm, and determination to practice bhajan in manjari svarupa.

Karunamayi Radha is a boundless ocean of compassion, endowed with a lovely nature.

Thus, Kishori will come close to you and accept your sevas. Radhika is a wish-fulfilling vine for devotees.

Manjari bhava sadhana ki jai!  Jai Jai Sri Radhe!

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Radharani’s Manjaris: Tattva & Lilas 024 “Selfless Seva“

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava)Manjaris, RaganugaBhakti, Gopis, Radharani, RadhasSeva, VrajaPrema, 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.

Selfless Mood of Manjaris

Most devotees think: “I want to become happy by serving Krishna.” 

Radha’s maidservants, being the exemplars of selflessness, are completely free from this. Serious  manjari-bhava upasakas should always be thinking: “What seva can I do to please Priya-Priyatama?”

Bhajan is impossible in the presence of personal desire. Maintaining personal agendas keep one from tasting the bliss in selfless worship.

Manjaris Sevas After Radha’s Cooking

After Swamini finishes cooking Krishna ‘s breakfast She takes rest. The kinkaris change Radha’s clothes, wipe Her hands, feet and body with a wet towel and fan Radha while Dhanishtha brings a nectar drink. While Swamini  enjoys the drink She closes Her beautiful eyes.

Radha Serves Bhoga 

Shyam peeks at Radha in the kitchen without being noticed by others. Swamini casts a furtive glance back toward Her Nagar while handing food to Rohini. A little later, Yashoda tells Radha to serve sandesh to Krishna. Just as Swamini shyly tries to put the sweet on His plate, Krishna opens His hand to receive it. Seeing this sign of affection, Srimati blushes of shyness. How beautiful is Radha’s shyly blushing, blooming face at that time!

The manjaris relish this sweetness and intensely desire to see Radha’s blossoming lotus face again and again.

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

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Chapter One: Identity of the Holy Name

Mahanidhi Madan Gopal Das
The Holy Name is Transcendental
What does it mean that the holy name of Kṛṣṇa is transcendental, and should never be considered a material sound vibration? The holy name has absolutely nothing to do with the mundane world of matter. The holy name is not a combination of material letters and syllables. The form of the holy name is sat-cit-ananda, eternal blissful consciousness. Although in this world, the holy name is not of this world. The divine name of the Lord is not a product of the material world. Only a liberated soul can purely pronounce the transcendental holy name. A conditioned soul covered by the modes of nature cannot utter the pure name (cintamani-nama).
“Nama is aprakrta-caitanya-rasa (a transcendental living mellow). Within nama there is not any scent of mundane consciousness. When the devoted jiva becomes purified through bhakti and renders service to sri-harinama, sri-nama personally manifests on his tongue. Nama cannot be accepted with material senses.” (Jaiva Dharma ch.20)
When the conditioned soul pleases Sri Guru and Sri Kṛṣṇa, the svarupa-sakti (internal spiritual potency) of the Lord descends upon him, and enables him to purely chant the divine name. Kṛṣṇa’s svarupa-sakti is a combination of hladini-sakti (bliss potency personified as Sri Radha) and samvit-sakti (knowledge potency personified as Lord Baladeva). Kṛṣṇa’s svarupa-sakti manifests the pure name in a surrendered heart saturated with devotion. Enriched with ecstatic rasas, the pure name then embraces the tongue in the dance of prema.
When explaining the transcendental nature of the holy name, Srila Prabhupada often compared the chanting of the word “water” to the name of Kṛṣṇa. The following quotes by His Divine Grace beautifully illuminate the essence of divine wisdom:
“In the relative world, the word “water” and the substance water are different. When I am thirsty, if I simply chant “Water, water, water,” my thirst will not be satisfied. I require the real water. That is the nature of the relative world and relative consciousness. But in the spiritual world or spiritual consciousness, the name is the same as the thing that is named. For instance, we are chanting Hare Kṛṣṇa. If Kṛṣṇa were different from the chanting of Hare Kṛṣṇa, then how could we be satisfied chanting the whole day and night? This is the proof. An ordinary name­­­­–if you chant “Mr. John, Mr. John,” after chanting three times you will cease. But this Hare Kṛṣṇa mahā-mantra–if you go on chanting twenty-four hours a day, you will never become tired. This is the spiritual nature of the Absolute Truth. This is practical. Anyone can perceive it.” (Civilization and Transcendence ch. 7)
“Kṛṣṇa’s words and He are not different. That is omnipotency. Omnipotency means everything relating to Kṛṣṇa has the same potency. Just like here in this material world, if you are thirsty and want water, simply calling repeatedly, “water, water, water, water, water,” will not satisfy your thirst. Because the word “water” has not the same potency as water itself. You require the water as it is. Then your thirst will be satisfied. But in the transcendental, absolute world, there is no such difference. Kṛṣṇa and Kṛṣṇa’s name, Kṛṣṇa’s words and Kṛṣṇa’s qualities, Kṛṣṇa’s pastimes–everything is Kṛṣṇa.” (SPT 25/3/67)
“So immediately you can be in touch with Kṛṣṇa by vibrating this sound, Hare Kṛṣṇa. It is so potent. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ. The name of Kṛṣṇa is cintāmaṇi, transcendental. It is not this material sound, material name. Nāma cintāmaṇiḥ kṛṣṇaś caitanya. Living force, caitanya. It is not dead sound. If you want water, if you chant only “Water, water, water, water,” you will not get water, because it is material sound. The water substance is different from the word “water”. Therefore, simply by chanting, “water, water” you cannot quench your thirst. You must have the substance water. That is material sound. Anything you take, simply by chanting the name, you will not get the thing. That is material.
“But in the spiritual world, the name and the person or the substance is the same. Kṛṣṇa and Kṛṣṇa’s name is the same. There is no difference. Therefore, those who are chanting “Kṛṣṇa, Kṛṣṇa, Kṛṣṇa,” they are becoming more and more enthusiastic to chant.” (SPT 22/1/75).
An excerpt from the book Art of Chanting
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I Want To See Krishna! Part two

Mahanidhi Madan Gopal Das
Srila Prabhupada says one can see Krishna in his heart, in the Deity (archa-murti), in the Srimad Bhagavatam and face to face.
Srila Prabhupada also describes different factors leading to Krishna’s darshana i.e. eagerness, attitude, faith, humility, patience, mercy, seva, steadiness in bhakti bhajana, eagerness and prema or divine love. Now we will illustrate these points with quotes from Srila Prabhupada.
DEITY: “Who is a first-class yogi? It is he/she who is always trying to see Krishna within the heart. In our bhakti-yoga we can teach this art of seeing Krishna within the core of the heart in one minute. It is so simple. You are seeing Krishna here [as Deity]. You must try to keep that impression [of Radha-Krishna’s murti] within your heart always.” (folio 760312SB.MAY)
KRISHNA BOOK: “If you read Krishna Book [means Bhagavatam tenth canto] and if you believe, then you see Krishna. Krishna is not different from the book. (folio 760427CC.AUC)
ATTITUDE: “This sincere attitude [to be Krishna conscious] will make you more and more advanced, and one day Krsna will reveal Himself to you face to face!” (folio Letter 73-01-28)
PREMA: “We have to smear our eyes with the ointment of love; then Krishna will actually come in front of us.” (BTG #60 1973)
“Krishna is always present. When Krishna is pleased with your service and love, you will see Krishna, you will see yourself [siddha svarupa], you will see the whole world!” (folio 720911rc.arl)
“When we develop love of Krishna, we will immediately see Krishna and faint, saying, “Oh, here is my Lord!” (TLK 35 pur.)
PATIENCE: “Of course, it is good to be eager to see Krishna, but we should not become discouraged if we do not see Him immediately.” (BTG #60 1973)
SEVA: “My request is that you continue your devotional service very faithfully and rigidly. Then in this life you will be able to see Krishna face to face; that is a fact!” (folio SPL 7-10)
FAITH: “We must have firm faith that because we are engaged in Krishna consciousness we will see Krishna face to face. The time will come when we will see Krishna. There is no doubt about this.” (TQK 25 pur.)
MERCY: The ability to see Krishna depends on Krishna’s mercy. (JSD 2.2)
EAGERNESS:
This is the main factor in seeing Krishna. Do you ever even think, “With my eyes, I want to see Radha! I want to see Krishna!” Do you ever feel, “I don’t know how or when but I must, I have to in this very life get darshana of Radha Govinda Yugala?” Without it I can’t live.”
Do you ever pray, “Krishna, You must show Yourself to me. Please, I beg You while crying piteously. Otherwise, how can I live any longer?” Ever-pushing anxiety, exasperation, desperation, hope against hope and relentless enthusiastic endeavors in bhakti bhajana—this means eagerness.
Since eagerness to see Krishna is the main factor in attaining darshana of Sri Krishna, let’s see Srila Prabhupada’s many quotes about eagerness; its need, power and effects.
Krishna And The Thief
To illustrate the point, Srila Prabhupada once told the following story titled “Krishna and the Thief”. One day a thief heard a lecture describing a boy named Krishna who wanders in the forests of Vrindavana and who is adorned with gold and jeweled ornaments. The thief thought, “Why not go to Vrindavana and plunder this boy?”
Srila Prabhupada comments: “That thief was always thinking and feeling. “I must find that boy! I must see Krishna! I must see Krishna!” That anxiety, that eagerness, made it possible for him to actually see Krishna in Vrindavana.
“So we must be very, very eager to see Krishna. Somehow or other you must develop this eagerness, this desire: “I must see Krishna.” Then Krishna will be seen.” (folio JSD 2.2)
“One [a Krishna bhakta] must actually be very much eager to see God. One must be very serious and think, “Yes, I have been informed about God. So if there is a God, I must see Him.” (BTG #15-10 1980)
“Eagerness is very important thing, and it [develops] by the association of devotees. Then you will see God eye to eye. It is not difficult. Those who have developed that eagerness, faith, that ‘I must see Krishna in this life’ [they will see Krishna]. This life is meant for seeing Krishna.” (folio 720515SB.LA)
“If you are eager to see Krishna, regardless of whatever motive you have, you will see Krishna!” (JSD 2.2)
“We must be eager to see Krishna and talk with Him. He is actually waiting to see whether we are interested in talking with Him.” (TLK 35 pur.)
“When a devotee is very eager to see Krishna, Krishna is so kind that He comes. (TLK 38 pur.)
The Srimad Bhagavatam often mentions the eagerness of the Vrajavasis and especially Radha and the gopis to see Krishna with such phrases as, “the gopis’ eyes were very eager to see Shyamasundara, gopyah didrkshita drshah.” (Srimad Bhagavatam 10.15.42) By reading this and the following sastric quotes, one will increase his/her eagerness and enthusiasm to see Krishna NOW.
Sri Jayadeva Goswami says Radha’s eyes are always excessively restless looking here and there due to Her intense hankering to see Hari, sandarshana utkantha. (Gita Govinda V.32)
One day Kasturi manjari saw how Radharani turned to Her loyal friend Visakha and said in the madness of separation from Shyama, “Where is Krishna, who is so expert in rasa dancing? Oh, where is He, who can save My life? Kindly tell Me where to find Krishna, the treasure of My life and the best of My friends.
“O sakhi, where is Krishna? Kindly let Me see Him. My heart breaks at not seeing Krishna’s face even for a moment. Kindly show Him to Me immediately; otherwise I cannot live.” (Caitanya Caritamrita 3.19.35-37)
During His Jagannatha Puri lila, Sri Chaitanya Mahaprabhu exhibited the topmost limit in hankering to see Krishna. Mahaprabhu would wail and weep, “Alas, where is Vrindavana? Where is Gopendranandana Sri Krishna? Where is that flute player, ha ha kahan vrndavana, kahan gopendra-nandana, kahan sei vamshi vadana?” (Caitanya Caritamrita 2.2.55) At another time, Mahaprabhu pined, “Where is Krishna, My life and soul? Please show Me Krishna, kotha krishna mora prana natha more krishna dekhao!” (Caitanya Caritamrita 3.16.81)
Summarizing it all, Srila Prabhupada perfectly said, “We simply have to prepare ourselves to see Krishna and understand Krishna. That is the purpose of Krishna consciousness.” (TQK 11 pur.)
So this is Krishna consciousness: wanting to, praying to and trying to see Krishna—Radha-Krishna Yugala in Vrindavana in the keli-kadamba kunjas along the Yamuna.
Being a Krishna devotee means that one wants to serve Krishna, to love Krishna and to SEE KRISHNA FACE TO FACE just like Gopa Kumara did in Brhad Bhagavatamrta.
And like the thief that Srila Prabhupada described, we must always think and feel, “I must find that boy! I must see Krishna! I MUST SEE KRISHNA!” This type of divine transcendental anxiety and eagerness will definitely bring us the greatest treasure (mahanidhi) of seeing Sri Krishna in Vrindavana one fine day.
Radha-Krishna sakshad darshana ki jai! Jaya Jaya Sri Radhe!
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I Want to See Krishna! Part one

Mahanidhi Madan Gopal Das

Having an overwhelming desire to see Sri Krishna is one of the symptoms of an advanced devotee. Sri Rupa Gosvami calls it samutkantha, the intense hankering to see Sri Krishna which is a symptom of a bhava bhakta.

What is the cause of this hankering? Sastra says that the mercy of the sat Guru is the cause of a sadhaka having a strong or intense desire to see Krishna, sat guroh krpaya krishna didrksha bhara karitam. (Brihad Bhagavatamrita 2.3.113)

While describing the Vrindavana born bhakta Gopa-kumara, Sri Sanatana Goswami says that his intense eagerness to see Krishna arose from two causes; 1) by following the instructions of advanced devotees; and 2) by the strength of his service to his diksha mantra, sriman maha bhagavata upadeshatah san mantra seva balato. (Brihad Bhagavatamrita 2.3.45)

Gopa-kumara’s eagerness to see God impelled him to travel all over the universe searching for Sri Madana Gopala, the beloved of his heart. He was never satisfied with any post or position without seeing Gopala. Indeed, if one receives Guru’s mercy and becomes eager to see Sri Krishna, then nothing will prevent it from happening.

Yearning to see Krishna face to face, krishna darshana lalasa, arises in the heart according to the degree of one’s attraction, attachment and love for lila-madhurya Sri Krishna. It is natural to want to see the one whom we are trying so much to remember, serve and love now and forever.

A purified even slightly advanced bhakta will think, “I really want to see Krishna. But how and when will that ever be possible?”

Eagerness for Krishna however does not come easy. It is a state of consciousness wherein a devotee is constantly thinking of pleasing Radha and Krishna. If there is any other desire in one’s heart, intense eagerness cannot arise.

“Eagerness is the very life-force of devotion which helps the devotee attain perfection. Without eagerness there is no taste in our endeavors.” (Sri Ananta Dasji Maharaja)

Srila Prabhupada often refers to “eagerness” as a prerequiste for seeing Sri Krishna. The dictionary says strongly wanting to have something is eagerness. Sri Krishna Dasa Kaviraja says, “The main quality of complete eagerness is that one always desires to see Krishna, samutkantha haya sada lalasa pradhana.” (Caitanya Caritamrita 2.23.30)

Eagerness is so important that Srila Prabhupada said, “Eagerness is the price for achieving success in Krishna consciousness.” (NOD 18) As an example of one with eagerness, Srila Prabhupada cites Sri Bilvamangala Thakura’s prayer:

“I am eagerly waiting to see that boy of Vrindavana whose bodily beauty captivates the whole universe; whose eyes are bounded by black eyebrows expanded like lotus petals, and who eagerly glances at His devotees. Krishna’s eyes are always moist and His lips are copper-colored. Through Shyama’s lips comes a sound vibration which drives one madder than a mad elephant. I want so much to see Krishna in Vrindavana.”

Radha-Krishna sakshad darshana ki jai! Jaya Jaya Sri Radhe!

Krishna Nectar Lila 67 -“Fragrance of Krishna’s Love”

Mahanidhi Madan Gopal Das

“Then Krishna, the destroyer of demons, smiled gently and spoke just according to the time and circumstance, ‘The young girls of Vrndavana are naturally proud. Why should they come here on the orders of Batu (nickname for Kusumasava or Madhumangala) who is simply a brahmana entertaining everyone with his jokes and silly behavior? Therefore, O best among the birds! In order to comfort your mistress, why don’t you fly to her. Hearing your pure, soft, and sweet request, that Bakula sakhi will accept your bakula garland.’

“Immediately that best of the birds flew to me and said, ‘O Bakula-mala! Do you recognize me? Why are you picking bakula flowers? Why not come see the prince of Vrndavana? I will give you the garland that Syamasundara has made Himself, so you need not toil so hard picking flowers.’

“I replied to that parrot, O best of the parrots! The scriptures are right when they say that one’s good and bad qualities depend on his association. It appears that associating with a person who is wanton by nature, dresses in yellow garments, and is intoxicated from drinking madira-rasa has bewildered your intelligence. Tell me, do you think that any chaste girl will accept a garland from someone who is not her husband?

“The parrot said, ‘Hey listen! He is the supreme person, not just an ordinary person. His lotus feet are very difficult to attain.’ (Inner meaning of parrot’s statements: ‘So why don’t you try to meet Krishna?’)

“I replied Are! Wait a minute! I can see He is just a man. Why are you calling Him the supreme person? Do not try to attract me to Krishna by your word jugglery.”

Bakula-mala continued speaking to Radhika, “The parrot told me that if I understood his words I should take the garland. Since the parrot defeated me, I could not take the dominant role. So I returned to Krishna who wears makara-kundala. Then the mild and sweet brahmana named Kusumasava talked to his dear friend the parrot.

“After their argument ended Kusumasava said, ‘This sakhi named Bakula-mala should take this bakula garland to the mistress of the parrot. Even Laksmi-devi, who has sweet-smelling hands, can rarely obtain such a garland. This bakula garland should be taken to Radhika, the eternal lover of Krishna. By doing this Bakula-sakhi will attain success in accomplishing her task. This Bakula sakhi, who is the personification of Krishna’s sweet love, is expert in this work.’

“At that moment Damodara slightly trembled as He raised His soft, lotus palm, moistened with perspiration. While looking in the opposite direction a sweet nectarean smile appeared on His face. Then He gently touched my hand as He gave me the garland. I returned to my mistress Syama-sakhi and presented this garland which embodies the fragrance of Krishna’s pure love for You. I told her all the details of my meeting with Krishna, and how this garland conveyed His heartfelt desire to meet You. And now my mistress has brought that garland to You.” 

Then Syama-sakhi adorned Radha’s neck with the bakula garland. Radhika felt the thrilling touch of Her beloved by contacting the garland made by Syamasundara’s hands. As a result, Radha’s body surged with ecstatic symptoms and Her cheeks swelled with delight.  Feeling the rising of love, Radhika’s eyes moistened with tears as She looked slightly downward out of shyness. A mild nectarean smile bathed Her gentle lips, which defeated the tenderness of fresh sprouts. Overwhelmed by insurmountable ecstasy, Radharani embraced Bakula-sakhi and fell unconscious.

Lalita-sakhi said, “Hey Syame! It is not only in name, but also in fame and quality that your sakhi Bakula-mala and this bakula garland are the same. Can’t you see that both these bakula-malas are fragrant and freshly youthful? They both enjoyed the touch of Krishna’s lotus hands and got to decorate the neck of our Swamini Radhika.”

Syama-sakhi replied, “You have spoken very sweetly.”

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.