Krishna Nectar Lila 46 – “Balarama Baffled”

Mahanidhi Madan Gopal Das
Balarama, although happy to see the intense love shared between the cows and calves, felt doubtful about it since the calves had already grown up and stopped sucking milk from their mothers. He pondered, “Aha! How astonishing! My affection and that of all the Vrajavasis toward these boys and calves is increasing as never before. It perfectly resembles the love we all feel for Krishna, the Supersoul of every living entity.
This must be a display of the Lord’s inconceivable energy (acintya-sakti). Otherwise, how could I, the elder brother of that unborn Lord who wields the disc that destroys the illusory energy, become bewildered by some mystical display of maya? Therefore I will inquire from that crest-jewel of all mystics.”
Balarama continued, “Krishna, I am amazed! I have faith that You possess superior intelligence beyond My comprehension. Now I can see that You alone have manifested Yourself in the different forms of these calves and boys. They are none other than expansions of Your personal energy as four-armed Narayana forms. Please tell Me why You have done this?”
Honoring Balarama’s request, Yasodanandana satisfied Him by describing the pastime from beginning to end. No one can count the unlimited waves of Krishna’s blissful pastimes.

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.

Krishna Nectar Lila 45 – “Gau Vatsa Prema”

Mahanidhi Madan Gopal Das
As usual, the cowherd boys (now expansions of Krishna) danced gleefully to the captivating sound of Krishna’s flute. Their frolicking steps enriched Mother Earth with the quality of bliss. Whistling on their panpipes, they called their beloved calves and returned to Vrndavana. When they arrived home their mothers showered the same affection on them that they had previously shown to Krishna.
Overflowing with parental love, each mother felt unlimited joy upon seeing her son, who was none other than Krishna. Previously, the Vrajavasis had more affection for Krishna than for their own children. But now for one year they displayed ever-increasing affection toward their sons, the expanded forms of Krishna.
The cowherd boy expansions of Subala, Sridama, and others pleased their mothers with their usual activities of bathing, eating, and dressing. Unlike other days, however, on that day the boys did not describe the pastimes they had enjoyed with Krishna. The calves ran to their respective mothers who affectionately licked their bodies again and again merging in an unlimited ocean of bliss. Overwhelmed with parental love, the cows bellowed with deep loving voices and then slept with their calves.
When Krishna returned home, Nanda picked Him up, embraced Him, and placed Him on his lap. Nanda feared that his beard might scratch Krishna’s delicate face, which is softer than a lotus. Lifting up Krishna’s turban, Nanda Maharaja smelled His head and then affectionately kissed Him. Although enjoying the highest pleasure just by smelling his son’s head, Nanda cried when Krishna jumped off his lap to run to mother Yasoda, the perfect form of parental love. Yasoda lovingly fondled her son, massaged Him with fragrant oil, and bathed Him to remove the dust from grazing the calves. Then she dressed Krishna in fresh clothing and fed Him sumptuously. After satisfying her invincible son, who is the embodiment of eternity, Yasoda put Him to rest on a comfortable bed covered with a mattress as white as the foam of milk.
At sunrise the next day, Yasoda and the other mothers prepared their sons for going to the forest by carefully decorating them with different ornaments. After taking breakfast all the boys met Krishna in the courtyard of His house. Since He could not proceed to the forest without first pleasing His parents, Krishna allowed Nanda and Yasoda to caress Him to their heart’s content. Even then they insisted on accompanying Him to the edge of the forest. Collecting all His intimate friends and their calves, His own expansions, Krishna walked toward the forest.
Krishna took the cowherd boys and the calves to pasture near Govardhana Hill. When the cows that were already grazing on Govardhana Hill saw Krishna, they ran down the hill so fast that they appeared to be flying. Leaving their own calves and newborns behind, the cows displayed intense parental love toward Krishna and the calves accompanying Him. In reality, Krishna had expanded as all these calves.
Though trying, the cowherd men could not stop the cows with their sticks. Impelled by strong motherly affection, the cows mooed lovingly while smelling and licking these calves. They neither moved nor eat any grass. On the other hand, the boys could not restrain their calves. Neither the boys nor the cowherd men could separate the cows from those calves.
The cowherd men felt pain in their legs from running after the calves. Upon seeing their sons, however, the expanded forms of Krishna, they forgot all pains and immersed in an ocean of parental love. The cowherd men felt supremely blissful from embracing their tender sons, smelling their heads, and kissing them.
Placing them on their laps, they cried affectionately out of great joy and drenched their chests from the tears pouring from their eyes. Then with great difficulty and reluctance they gradually stopped embracing their sons and allowed them to return to Krishna.

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.

Krishna Nectar Lila 44 – “Abduction of the Sakhas”

Mahanidhi Madan Gopal Das
Due to his false ego, Brahma thought himself the supreme creator. But witnessing the awesome power of Krishna in killing Aghasura astounded him. He thought, “Krishna is the supreme controller of everything. Nevertheless, let me test His actual position.” As one becomes a laughing stock by trying to measure the ocean with a yardstick, or measuring the sky with a hand span, similarly, Brahma became a laughing stock by his foolish attempt to fathom the unlimited transcendental power of Krishna by purloining His calves.
Although similarities exist between Krishna and Brahma, or between a glowworm and the sun, the differences are vast. Both Brahma and Krishna have illusory energy, but Krishna alone enchants Brahma and the entire creation.
The gopas forgot all about the calves as they happily took prasada with Krishna. It appeared as if the gopas’ lips bathed in the radiance of their teeth as they joked and laughed. During this time Brahma stealthily stole their calves. After some time when the cowherd boys looked for the calves they could not find them. Feeling sad and helpless, they appealed to Krishna, who is greater than Lord Siva.
“O beloved friend! We cannot find any of our calves. It seems they have wandered far away being greedy to eat fresh grass. Let us enter the forest and search for them.” While listening, Krishna’s face looked more charming than a splendid full moon. Smiling compassionately, Krishna spoke to mitigate their fear, “My dear friends, do not stop eating. Just stay here. I shall personally find the calves and bring them to you.”
Krishna put down His food and went to collect the calves. He looked very attractive walking along with His flute, stick, and buffalo horn tucked in His dhoti. The wonderful effulgence of His body illuminated the entire forest. Although the area abounded with fresh grass, Krishna did not find hoof prints or any other sign of the calves even after searching in all directions.
Much to His surprise, when Krishna returned to the banks of the Yamuna He could not find any of His cowherd boyfriends. Though temporarily exhibiting a touch of bewilderment, Krishna displayed His omniscience by concluding that Brahma, the supreme creator of the material world, had succumbed to His illusory potency and stolen both the calves and His boyfriends. The all-knowing Lord then employed His spiritual energy to expand Himself into the exact forms of each one of the missing calves and boys. Krishna miraculously appeared with all of their attributes including their individual moods, mannerisms, dress, ornaments, and carrying sticks. Then playing His sweet flute Krishna gladly proceeded home to Vrndavana.
The Supreme Lord directly creates everything in this universe. He is the only cause and effect of all actions in this world. Nonetheless, the material world is full of Krishna’s variegated transcendental pastimes. Because the Supreme Lord is unique, wonderful, and inconceivable, the universe displays the same qualities.

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.

Krishna Nectar Lila 43 – ” Feasting with Friends”

Mahanidhi Madan Gopal Das
After saving the boys and calves from the mouth of Aghasura, death personified, Krishna, who is full of transcendental qualities, ordered His fortunate companions to gather the calves that had strayed away like meandering deer and follow Him back to Vrndavana. Krishna displayed intense love and affection toward His friends by tending calves and playing with them. To bestow His mercy upon the world Krishna performed many captivating pastimes in the mood of an ordinary boy.
The cowherd boys carried bundles of delicious food items, which their mothers had prepared in the morning, tied on sticks that rested on their shoulders. On the way home Krishna noticed an ideal spot for a forest picnic just beside the Yamuna. “Look, my friends,” said Krishna, “The birds are not flying here. It is a nice quiet place, pleasing to the eyes, and as comfortable as the lap of a mother. There are no footprints on the bank. Therefore it is a perfect picnic site. Let the calves graze nearby while we honor prasada.”
After hearing the statement of Krishna, who is the supreme transcendence and a marvelous person at the same time, the cowherd boys said, “You and I are the same. Since we feel hungry, You must also. So let us take prasada.” Krishna agreed, “Yes! What a splendid idea! Let us sit here and take prasada.”
A circle of tall green trees whose branches joined overhead to form a natural canopy shaded the picnic spot. The earth, as pure and white as powdered camphor, looked as though it had been washed with liquid silver. A gentle breeze, filled with droplets of water scented with the sweet smell of blossoming lotuses, cooled and refreshed the entire area. That peaceful wind felt soothing to the touch, and created a pleasing atmosphere along the bank of the Yamuna.
With His golden effulgence, attractive bluish complexion, and elegant yellow dress, Krishna looked like the whorl of a lotus surrounded by a thousand petals as He sat in the center, encircled by lines of cowherd boys. Krishna’s intimate friends sat nearest Him. They appeared like rays of the sun sitting in rows around the Lord. The innermost rays glowed with a reddish hue. As the rays moved further from the center they displayed a gradation of colors from orange to yellow, green, blue and violent. This rainbow-like display of colors looked attractive.
Although the boys sat at different distances from the Lord, they each felt that Krishna was looking directly at them when He glanced their way. This pastime confirms the words of the learned sages who claim that everywhere are the Lord’s eyes and faces as well as His arms and legs.
At that time Krishna said, “O My friends! Now please take all the foodstuffs off your carrying poles.” Their full tiffins emitted brilliant effulgences in all directions. The cowherd boys placed their prasada on flowers or leaves, on rocks, the bark of trees, or on their caddars.
Some held the prasada in the auspicious lines of their palms, and a few put it on their strongly built thighs. Other boys artistically arrayed their best prasada on leaf plates and affectionately offered it to Krishna.
As Krishna ate, He spoke sweet words that washed over His lips like a stream of nectar. Moving His hands in expressive mudras, Krishna took great pleasure entertaining the boys with witty words. They responded by telling funny jokes that filled Krishna with laughter. The blissful smiles on the lotus faces of the cowherd boys revealed the happiness of their hearts. Krishna’s warm personal dealings increased the affection felt by His boyfriends. The whole scene appeared breathtaking.
With a flute tucked tightly in His waist on the right side and a buffalo horn and cow-driving stick tucked on His left side, Krishna’s thin, perfectly shaped waist attracted the minds of everyone. Krishna ate some pickles with His right hand while holding a nice preparation of yogurt and rice in His left palm. With His hands moistened by these different foods Krishna looked magnificently beautiful.
Brahma, Siva, Indra and other denizens of heaven marveled at the extraordinary sight of Krishna eating with His friends in the forest.

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.

Krishna Nectar Lila 42 – “The Perfect Antidote”

Mahanidhi Madan Gopal Das
The cowherd boys appeared like they had just left the jaws of death. They felt completely relieved and happy to see the tender lotus face of the peaceful prince of Vraja, which looked more attractive than the rising sun. The transcendental deeds of the Lord completely eclipsed the glories of the sun. One after another the boys embraced Krishna while talking excitedly.
One boy said, “O Krishna! While we played that terrible demon devoured us, and knocked us out with a burning poison. How did You bring us back to life?” Krishna replied, “I am the perfect antidote to neutralize poison and also kill the poison giver. If a man smells this medicine, he will become joyful and relish it like the taste of honey. Even the dead will come back to life and enjoy sweet rasa if they smell this medicine.”
Krishna’s witty remarks increased the cowherd boys’ loving friendship for Him. Then the cowherd boys, the Lord’s eternal associates, enthusiastically embraced each other. Swelling with pride for his beloved friend, one boy said, “I told you before that Krishna would finish this demon, just as He had previously killed Bakasura.

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.

Krishna Nectar Lila 41 “Shiva & Dancing Skulls”

Mahanidhi Madan Gopal Das
Feeling like He had lost some precious jewels, Krishna cried piteously. He only thought how to kill the demon and save His devotees. Then Krishna, fully confident in His unlimited abilities, nonchalantly walked into the demon’s mouth. Seeing this, the demigods wailed in anguish, “Alas! Alas!” But Kamsa and other demoniac friends of Aghasura rejoiced by cheering, “Ha! Ha! Ha!” Upon hearing the distressed crying of the demigods, Krishna, the master of all mystic yogis, decided to finish the asura.
The heart of the snake shook in fear of his imminent destruction. Although adept in mystic illusions, the demon’s vast intelligence had now become bewildered by his false ego. He tried desperately to close his mouth but he could not. Because of Krishna’s superior mystic power, the snake lost all control over his movements and just sat with his mouth stuck open.
The snake felt Krishna to be a hot fiery spark burning his throat. A second later, Krishna expanded Himself within the throat of the snake until the demon’s body exploded like an over ripe green melon. Krishna’s transcendental body contains unlimited opulences of beauty and perfect action. His elegance rivals the rising moon and His compassion excels the comfort of soothing moonshine.
After killing that ugly demon Krishna revived His friends with the pleasant stream of nectar emanating from His beautiful transcendental form. Then He came out of the demon’s mouth with the cowherd boys and calves. As Krishna left the mouth of the demon, He appeared like the sun rising from behind a mountain. Wearing an attractive forest garland hanging to His knees, Krishna looked as gorgeous as a fresh blue rain cloud.
At that time everyone saw the spirit soul of the demon, more brilliant than hundreds of suns and moons, merge in the body of Krishna. Who can describe the merciful nature of the Lord? First the demon let Krishna enter his belly, and then Krishna allowed him to merge within His body.
Appreciating the wonderful glories of the Lord, Brahma, Siva, and other demigods offered prayers which sanctified the world as they echoed through the universe. Various drums such as bheris (kettledrums) and dundubhis, and other instruments reverberated in all directions. The wives of the Gandharvas and Vidyadharas sang joyously in high-pitched voices. As the wives of the Siddhas beat mrdangas, Urvasi and other heavenly nymphs danced ecstatically.
The best of the Kinnaras sang sweet melodies. Becoming deaf to all other vibrations, the celestial denizens submerged in the sound waves of that ocean of jubilation. Intoxicated with bliss, they showered flowers from Nanda-kanana on Krishna. What more can be said? The beat of Siva’s damru drum predominated everywhere.
In great euphoria, Lord Siva danced so wildly that he cracked the pot-like covering of the universe. As he danced, the crescent moon on his head poured a stream of nectar. When that nectar touched the skulls on Siva’s necklace, the skulls assumed bodies and danced joyfully with great skill. Astonished by this scene, the demigods exploded with uproarious laughter.

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.

Bhagavata Amritam 04 by Sri Jiva Goswamipada

Mahanidhi Madan Gopal Das

Herein we present a continuous sweet selection of tikas from the great rasika-acarya, Sri Jiva Goswamipada’s Krishna prema-filled comments on the Venu-gita (Srimas Bhagavatam 10.21). By reading and studying these comments along with the verses of Venu-gita, you will attain a happy feeling in your heart, and renewed enthusiasm to love and serve Radha and Krishna more and more. Jai Jai Sri Radhe!

10.21.15 Translation:

Vraja-gopis: When the rivers hear the flute-song of Krishna, the flow of their currents is broken and their waters are agitated out of desire, moving around in whirlpools. Presenting offerings of lotus flowers with the arms of their waves, the rivers grasp Murari’s lotus feet, covering them in their embrace.

Sri Jiva Goswamipada tika:

Unable to hide their emotions as previously, the Vraja-gopis attribute their emotions to an inanimate object out of intensity of attraction in attempting to describe their rasa. 

The Vraja-gopis say, “The water bodies like Yamuna and Manasa-ganga come close and listen with attention (upadharya) to the attractive sound of Krishna’s flute. That song, having a raga of the highest bliss, frees one from all suffering. They offer lotuses in their waves acting as arms.

“They grasp Murari’s feet with their waves. Then they embrace Krishna surrounding him with water up to Krishna’s chest by increasing the flow of water. The rivers are most fortunate and we are not, because we cannot stop our course of household duties.

“We do not have many long arms by which we can embrace even one of Krishna’s feet to our breasts. The truth is this. When Krishnachandra plays His flute song, dry branches blossom, rocks melt and rivers stop flowing. When the water stops, the rivers swell and their waves overflow with lotuses, touching Krishna’s lotus feet.”

Seeing this, the gopis see the rivers as conscious entities.

10.21.16 Translation:

Vraja-gopis: In the company of Balarama and the cowherd boys, Krishna plays his flute loudly as he herds all the animals of Vraja, even under the full heat of the summer sun. Seeing this, the cloud in the sky expands himself out of love, rises high and constructs out of his own body, with its multitude of flower-like droplets of water, an umbrella for the sake of his friend.

Sri Jiva Goswamipada tika:

In two verses the gopis conceal their emotions as previously. Not being able to conceal their emotions, they imagine emotions in unconscious entities in two previous verses. In this verse they hide their feelings by describing sakhya-rasa. The cloud sees by means of lightning as eyes (this phrase should be added).

In the very intense heat (atape), Krishna   with the boys herds the many cows, for which plenty of grass is necessary. Since there are many boys, lots of shade is necessary. Krishna plays the flute loudly (udiryantam) in order to attract the clouds behind him (anu). Filled with prema, a cloud rises and increases in size, by means of water drops (kusumavalibhih).

The Vraja-gopis say, “The cloud is a friend to Krishna because he is the same color. The cloud makes an umbrella out of his body. That umbrella is made of water droplets. Out of friendship, the cloud offers his own body or treasure. The cloud is most fortunate and we are unfortunate since we cannot even see him sufficiently.

“The truth is this. When they herd the cows in the heat, Krishna’s friends become tired and the cows begin to wander restlessly. At that time, Krishna plays on his flute the mallara-raga (named after the clouds) to attract the clouds.

“In the company of Balarama and the cowherd boys, Krishna plays his flute loudly as he herds all the animals of Vraja, even under the full heat of the summer sun. Seeing this, the cloud in the sky has expanded himself out of love, rises high and constructs out of his own body, with its multitude of flower-like droplets of water, an umbrella for the sake of his friend.”

10.21.17 Translation

Vraja-gopis: “The aborigine women of the Vrindavan become disturbed when they see the grass marked with reddish kumkuma powder. Endowed with the color of Krishna’s lotus feet, this powder originally decorated the breasts of his beloved, and when the aborigine women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety.”

Sri Jiva Goswamipada tika:

The Vraja-gopis now describe their own rasa by a verse revealing their emotions. The sequence is as follows. What to speak of his friend the cloud having good fortune, what can we say about the outcaste women? These women have reached success (purnah). We also can have a relationship with Krishna, but not with such good fortune as they! We are more lamentable than these outcaste women.

Krishna is called Urugaya because he sings expansively (uru) using his flute, which causes the gopis’ unsteadiness.

Vraja-gopis: Our minds desire to touch those lotus feet colored with beautiful, charming (sri) kumkuma. That kumkuma was on the breast of his lover. It is impossible for such gallant boy not to have a lover. We conclude that this kumkuma attained its beauty by being on the breasts of that dear lover kept secretly. But her good fortune filled with pastimes is far, far away from us.”

Sri Jiva Goswamipada tika:

The Vraja-gopis become agitated on seeing that kumkuma. Immediately just by seeing something related to Krishna, they become bewildered, by their nature or by remembering his pastimes. What to speak of when they actually see Krishna.

Vraja-gopis: That kumkuma has colored the grass. Let us take such a birth! Ah! Those women must be filled with bliss. Attracted by the kumkuma’s nature of creating greed, the Pulinda women bring it to their faces to smell it and see it. They then smear it on their faces and then on their breasts out of lust.

On seeing an object which is related to their lover, they desire association of even that object. By that object the pain caused by their desire becomes relieved to some extent. That gave them some relief, but we have no relief at all. Thus, they are perfect, whereas we are unfortunate.

Sri Jiva Goswamipada tika:

Something should be said in this regard. The Vraja-gopis’ words may be taken as an expression of their emotions since their deep emotions were caused simply by seeing Krishna from a great distance.

The kumkuma from the breast of one gopi was on Krishna’s feet. By describing that kumkuma as sri the gopis indicate that the gopi was special. It is understood that this is Radha.

The meeting between Radha and Krishna was possible during the day, since the Pulinda women were wandering about and it was still fresh since they could smear it on their faces and breasts. However, Radha and Krishna’s meeting was not intimate since it is said at the rasa pastimes was their first meeting.

One time Radha fainted because of attraction to Krishna’s flute. To relieve her of fainting, Krishna reverently touched Radha’s kumkuma covered breast with a flower petal which had touched his foot. This being the first time Krishna touched Radha, he then left quickly since Krishna was still feeling shy.

In speaking this verse, the Vraja-gopis all indicate that they have purva anuraga (attraction before directly meeting Krishna). Because there is absence of envy, even if another gopi has association, it only doubles their attraction.

10.21.18 Translation:

Of all the servants, Govardhana Hill is the best! O sakhis! This hill, blissful with the touch of the feet of Krishna and Balarama, along with their calves, cows and cowherd friends, gives respect with all kinds of necessities—water for drinking, honey, very soft grass, caves, bulbs and roots.

Sri Jiva Goswamipada tika:

In talking about other subjects in Vraja, the gopis hide their emotions by other rasas in two verses. They point out Govardhana (ayam) with their fingers, since they live near Govardhana. Hari indicates that Krishna steals away all the sins, suffering and hearts of everyone in the universe.

That he is the presiding deity is famous in scriptures and local lore. Govardhana is the best servant among all Krishna’s natural servants. His superiority is shown by the fruits he yields. He feels great joy at the touch of their feet, with hairs standing on end, perspiration, and tears by sprouting shoots and flowing with water drops.

He gives respect elaborately (vi—tanoti) in the form of all items. Paniya refers to water, honey, waterfalls, and pleasant places for sitting. Kandara refers to caves, equipped with jeweled beds, chairs, lamps and mirrors. With these items Govardhana serves Krishna and the others.

O young women with no strength, abala! Because you do not have strength you do not have the good fortune to serve. This is our great misfortune.

As in their first verse, the gopis hide their feelings but another meaning becomes evident. Amarakosh says that rama means blue, beautiful and white. Thus, Giriraj becomes joyful with the touch of the feet of Krishna, who is most beautiful (rama).

Tayoh verse can mean Govardhana gives joy to Krishna’s two feet by makes the stones appropriately warm or cool according to the season. Or Govardhana takes pleasure in supplying (sparsha) opportunities for playful (rama) Krishna’s activities (carana). Amarakosh says sparshana can mean giving. Govardhana is always anxious to encourage Krishna’s pastimes.

Or, Govardhana gives bliss to Krishna, us and the world by supplying opportunities for Krishna’s pastimes. Or, the touch of Govardhana is pleasurable like the touch of Krishna’s feet. By touching Govardhana, one accomplishes the bliss of touching Krishna’s feet, since he holds a treasure of the touch of Krishna’s feet as Krishna   constantly performs various prema-filled lilas at that Govardhana.

Text 10.21.19 Translation:

My dear sakhis! As Krishna and Balarama pass through the forest with Their cowherd friends, leading Their cows, They carry ropes to bind the cows’ rear legs at the time of milking. When Krishna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very wonderful.

Sri Jiva Goswamipada tika:

What can be said about the glory of Govardhana, aptly named his best servant. But most fortunate are all the moving and non-moving beings there. Since Krishna must travel far because of the unlimited number of cows, he gives joy to all the living beings over a wide area. The gopis feel most unfortunate, being cheated of seeing Krishna.

The suffix ka on gopakaih indicates mercy since the boys are objects of Giridhari’s mercy, being part of Krishna’s family. The word gopa also indicates that they protect Krishna from places where there is fear and sorrow. But we gopis are not qualified to perform such service. The two boys wander at their leisure from forest to forest (nayatoh), but we do not have that fortune.

That flute is generous (udara), giving the highest joy to them all. That flute sound is special, producing soft, sweet tones (kala-padaih). The sound is attractive because of its sweetness. Because of its softness, it seems to be sending some hidden message.

Being filled with many emotions, it becomes most excellent. Or that sound becomes mixed with the footsteps (padaiù) which make sounds because of Krishna’s ankle bells. This indicates that the Vraja-gopis remember Krishna’s pastimes. 

All those who have bodies (tanu-bhrteshu) fall under Krishna’s control. O sakhis, you know this. The rope refers to two pieces of cloth decorated with flower clusters and pearls placed on top of a turban on Krishna’s head. Though Krishna’s cowherd dress is attractive to all, it is especially attractive, enchanting and astonishing (vicitram) to the young gopis.

The verse indicates the Vraja-gopis complete absorption in Krishna as previously. O friends! Very clearly on the pretext of herding the cows Krishna wanders in the forest with his friends and brother and appears like a cheater. Krishna is a powerful flute player with attractive, invisible notes like a bewitching mantra.

Krishna is thus the chief cheater. The others follow him. Therefore, like us, you gopis should not hear Krishna’s flute filled with a bewitching spell. Otherwise, your minds will be bound up by Krishna’s two binding ropes. In this way they express their sorrow at being completely bewildered.

Venu-gita ki jai! Sri Jiva Goswamipada ki jai!

Radha-Govinda Yugala ki jai! Jai Jai Sri Radhe!

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Beautiful Truths of Bhagavata 017 “Tolerate Everything and Serve Krishna”

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Chaitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions. To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

Tolerate Everything and Attain Krishna 

In the beautiful Bhagavat (10.4.80), Sri Brahmaji said:

tat -te -‘nukampam -su-samiksamano
bhunjano -evatma-krtam -vipakam
hrd-vag -vapurbhir -vidadhan -namas -te
jiveta -yo -mukti -pade -sa -daya -bhak

Sri Brahmaji said, “O Krishna! One who patiently waits for You to bestow Your mercy while tolerating the reactions of one’s past misdeeds, and continues to serve You with body, mind, words, and obeisances is certainly a bona-fide candidate for liberation.” (10.4.8)

Sridhar Swamicharan tika:

The gist of this verse is: One should serve Bhagavan Sri Krishna no matter what happens. The word su-samikshamanah means, thinking when will Sri Krishna be merciful to me?

A devotee patiently accepts what destiny gives one because of past karma, and does not try to counteract it by performing severe austerities or other actions. By passing life in this way one attains Krishna and goes to the spiritual world.

Sri Sanatana Goswami tika:

The word samikshamanah means “fully expecting”. One must experience the results of past karma. That is unavoidable. Therefore, one should not be concerned about the happiness and distress that comes in this way.

The phrase hrd-vag-vapurbhir -vidadhan -namah -means that one should be attached to devotional activities and to nothing else.

Mukti-padam means either personal liberation, love for the lotus feet of Krishna, or the abode of Vaikuntha.

Daya-bhak means one who gives a gift. In other words, such an advanced devotee simply by desiring in the mind can give liberation to others.

Sri Jiva Goswamipada tika:

A devotee does not consider the happiness and distress arising from one’s karma. One offers respect to Krishna with humility and attachment, using mind, body and words in order to develop a taste for Hari-katha.

Visvanatha Cakravartipada tika:

Someone may ask, “What is a devotee’s outlook on life? How does one act?”

Brahma answers in this verse. A devotee knows that present happiness is a result of past devotional activities, and present suffering is the result of offences. Thus, a devotee peacefully endures all happiness and suffering while patiently waiting for Krishna’s mercy. A devotee knows that one’s present happiness and suffering is all Krishna’s sweet mercy.

Krishna is like the father who sometimes makes his child drink milk and sometimes makes him drink bitter neem juice. Sometimes the father embraces and kisses His son and other times He beats him. The devotee accepts whatever happens to be the arrangement of Krishna acting for one’s benefit.

The devotee thinks, “Sri Krishna certainly knows what is best for me, even if I don’t know. Karma and time have no effect on a devotee, so this is Krishna personal arrangement for me. Out of His mercy, Krishna   sometimes gives me happiness and sometimes gives me distress, considering how to engage me in His service.”

The person who spends His life offering respects with body, mind and words to the lotus feet of Sri Krishna while tolerating the suffering of austerities or other hardships becomes the recipient (dayabhak) of two results: liberation from material bondage and service to Bhagavan Mukunda Sri (mukti-pada). Thus, while living in this world the devotee remains fixed on the path of devotion.

BBT tika:

Just as a legitimate son has to simply remain alive to gain an inheritance from his father, one who simply remains alive in Krishna consciousness, following the regulative principles of bhakti-yoga, automatically becomes eligible to receive the mercy of the Bhagavan Sri Krishna. In other words, he will be promoted to the kingdom of God.

A devotee earnestly awaits the mercy of Krishna even while suffering the painful effects of previous sinful activities. In his mind a devotee may still maintain the remnants of his previous sinful mentality, so Krishna removes the last vestiges of the enjoying spirit by giving His devotee punishments that may sometimes resemble sinful reactions.

Although a devotee has surrendered to Krishna, until he is completely perfect in Krishna consciousness, he may maintain a slight inclination to enjoy the false happiness of this world. Krishna therefore creates a particular situation to eradicate this remaining enjoying spirit.

This unhappiness suffered by a sincere devotee is not technically a karmic reaction; it is rather Krishna’s special mercy for inducing His devotee to completely let go of the material world and return home, back to Godhead.

Such a bona fide servant of Krishna considers all hardship a small price to pay for gaining the personal association of Krishna. One cannot approach the supreme pure, Bhagavan Sri Krishna, without undergoing a rigid purificatory process, which may appear like suffering but which is in fact a curative treatment administered by the personal hand of Krishna. Jai Sri Krishna!

Mahanidhi Madan Gopal Das comments:

In this verse, Brahmaji describes the actual mood of a fully surrendered, pure devotee of Krishna. Such a devotee does not depend upon the mercy of anyone else, because one knows that only Bhagavan Sri Krishna can make one’s human life successful.

A devotee knows that merciful Sri Krishna is just giving a token of the suffering due to one because of one’s past sinful activities. Even while suffering in this world, a devotee goes on glorifying Sri Krishna with one’s body, mind, and words. By acting in this way, one’s liberation is guaranteed. It is better to be sick and serve Krishna, than to be healthy and serve maya.

Tolerate everything and serve Krishna ki jai! Jai Jai Sri Radhe!

Fruit of Diksha & Gopi Bhava

Mahanidhi Madan Gopal Das

Mahaprabhu exclusively accepted the mood of the gopis who considered Vrajendranandan their lover.

gopi-bhava -yate -prabhu, dhariyache ekanta
vrajendra-nandane -mane -apanara -kanta

(Caitanya Caritamrita 1.17.277)

Sri Gaura Raya Mahaprabhu was always relishing gopi-bhava in His heart, gopi -bhava -hrdaye, and lamenting in separation, “Alas, O Krishna! Where have You gone? Govinda! Damodara! Madhaveti!” (Caitanya Caritamrita 3.19.53)

As Sri Gauranga Mahaprabhu Himself personally accepted and relished gopi-bhava, He also requested all His followers to accept it too, ataeva -gopi-bhava -kari -angikara. (Caitanya Caritamrita 2.8.228)

After accepting gopi-bhava, what should one do? Sri Gauranga Mahaprabhu instructs us: “Day and night you should think of the pleasure pastimes of Radha-Krishna, ratri-dina -cinte -radha -krishnera -vihara.” (Caitanya Caritamrita 2.8.228)

If one meditates on Radha-Krishna’s asta-kaliya-lila day and night, what result will one receive? Sri Gauranga Mahaprabhu answers, “You will attain the lotus feet of Radha-Krishna, paya- radha -krishnera -charana!” (Caitanya Caritamrita 2.8.228)

To follow the path of raganuga-bhakti summarized above by Sri Gauranga Mahaprabhu, one should take proper initiation and chant one’s diksha mantras. The shastras explain the astonishing power of our diksha mantras.

Fruit of Chanting Gopal (Krishna) Mantra

Gautamiya -Tantra (cited Krama Sandarbha 3.4.29) says:

ahar-nisham -japen -mantram
mantri -niyata -manasah
sa -pashyati -na -sandeho
gopa-rupa-dharam -harim

“A person who controls the mind and chants the Krishna -mantra day and night will surely see Sri Hari in His gopa form.”

Fruit of Chanting Kama Gayatri

Sanat-Kumara-Samhita says:

japed -yah -kama-gayatrim
kama-bija-samanvitam
tasya -siddhir -bhavet -prema
radha -krishna-sthalam -vrajet
etam -panca-padim -japtva
shraddhaya -shraddhaya -sakrt
vrndavane -tayor -dasyam
gacchaty -eva -na -samshayah

“Whoever chants the kama-bija combined with the kama-gayatri attains prema-siddhi and goes to the abode of Radha-Krishna.

“Whoever with faith or without faith chants japa of kama-gayatri will obtain the service of Radha-Krishna in Vrindavan without a doubt!”

What better fruits could any raganuga-sadhaka desire! So, we humbly ask everyone to keep these fruits in mind while chanting your diksha mantras, and meditating upon the beautiful meanings given by your beloved masters.

Diksha mantras ki jai! Gurudeva ki jai! Jai Jai Sri Radhe!