Tag Archive for: Mahanidhi Madana Gopala Dasa

Mahanidhi Swami

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

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

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

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

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

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

Srimati Lalita Sakhi ki jai! Jai Jai Sri Radhe!

Sri Lalitastakam

Srila Rupa Goswamipada (sing like Brahma-samhita)

Radha-mukunda-pada-sambhava-gharma-bindu

nirmaïchanopakaraëé-kåta-deha-lakñäm

uttuìga-sauhåda-viçeña-vaçät pragalbhäà

devim gunaih sulalitam lalitam namami (1)

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

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

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

räkä-sudhä-kiraëa-maëòala-känti-daëòi

vaktra-çriyaà cakita-cäru-camüru-neträm

Radha-prasädhana-vidhäna-kalä-prasiddhäà

devim gunaih sulalitam lalitam namami (2)

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

läsyollasad-bhujaga-çatru-patatra-citra

paööäàçukäbharaëa-kaïculikäïcitäìgém

gorocanä-ruci-vigarhaëa-gaurimäëaà

devim gunaih sulalitam lalitam namami (3)

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

dhürte vrajendra-tanaye tanu suñöhu-vämyaà

mä dakñiëä bhava kalaìkini läghaväya

rädhe giraà çåëu hitäm iti çikñayantéà

devim gunaih sulalitam lalitam namami (4)

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

Radham abhi vraja-pateù kåtam ätmajena

küöaà manäg api vilokya vilohitäkñém

väg-bhaìgibhis tam acireëa vilajjayantéà

devim gunaih sulalitam lalitam namami (5)

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

vätsalya-vånda-vasatià paçupäla-räjïyäù

sakhyänuçikñaëa-kaläsu guruà sakhénäm

Radha-balävaraja-jévita-nirviçeñäà

devim gunaih sulalitam lalitam namami (6)

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

à käm api vraja-kule våñabhänu-jäyäù

prekñya sva-pakña-padavém anurudhyamänäm

sadyas tad-iñöa-ghaöanena kåtärthayantéà

devim gunaih sulalitam lalitam namami (7)

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

Radha-vrajendra-suta-saìgama-raìga-caryäà

varyäà viniçcitavatém akhilotsavebhyaù

à gokula-priya-sakhé-nikuramba-mukhyäà

devim gunaih sulalitam lalitam namami (8)

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

nandann amüni lalitä-guëa-lälitäni

padyäni yaù paöhati nirmala-dåñöir añöau

prétyä vikarñati janaà nija-vånda-madhye

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

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

Mahanidhi Swami

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Shree Vraja lila ki jai! Jai Jai Sri Radhe!

Mahanidhi Swami

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

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

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

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

Sri Krishna’s alaukika shrngara ki jai!

Jai Jai Sri Radhe!

Mahanidhi Swami

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

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

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

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

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

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

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

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

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

Jhulana Chalo Hidolana, Vrishabhanu Nandini!

Jai Jai Sri Radhe!

Mahanidhi Swami

No one other than Srimati Radharani can describe the extent of Sri Krishna’s love and attachment to Her. The Gaudiya Vaisnava mahajana poets have directly perceived this, along with the experiencing the endless beauty and sweetness of Radha and Krishna together.

Afterwards, these parama bhakta poets have written delightfully tasty (rasika) descriptions of what they have personally seen and realized in their meditations. Their poems are masterpieces of language, music and bhava. They are also perfect compositions of Gaudiya siddhanta and rasa tattva, the truth and taste of prema.

The following quotes of renowned Gaudiya padakartas, poets, wonderfully shows how much Sri Krishna loves His beautiful sweetheart Radhika. Read them and relish the nectar from the land of lila.

One day, Radha sat with Her girlfriends in a secluded kunja in the middle of a forest bower. They were relishing Hari-katha together, when suddenly Radharani started speaking very candidly about Krishna.

Sri Radha said, “O sakhis! I know My beloved Shyama really loves Me! From everything that I have seen and heard, it is very clear that Shyama has given His full heart to Me!

“For example, when I bathe at one bathing ghata, Shyama bathes in the next one. And when by chance some water splashes from My body onto Shyama’s, He comes running towards Me with wide-open arms. Just to touch at least My clothes, Krishna gives His clothes to the same washer man.

“When Hari hears even half a syllable of My name “RA” He becomes very happy. Just to touch My shadow, Shyama runs this way and that along the ground. And wherever the breeze from My body blows, Bihariji turns His face in that direction. O sakhis! That Madana Gopala just can’t find enough ways to express His eager mind!”

But this Raya Shekhara (padakarta), a servant at Shyama’s feet, knows something of it.

At another time, Radha said, “Shyama doesn’t even dream about Himself anymore. My dearest doesn’t listen to anything else! He just stares at My face without blinking!” (padakarta Jnana das)

“It was once asked, ‘Why does rasika Madana Mohana wear the Kaustubha jewel around His neck?’ Krishna does this so He can embrace Sri Radha’s reflection in the jewel!” (Dr. Haripada Shila)

Now Krishna will personally reveal how much He dearly loves Srimati Radhika. One day Govinda confided to a gopa friend, “O sakha! This girl steals My heart! And now My eyes are restlessly looking down the road, hoping to catch a glimpse of Her! And after She stole My eyes and My mind, My heart has become empty!” (padakarta Govinda das)

Sri Krishna continued, “O sakha! Can you tell me which Creator has brought this nectar-ocean named Radhika to earth? When I hear Radha’s voice, I become overwhelmed and I fall in a swoon. What more can I say?

“When these two syllables “RA” & “DHA” enter My ears, My heart starts burning. O My dear gopa friend! I can’t understand what’s happening. I don’t know what to do. What should I do? My whole body is shivering, and I can’t keep My composure anymore! (padakarta Chandi das)

Hladini Shakti Madanakhya Mahabhavati Radharani ki jai!

Rasika Shekara Vrindavana Nagar Shiromani Shyamasundara ki jai!

Jai Jai Sri Radhe!

Mahanidhi Swami

Before He was a week old, Krishna began stealing. On the sixth day of Krishna’s advent, the fiendish witch Putana came to kill Him. But clever Gopala stole Putana’s prana to end Her devilish work. From then on, Gopala became known as Pranahari, “He who steals one’s very life!”

The poets glorify Sri Krishna in Vraja as the “crownjewel of all thieves”, caura cudamani! As a mere infant of three, it was Nanda Gopala’s daily pastime to stealthily steal butter from His neighbors. Between the ages of 5-10, Govinda often stole the lunch tiffins, clothes and ornaments of His cowherd companions.

At the beginning of His adolescence, Krishna stole the clothes of the Vraja kanyas, gopi vastra harana. As a robust youth, Shyama stole the hearts of Radha and the gopis with the captivating song of His murali calling them to Vamshivata for rasa.

Krishna’s thievery of the gopis is not partial, it is complete and absolute. The rasika janas say, gopala kamini jarash caura jara shikamanih, “For stealing everything from the damsels of Vraja, Krishna has become famous as “the crownjewel of adulterous thieves”.

After concluding His earthly pastimes, Sri Krishna took His divine entourage to the transcendental realm of Goloka Vrindavana. But even there Hari’s acts of thievery continued.

One day in Goloka, Krishna performed the biggest theft of His entire career! Gopinatha secretly stole the heart of His dearest Gandharvika Radha, and Her brilliant golden complexion (bhava & kanti) to appear in Kali-yuga as Gauranga to steal the hearts of anyone who sees Gauranga, remembers Gauranga or chants Gauranga’s transcendental name: GAURANGA!!!!!!!

The following is a list of Krishna’s many acts of thievery coming from a poem entitled, “Sri Chaurastakam”. By reading this wonderful offering of a loving Krishna bhakta, we can all better appreciate the unlimited vastness of Bhagavan Sri Krishna’s love for every living entity. Every verse of this wonderful prayer ends with the refrain, “I offer obeisances to Krishna “The King of Thieves”, cauradhipam krishnam aham namami.

From the beginning in Gokula, Nandulal stole the sins and the life-air of Putana. Makhanacora is the celebrated the baby butter thief. While roaming in Vraja, Gopala stole some clay and ate it, vraje carantam ca mrdo hi cauram.

Govinda stole the pride of Brahma and Indra, and the minds of the cows and Vrajavasis. Lastly, Hari stole the heart of Srimati Radhika. Krishna stole the poison of Kaliya; stole the miseries felt by Yamunaji; and Krishna stole the innocence and the garments of the gopis.

The poem concludes with this verse:

chittasya shilasya, janasya cauram

aneka janmarjita, papa cauram

dasyam gatanam, ca samasta-cauram

cauradhipam krishnam, aham namami

“Hari steals the hearts of all good people, and He also steals their lifetimes’ of sins. And for those who surrender to His service, Krishna STEALS EVERYTHING!”

Out of His infinite compassion and kindness for us, Sri Krishna steals everything that is bad within us, and gives us everything that is good! May Giridhari Shyama, Hari Murari come one day and steal my heart. Other than this, I have no wealth; a mere beggar with a prayer.

Mukunda Hari Sri Krishna Bhagavan ki jai!

Caura Shiromani Shyamasundara ki jai!

Jai Jai Sri Radhe!

Mahanidhi Swami

What is an Utsava?

Every year, Radha-Krishna’s devotees celebrate many kinds of festivals (aka utsava) of varying sizes called either utsava, maha utsava or maha maha utsava. In Sanskrit, the word utsava means a festival or celebration that gives happiness to all.

Especially held in honor Bhagavan Sri Krishna and His devotees, an utsava will typically include these features: flower petals and garlands, gates, decorations, and sprinkling sandal-scented water; special gorgeous dresses, offerings and worship of Radha and Krishna; music with many kinds of instruments like karatala, mrdanga, horns, flutes, bells, gongs and conches; harinama sankirtana with euphoric dancing; hearing Govinda lila-katha, enthusiastic maha-prasada seva; and meeting with devotees—sharing hearts, aspirations and Krishna-katha.

Bhagavan Sri Krishna personally describes how to observe a mahotsava for the pleasure of one’s cherished Thakuraji, “During a mahotsava, devotees should become absorbed for some time in singing along with other devotees, chanting loudly and dancing, acting out My transcendental pastimes, and hearing and telling stories about Me.” (SB 11.27.44)

One devotee said, “A festival means plans, preparations, creativity, color, smells and surprises. It means friends—giving, receiving and sharing; along with lots of singing, dancing, playing and merrymaking—ALL for the pleasure of Thakuraji.”

One Vrajavasi said, “Utsava means an enjoyable festival of bliss by seeing Radha Ramanaji, singing, dancing and feasting on His maha-prasada!”

I definitely agree with this!

Types of Utsavas

Gaudiya Vaisnavas observe all kinds of spiritual celebrations including even a “mango eating” festival (Amotsava). Srila Krishnadasa Kaviraja explains, “Every day for twelve months, Lord Gauranga performed kirtana, and held a mango-eating festival with His bhaktas, bara masa kirtana avasane, amra mahotsava prabhu kare dine dine.” (Cc. 1.17.88)

Here is a list of some joyous celebrations: birth, janmotsava (Sri Krishna Janmotsava and Nandotsava; Krishna’s dancing with gopis, Rasotsava; swinging festival, Dolotsava; chipped rice and sweet yogurt, Cida-Dadhi Mahotsava; bathing Sri Jagannathaji, Snana-yatra Mahotsava; beholding a youthful Jagannathaji, Netrotsava; Lakshmi coming to see Jagannatha Swami, Hera Panchami Mahotsava; lighting hundreds of ghee lamps, Deepavali Mahotsava; offering Giriraja a mountain of grains, Annakuta Mahotsava; name giving, nama karana mahotsava; marriage, vivahotsava; disappearance day, tirobhava mahotsava; and a super big blissful Harinama festival, maha maha utsava sankirtana range.

One can even hold a daily super grand festival of bliss, as Sri Advaita Prabhu did when Mahaprabhu visited him in Shantipura, prati-dina kare acarya maha mahotsava. (Cc. 2.3.201)

Beside all the wonderful benefits, one will derive from observing the festivals described above, Srila Rupa Goswamipada says, “If one celebrates festivals in the temple of Lord Hari, then such a person’s festivals will be forever celebrated in the realm of Lord Hari [as a result], bhavati nityam hari-loke mahotsavah.” (Brs. 1.2.220)

Considering all these points, devotees can also observe wonderful festivals of bliss, mahotsavas, to honor the most auspicious appearance days of Srimati Radharani and Her beloved asta-sakhis. Their avirbhava tithis are listed here for your observance.

Sakhi Janmotsavas 2016

August 14: Lalita-sakhi, Shravana shukla ekadasi (see below too)

September 2: Ranga & Sudevi-sakhis, Bhadra shukla ekam

September 4: Tungavidya-sakhi, Bhadra shukla tritiya

September 6: Indulekha-sakhi, Bhadra shukla panchami

September 8: Campakalata & Lalita-Sakhis, Bhadra shukla saptami

September 9: Sri Radhastami & Visakha-sakhi, Bhadra shukla ashtami

October 4: Chitra-sakhi, Ashwina shukla tritiya.

Ashta-sakhi shiromani, Radhe! Radhe! Jai Jai Sri Radhe!

Mahanidhi Swami

One day in Jagannatha Puri, Sri Chaitanydeva was rescued from the tossing waves of the sea by His loving devotees. Slightly dazed, Mahaprabhu sat on the beach and looked up into the vast sky above. Suddenly, Mahaprabhu began speaking in a most absent-minded way.

Sri Chaitanya said, “Coming to Vrindavana, I saw the Yamuna and the damsels of Vraja. The gopis were removing their garments and ornaments and handing them to their attendant sakhis. Donning thin white bathing attire, they joyfully entered the Yamuna along with their beloved Priyatama Shyama.

“While standing on the bank, I saw Vrajrendranandana playing in the water, jala-krida. Krishna, Radhika and all the gopis were enjoying pastimes in a greatly sportive mood, maha-range karena keli.

“They began a water fight, and everyone started splashing water back and forth. In the tumultuous showers of water, no one knew who won or lost, jaya-parajaya. The water fight, jala-yuddha, went on and on unlimitedly. Nava-ghana Shyama and the tadit-gana sakhis mutually drenched each other in showers of water.

“In the beginning, they just playfully splashed water on each other. Then it broke out into a free-for-all as they fought hand to hand; face to face; chest to chest; teeth to teeth; and finally nail to nail! O, what prema can’t do!

“Thousands of hands splashed water; thousands of gopis’ eyes gazed at Govinda; thousands of legs brought them near Shyama; and then they kissed Krishna with thousands of faces and embraced Him with thousands of bodies. And with thousands of ears they relished Raman’s intimate joking words.

“Krishna forcibly dragged Radha into water up to Her neck. Grasping Shyama’s neck, however, Padma Sri floated on the water like a lotus.

“Krishna expanded Himself into one form for each loving gopa-sundari. Shyama then behaved with them in many naughty ways. Suddenly Radha and Krishna started a love quarrel, krishna kalaha radha sane.

“While this was going on, all the other gopis fled and hid amongst the yellow lotuses. Submerging their bodies up to their necks, only their beautiful faces could be seen floating on the water.

“Radha broke away from Kanu and met with Her gopis. Together they attacked Govinda with full force and vigor. Nothing short of a maha-pralaya of water cascaded down on Madhava’s head.”

After describing His wonderful lila-drshti of seeing Radha-Krishna’s amazing jala-krida in the Yamuna, Mahaprabhu said, “By experiencing and tasting this lila, My mind has become blissful and My eyes and ears are now fully satisfied, kari asvadana, anandita mora mana, netra-karna judaila!” (Cc. 3.18.79-99)

Indeed, that lucky person, who in any place or time sees Radha-Krishna’s jala-keli lila, will definitely taste the highest bliss and feel absolutely rejuvenated and completely satisfied.

Gaura-Govinda Jala Keli Lila ki jai!

Yamunaji ki leheray bole, “Sri Radha! Sri Radha!”

Jai Jai Sri Radhe!

Mahanidhi Swami

Mahaprabhu was personally always immersed in madhurya-rasa, thinking of Radha-Krishna lila, radha sange krishna lila ei haila jnana, adha sange krishna lila, ei rase magna prabhu haila apane. (Cc. 2.14.74) The example set by Sri Chaitanya Mahaprabhu is the cherished goal of every raganugiya-sadhaka.

While wandering in Jagannatha Puri, Mahaprabhu would often enter various gardens with His devotees and reenact Krishna’s Vraja-lila. One day, Sri Chaitanya entered the cooling waters of Indradyumna sarovara (lake), and enjoyed sporting in the water with His devotees, bhakta-sange vrindavana-lila, indradyumna sarovare kare jala-khela.

Mahaprabhu splashed water on the devotees, and from all sides they splashed Him back. While standing in the water they would form one or many circles. Then they would play karatalas and slap the water in a clever way to sound like the croaking of frogs, jala-manduka-vadye.

Sometimes two devotees would pair off and have water fights. Whoever splashed the most would win and the other would lose. Mahaprabhu enjoyed watching the fun.

Advaita and Nityananda squared off first, splashing uproariously. Defeated, Advaita Acharya rebuked Nitai with bad names, kare galagali. Sportive water fights also broke out between Swarupa Damodara and Vidyanidhi; Murari Gupta-Vasudeva; Srivasa Thakura-Gadadhara Pandita; and Raghava Pandita-Vakreshvara Pandita.

While furiously splashing each other, Sarvabhauma Bhattacharya and Raya Ramananda lost their gravity and became like children, shishu-praya. Observing their restlessness, Mahaprabhu smiled and spoke to Gopinatha Acharya, the brother-in-law of Sarvabhauma Bhattacharya:

“Acharyaji, they are playing just like restless children, bala-chanchalya. Ask them to stop, because they are both very wise, grave and authoritative persons, pramanika jana.”

Gopinatha replied, “Prabhu, it appears that a drop of mercy has risen from the vast ocean of Your krpa and drowned these fortunate souls. We see that tasteless, dry cakes remain after oil has been extracted from seeds. Our Bhattacarya had passed his life in eating these cakes until You mercifully made him drink the nectar of lila!”

Smiling, Mahaprabhu called for Advaita Prabhu and asked him to assume his form as Shesha Naga. Mahaprabhu lied on Nada and floated about on the water, displaying His aishvarya-lila as Sheshashayi Vishnu.

After frolicking in the water (jala-krida) for some time, Mahaprabhu returned to quarters accompanied by His devotees. (Cc. 2.14.74-91)

Gauranga jala-keli ki jai! Jai Jai Sri Radhe!

Mahanidhi Swami

Sri Krishna’s water pastimes (jala-keli) are beautifully described in a variety of scriptures. The following lila comes from mahanidhi swami’s book titled, Radha Krishna Pastimes at Radha Kunda:

A Splashing Defeat (Jala-keli)

Every afternoon, Radha-Govinda and the sakhis play in the prema rasa-filled water of Radha-kunda. While in the kunda, they relish different sporting activities like water splashing, hide and seek and battling with lotuses, which will now be described.

One day in Radha-kunda, after sporting and enjoying in different ways for about 2½ hours, Sri Krishna and the gopis become a little fatigued. Observing this, Radha’s maidservants (manjaris) invite everyone to relax in the refreshing cool waters of Radha-kunda.

Radha-Madhava and the sakhis gladly accept the invitation and prepare for Their divine water sports. The manjaris tie up the sakhis’ hair, remove their heavy saris and ornaments, and dress them in fine white bathing outfits. Shyama also wears thin white bathing cloth.

Eager to mitigate His love-fatigue and that of His girlfriends, Krishna enthusiastically enters Radha-kunda and begins sporting like an intoxicated elephant. Shyama’s eyes blossom like flowers of joy as He gazes upon the glistening bodies of the gopis, whose lovely features resemble the beautiful Radha-kunda.

The attractive azure eyes of the gopis look like the blue lotuses in the lake; their faces, flushed with the luster of love, mimic the pink lotuses; their bouncing locks of cobalt black hair are swarms of restless bees; their full breasts are like chakravaka birds; and their graceful golden arms are the soft stems of attractive lotus flowers.

Some timid sakhis stand on the shore, hesitating to enter. The gopis in Radha-kunda splash them with water, tug on their garments and giggle while pulling them into the kuëòa, clothes and all. Fearing Krishna’s attack, some gopis protect themselves by standing in knee or waist deep water.

Smiling proudly, Krishna stands in waist-deep water and begins bombarding them with water. The intoxicated elephants of Krishna’s eyes revel in a river of delight admiring the gopis’ gorgeous figures shining through their thin wet bathing attire. Similarly, the female elephants of the gopis’ eyes submerge in the nectar stream of Syama’s enticing form shimmering beneath His wet garments.

The gopis hold hands with each other to form a golden rope around Shyama. Then they move toward the center, tightening the circle as they draw closer to Krishna. All at once in a surprise attack, the sakhis dump loads and loads of water over Shyama’s head. To tolerate the downpour, Krishna covers His eyes while smiling blissfully.

In retaliation, Madhava drenches the gopis with such torrents of water that they become momentarily stunned. But even then, the radiant loving faces of the gopis remain as effulgent as the orb of the full moon.

Unable to tolerate Her sakhis’ defeat, Sri Radha launches a bold offensive, splashing Shyama with both hands. Using Her cupped hands, Kishori completely soaks Krishna with thick streams of water. As the glittering water continually cascades down Krishna’s chest, it appears that Shyama is being pierced by the irresistible power of Cupid’s flower arrows. Krishna’s flower garland and pearl necklace snap; only His Kaustubha withstands defeat.

Regaining His composure, Krishna starts boasting before Radha, “O Priyaji, now see if You can bear My water barrage!” Laughing affectionately, Shyama souses Shyamaa jiu’s face with water. Although somewhat afflicted by Krishna’s onslaught, Kundeshvari Radha easily tolerates it by covering Her excited eyes with Her lotus hands.

From all the commotion, Radha-kunda becomes scented with flower pollen and honey falling off the pink, red, white and blue lotus flowers, and water lilies. The touch of Krishna and the Vraja-gopis increases the natural fragrance and coolness of the kunda. The musk, sandalwood and kunkuma falling from their bodies scents and tints the water with different attractive colors.

From a pavilion overlooking the kunda, Vrinda-devi, Nandimukhi and Dhanistha throw flower petals and loudly cheer for Swamini, “Jaya Radhe! Jaya Radhe!” From the opposite side of the lake, Subala and Kundalata, supporting Krishna’s side, shower flowers on Krishna while shouting, “Jaya Sri Krishna! Jaya Sri Krishna!”

Krishna renews His attack on the gopis by throwing armfuls of water. To protect themselves, the gentle gopis lower their heads and cover their eyes, ears and noses with their hands. With a thousand eyes, Shyama relishes the tender beauty of their lovely bodies; with a thousand feet, Krishna approaches them; with a thousand arms, He embraces them tightly; and with a thousand faces, Krishna softly kisses the doe-eyed gopis.

Seeing the golden faces and reddish pan-stained lips of Her sakhis turning pale from Krishna’s assault, sweet-voiced Radhika attacks Krishna with redoubled enthusiasm. The constant splashing of Radha and Her sakhis forces Krishna, the crest-jewel of lovers, to lower His head and say, “Stop, Stop! I am defeated.”

Radha, accepts Shyama’s surrender, stops spraying Him and bursts into laughter. Appreciating Radha’s blissful mood, one sakhi says, “O Radha! There is no need to splash Krishna anymore since He admits defeat. The flower garland on Hari’s head is hiding amidst His dark hair out of fear. The water has washed off His mineral powder designs, and the bees have rejected Rasika Mohana’s fallen flower garland.”

Lalita says, “O Swamini! Stop fighting now! Just see how Krishna’s topknot is undone, His tilaka has rubbed off, His earrings are shaking, and Govinda’s garland is torn to shreds. And now the glowing rays of Krishna’s Kaustubha gem have taken shelter of Your cheeks. O sakhi! Don’t torture Krishna anymore!”

The gopis celebrate their victory by slapping the water with their hands to make music, and sounds resembling croaking frogs, (jala manduka vaadya). Hearing the sound of thumping water, the peacocks mistake it for rumbling clouds, fan their feathers and dance madly. Madhumangala joins the peacocks while flapping his armpits and exclaiming ‘hee hee!’

During the water battles, sometimes Krishna defeats the gopis, and sometimes they defeat Krishna. From sporting in the water so long, the gopis’ bodies tire and become slightly thin. Consequently, their bangles start slipping from their wrists. Out of compassion, Krishna picks some lotus stems and lovingly fashions some bangles from them. Then Gopinatha ties them on the gopis’ wrists to keep their golden bangles from sliding off into the water.

After some time, the damsels of Vraja lose interest in splashing water as their creeper-like arms tire, and their braids, garlands and garments loosen. Similarly, their supporters also lose interest in cheering for their own team or ridiculing their opponents. Thus ends the water splashing pastime.

Radha-Krishna jala-keli lila ki jai!

Radha Kunda ki jai!

Jai Jai Sri Radhe!